16,374
edits
Sefirat HaOmer: Difference between revisions
From Halachipedia
m
Text replace - " Yom Tov" to " Yom Tov"
m (Text replace - "Tachanun" to "Tachanun") |
m (Text replace - " Yom Tov" to " Yom Tov") |
||
| Line 93: | Line 93: | ||
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> | ||
