{"id":1481,"date":"2018-04-16T17:32:10","date_gmt":"2018-04-16T17:32:10","guid":{"rendered":"https:\/\/utj.org\/viewpoints\/?p=1481"},"modified":"2024-01-26T13:36:02","modified_gmt":"2024-01-26T18:36:02","slug":"omer-observances","status":"publish","type":"post","link":"https:\/\/utj.org\/viewpoints\/2018\/04\/omer-observances\/","title":{"rendered":"Omer Observances: Appropriate Abstinence or Excessive Restraint?"},"content":{"rendered":"<p style=\"text-align: center;\"><strong>Omer Observances: Appropriate Abstinence or Excessive Restraint?<\/strong><\/p>\n<p style=\"text-align: center;\">By: Rabbi Noah Gradofsky<\/p>\n<p><em><a href=\"http:\/\/e-ark.net\/wp-content\/uploads\/2024\/01\/Omer-Observances-Appropriate-Abstinence-or-Excessive-Restraint.pdf\" target=\"_blank\" rel=\"noopener\">Note this article is available in printable (pdf) format here<\/a>.<\/em><\/p>\n<p style=\"text-align: center;\"><em>What is the Counting of the Omer<\/em><\/p>\n<p dir=\"rtl\">\u05d5\u05d9\u05e7\u05e8\u05d0 \u05e4\u05e8\u05e7 \u05db\u05d2 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Leviticus 23<\/p>\n<p dir=\"rtl\">(\u05d9) \u05d3\u05b7\u05bc\u05d1\u05b5\u05bc\u05e8 \u05d0\u05b6\u05dc \u05d1\u05b0\u05bc\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05d5\u05b0\u05d0\u05b8\u05de\u05b7\u05e8\u05b0\u05ea\u05b8\u05bc \u05d0\u05b2\u05dc\u05b5\u05d4\u05b6\u05dd \u05db\u05b4\u05bc\u05d9 \u05ea\u05b8\u05d1\u05b9\u05d0\u05d5\u05bc \u05d0\u05b6\u05dc \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05e0\u05b9\u05ea\u05b5\u05df \u05dc\u05b8\u05db\u05b6\u05dd \u05d5\u05bc\u05e7\u05b0\u05e6\u05b7\u05e8\u05b0\u05ea\u05b6\u05bc\u05dd \u05d0\u05b6\u05ea \u05e7\u05b0\u05e6\u05b4\u05d9\u05e8\u05b8\u05d4\u05bc \u05d5\u05b7\u05d4\u05b2\u05d1\u05b5\u05d0\u05ea\u05b6\u05dd \u05d0\u05b6\u05ea \u05e2\u05b9\u05de\u05b6\u05e8 \u05e8\u05b5\u05d0\u05e9\u05b4\u05c1\u05d9\u05ea \u05e7\u05b0\u05e6\u05b4\u05d9\u05e8\u05b0\u05db\u05b6\u05dd \u05d0\u05b6\u05dc \u05d4\u05b7\u05db\u05b9\u05bc\u05d4\u05b5\u05df:<\/p>\n<p dir=\"rtl\">(\u05d9\u05d0) \u05d5\u05b0\u05d4\u05b5\u05e0\u05b4\u05d9\u05e3 \u05d0\u05b6\u05ea \u05d4\u05b8\u05e2\u05b9\u05de\u05b6\u05e8 \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 \u05d4&#8217; \u05dc\u05b4\u05e8\u05b0\u05e6\u05b9\u05e0\u05b0\u05db\u05b6\u05dd \u05de\u05b4\u05de\u05b8\u05bc\u05d7\u05b3\u05e8\u05b7\u05ea \u05d4\u05b7\u05e9\u05b7\u05bc\u05c1\u05d1\u05b8\u05bc\u05ea \u05d9\u05b0\u05e0\u05b4\u05d9\u05e4\u05b6\u05e0\u05bc\u05d5\u05bc \u05d4\u05b7\u05db\u05b9\u05bc\u05d4\u05b5\u05df:<\/p>\n<p dir=\"rtl\">. . .<\/p>\n<p dir=\"rtl\">(\u05d9\u05d3) \u05d5\u05b0\u05dc\u05b6\u05d7\u05b6\u05dd \u05d5\u05b0\u05e7\u05b8\u05dc\u05b4\u05d9 \u05d5\u05b0\u05db\u05b7\u05e8\u05b0\u05de\u05b6\u05dc \u05dc\u05b9\u05d0 \u05ea\u05b9\u05d0\u05db\u05b0\u05dc\u05d5\u05bc \u05e2\u05b7\u05d3 \u05e2\u05b6\u05e6\u05b6\u05dd \u05d4\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4 \u05e2\u05b7\u05d3 \u05d4\u05b2\u05d1\u05b4\u05d9\u05d0\u05b2\u05db\u05b6\u05dd \u05d0\u05b6\u05ea \u05e7\u05b8\u05e8\u05b0\u05d1\u05b7\u05bc\u05df \u05d0\u05b1\u05be\u05dc\u05b9\u05d4\u05b5\u05d9\u05db\u05b6\u05dd \u05d7\u05bb\u05e7\u05b7\u05bc\u05ea \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd \u05dc\u05b0\u05d3\u05b9\u05e8\u05b9\u05ea\u05b5\u05d9\u05db\u05b6\u05dd \u05d1\u05b0\u05bc\u05db\u05b9\u05dc \u05de\u05b9\u05e9\u05b0\u05c1\u05d1\u05b9\u05ea\u05b5\u05d9\u05db\u05b6\u05dd: \u05e1<\/p>\n<p dir=\"rtl\">(\u05d8\u05d5) \u05d5\u05bc\u05e1\u05b0\u05e4\u05b7\u05e8\u05b0\u05ea\u05b6\u05bc\u05dd \u05dc\u05b8\u05db\u05b6\u05dd \u05de\u05b4\u05de\u05b8\u05bc\u05d7\u05b3\u05e8\u05b7\u05ea \u05d4\u05b7\u05e9\u05b7\u05bc\u05c1\u05d1\u05b8\u05bc\u05ea \u05de\u05b4\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b2\u05d1\u05b4\u05d9\u05d0\u05b2\u05db\u05b6\u05dd \u05d0\u05b6\u05ea \u05e2\u05b9\u05de\u05b6\u05e8 \u05d4\u05b7\u05ea\u05b0\u05bc\u05e0\u05d5\u05bc\u05e4\u05b8\u05d4 \u05e9\u05b6\u05c1\u05d1\u05b7\u05e2 \u05e9\u05b7\u05c1\u05d1\u05b8\u05bc\u05ea\u05d5\u05b9\u05ea \u05ea\u05b0\u05bc\u05de\u05b4\u05d9\u05de\u05b9\u05ea \u05ea\u05b4\u05bc\u05d4\u05b0\u05d9\u05b6\u05d9\u05e0\u05b8\u05d4:<\/p>\n<p dir=\"rtl\">(\u05d8\u05d6) \u05e2\u05b7\u05d3 \u05de\u05b4\u05de\u05b8\u05bc\u05d7\u05b3\u05e8\u05b7\u05ea \u05d4\u05b7\u05e9\u05b7\u05bc\u05c1\u05d1\u05b8\u05bc\u05ea \u05d4\u05b7\u05e9\u05b0\u05bc\u05c1\u05d1\u05b4\u05d9\u05e2\u05b4\u05ea \u05ea\u05b4\u05bc\u05e1\u05b0\u05e4\u05b0\u05bc\u05e8\u05d5\u05bc \u05d7\u05b2\u05de\u05b4\u05e9\u05b4\u05bc\u05c1\u05d9\u05dd \u05d9\u05d5\u05b9\u05dd \u05d5\u05b0\u05d4\u05b4\u05e7\u05b0\u05e8\u05b7\u05d1\u05b0\u05ea\u05b6\u05bc\u05dd \u05de\u05b4\u05e0\u05b0\u05d7\u05b8\u05d4 \u05d7\u05b2\u05d3\u05b8\u05e9\u05b8\u05c1\u05d4 \u05dc\u05b7\u05d4&#8217;:<\/p>\n<p>(10) Speak to the Children of Israel and say to them: When you come to the land which I give you and you harvest its harvest, you shall bring the first sheaf of your harvest to the priest.<\/p>\n<p>(11) And he shall raise the sheaf before God, so that you may be accepted, on the day after the Shabbat shall the priest raise it.<\/p>\n<p>. . .<\/p>\n<p>(14)\u00a0 You shall not eat bread or parched grain until this self-same day, until you bring the offering of your God, a permanent law for your generations in all your dwelling places.<\/p>\n<p>(15) And you shall count after that Shabbat, from the day of your bringing the sheaf of raising, seven full weeks it shall be.<\/p>\n<p>(16) Until the day after the seventh Shabbat (alt: week) shall you count fifty days, and you shall offer a new mincha to the LORD.<\/p>\n<p><strong>\u00a0<\/strong><strong>EXPLANATION:<\/strong><em> Grain from the new year&#8217;s crops is treated as God&#8217;s property, and can only be eaten after the first sheaf is offered before God.\u00a0 This offering was to be done &#8220;on the day after the Shabbat.&#8221;\u00a0 The word &#8220;Shabbat&#8221; here is understood by the sages to refer to the first day of Passover (a holiday can also be called a &#8220;Shabbat.&#8221;\u00a0 From that day, seven weeks were to be counted.\u00a0 After that seventh week, on the fiftieth day, an offering made of new grains (described in the next verses) was to be brought.\u00a0 This fiftieth day is a holiday (Lev. 23:21) which we call &#8220;Shavuot.&#8221;<\/em><\/p>\n<p><em>\u00a0<\/em><\/p>\n<p style=\"text-align: center;\"><em>The Death of Rabbi Akiva&#8217;s Students<\/em><\/p>\n<p><em>\u00a0<\/em><\/p>\n<p dir=\"rtl\">\u05ea\u05dc\u05de\u05d5\u05d3 \u05d1\u05d1\u05dc\u05d9 \u05d9\u05d1\u05de\u05d5\u05ea \u05e1\u05d1\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Babylonian Talmud, Yevamoth 62b<\/p>\n<p dir=\"rtl\">\u05d0\u05de\u05e8\u05d5: \u05e9\u05e0\u05d9\u05dd \u05e2\u05e9\u05e8 \u05d0\u05dc\u05e3 \u05d6\u05d5\u05d2\u05d9\u05dd \u05ea\u05dc\u05de\u05d9\u05d3\u05d9\u05dd \u05d4\u05d9\u05d5 \u05dc\u05d5 \u05dc\u05e8\u05d1\u05d9 \u05e2\u05e7\u05d9\u05d1\u05d0 . . . \u05d5\u05db\u05d5\u05dc\u05df \u05de\u05ea\u05d5 \u05d1\u05e4\u05e8\u05e7 \u05d0\u05d7\u05d3 \u05de\u05e4\u05e0\u05d9 \u05e9\u05dc\u05d0 \u05e0\u05d4\u05d2\u05d5 \u05db\u05d1\u05d5\u05d3 \u05d6\u05d4 \u05dc\u05d6\u05d4 . . . \u05ea\u05e0\u05d0: \u05db\u05d5\u05dc\u05dd \u05de\u05ea\u05d5 \u05de\u05e4\u05e1\u05d7 \u05d5\u05e2\u05d3 \u05e2\u05e6\u05e8\u05ea. \u05d0\u05de\u05e8 \u05e8\u05d1 \u05d7\u05de\u05d0 \u05d1\u05e8 \u05d0\u05d1\u05d0, \u05d5\u05d0\u05d9\u05ea\u05d9\u05de\u05d0 \u05e8&#8217; \u05d7\u05d9\u05d9\u05d0 \u05d1\u05e8 \u05d0\u05d1\u05d9\u05df: \u05db\u05d5\u05dc\u05dd \u05de\u05ea\u05d5 \u05de\u05d9\u05ea\u05d4 \u05e8\u05e2\u05d4. \u05de\u05d0\u05d9 \u05d4\u05d9\u05d0? \u05d0&#8221;\u05e8 \u05e0\u05d7\u05de\u05df: \u05d0\u05e1\u05db\u05e8\u05d4.<\/p>\n<p>They said: Rabbi Akiva had 12,000 pairs of students . . . and they all died at the same time, because they did not behave respectfully toward one another . . . it was taught: They all died between Passover and Atzeret (Shavuot).\u00a0 Rav Chamah bar Ava, and some say Rav Chiya bar Avin said: They all died a bad death.\u00a0 What was it?\u00a0 Rav Nachman said: Croup.<\/p>\n<p><strong>EXPLANATION: <\/strong><em>Explanations of this story abound.\u00a0 Some associate this story with the defeat of the Bar Kochba rebellion.\u00a0 The status of Lag B&#8217;Omer is also mysterious, as the Talmud here says that the deaths happened &#8220;between Passover and Shavuot.