Q: If one's parent died in the month of Adar in a PLAIN year (12 months; one Adar), when does he observe yahrtzeit in a SHANA M'UBERET (leap year)? Is the answer the same for the bar mitzva of a boy born in a simple year who turns 13 in a leap year? A: The two questions should be answered together, although the answers may differ. Bar mitzva (we refer to becoming obligated in mitzvot, not to the celebration) depends on the passage of 13 years. Although this occurs on one's birthday, it is the passage of time, not the date per se which is critical. Regarding yahrtzeit, the date is the factor. A related distinction is that one can become bar mitzva only once, whereas it is possible for two days to commemorate a yahrtzeit some years. The Rama (Orach Chayim 55:10) rules unequivocally that in the situation you describe, the boy becomes bar mitzva in Adar II. (It is clear that the Shulchan Aruch agrees- see Mishna Berura, ad loc.). Several sources support this claim. The Yerushalmi (1st perek of Megila) and Tosafot (Nedarim 63b) say that the leap month is Adar I, whereas Adar II corresponds to the regular month of Adar. The Mahari Mintz (Shut #9) also points out that when one rents a house for a year and there is a leap year in the interim, the renter always gets the extra month (Bava Metzia 102a) even if the rental is from Adar to Adar II. Regarding yahrtzeit, the situation is more complex. The poskim discuss the matter primarily in regard to the custom that some accept upon themselves to fast on the yahrtzeit. The Shulchan Aruch (ibid. 568:7) says that here too, the yahrtzeit is in Adar II. However, the Rama (ad loc.) says here that the preferred day is in Adar I. Why the change? Most seem to understand that Adar I is also Adar, and the question is which Adar to give precedence to. Tana'im debate this question in Megilla 6b. R. Eliezer says that we should perform the mitzvot of Adar in Adar I, because we do not pass up the opportunity to do mitzvot. Rashbag, whose opinion we accept, says that we perform them in Adar II because they should be in proximity of Nisan, which is related because it is the month of redemption. Terumat HaDeshen (#294) derives from that gemara that in relation to a mitzva that it is not related to redemption, we do the mitzva at the first opportunity, namely in AdarI. The Rama prefers this opinion (see also Yoreh Deah 402:12). However, he mentions that there are those who are stringent and fast both days. The Shach (402:11) seems to accept that stringency. The simple understanding of the Rama's stringency is that we do not know which opinion is correct, and thus we "cover our bases." However, the Magen Avraham (568:20) and GR"A (on 568:10) believe that when there is no special reason to prefer one Adar to the other, we consider that there are actually two yahrtzeit days, one in each Adar. Although the Magen Avraham points out that one can accept upon himself the minhag of fasting, if at all, however he wants, we would advise him to keep both days. The Mishna Berura (ad loc. :42) seems to concur, as does Igrot Moshe (YD III, 160). It appears that most Ashkenazim's minhag is like the Rama'smain ruling (Adar I) and Sephardim follow the Shulchan Aruch (Adar II). Those who want to keep both days or come from a place with that minhag, are invited to act in that way. What about other practices of yahrtzeit? The same opinions are basically pertinent, but one can decide to keep two days as far as visiting the grave, learning, and/or saying kaddish, but perhaps not fast twice. We should note that even the Magen Avraham says that one has the right to say kaddish only once. He refers to the times when only one person would recite a Mourner's Kaddish, and a yahrtzeit would uproot a mourner during his year of mourning. This situation exists in relatively few shul's these days, but the principle precludes one from asking to get an aliyah or to be chazzan because of the yahrtzeit in both months of Adar. Ask the Rabbi Q&A is part of Hemdat Yamim,
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Rebbe is partially funded by the Jewish Agency for Israel Rashi, quoting the Talmud (Megila 29b), points out that the half-shekalim con- tributed by those eligible to be counted were used to fashion the foundation sockets which secured the planks surrounding the Mishkan. In explaining verse 3: "And this is what every one shall pay... a half shekel...", Rashi quotes Midrash Tanchuma, which says that God showed Moshe a coin of fire, directing him that "this" is what should be given in the forthcoming census. Throughout his commentary on the Torah, Rashi tries to distill the peshat - the plain meaning of the verse. It may be asked: How does Rashi's comment on this verse illuminate our understanding of the text? An anonymous commentator in the 19th century raises a question about the aforementioned midrash: Why did the Almighty show Moshe a "coin of fire," rather than a fiery metal coin? This commentator explains that God was not instructing Moshe about the coin itself, but rather describing the state of mind that should accompany the giving. Being counted as part of Klal Yisrael involves a lot more than simply paying one's financial obligations to the community. When one is privileged to be counted, the giver of the coin has to ask "what does this payment really demand of me." The "coin of fire" represents the zeal that must accompany the performance of the tasks that devolve upon us as members of the community. In today's world, Aliya to Israel is the paradigm of the fiery coin. Aliya requires a steadfastness of purpose, an unyieling zealous commitment and a clear sense of mission in order to join those who are valiently striving to realize in our time the fulfillment of Jewish destiny. Rabbi Mordechai Spiegelman, Jerusalem After they had gone, one of his friends asked R' Avraham Yitzchak, "Rebbe, if you could decide the verdict in so short a time, why did you allow them to go on and on?" "Had I cut them off before each had his
full say", replied R' Avraham Yitzchak, "neither of them would have
been satisfied. Both would have felt that an injustice had been
done. After I gave them all that time to say everything they had to
say, they felt that justice was done, and they accepted the verdict
gladly." (2) There is a basic principle that G-d forgives after a person goes through a process of repentance. Given the fact that the Jews did not display any repentance after their sin, why did G-d forgive the Jews for the sin of the golden calf solely based on the prayers of Moshe Rabbeinu? (3) G-d promises the Jewish people that while they travel to Jerusalem for the holidays to perform the mitzva of Aliya L'Regel, none of their enemies will attack the vacated cities (34:24). Why did G-d not mention this promise in Parshat Mishpatim (23:14-17), the first time this mitzva was taught? Parsha Points to Ponder is prepared by
Rabbi Dov Lipman, Ram and Director of Student Life, Yeshivat Yesodei
HaTorah, Beit Shemesh. TT readers: This new feature is
experimental. Your feedback (to tt@ou.org)
will be greatly appreciated. Harav Shimshon Raphael Hirsch equates these three statements about Shabbat to three characteristics that define a Shomer (guardian) who temporarily takes possession of someone's property. Besides the rights of the guardian, the Shomer also has responsibilities that fall into 3 categories: "Shlichut Yad", "Peshi'a" and "Aveida". These terms indicate that as Shomrim we must never allow the Shabbat out of our sight nor misuse it according to our subjective ideas. Moreover, we must protect this sacred treasure from harm. Noting the use of the plural terminology,
"Shabbatot", Rav Hirsch reminds us that every individual Shabbat in
all time demands our dutiful care. And each Shabbat is to be
protected not only from our mundane weekly pursuits: Shabbat is to
be guarded from even the holiest of tasks, the Melachot, that were
dedicated to the highest of spiritual purposes, the building of the
Mishkan. Such, we see, is the power and importance of Shabbat. [The Parshat Ki Tisa Homepage]
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