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Sefirat HaOmer: Difference between revisions
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# A third practice is to mourn 33 not consecutive days during the Omer. <ref> | # A third practice is to mourn 33 not consecutive days during the Omer. <ref> | ||
Bet Yosef 493:3 quotes the Ri Ibn Shoiv who records another tradition that Rabbi Akiva’s students only died on the 33 days during the Sefira when there’s no Tachanun, which are the 7 days of Pesach, 7 Shabbatot, and 2 days of Rosh Chodesh. Based on this tradition, Sh"t Igrot Moshe 1:159 writes, there is a minhag to mourn for 33 non-consecutive days during the sefira. </ref>This practice is followed by some Ashkenazim. <Ref> Mishna Brurah 489:5 </ref> | Bet Yosef 493:3 quotes the Ri Ibn Shoiv who records another tradition that Rabbi Akiva’s students only died on the 33 days during the Sefira when there’s no Tachanun, which are the 7 days of Pesach, 7 Shabbatot, and 2 days of Rosh Chodesh. Based on this tradition, Sh"t Igrot Moshe 1:159 writes, there is a minhag to mourn for 33 non-consecutive days during the sefira. </ref>This practice is followed by some Ashkenazim. <Ref> Mishna Brurah 489:5 </ref> | ||
## Some observe this practice by mourning from the day after Rosh Chodesh Iyar until Erev Shavuot excluding Lag BaOmer. <Ref>Magan Avraham 489:5, Mishna Brurah 493:15 </ref> | ## Some observe this practice by mourning from the day after [[Rosh Chodesh]] Iyar until Erev Shavuot excluding Lag BaOmer. <Ref>Magan Avraham 489:5, Mishna Brurah 493:15 </ref> | ||
##Some observe this practice by mourning from the first day of Rosh Chodesh Iyar until the third day before Shavuot. <Ref>Rama 493:3, Magan Avraham 489:5 </ref> | ##Some observe this practice by mourning from the first day of [[Rosh Chodesh]] Iyar until the third day before Shavuot. <Ref>Rama 493:3, Magan Avraham 489:5 </ref> | ||
## Some observe this practice by mourning from after Issru Chag until Rosh Chodesh Sivan excluding the two days of Rosh Chodesh Iyar and Lag BaOmer. <Ref>Mishna Brurah 489:15 quoting the Siddur Derech Chaim </ref> | ## Some observe this practice by mourning from after Issru Chag until [[Rosh Chodesh]] Sivan excluding the two days of [[Rosh Chodesh]] Iyar and Lag BaOmer. <Ref>Mishna Brurah 489:15 quoting the Siddur Derech Chaim </ref> | ||
## Some observe this practice by mourning all the days of the Omer expect for Rosh Chodesh Iyar and Sivan. <Ref> Sh”t Igrot Moshe 1:159 explains that the reason for this minhag is that it holds that the students of Rabbi Akiva died on all the days between Pesach and Shavuot except for the 16 days when one can not say Tachanun (7 days of Pesach, 6 [[Shabbat]]ot, 3 days of Rosh Chodesh) and so the minhag forbids getting married and cutting hair the entire Sefira except for Rosh Chodesh Iyar and Sivan (and Pesach and [[Shabbat]] are already forbidden to get married). </ref> | ## Some observe this practice by mourning all the days of the Omer expect for [[Rosh Chodesh]] Iyar and Sivan. <Ref> Sh”t Igrot Moshe 1:159 explains that the reason for this minhag is that it holds that the students of Rabbi Akiva died on all the days between Pesach and Shavuot except for the 16 days when one can not say Tachanun (7 days of Pesach, 6 [[Shabbat]]ot, 3 days of Rosh Chodesh) and so the minhag forbids getting married and cutting hair the entire Sefira except for [[Rosh Chodesh]] Iyar and Sivan (and Pesach and [[Shabbat]] are already forbidden to get married). </ref> | ||
# A fourth minhag followed by some is to observe sefira, in regards to not cutting one's hair, for the entire duration of the sefira from Erev Pesach until Erev Shavuot.<ref>Arizal quoted by Shaarei Teshuva 493:8</ref> | # A fourth minhag followed by some is to observe sefira, in regards to not cutting one's hair, for the entire duration of the sefira from Erev Pesach until Erev Shavuot.<ref>Arizal quoted by Shaarei Teshuva 493:8</ref> | ||
# It is permitted for a wife to observe her family’s mourning period, as long as her husband does not object. <ref> Rav Doniel Neustadt Daily Halacha Discussion page 219 </ref> | # It is permitted for a wife to observe her family’s mourning period, as long as her husband does not object. <ref> Rav Doniel Neustadt Daily Halacha Discussion page 219 </ref> | ||
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===Cutting hair=== | ===Cutting hair=== | ||
