Halacha of shaving on chol hamoed and exceptions dating

03-Oct-2015 00:55 by 6 Comments

Halacha of shaving on chol hamoed and exceptions dating - Online sex

Indeed, Rivevos Ephraim (I:375) cites Rav Moshe who ruled that one should finish the chupah prior to sunset. He cites as proof to this position the comment of the Toras Hashelamim Hilchos Niddah that one should not eat meat or drink wine on the night preceding a fast day (Nefesh Harav page 196).

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The rabbis have instituted the practice to observe certain customs of mourning during the period of seferas ha’omer, the three weeks, the nine days, the week of Tisha B’Av, and, of course, Tisha B’Av itself. The Rama (551) writes that one may not take a haircut from Shiva Assar b'Tamuz until chatzos on the tenth day of Av. Sefardic practice is to follow the ruling of the Shulchan Aruch not to take haircuts only during the week of Tisha b'Av,. Rav Shlomo Zalman Auerbach maintains that it is permissible to trim eyebrows (and eyelashes) during the three weeks. It is permissible to take a haircut for the purposes of a mitzvah. Unfortunately, the Jewish calendar provides us with many periods of time where we recall tragic events in our history.Due to the many details and differences in halacha between these time periods, people are often confused about which halachos are observed during each period. Before discussing the details of this halacha, it is important to note that Rav Soloveitchik developed an idea that leads us to drastically different conclusions than many of the other poskim. Rav Moshe Feinstein was of the opinion that one cannot trim eyebrows during shloshim, and therefore may not do so during the three weeks either. He felt that such hair removal is not considered to fall into the halachic category of “haircutting”. Therefore, a woman who has the custom to shave her head before going to the mikvah may do so.In this essay, we will outline the halachos that pertain specifically to the three weeks. Rav Soloveitchik believed that the period of the three weeks mirrors the period of twelve months of mourning one observes after the death of a parent, and our practice is to shave regularly (after initially allowing a few days of growth), one may do the same during the three weeks. Also, somebody whose hair has grown to such an extent as to cause a chatzitzah for his tefillin, may take a haircut to allow him to properly fulfill the mitzvah.Considering that the issue of not getting married during the three weeks is only a custom, we may rely on the lenient opinion.Rav Moshe argues that researching the prevalent custom on this issue is useless because it is uncommon for Shiva Asar b'Tamuz to fall on Sunday.

It remains unclear, though, why Rav Moshe assumes that this issue is only a question when Shiva Asar b'Tamuz falls on Sunday, as it would seem that the same issue would arise on any other day of the week.

It is possible that Rav Moshe would only permit this when Shiva Asar b'Tamuz falls on Sunday, but when it falls on another day he would advise to make sure the vpuj is done before sunset on the previous night. The Rav ruled, however, that it is not permissible to get married the night before Shiva Asar b'Tamuz because although the actual obligation to stop eating does not yet apply, the day is still considered to be a day of fasting.

The reader should be aware that the halachos change drastically once the nine days begin, and this essay should not be used as a guide for the nine days. The discussion that follows assumes the approach of the majority of the poskim to be correct, but does not presume to cast any doubt on the halachic validity of Rav Soloveitchik's approach. Rav Shlomo Zalman Auerbach allowed a woman who is of marriageable age to take a haircut during the three weeks (and even during the nine days) because many poskim rule that a woman may even take a haircut during the period of mourning - so we may certainly rely on these poskim for a rabbinic prohibition such as haircutting during the three weeks (Shalmei Mo'ed Chapter 89) 3. However, Rav Shlomo Zalman Auerbach only permitted one to cut the hair in the area that the tefillin will rest on his head, but not the rest of his head, as that is not a true mitzvah necessity (Shalmei Moed). The Mishnah Berura (5) rules that if a woman’s hair is growing in such a way that it is difficult for her to keep it under her head covering, she may cut the hair during the three weeks. Rav Moshe Feinstein allowed women to shave their legs during the three weeks. On the day of a baby’s bris the Sha'ar Ha'Tziyun (551:4) cites the Chasam Sofer #158 who says that the father, mohel and sandik may all take haircuts. In an instance where not getting a haircut is likely to cost somebody money, Rav Moshe Feinstein (Igros Moshe Orach Chaim IV:120) allows one to shave during the three weeks because the prohibition of haircuts during the three weeks is only a minhag. The Shulchan Aruch (5) rules that adults may not cut children’s hair during this time period. The Shulchan Aruch rules that one may not get married during this period.

There are a number of exceptions to the prohibition to cut one's hair: 1. The Shulchan Aruch rules that if a mustache is growing in a way that it inhibits eating, one may trim it. It could be argued, however, that the issue of kavod ha'briyos would permit one to violate the rabbinic prohibition of haircutting during the three weeks, specifically in an instance where it would look ridiculous to cut part of his hair and not all of it. The logic for this ruling is that the growth of hair on women’s legs is not only uncomfortable, but is also something that makes a woman appear unattractive to her husband. Women may get their sheitels cut or styled during the three weeks, as this is not considered to be their hair, but their clothing. Even if the bris falls on shabbos they may take haircuts on the Friday preceding the bris. However, during the week of Tisha b'Av, itself, when it is halachically prohibited to cut hair, one would not be permitted to do so even in the event of significant monetary loss. In an instance where one is unlikely to lose any money by not shaving, but one is uncomfortable going into his place of work unshaven for fear that his co-workers may mock him, Rav Moshe Feinstein rules that one may not even shave during the three weeks. The Mishnah Berurah cites two possible reasons for this prohibition: either because of the mitzvah of chinuch or the agmas nefesh caused by seeing the children in this state of mourning is recommended during this period. However, there is a machlokes ha'poskim as to whether one may get married on the night of Shiva Asar b'Tamuz: 1. Rav Moshe (Igeros Moshe Orach Chaim I:168) rules that it is permissible to get married on the night of Shiva Asar b'Tamuz.

The Be'er Hetev, however, derives from the Rama’s comment that they may wear nice clean clothing for the bris, that other prohibited activities such as haircutting remain forbidden. The Sha'ar Hatziyun points out that the practical halachic difference between these two considerations is whether a child under the age of six can get a haircut. He reasons that there is a machlokes between the Ba'al Ha'maor and Ramban whether the fast day really starts at night (and you say Aneinu at ma’ariv).

Rav Moshe Feinstein (Igeros Moshe Yoreh Deah I:224) and the Aruch Hashulchan (5) allow a child under the age of six to get a haircut. He believes that he has a strong proof from a gemara (Pesachim 2b) that the preceding night is not considered to be part of the fast at all.