&#8221;\u00a0 However, it seems that there is a midrashic tradition that reads <\/em><em>\u05ea\u05e0\u05d0: \u05db\u05d5\u05dc\u05dd \u05de\u05ea\u05d5 \u05de\u05e4\u05e1\u05d7 \u05d5\u05e2\u05d3 \u05e4\u05e8\u05d5\u05e1 \u05e2\u05e6\u05e8\u05ea<\/em><em> it was taught: they all died between Passover and near Atzeret.\u00a0 Others surmise that perhaps Lag B&#8217;Omer commemorates some breif victory in the rebellion against the Romans. See further Encyclopedia Judaica &#8220;Omer.&#8221;<\/em><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: center;\"><em>Restrictions During the Omer<\/em><\/p>\n<p><strong>INTRODUCTION: <\/strong><em>Let us note at the outset that neither the Torah nor the Talmud place any restrictions on behavior during the Omer.\u00a0 The first references we have to this semi-mourning practice is during the Geonic period.\u00a0 <\/em><\/p>\n<p><em>\u00a0<\/em><\/p>\n<p dir=\"rtl\">\u05ea\u05e9\u05d5\u05d1\u05d5\u05ea \u05d4\u05d2\u05d0\u05d5\u05e0\u05d9\u05dd \u05be \u05e9\u05e2\u05e8\u05d9 \u05ea\u05e9\u05d5\u05d1\u05d4 \u05e1\u05d9\u05de\u05df \u05e8\u05e2\u05d7\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Teshuvot Hage&#8217;onim Sha&#8217;arei Teshuvah 278<\/p>\n<p dir=\"rtl\">\u05d5\u05e9\u05e9\u05d0\u05dc\u05ea\u05dd \u05dc\u05de\u05d4 \u05d0\u05d9\u05df \u05de\u05e7\u05d3\u05e9\u05d9&#8217; \u05d5\u05d0\u05d9\u05df \u05db\u05d5\u05e0\u05e1\u05d9\u05df \u05d1\u05d9\u05df \u05e4\u05e1\u05d7 \u05dc\u05e2\u05e6\u05e8\u05ea \u05d0\u05dd \u05de\u05d7\u05de\u05ea \u05d0\u05d9\u05e1\u05d5&#8217; \u05d0\u05d5 \u05dc\u05d0\u05d5. \u05d4\u05d5\u05d5 \u05d9\u05d5\u05d3\u05e2\u05d9&#8217; \u05e9\u05dc\u05d0 \u05de\u05e9\u05d5\u05dd \u05d0\u05d9\u05e1\u05d5\u05e8 \u05d4\u05d5\u05d0 \u05d0\u05dc\u05d0 \u05de\u05e9\u05d5\u05dd \u05de\u05e0\u05d4\u05d2 \u05d0\u05d1\u05dc\u05d5\u05ea \u05e9\u05db\u05da \u05d0\u05de\u05e8\u05d5 \u05d7\u05db\u05de\u05d9&#8217; \u05e9\u05e0\u05d9\u05dd \u05e2\u05e9\u05e8 \u05d0\u05dc\u05e4\u05d9\u05dd \u05d6\u05d5\u05d2\u05d9\u05dd \u05ea\u05dc\u05de\u05d9\u05d3\u05d9\u05dd \u05d4\u05d9\u05d5 \u05dc\u05d5 \u05dc\u05e8&#8217; \u05e2\u05e7\u05d9\u05d1\u05d0 \u05d5\u05db\u05dc\u05dd \u05de\u05ea\u05d5 \u05d1\u05d9\u05df \u05e4\u05e1\u05d7 \u05dc\u05e2\u05e6\u05e8\u05ea \u05e2\u05dc \u05e9\u05dc\u05d0 \u05e0\u05d4\u05d2\u05d5 \u05d6\u05d4 \u05d1\u05d6\u05d4 . . .\u00a0 \u05d5\u05de\u05d0\u05d5\u05ea&#8217; \u05e9\u05e2\u05d4 \u05d5\u05d0\u05d9\u05dc\u05da \u05e0\u05d4\u05d2\u05d5 \u05e8\u05d0\u05e9\u05d5\u05e0\u05d9\u05dd \u05d1\u05d9\u05de\u05d9\u05dd \u05d0\u05dc\u05d5 \u05e9\u05dc\u05d0 \u05dc\u05db\u05e0\u05d5\u05e1 \u05d1\u05d4\u05df \u05d5\u05de\u05d9 \u05e9\u05e7\u05e4\u05e5 \u05d5\u05db\u05e0\u05e1 \u05d0\u05d9\u05df \u05d0\u05e0\u05d5 \u05e7\u05d5\u05e0\u05e1\u05d9&#8217; \u05d0\u05d5\u05ea\u05d5 \u05dc\u05d0 \u05e2\u05d5\u05e0\u05e9 \u05d5\u05dc\u05d0 \u05de\u05dc\u05e7\u05d5\u05ea \u05d0\u05d1\u05dc \u05d0\u05dd \u05d1\u05d0 \u05dc\u05e9\u05d0\u05d5\u05dc \u05dc\u05db\u05ea\u05d7\u05d9\u05dc\u05d4 \u05d0\u05d9\u05df \u05de\u05d5\u05e8\u05d9&#8217; \u05dc\u05d5 \u05dc\u05db\u05e0\u05d5\u05e1 \u05d5\u05dc\u05e2\u05e0\u05d9\u05df \u05e7\u05d3\u05d5\u05e9\u05d9\u05df \u05de\u05d9 \u05e9\u05e8\u05e6\u05d4 \u05dc\u05e7\u05d3\u05e9 \u05d1\u05d9\u05df \u05e4\u05e1\u05d7 \u05dc\u05e2\u05e6\u05e8\u05ea \u05de\u05e7\u05d3\u05e9 \u05dc\u05e4\u05d9 \u05e9\u05d0\u05d9\u05df \u05e2\u05d9\u05e7\u05e8 \u05e9\u05de\u05d7\u05d4 \u05d0\u05dc\u05d0 \u05d1\u05d7\u05d5\u05e4\u05d4:<\/p>\n<p>And that you asked: Why do we not marry nor take home (i.e. take a new wife into one&#8217;s home, &#8220;consummating&#8221; the marriage) between Passover and Shavuot whether it is because of a prohibition or not.\u00a0 Know, that it is not because of a prohibition, but because of a minhag (practice) of mourning, for the sages said: Rabbi Akiva had 12,000 pairs of students and they all died between Passover and Atzeret because they did not behave respectfully toward one another. . . . And from that moment on, the early ones made a practice in those days to not take home during those (days), but one who jumped and took home, we do not fine him, either with punishment or lashes, but if one comes <em>ab initio <\/em>(in the first place) to ask, we do not instruct him to take home.