# In commemoration of the death of the students of Rabbi Akiva, the minhag is not to cut one’s hair during sefira. Although many minhagim exist, the common minhag is that Sephardim don’t cut their hair until the 34th day of sefira in the morning and Ashkenazim don’t cut their hair until the 33rd in the morning.<ref> | # In commemoration of the death of the students of Rabbi Akiva, the minhag is not to cut one’s hair during sefira. Although many minhagim exist, the common minhag is that Sephardim don’t cut their hair until the 34th day of sefira in the morning and Ashkenazim don’t cut their hair until the 33rd in the morning.<ref> | ||
* The Gemara Yevamot 62b records the tragic story of Rabbi Akiva’s student passing away between Pesach and Shavuot. The Tur 493:1 records the minhag not to take hair cuts during sefirat HaOmer in order to mourn the death of Rabbi Akiva’s students. The Tur writes that some would cut their hair from Lag BaOmer and on because there’s a tradition that the students of Rabbi Akiva stopped dying on Lag BaOmer. The Tashbetz 1:178, however, says that they died until 15 days before Shavuot (Pros HaAseret), which is the 34th of the Omer. S”A 493:2 follows the Tashbetz, while the Rama quotes some who follow the Tur and some who don’t take a hair cut from Rosh Chodesh Iyar until Shavuot. | * The Gemara Yevamot 62b records the tragic story of Rabbi Akiva’s student passing away between Pesach and Shavuot. The Tur 493:1 records the minhag not to take hair cuts during sefirat HaOmer in order to mourn the death of Rabbi Akiva’s students. The Tur writes that some would cut their hair from Lag BaOmer and on because there’s a tradition that the students of Rabbi Akiva stopped dying on Lag BaOmer. The Tashbetz 1:178, however, says that they died until 15 days before Shavuot (Pros HaAseret), which is the 34th of the Omer. S”A 493:2 follows the Tashbetz, while the Rama quotes some who follow the Tur and some who don’t take a hair cut from [[Rosh Chodesh]] Iyar until Shavuot. | ||
* Bet Yosef 493:3 quotes the Ri Ibn Shoiv who records another tradition that Rabbi Akiva’s students only died on the 33 days during the Sefira when there’s no Tachanun. According to this tradition, Biur Halacha 493 D”H Yesh the minhag developed to mourn 33 days during the sefira corresponding to the days they died. Kitzur S”A 120:6-7 writes that some mourn the last 33 days of sefira starting after Rosh Chodesh Iyar excluding Lag BaOmer and a variant minhag is to mourn from the first day of Rosh Chodesh Iyar until the Shelosha Yemei Hagbala excluding Lag BaOmer. | * Bet Yosef 493:3 quotes the Ri Ibn Shoiv who records another tradition that Rabbi Akiva’s students only died on the 33 days during the Sefira when there’s no Tachanun. According to this tradition, Biur Halacha 493 D”H Yesh the minhag developed to mourn 33 days during the sefira corresponding to the days they died. Kitzur S”A 120:6-7 writes that some mourn the last 33 days of sefira starting after [[Rosh Chodesh]] Iyar excluding Lag BaOmer and a variant minhag is to mourn from the first day of [[Rosh Chodesh]] Iyar until the Shelosha Yemei Hagbala excluding Lag BaOmer. | ||
