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Sefirat HaOmer: Difference between revisions
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==Prohibited practices during the Sefirat HaOmer== | ==Prohibited practices during the Sefirat HaOmer== | ||
The practice is to observe certain practices of [[mourning]] during the Sefirah because the 24,000 students of Rabbi Akiva died during this time. <ref> Tur and Shulchan Aruch 493:1 based on | The practice is to observe certain practices of [[mourning]] during the Sefirah because the 24,000 students of Rabbi Akiva died during this time. <ref> Tur and Shulchan Aruch 493:1 based on the Gemara Yevamot 62b which records the tragic story of Rabbi Akiva’s students’ deaths between Pesach and Shavuot. The practice became to accept certain aspects of mourning during this period. see Teshuvot Hagonim, Shaare Teshuva 278. </ref> <br> | ||
# One practice is to mourn the first 33 days from the beginning of the Omer until the 34th day in the morning. This practice is followed by Sephardim. <Ref> | # There are differing practices for when this custom is observed.<ref> There are differing practices for when this custom is observed.<ref>Mishna Berura 493:14-15 writes that although all agree that we refrain for 33 days, there are different approaches for when. See sefer Bein Pesach L’Shavuot (pg. 223–240) who details 10 different minhagim. </ref> There are three basic minhagim about the mourning period between [[Pesach]] and [[Shavuot]]: | ||
# A second practice is to mourn from the beginning of the Omer until the 33rd day in the morning. This practice is followed by most Ashkenazim. <Ref>The source for this minhag is the Rama 493:2 who holds that the students of Rabbi Akiva stopped dying on the 33rd day of the Omer and by the principle of Miksat HaYom KeKulo (a minority of the day is considered like a whole day) one may stop [[mourning]] on the morning of the 33rd. This is the explanation of the Biur HaGra 493:9 s.v. UMarbim, and the practice of Ashkenazim as recorded by [https://docs.google.com/viewer?url=http%3A%2F%2Fwww.thehalacha.com%2Fattach%2FVolume5%2FIssue8.pdf Halachically Speaking] (Volume 3, Issue 8, page 3). | ## One practice is to mourn the first 33 days from the beginning of the Omer until the 34th day in the morning. This practice is followed by Sephardim. <Ref>Bet Yosef 493:2 quotes Rav Yehoshua Ibn Shuib who cites a Midrash which says they died until פרוס עצרת, or 15 days before Shavuot. This leaves the first 34 days. Based on Miktzat HaYom KeKulo (a portion of the day is considered like a whole day) one may stop mourning on the morning of the 34th. This is how he rules in Shulchan Aruch 493:2. Kaf Hachaim 493:12, Chacham Ovadia Yosef (Chazon Ovadia Yom Tov pg. 253, Yabia Omer 3:26, Yechave Daat 4:32) and Yalkut Yosef (Moadim pg. 428) write that this is the prevalent Sephardic custom. see also Beiur Halacha 493 s.v. Nohagin. This is explained clearly in Biur HaGra 493:6 s.v. Yesh Nohagim, and [http://www.yutorah.org/lectures/lecture.cfm/714562/Rabbi_Josh_Flug/The_Mourning_Period_Of_Sefirat_Ha'omer Rabbi Flug's article on Sefirat HaOmer]. </ref> | ||
This is explained clearly in Beiur Halacha 493 s.v. Yesh Nohagim and [http://www.yutorah.org/lectures/lecture.cfm/714562/Rabbi_Josh_Flug/The_Mourning_Period_Of_Sefirat_Ha'omer Rabbi Flug's article on Sefirat HaOmer]. </ref> | ## A second practice is to mourn from the beginning of the Omer until the 33rd day in the morning. This practice is followed by most Ashkenazim. <Ref>The source for this minhag is the Rama 493:2 who holds that the students of Rabbi Akiva stopped dying on the 33rd day of the Omer and by the principle of Miksat HaYom KeKulo (a minority of the day is considered like a whole day) one may stop [[mourning]] on the morning of the 33rd. This is the explanation of the Biur HaGra 493:9 s.v. UMarbim, and the practice of Ashkenazim as recorded by [https://docs.google.com/viewer?url=http%3A%2F%2Fwww.thehalacha.com%2Fattach%2FVolume5%2FIssue8.pdf Halachically Speaking] (Volume 3, Issue 8, page 3). | ||