\u00a0 However, regarding betrothal, who ever wants to betroth between Passover and Atzeret may betroth, because the essence of the joy is only through the canopy.<\/p>\n<p><strong>EXPLANATION:<\/strong><em> This responsa, attributed to Rav Natronai Gaon (Gaon of Sura 853-858), is the earliest mention I have found of restricted practices during the Omer.\u00a0 A few interesting notes.\u00a0 He seems to take the restriction of marriage as applying for the whole Omer.\u00a0 He also explicitly says that marriage is not forbidden.\u00a0 It is merely a practice not to get married.\u00a0 One who does not follow this practice is not at all punished for doing so.\u00a0 The restriction is only on the marriage itself.\u00a0 Betrothal was not restricted.<\/em><\/p>\n<p><em>\u00a0<\/em><\/p>\n<p dir=\"rtl\">\u05e8\u05d1\u05d9\u05e0\u05d5 \u05d9\u05e8\u05d5\u05d7\u05dd \u05e0\u05ea\u05d9\u05d1 \u05db&#8221;\u05d1 \u05d7&#8221;\u05d1 \u05e7\u05de\u05d6 \u05e2&#8221;\u05d3 (\u05d0\u05d5\u05e6\u05e8 \u05d4\u05d2\u05d0\u05d5\u05e0\u05d9\u05dd \u05d9\u05d1\u05de\u05d5\u05ea \u05ea\u05e9\u05d5\u05d1\u05d4 \u05e9\u05db&#8221;\u05d6)\u00a0 Rabbenu Yerucham (in Otzar Hageonim)<\/p>\n<p dir=\"rtl\">\u05dc\u05e7\u05d3\u05e9 \u05d5\u05dc\u05db\u05e0\u05d5\u05e1 \u05d1\u05d9\u05df \u05e4\u05e1\u05d7 \u05dc\u05e2\u05e6\u05e8\u05ea \u05db\u05ea\u05d1 \u05e8\u05d1 \u05d4\u05d0\u05d9\u05d9 \u05d6&#8221;\u05dc \u05d1\u05ea\u05e9\u05d5\u05d1&#8217; \u05e9\u05de\u05e7\u05d3\u05e9\u05d9\u05df \u05db\u05d9 \u05d0\u05d9\u05df \u05e9\u05de\u05d7\u05d4 \u05d0\u05dc\u05d0 \u05d1\u05d7\u05d5\u05e4\u05d4 \u05d5\u05d1\u05e1\u05e2\u05d5\u05d3\u05d4 \u05d0\u05d1\u05dc \u05d0\u05dd \u05d1\u05d0 \u05dc\u05e9\u05d0\u05d5\u05dc \u05d0\u05dd \u05d9\u05db\u05e0\u05d5\u05e1 \u05d0\u05d5\u05de\u05e8\u05d9\u05dd \u05dc\u05d5 \u05dc\u05d0 \u05ea\u05e2\u05e9\u05d4 \u05de\u05e9\u05d5\u05dd \u05ea\u05dc\u05de\u05d9\u05d3\u05d9 \u05e8&#8217; \u05e2\u05e7\u05d9\u05d1\u05d0 \u05e9\u05de\u05ea\u05d5 \u05db\u05dc\u05df \u05d1\u05d0\u05e1\u05db\u05e8\u05d4 \u05d1\u05d9\u05df \u05e4\u05e1\u05d7 \u05dc\u05e2\u05e6&#8217; \u05de\u05e4\u05e0\u05d9 \u05e9\u05dc\u05d0 \u05e0\u05d4\u05d2\u05d5 \u05db\u05d1\u05d5\u05d3 \u05d6\u05d4 \u05d1\u05d6\u05d4 \u05d5\u05d0\u05dd \u05e2\u05d1\u05e8 \u05d5\u05db\u05e0\u05e1 \u05de\u05dc\u05e7\u05d9\u05df \u05d0\u05d5\u05ea\u05d5 \u05d5\u05dc\u05d0 \u05e7\u05d5\u05e0\u05e1\u05d9\u05df \u05d0\u05d5\u05ea\u05d5 \u05d1\u05e9\u05d5\u05dd \u05e7\u05e0\u05e1.<\/p>\n<p>Regarding bethrothing or taking home between Passover and Atzeret, Rav Hay, of blessed memory, wrote in a responsa that we betroth because there is only joy in the wedding canopy and meal, but if one comes to ask if he may bring in, we say to him do not do so because of the students of Rabbi Akivah who all died between Passover and Atzeret because they did not behave respectfully toward one another.\u00a0 But if one transgressed and took home, we lash him but do not give him any fine.<\/p>\n<p><strong>EXPLANATION:<\/strong> <em>Rabbenu Yerucham (14th Century Spain) sites Hai Gaon (939-1038, Pumbedita) re: not getting married.<strong>\u00a0 <\/strong>The status of this rule is not explicitly discussed.\u00a0 Here, too, betrothal is permitted.<\/em><\/p>\n<p>&nbsp;<\/p>\n<p><strong><u>\u00a0<\/u><\/strong><\/p>\n<p dir=\"rtl\">\u05d4\u05dc\u05db\u05d5\u05ea \u05e8\u05d9&#8221;\u05e5 \u05d2\u05d9\u05d0\u05ea \u05d4\u05dc\u05db\u05d5\u05ea \u05d7\u05d3\u05e9 \u05d5\u05e1\u05e4\u05d9\u05e8\u05ea \u05d4\u05e2\u05d5\u05de\u05e8 \u05e2\u05de\u05d5\u05d3 \u05e9\u05de\u05d3\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Rabbi Yitzchak Ibn Gi&#8217;at<\/p>\n<p dir=\"rtl\">\u05d5\u05de\u05e0\u05d4\u05d2 \u05d1\u05db\u05dc \u05d9\u05e9\u05e8\u05d0\u05dc \u05e9\u05dc\u05d0 \u05dc\u05d9\u05e9\u05d0 \u05d1\u05d9\u05df \u05e4\u05e1\u05d7 \u05dc\u05e2\u05e6\u05e8\u05ea \u05d5\u05de\u05e9\u05d5\u05dd \u05d0\u05d1\u05d9\u05dc\u05d5\u05ea \u05d4\u05d5\u05d0 \u05d5\u05dc\u05d0 \u05de\u05e9\u05d5\u05dd \u05d0\u05d9\u05e1\u05d5\u05e8 \u05d4\u05d5\u05d0 \u05e9\u05db\u05da \u05d0\u05de\u05e8\u05d5 \u05d7\u05db\u05de\u05d9\u05dd \u05e9\u05e0\u05d9\u05dd \u05e2\u05e9\u05e8 \u05d0\u05dc\u05e3 \u05d6\u05d5\u05d2\u05d5\u05ea \u05ea\u05dc\u05de\u05d9\u05d3\u05d9\u05dd \u05d4\u05d9\u05d5 \u05dc\u05d5 \u05dc\u05e8&#8217; \u05e2\u05e7\u05d9\u05d1\u05d0 . . . \u05d5\u05de\u05d0\u05d5\u05ea\u05d4 \u05e9\u05e2\u05d4 \u05d5\u05d0\u05d9\u05dc\u05da \u05e0\u05d4\u05d2\u05d5 \u05dc\u05d4\u05ea\u05d0\u05d1\u05dc \u05e2\u05dc\u05d9\u05d4\u05df \u05e9\u05dc\u05d0 \u05dc\u05d9\u05e9\u05d0 \u05d0\u05e9\u05d4 \u05d1\u05d9\u05de\u05d9\u05dd \u05d4\u05dc\u05dc\u05d5. \u05d5\u05d3\u05d5\u05e7\u05d0 \u05e0\u05e9\u05d5\u05d0\u05d9\u05df \u05e9\u05e2\u05e7\u05e8 \u05e9\u05de\u05d7\u05d4 \u05d1\u05d7\u05d5\u05e4\u05d4 \u05d5\u05d1\u05db\u05e0\u05d9\u05e1\u05d4 \u05d0\u05d1\u05dc \u05dc\u05d0\u05e8\u05e1 \u05d5\u05dc\u05e7\u05d3\u05e9 \u05dc\u05d0. \u05d5\u05e0\u05e9\u05d5\u05d0\u05d9\u05df \u05e0\u05de\u05d9 \u05de\u05d9 \u05e9\u05e7\u05e4\u05e5 \u05d5\u05db\u05e0\u05e1 \u05d0\u05d9\u05df \u05e2\u05d5\u05e0\u05e9\u05d9\u05df \u05d0\u05d5\u05ea\u05d5 \u05d0\u05d1\u05dc \u05d0\u05dd \u05d1\u05d0 \u05dc\u05e9\u05d0\u05d5\u05dc \u05dc\u05db\u05ea\u05d7\u05dc\u05d4 \u05de\u05d5\u05e8\u05d9\u05df \u05dc\u05d5 \u05e9\u05dc\u05d0 \u05dc\u05e2\u05e9\u05d5\u05ea \u05d5\u05e9\u05dc\u05d0 \u05dc\u05e1\u05ea\u05d5\u05e8 \u05de\u05e0\u05d4\u05d2 \u05d9\u05e9\u05e8\u05d0\u05dc \u05d5\u05db\u05df \u05d4\u05d5\u05e8\u05d5 \u05d4\u05d2\u05d0\u05d5\u05e0\u05d9\u05dd.<\/p>\n<p>The practice in all Israel not to marry between Passover and Atzeret is out of mourning, and not out of a prohibition, for thus said the sages: Rabbi Akiva had 12,000 pairs of students . . . and from that moment onward they practiced to mourn for them by not marrying a woman during those days.\u00a0 And this [restriction] regards particularly marriage, for the essence of the joy is through the marriage canopy and bringing home, but does not (restrict a person) from betrothing or engaging.\u00a0 And also regarding marriage, one who jumped and brought home, we do not punish him, but if he comes to ask <em>ab initio<\/em> we teach him to not do so, and not to uproot the minhag of Israel, and thus taught the Geonim.<\/p>\n<p><strong>EXPLANATION: <\/strong><em>Ibn Giat (1038-1089, Lucena) also stresses that the practice not to get married is a symbolic mourning, and is not because of any prohibition of marriage.\u00a0 There is no punishment of anyone who gets married during this period, but it is discouraged so as not to change the common practice.<\/em><\/p>\n<p dir=\"rtl\"><em>\u00a0<\/em>\u05d1\u05d9\u05ea \u05d4\u05d1\u05d7\u05d9\u05e8\u05d4 \u05e6\u05e1 234 Beth Habechira (Meiri)<\/p>\n<p dir=\"rtl\">\u05d5\u05e7\u05d1\u05dc\u05d4 \u05d1\u05d9\u05d3 \u05d4\u05d2\u05d0\u05d5\u05e0\u05d9\u05dd \u05d6&#8221;\u05dc \u05e9\u05d1\u05d9\u05d5\u05dd \u05dc&#8221;\u05d2 \u05dc\u05e2\u05d5\u05de\u05e8 \u05e4\u05e1\u05e7\u05d4 \u05d4\u05de\u05d9\u05ea\u05d4 \u05d5\u05de\u05ea\u05d5\u05da \u05db\u05da \u05e0\u05d5\u05d4\u05d2\u05d9\u05df \u05e9\u05dc\u05d0 \u05dc\u05d4\u05ea\u05e2\u05e0\u05d5\u05ea \u05d1\u05d5 \u05d5\u05db\u05df \u05e0\u05d5\u05d4\u05d2\u05d9\u05df \u05de\u05ea\u05d5\u05da \u05db\u05da \u05e9\u05dc\u05d0 \u05dc\u05d9\u05e9\u05d0 \u05d0\u05e9\u05d4 \u05de\u05e4\u05e1\u05d7 \u05e2\u05d3 \u05d0\u05d5\u05ea\u05d5 \u05d6\u05de\u05df.<\/p>\n<p>It is a tradition from the Geonim, of blessed memory, that on the 33rd day of the Omer the deaths ceased, and therefore we practice not to fast on it (i.e. the 33rd), and also we practice not to marry a woman from Passover until that time.<\/p>\n<p><strong>EXPLANATION: <\/strong><em>Meiri (1249-1316, Southern France) mentions the tradition that the deaths of Rabbi Akiva&#8217;s students ended on the 33rd day of the Omer (note that the texts above did not say this).\u00a0 He also describes not marrying as a &#8220;minhag&#8221; (custom\/practice).<\/em><\/p>\n<p><em>\u00a0<\/em><\/p>\n<p><strong>NOTE:<\/strong> <em>Maimonides, in his law code, the Mishneh Torah, does not mention any Omer restrictions (<\/em>\u05d4\u05dc\u05db\u05d5\u05ea \u05ea\u05de\u05d9\u05d3\u05d9\u05df \u05d5\u05de\u05d5\u05e1\u05e4\u05d9\u05df \u05e4\u05e8\u05e7 \u05d6 \u05d4\u05dc\u05db\u05d4 \u05db\u05d1\u05be\u05d1\u05d4<em>).