* S”A 493:2 writes that the minhag is to mourn from the beginning of the sefira until the morning of the 34th of the Omer. Kaf HaChaim 493:12 and Chazon Ovadyah (pg 253) agree that this is the common minhag among Sephardim. Yalkut Yosef (Moadim pg 430) and Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #48) agree. Kaf HaChaim 493:12-3 adds that some follow the Arizal’s practice not to cut one’s hair the entire Sefira. | * S”A 493:2 writes that the minhag is to mourn from the beginning of the sefira until the morning of the 34th of the Omer. Kaf HaChaim 493:12 and Chazon Ovadyah (pg 253) agree that this is the common minhag among Sephardim. Yalkut Yosef (Moadim pg 430) and Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #48) agree. Kaf HaChaim 493:12-3 adds that some follow the Arizal’s practice not to cut one’s hair the entire Sefira. | ||
* Although the Mishna Brurah 493:15 records the Ashkenazic minhag to mourn from the first day of Rosh Chodesh Iyar until the Shelosha Yemei Hagbala, [http://www.yeshiva.org.il/midrash/shiur.asp?id=301 Peninei Halacha] (Hilchot Sefirat HaOmer) writes that nowadays the common Ashkenazic minhag is like the Rama to mourn from the beginning of the Omer until Lag BaOmer in the morning. | * Although the Mishna Brurah 493:15 records the Ashkenazic minhag to mourn from the first day of [[Rosh Chodesh]] Iyar until the Shelosha Yemei Hagbala, [http://www.yeshiva.org.il/midrash/shiur.asp?id=301 Peninei Halacha] (Hilchot Sefirat HaOmer) writes that nowadays the common Ashkenazic minhag is like the Rama to mourn from the beginning of the Omer until Lag BaOmer in the morning. | ||
* Mishna Brurah 493:6 explains S”A as saying that one may only cut one’s hair starting from the 34th in the morning because Miksat HaYom KeKulo only operates starting in the daytime. In 493:10 he writes that the same for the Rama regarding the 33rd. However, Mishna Brurah 493:11 quotes some achronim who argue that one may even cut one’s hair from the nighttime. Rav Shlomo Zalman (cited by Halichot Shlomo p 364, note 80) once permitted taking a hair cut on Lag BeOmer at night. </ref> | * Mishna Brurah 493:6 explains S”A as saying that one may only cut one’s hair starting from the 34th in the morning because Miksat HaYom KeKulo only operates starting in the daytime. In 493:10 he writes that the same for the Rama regarding the 33rd. However, Mishna Brurah 493:11 quotes some achronim who argue that one may even cut one’s hair from the nighttime. Rav Shlomo Zalman (cited by Halichot Shlomo p 364, note 80) once permitted taking a hair cut on Lag BeOmer at night. </ref> | ||
# The Sephardic custom on a year that Lag BaOmer falls out on Friday is that one may cut one's hair on Friday morning out of respect for [[Shabbat]] and if one is unable to cut one's hair on Friday morning, it's permissible to cut one's hair on Thursday night after [[Tzet HaCochavim]]. <ref> Yalkut Yosef (Moadim pg 431-2) </ref> | # The Sephardic custom on a year that Lag BaOmer falls out on Friday is that one may cut one's hair on Friday morning out of respect for [[Shabbat]] and if one is unable to cut one's hair on Friday morning, it's permissible to cut one's hair on Thursday night after [[Tzet HaCochavim]]. <ref> Yalkut Yosef (Moadim pg 431-2) </ref> | ||
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# Included in the minhag not to take hair cuts is not to shave. <ref> Tur 493 says that some have the custom "lo lihistaper." Masekhet Semachot (7:11) in regards to mourning writes that lihistaper means to cutting the hair of one's head, mustache, beard, and all other hair. Nitai Gavriel (Pesach vol 3, 49:2) and Chazon Ovadyah (p. 262) write that including in the minhag not to take a hair cut is not to shave.