# A third practice is to mourn 33 not consecutive days during the Omer. <ref> | This is explained clearly in Beiur Halacha 493 s.v. Yesh Nohagim and [http://www.yutorah.org/lectures/lecture.cfm/714562/Rabbi_Josh_Flug/The_Mourning_Period_Of_Sefirat_Ha'omer Rabbi Flug's article on Sefirat HaOmer]. The Bach (d”h U’Mah), on the other hand, thinks that the Rama subscribes to the approach of Tosafot that Rabbi Akiva’s students died throughout the period between Pesach and Shavuot, excluding 16 days on which tachanun is omitted (the 7 days of Pesach, 6 Shabbatot, 2 days of Rosh Chodesh Iyar, and 1 day of Rosh Chodesh Sivan), leaving 33 days. Therefore, the Jews accepted to mourn for 33 days. The Maharil (Dinei Hayamim Bein Pesach LiShavuot 7) subscribes to this as well and it is mentioned by the Rama 493:3. </ref> There is a dispute if, according to this approach, one would be allowed to get married on the night of the 33rd.<ref>Mishna Berura 493:11 writes that one should not get married on the night of the 33rd, because we require that he mourn part of the daytime to apply Miktzat Hayom Kekulo. Rav Moshe Feinstein (Igrot Moshe 1:159) however, is lenient for the night before. [https://thehalacha.com/wp-content/uploads/Vol5Issue9.pdf Halachically Speaking Vol. 5 Issue 9] writes that the overwhelming custom is to be lenient. </ref> | ||
Bet Yosef 493:3 quotes | ## A third practice is to mourn 33 not consecutive days during the Omer. <ref> | ||
## Some observe this practice by [[mourning]] from the day after [[Rosh Chodesh]] Iyar until Erev [[Shavuot]] excluding [[Lag BaOmer]]. <Ref>Magen Avraham 489:5, Mishna Brurah 493:15 </ref> | Bet Yosef 493:3 quotes Rav Yehoshua Ibn Shuib who records the approach of Tosafot that Rabbi Akiva’s students died throughout the period between Pesach and Shavuot, but only on the 33 days during the Sefira when we do say [[Tachanun]], excluding the 7 days of [[Pesach]], 7 Shabbatot, and 2 days of [[Rosh Chodesh]] Iyar. The Bach 4931 clarifies that really we include the one day of Rosh Chodesh Sivan and exclude one day of Pesach since the last 7 days of Pesach certainly already includes Shabbat. Therefore, there are 16 days when Rabbi Akiva's students didn't die. Therefore, the Jews accepted to mourn for 33 days. The Maharil (Dinei Hayamim Bein Pesach LiShavuot 7) subscribes to this as well and it is mentioned by the Rama 493:3.<br> | ||
Magen Avraham 493:5 writes that some observe this practice by mourning from the day after Rosh Chodesh Iyar until Erev Shavuot excluding Lag BaOmer, while others observe this practice by mourning from the first day of Rosh Chodesh Iyar until 3 days before Shavuot. <br> | |||
Based on this tradition, Shu"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>Magen 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, Magen 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, Magen 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> | ||
# Some say that one may switch customs from year to year.<ref>In analyzing the different practices, Rav Moshe Feinstein (OC 1:159) notes that those who observe 33 non-consecutive days are all of the same opinion but they choose different days to observe. Therefore, in theory, one may choose to observe a different set of 33 days from one year to the next. The reason why specific days are chosen for these various minhagim is because there must be uniformity within the same city. In New York, where the inhabitants originate from many different cities and all of the various minhagim are represented, the concern for the violation of lo titgodidu is mitigated and one may follow any of the minhagim. Therefore, one who has the tradition to observe 33 non-consecutive days, may switch from one minhag to another from year to year. Additionally, since the Bach thinks the Rama follows Tosafot, one can, in theory, switch to the minhag of counting the first 33 days. However, one should only do so in a case of great need.