<\/em><\/p>\n<p><em>\u00a0<\/em><\/p>\n<p dir=\"rtl\">\u05d8\u05d5\u05e8 \u05d0\u05d5\u05e8\u05d7 \u05d7\u05d9\u05d9\u05dd \u05e1\u05d9\u05de\u05df \u05ea\u05e6\u05d2\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Tur Orach Chayim 483<\/p>\n<p dir=\"rtl\">\u05e0\u05d5\u05d4\u05d2\u05d9\u05df \u05d1\u05db\u05dc \u05d4\u05de\u05e7\u05d5\u05de\u05d5\u05ea \u05e9\u05dc\u05d0 \u05dc\u05d9\u05e9\u05d0 \u05d0\u05e9\u05d4 \u05d1\u05d9\u05df \u05e4\u05e1\u05d7 \u05dc\u05e2\u05e6\u05e8\u05ea \u05d5\u05d4\u05d8\u05e2\u05dd \u05e9\u05dc\u05d0 \u05dc\u05d4\u05e8\u05d1\u05d5\u05ea \u05d1\u05e9\u05de\u05d7\u05d4 \u05e9\u05d1\u05d0\u05d5\u05ea\u05d5 \u05d6\u05de\u05df \u05de\u05ea\u05d5 \u05ea\u05dc\u05de\u05d9\u05d3\u05d9 \u05e8&#8221;\u05e2 \u05d5\u05db\u05ea\u05d1 \u05d4\u05e8&#8221;\u05d9 \u05d2\u05d9\u05d0\u05ea \u05d3\u05d5\u05e7\u05d0 \u05e0\u05d9\u05e9\u05d5\u05d0\u05d9\u05df \u05e9\u05d4\u05d5\u05d0 \u05e2\u05d9\u05e7\u05e8 \u05e9\u05de\u05d7\u05d4 \u05d0\u05d1\u05dc \u05dc\u05d0\u05e8\u05e1 \u05d5\u05dc\u05e7\u05d3\u05e9 \u05e9\u05e4\u05d9\u05e8 \u05d3\u05de\u05d9 \u05d5\u05e0\u05d9\u05e9\u05d5\u05d0\u05d9\u05df \u05e0\u05de\u05d9 \u05de\u05d9 \u05e9\u05e7\u05e4\u05e5 \u05d5\u05db\u05e0\u05e1 \u05d0\u05d9\u05df \u05e2\u05d5\u05e0\u05e9\u05d9\u05df \u05d0\u05d5\u05ea\u05d5 \u05d0\u05d1\u05dc \u05d0\u05dd \u05d1\u05d0 \u05dc\u05e2\u05e9\u05d5\u05ea \u05d1\u05ea\u05d7\u05dc\u05d4 \u05d0\u05d9\u05df \u05de\u05d5\u05e8\u05d9\u05df \u05dc\u05d5 \u05dc\u05e2\u05e9\u05d5\u05ea \u05db\u05da \u05d5\u05db\u05d6\u05d4 \u05d4\u05d5\u05e8\u05d5 \u05d4\u05d2\u05d0\u05d5\u05e0\u05d9&#8217; \u05d5\u05d9\u05e9 \u05de\u05e7\u05d5\u05de\u05d5\u05ea \u05e9\u05e0\u05d4\u05d2\u05d5 \u05e9\u05dc\u05d0 \u05dc\u05d4\u05e1\u05ea\u05e4\u05e8 \u05d5\u05d9\u05e9 \u05de\u05e1\u05ea\u05e4\u05e8\u05d9&#8217; \u05de\u05dc&#8221;\u05d2 \u05d1\u05e2\u05d5\u05de\u05e8 \u05d5\u05d0\u05d9\u05dc\u05da \u05e9\u05d0\u05d5\u05de\u05e8\u05d9\u05dd \u05e9\u05d0\u05d6 \u05e4\u05e1\u05e7\u05d5 \u05de\u05dc\u05de\u05d5\u05ea<\/p>\n<p>We practice not to marry a woman between Passover ad Atzeret, and the reason is so as not to celebrate excessively because during that time the students of Rabbi Akiva died.\u00a0 And Rabbi Yitzchak Ibn Giat wrote &#8220;particularly marriage, which is the essence of joy [is forbidden], but to betroth and engage is fine.\u00a0 And regarding marriage, too, someone who jumped and brought home, we do not punish him, but if he comes to do so <em>ab initio<\/em>, we do not instruct him to do so, and thus taught the Geonim.&#8221;\u00a0 And there are places where they practiced to not cut hair (during this period), and there are those who cut hair from the 33rd of the Omer and onward, because they say that then [Rabbi Akiva&#8217;s students] stopped dying.<\/p>\n<p><strong>EXPLANATION: <\/strong><em>Tur (1270?-1340, Germany then Toledo) reports the universal practice of not marrying during the Omer (quoting Rabbi Giat, above for some of the details).\u00a0 He also mentions a seemingly less universal practice not to have hair cuts during the Omer, and that some people allow haircutting after Lag B&#8217;Omer.\u00a0 Note:<\/em><\/p>\n<p><em>&#8211; The earlier discussions we saw mentioned nothing about haircutting.\u00a0 The Beth Yosef commentary (written by the author of the Shulchan Aruch, 16th Century Spain\/Turkey\/Israel) says describes this practice as fairly ubiquitious in his area.\u00a0 He mentions that this practice was mentioned by Ibn Sho&#8217;iv (date?, but someone who sites the tosafot, so at least 12th century).\u00a0 Beth Yoseph also refers to a number of scholars discussing the allowance of weddings\/hair cuts after Lag B&#8217;Omer, including\u00a0 Avudraham (13th Century Spain, quoted below), HaManhig (Abraham b. Nathan Hayarchi, Provence 1155-1215, though HaManhig only mentions a restriction on marriage for the 33 days), R. Zerachia ben Isaac Ha-Levi Gerondi (12th Century Spain) and Ibn. Sho&#8217;iv.<\/em><\/p>\n<p><em>&#8211; Tur seems only to know of people who have Lag B&#8217;Omer as a cut-off date for haircuts (no pun intended), and seems to believe that everyone restricts marriage for all of the Omer.\u00a0 However, Beth Yosef argues that Tur only mentions the restrictions ending vis a vis haircutting, but intends both issues.