</ref> Some authorities permitted someone who shaves daily after having waited 3 or 5 days of not shaving to shave during the Sefira. <ref> Rav Soloveitchik (cited by Rav Schachter in Nefesh HaRav pg 191-2) compared the Sefira to the 12 months of mourning in which a person who shaves daily may shave after waiting a few days. Rav Soloveitchik felt that this was the case because all customs have to be based on some opinion or patterned after another halacha. Therefore, he argues that the mourning of the Omer is parallel to the mourning during the year of mourning for a parent. Therefore since the halacha says that it is permissible to shave during the year once one's friends scold him to tell him that his hair is too long ("ad she-yig'aru bo chaveirav": Moed Katan 22b, Rambam Hilkhot Evel 6:3), it would be permissible during the omer also. | # Included in the minhag not to take hair cuts is not to shave. <ref> Tur 493 says that some have the custom "lo lihistaper." Masekhet Semachot (7:11) in regards to mourning writes that lihistaper means to cutting the hair of one's head, mustache, beard, and all other hair. Nitai Gavriel (Pesach vol 3, 49:2) and Chazon Ovadyah (p. 262) write that including in the minhag not to take a hair cut is not to shave.</ref> Some authorities permitted someone who shaves daily after having waited 3 or 5 days of not shaving to shave during the Sefira. <ref> Rav Soloveitchik (cited by Rav Schachter in Nefesh HaRav pg 191-2) compared the Sefira to the 12 months of mourning in which a person who shaves daily may shave after waiting a few days. Rav Soloveitchik felt that this was the case because all customs have to be based on some opinion or patterned after another halacha. Therefore, he argues that the mourning of the Omer is parallel to the mourning during the year of mourning for a parent. Therefore since the halacha says that it is permissible to shave during the year once one's friends scold him to tell him that his hair is too long ("ad she-yig'aru bo chaveirav": Moed Katan 22b, Rambam Hilkhot Evel 6:3), it would be permissible during the omer also. | ||
Rav Schachter (“Halachos of Chol HaMoed”, min 67-70) clarified that not shaving for 3 or 5 days is sufficient. Rabbi Willig (“Hilchos Pesach and Sefira#1”, min 85-90) also quotes Rav Soloveitchik. Rav Aharon Lictenstein [http://vbm-torah.org/archive/halak65/24halak.htm vbm.org] says that it is even an obligation to shave for kavod shabbat on Friday incorporating Rav Soloveitchik's approach. </ref> | Rav Schachter (“Halachos of Chol HaMoed”, min 67-70) clarified that not shaving for 3 or 5 days is sufficient. Rabbi Willig (“Hilchos Pesach and Sefira#1”, min 85-90) also quotes Rav Soloveitchik. Rav Aharon Lictenstein [http://vbm-torah.org/archive/halak65/24halak.htm vbm.org] says that it is even an obligation to shave for kavod shabbat on Friday incorporating Rav Soloveitchik's approach. </ref> | ||
# Many Sephardic authorities are lenient regarding shave on Rosh Chodesh Iyar if it causes one pain not to shave, however, Ashekanzic authorities seem not to accept such a leniency.<ref> | # Many Sephardic authorities are lenient regarding shave on [[Rosh Chodesh]] Iyar if it causes one pain not to shave, however, Ashekanzic authorities seem not to accept such a leniency.<ref> | ||
* Bet Yosef 493:3 writes that those who cut their hair on Rosh Chodesh Iyar because they consider it a Yom Tov are mistaken because the minhag is not to cut their hair on Rosh Chodesh Iyar. He adds that they may have mistakenly thought it was permitted based on another minhag which would mourn another 33 days during the sefira. Similarly, Mishna Brurah 493:14 summarizes that according to those who don’t cut their hair the first 33 days of the Sefira, it would be contradictory to shave on Rosh Chodesh Iyar. | * Bet Yosef 493:3 writes that those who cut their hair on [[Rosh Chodesh]] Iyar because they consider it a Yom Tov are mistaken because the minhag is not to cut their hair on [[Rosh Chodesh]] Iyar. He adds that they may have mistakenly thought it was permitted based on another minhag which would mourn another 33 days during the sefira. Similarly, Mishna Brurah 493:14 summarizes that according to those who don’t cut their hair the first 33 days of the Sefira, it would be contradictory to shave on [[Rosh Chodesh]] Iyar. | ||