</ref> Others argue.<ref>Rabbi Shimon Eider’s Sefer Halachos of Pesach (vol. 2, Ch. 19, pg. 332) who quotes Rav Aharon Kotler as holding that one may not switch ‘Sefirahs’ unless in case of necessity and with Hatarat Nedarim.</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> | ||
===Getting Married=== | ===Getting Married=== | ||
# The Sephardic custom is not to get married during the Sefira until the 34th day in the morning,<ref> Yalkut Yosef (Moadim pg 428). The source for this minhag is the Teshuvah of R. Yehoshua Ibn Shuib (cited by Bet Yosef 493:2) which says that the students of Rabbi Akiva died during the Omer except for the last 15 days which leaves the first 34 days. Based on Miksat HaYom KeKulo (a minority of the day is considered like a whole day) one may stop mourning on the morning of the 34th. This is the ruling of S”A 493:2 and the practice of Sephardim as recorded in Yalkut Yosef (Kitzur S”A 493:1), Chazon Ovadia (Yom Tov pg. 253-254) and Yabia Omer 3:26. </ref> while the Ashkenazic custom is not to get married during the Sefira until the 33rd day ([[Lag BaOmer]]). <Ref> Rama 493:1, See Nisuin Kehilchatam 5:19 for lengthier discussion. </ref> | # The Sephardic custom is not to get married during the Sefira until the 34th day in the morning,<ref> Yalkut Yosef (Moadim pg 428). The source for this minhag is the Teshuvah of R. Yehoshua Ibn Shuib (cited by Bet Yosef 493:2) which says that the students of Rabbi Akiva died during the Omer except for the last 15 days which leaves the first 34 days. Based on Miksat HaYom KeKulo (a minority of the day is considered like a whole day) one may stop mourning on the morning of the 34th. This is the ruling of S”A 493:2 and the practice of Sephardim as recorded in Yalkut Yosef (Kitzur S”A 493:1), Chazon Ovadia (Yom Tov pg. 253-254) and Yabia Omer 3:26. </ref> while the Ashkenazic custom is not to get married during the Sefira until the 33rd day ([[Lag BaOmer]]). <Ref> Rama 493:1, See Nisuin Kehilchatam 5:19 for lengthier discussion. </ref> | ||
# If | # If a marriage involves a couple with different customs, for example, one side who is Ashkenazic and one side Sephardic, the custom of the husband should be followed. <ref> Chazon Ovadia (Yom Tov pg. 256), Yalkut Yosef (Moadim pg. 429), Rav Elyashiv (Piskei Shemuot pg. 59). However, Minchat Yitzchak 4:84 questions this, as following the customs of the husband would only apply after marriage. </ref> | ||
# If one is invited to a wedding which takes place during a time of the sefira when one's custom is to observe the practices of [[mourning]], and the one who is getting married has the custom that it is permissible to get married then, one should not refrain from going to the wedding because of the sefira.<Ref> | # If one is invited to a wedding which takes place during a time of the sefira when one's custom is to observe the practices of [[mourning]], and the one who is getting married has the custom that it is permissible to get married then, one should not refrain from going to the wedding because of the sefira.