<\/em><\/p>\n<p><em>&#8211; Regarding haircuts, the language used is &#8220;<\/em>\u05dc\u05d4\u05e1\u05ea\u05e4\u05e8<em>,&#8221; which generally is <u>not<\/u> a term used to refer to shaving (in which case, the term &#8220;<\/em>\u05d2\u05dc\u05d5\u05d7<em>,&#8221; which can mean both shaving and cutting hair could be used,\u00a0 although in Beth Yoseph&#8217;s quotation of Ibn Shoiv, the word <\/em>\u05d2\u05dc\u05d5\u05d7<em> is used).<\/em><\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<p dir=\"rtl\">\u05e1\u05e4\u05e8 \u05d0\u05d1\u05d5\u05d3\u05e8\u05d4\u05dd \u05ea\u05e4\u05dc\u05d5\u05ea \u05d4\u05e4\u05e1\u05d7 \u05d3&#8221;\u05d4 \u05db\u05dc \u05d0\u05e8\u05d1\u05e2\u05d4\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Sefer Abudraham<\/p>\n<p dir=\"rtl\">\u05d5\u05e0\u05d5\u05d4\u05d2\u05d9\u05df \u05d1\u05e7\u05e6\u05ea \u05de\u05e7\u05d5\u05de\u05d5\u05ea \u05dc\u05d0 \u05dc\u05d9\u05e9\u05d0 \u05d0\u05e9\u05d4 \u05d1\u05d9\u05df \u05e4\u05e1\u05d7 \u05dc\u05e2\u05e6\u05e8\u05ea \u05d5\u05e9\u05dc\u05d0 \u05dc\u05d4\u05e1\u05ea\u05e4\u05e8 \u05d5\u05d4\u05d8\u05e2\u05dd \u05e9\u05dc\u05d0 \u05dc\u05d4\u05e8\u05d1\u05d5\u05ea \u05d1\u05e9\u05de\u05d7\u05d4 . . . \u05d5\u05d9\u05e9 \u05de\u05e7\u05d5\u05de\u05d5\u05ea \u05e9\u05e0\u05d5\u05d4\u05d2\u05d9\u05df \u05dc\u05d9\u05e9\u05d0 \u05d0\u05e9\u05d4 \u05d5\u05dc\u05d4\u05e1\u05ea\u05e4\u05e8 \u05de\u05dc&#8221;\u05d2 \u05dc\u05e2\u05d5\u05de\u05e8 \u05d5\u05d0\u05d9\u05dc\u05da \u05e9\u05d0\u05de\u05e8\u05d5 \u05e9\u05d0\u05d6 \u05e4\u05e1\u05e7\u05d5 \u05de\u05dc\u05de\u05d5\u05ea . . .<\/p>\n<p>And they practice in some (alt: a few) places not to marry a woman between Passover and Atzeret and not to cut hair, and the reason is so as not to celebrate excessively . . . and there are some places that they practice to marry a woman and cut hair from Lag B&#8217;Omer and onward because then they stopped dying . . .<\/p>\n<p>&nbsp;<\/p>\n<p>QUESTION:<em> Does Abudraham (13th Century Spain) imply that the practice not to marry is less than universal when he says &#8220;they practice in some places,&#8221; or does he mean that some places cover all of Passover to Shavuot, while others only go to Lag B&#8217;Omer?<\/em><\/p>\n<p><em>\u00a0<\/em><\/p>\n<p dir=\"rtl\">\u05e9\u05d5\u05dc\u05d7\u05df \u05e2\u05e8\u05d5\u05da \u05d0\u05d5\u05e8\u05d7 \u05d7\u05d9\u05d9\u05dd \u05e1\u05d9\u05de\u05df \u05ea\u05e6\u05d2 \u05e1\u05e2\u05d9\u05e3 \u05d0\u05be\u05d1 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Shulchan Aruch Orach Chayim 493:1-2<\/p>\n<p dir=\"rtl\">\u05e0\u05d5\u05d4\u05d2\u05d9\u05dd \u05e9\u05dc\u05d0 \u05dc\u05d9\u05e9\u05d0 \u05d0\u05e9\u05d4 \u05d1\u05d9\u05df \u05e4\u05e1\u05d7 \u05dc\u05e2\u05e6\u05e8\u05ea \u05e2\u05d3 \u05dc&#8221;\u05d2 \u05dc\u05e2\u05d5\u05de\u05e8, \u05de\u05e4\u05e0\u05d9 \u05e9\u05d1\u05d0\u05d5\u05ea\u05d5 \u05d6\u05de\u05df \u05de\u05ea\u05d5 \u05ea\u05dc\u05de\u05d9\u05d3\u05d9 \u05e8\u05d1\u05d9 \u05e2\u05e7\u05d9\u05d1\u05d0; \u05d0\u05d1\u05dc \u05dc\u05d0\u05e8\u05e1 \u05d5\u05dc\u05e7\u05d3\u05e9, \u05e9\u05e4\u05d9\u05e8 \u05d3\u05de\u05d9, \u05d5\u05e0\u05e9\u05d5\u05d0\u05d9\u05df \u05e0\u05de\u05d9, \u05de\u05d9 \u05e9\u05e7\u05e4\u05e5 \u05d5\u05db\u05e0\u05e1 \u05d0\u05d9\u05df \u05e2\u05d5\u05e0\u05e9\u05d9\u05df \u05d0\u05d5\u05ea\u05d5. \u05d4\u05d2\u05d4: \u05de\u05d9\u05d4\u05d5 \u05de\u05dc&#8221;\u05d2 \u05d1\u05e2\u05d5\u05de\u05e8 \u05d5\u05d0\u05d9\u05dc\u05da \u05d4\u05db\u05dc \u05e9\u05e8\u05d9 (\u05d0\u05d1\u05d5\u05d3\u05e8\u05d4\u05dd \u05d1&#8221;\u05d9 \u05d5\u05de\u05e0\u05d4\u05d2\u05d9\u05dd).<strong> (\u05e1\u05e2\u05d9\u05e3 \u05d1) <\/strong>\u05e0\u05d5\u05d4\u05d2\u05d9\u05dd \u05e9\u05dc\u05d0 \u05dc\u05d4\u05e1\u05ea\u05e4\u05e8 \u05e2\u05d3 \u05dc&#8221;\u05d2 \u05dc\u05e2\u05d5\u05de\u05e8, \u05e9\u05d0\u05d5\u05de\u05e8\u05d9\u05dd \u05e9\u05d0\u05d6 \u05e4\u05e1\u05e7\u05d5 \u05de\u05dc\u05de\u05d5\u05ea, \u05d5\u05d0\u05d9\u05df \u05dc\u05d4\u05e1\u05ea\u05e4\u05e8 \u05e2\u05d3 \u05d9\u05d5\u05dd \u05dc&#8221;\u05d3 \u05d1\u05d1\u05e7\u05e8 \u05d0\u05dc\u05d0 \u05d0&#8221;\u05db \u05d7\u05dc \u05d9\u05d5\u05dd \u05dc&#8221;\u05d2 \u05e2\u05e8\u05d1 \u05e9\u05d1\u05ea \u05e9\u05d0\u05d6 \u05de\u05e1\u05ea\u05e4\u05e8\u05d9\u05df \u05d1\u05d5 \u05de\u05e4\u05e0\u05d9 \u05db\u05d1\u05d5\u05d3 \u05d4\u05e9\u05d1\u05ea. \u05d4\u05d2\u05d4: \u05d5\u05d1\u05de\u05d3\u05d9\u05e0\u05d5\u05ea \u05d0\u05dc\u05d5 \u05d0\u05d9\u05df \u05e0\u05d5\u05d4\u05d2\u05d9\u05df \u05db\u05d3\u05d1\u05e8\u05d9\u05d5, \u05d0\u05dc\u05d0 \u05de\u05e1\u05ea\u05e4\u05e8\u05d9\u05df \u05d1\u05d9\u05d5\u05dd \u05dc&#8221;\u05d2 . . .