* However, the Radvaz 2:687 permits cutting one’s hair on Rosh Chodesh Iyar if not cutting one’s hair causes one’s pain based on the halacha that one who is pain is exempt from the mitzvah of Sukkah. Sh”t Chazon Ovadyah (vol 1, pg 55) clarifies that although the halacha of Sukkah is based on Teshvu Kein Taduro, the Radvaz means that it’s logical that one can be lenient if it’s bothersome since sefira is only a minhag. Chida in Yosef Ometz 40:2 and Kaf HaChaim 493:40 write that some rely on this Radvaz. Similarly, Rav Ovadyah in Yalkut Yosef (Moadim pg 431) and Chazon Ovadyah (pg 262) writes that one should be careful not to shave during sefira and if it’s difficult not to shave, one may shave on Rosh Chodesh Iyar. | * However, the Radvaz 2:687 permits cutting one’s hair on [[Rosh Chodesh]] Iyar if not cutting one’s hair causes one’s pain based on the halacha that one who is pain is exempt from the mitzvah of Sukkah. Sh”t Chazon Ovadyah (vol 1, pg 55) clarifies that although the halacha of Sukkah is based on Teshvu Kein Taduro, the Radvaz means that it’s logical that one can be lenient if it’s bothersome since sefira is only a minhag. Chida in Yosef Ometz 40:2 and Kaf HaChaim 493:40 write that some rely on this Radvaz. Similarly, Rav Ovadyah in Yalkut Yosef (Moadim pg 431) and Chazon Ovadyah (pg 262) writes that one should be careful not to shave during sefira and if it’s difficult not to shave, one may shave on [[Rosh Chodesh]] Iyar. | ||
* The Bach 493 quotes the Minhagim who says that it’s permitted to get married on Rosh Chodesh Iyar if it falls out on Shabbat and explains that it’s based on the fact that there’s a combination of the kedusha of rosh chodesh and kedusha of Shabbat to override mourning of Sefira. Pri Megadim (E”A 493:2) clarifies that the Bach means getting married on Friday because it’s forbidden to get married on Shabbat. Regarding this Bach, the Pri Chadash 493:3 writes that the same is true for haircuts. Thus, Mishna Brurah 493:5 writes that if Rosh Chodesh Iyar falls out on Shabbat one may cut one’s hair on Friday. Kitzur S”A 120:6 and S”A HaRav 493:8 agree. It seems clear from the above achronim that Rosh Chodesh alone isn’t sufficient to permit cutting one’s hair. </ref> | * The Bach 493 quotes the Minhagim who says that it’s permitted to get married on [[Rosh Chodesh]] Iyar if it falls out on Shabbat and explains that it’s based on the fact that there’s a combination of the kedusha of rosh chodesh and kedusha of Shabbat to override mourning of Sefira. Pri Megadim (E”A 493:2) clarifies that the Bach means getting married on Friday because it’s forbidden to get married on Shabbat. Regarding this Bach, the Pri Chadash 493:3 writes that the same is true for haircuts. Thus, Mishna Brurah 493:5 writes that if [[Rosh Chodesh]] Iyar falls out on Shabbat one may cut one’s hair on Friday. Kitzur S”A 120:6 and S”A HaRav 493:8 agree. It seems clear from the above achronim that [[Rosh Chodesh]] alone isn’t sufficient to permit cutting one’s hair. </ref> | ||
# Many authorities hold that one may not shave on Friday for Kavod Shabbat. If a person is in great pain from not shaving, some say one may shave.<ref> | # Many authorities hold that one may not shave on Friday for Kavod Shabbat. If a person is in great pain from not shaving, some say one may shave.<ref> | ||
* It also seems evident from the Bach and Mishna Brurah (see previous footnote) that one may not cut one’s hair because of Kavod Shabbat alone. Thus, Rav Shlomo Zalman (cited by Shalmei Moed pg 449-450) and Rav Yacov Kamenetsky (Emet L’Yaakov 493 note 467) hold that one may not shave in the sefira for Kavod Shabbat. | * It also seems evident from the Bach and Mishna Brurah (see previous footnote) that one may not cut one’s hair because of Kavod Shabbat alone. Thus, Rav Shlomo Zalman (cited by Shalmei Moed pg 449-450) and Rav Yacov Kamenetsky (Emet L’Yaakov 493 note 467) hold that one may not shave in the sefira for Kavod Shabbat. | ||