<Ref> Rav Moshe Feinstein (Igrot Moshe OC 1:159), Rav Soloveitchik (quoted in Nefesh Harav pg. 192), Rav Schachter ([https://www.yutorah.org/lectures/lecture.cfm/857286/rabbi-hershel-schachter/minhagei-sefirah/ Minhagei Sefirah] at ~20 minutes), Rav Shlomo Zalman Auerbach (Shalmei Simcha page 84 and Halichos Shlomo 11:19), Rav Elyashiv (Ashrei Haish 3:65:30), Rav Yaakov Kamenetsky (Emet L’yaakov 493: note 465), Rav Shalom Messas (Shemesh U’Magen OC 68). Rav Moshe’s rationale is that once a marriage has taken place, it creates an obligation of simcha. For example, a couple who gets married at the end of Nisan is allowed to continue with sheva berachot festivities, which should have been forbidden for the other participants. Additionally, Shulchan Aruch writes that we don’t penalize those who violate the minhag, and there would be no greater penalty than having nobody to celebrate with. <br> | ||
[https://thehalacha.com/wp-content/uploads/Vol5Issue9.pdf Halachically Speaking Vol. 5 Issue 9] quotes Rav Belsky who points out that one who attends a wedding during the time he is observing the restrictions of sefira may only dance after the chattan and kallah come out because before they come out the dancing is not considered to be making them happy. <br> | |||
However, Minchat Yitzchak 4:84 disagrees and feels that one may not attend a wedding during their Sefira. <br> | |||
Rav Shmuel Vosner (Piskei Shemuot pg. 58) says that one should just go to wish a Mazel Tov but not participate.</ref> However, one may still not shave in such a situation.<ref> Rav Moshe Feinstein (Igrot Moshe OC 2:95) writes that unless being unable to shave will prevent you from going, it is not permissible to shave. However, if he realized earlier that he would be attending a wedding, he could plan accordingly by changing his custom for just that year, as per the teshuva mentioned above (OC 1:159)</ref> | |||
===Getting | ===Getting Engaged=== | ||
# It's permissible to get engaged during the Sefirah.<ref> Mishna Brura 493:3 </ref> However one may not have musical instruments and one shouldn't dance. <ref> Nitei Gavriel (Pesach v. 3, 51:5), Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #45), Hanisuin Kihilchatam pg. 122 and Halichot Shlomo Moadim 2:11:18 </ref> | # It's permissible to get engaged during the Sefirah.<ref> Mishna Brura 493:3 </ref> However one may not have musical instruments and one shouldn't dance. <ref> Nitei Gavriel (Pesach v. 3, 51:5), Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #45), Hanisuin Kihilchatam pg. 122 and Halichot Shlomo Moadim 2:11:18 </ref> | ||
# In general, it is permitted to have meals with friends during the sefira unlike regular mourning. <Ref>Shulchan Aruch HaRav 493:1</ref> | # In general, it is permitted to have meals with friends during the sefira unlike regular mourning. <Ref>Shulchan Aruch HaRav 493:1</ref> | ||
===Celebrating a Bar Mitzva=== | ===Celebrating a Bar Mitzva=== | ||
# It is permissible to celebrate a bar mitzva with dancing during sefira, but without music.<ref> Shulchan HaLevi pg. 135</ref> | # It is permissible to celebrate a bar mitzva with dancing during sefira, but without music.<ref> Shulchan HaLevi pg. 135</ref> | ||
===Cutting | ===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]]. | ||
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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. Nitei 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. Nitei 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 ([http://www.yutorah.org/sidebar/lecture.cfm/733780/rabbi-hershel-schachter/hilchos-chol-hamoed/ “Hilchos 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 ([http://www.yutorah.org/sidebar/lecture.cfm/733780/rabbi-hershel-schachter/hilchos-chol-hamoed/ “Hilchos 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, | # Many Sephardic authorities are lenient regarding shave on [[Rosh Chodesh]] Iyar if it causes one pain not to shave, however, Ashkenazic authorities seem not to accept such a leniency.<ref> | ||
* The 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. | * The 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. | ||