<\/p>\n<p>We practice not to marry a woman between Passover and Shavuot until Lag B&#8217;Omer, because at that time the students of Rabbi Akiva died, but to betroth and engage, is acceptable, and marriage also, one who jumped and brought in, we do not punish him.\u00a0 Note (By Rabbi Moses Isserless): However, from Lag B&#8217;Omer on, all is permitted.\u00a0 <strong>(493:2) <\/strong>We practice not to cut hair until the 33rd of the Omer, because they say that they (Rabbi Akiva&#8217;s students) stopped dying then.\u00a0 And one should not cut until the morning of the 34th, unless the 33rd day is on the eve of Shabbat, because then we cut during it (the 33rd) because of the honor of Shabbat (i.e. so we are clean-cut for Shabbat).\u00a0 Note (By Rabbi Moses Isserless): In these and we do not practice according to his words, rather we cut during the 33rd day . . .<\/p>\n<p>&nbsp;<\/p>\n<p><strong>EXPLANATION: <\/strong><em>Rabbis Karo (15th Century Spain\/Turkey\/Israel) and Isserless (16th Century Poland) discuss the practices regarding marriage and hair cuts.\u00a0 There is a slight debate as to whether observances end on the 33rd or the 34th day, a matter which we won&#8217;t address (it is discussed by Karo in the Beth Yosef).<\/em><\/p>\n<p>&nbsp;<\/p>\n<p dir=\"rtl\">\u05de\u05d2\u05df \u05d0\u05d1\u05e8\u05d4\u05dd \u05e2\u05dc \u05e9\u05d5\u05dc\u05d7\u05df \u05e2\u05e8\u05d5\u05da \u05d0\u05d5\u05e8\u05d7 \u05d7\u05d9\u05d9\u05dd \u05e1\u05d9\u05de\u05df \u05ea\u05e6\u05d2 \u05e1\u05e2\u05d9\u05e3 \u05d0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Magen Avraham on Shulchan Aruch OCh 493:1<\/p>\n<p dir=\"rtl\"><strong>\u05e9\u05e4\u05d9\u05e8 \u05d3\u05de\u05d9 \u05be <\/strong>\u05e9\u05de\u05d0 \u05d9\u05e7\u05d3\u05de\u05e0\u05d5 \u05d0\u05d7\u05e8, \u05d5\u05e0&#8221;\u05dc \u05d3\u05de\u05d5\u05ea\u05e8 \u05dc\u05e2\u05e9\u05d5\u05ea \u05d1\u05d0\u05d5\u05ea\u05d5 \u05e4\u05e2\u05dd \u05e1\u05e2\u05d5\u05d3\u05ea \u05d0\u05d9\u05e8\u05d5\u05e1\u05d9\u05df (\u05e2\u05e1\u05d9&#8217; \u05ea\u05e7\u05e0&#8221;\u05d0 \u05e1&#8221;\u05d1) \u05d0\u05d1\u05dc \u05dc\u05e2\u05e9\u05d5\u05ea \u05e8\u05d9\u05e7\u05d5\u05d3\u05d9\u05df \u05d5\u05de\u05d7\u05d5\u05dc\u05d5\u05ea \u05e9\u05dc \u05e8\u05e9\u05d5\u05ea \u05e0\u05d4\u05d2\u05d5 \u05dc\u05d0\u05e1\u05d5\u05e8 \u05d5\u05e0&#8221;\u05dc \u05e9\u05d0\u05e3 \u05de\u05d9 \u05e9\u05e2\u05e9\u05d4 \u05e9\u05d3\u05d5\u05db\u05d9\u05dd \u05d0\u05e1\u05d5\u05e8 \u05dc\u05e2\u05e9\u05d5\u05ea \u05e8\u05d9\u05e7\u05d5\u05d3\u05d9\u05df \u05d5\u05de\u05d7\u05d5\u05dc\u05d5\u05ea:<\/p>\n<p><strong>Is acceptable &#8211; <\/strong>Lest another precede him (i.e. beat him out to betrothing the woman), and it seems to me that it is permitted to make at that time a betrothal feast, but to do optional songs and dances, they practiced to forbid, and it seems to me that even someone who made an arrangement (i.e. arranging a marriage) may not have singing and dancing.<\/p>\n<p>&nbsp;<\/p>\n<p><strong>EXPLANATION:<\/strong> <em>Magen Avraham (c. 1637-1683, Poland) says that the allowance to betroth during this time is so that a man not be beaten to the bunch.\u00a0 Though this is often a justification for permission to betroth, this is conspicuously not the reason provided by all the resources above.\u00a0 Magen Avraham also mentions a new restriction, which we have not seen before &#8211; that of singing and dancing.\u00a0 There is some ambiguity in his statement.\u00a0 He refers to not permitting such things by way of &#8220;<\/em>\u05e8\u05e9\u05d5\u05ea<em>,&#8221; which I have translated as &#8220;optional,&#8221; but is perhaps better rendered &#8220;right&#8221; &#8211; i.e. something not required, but generally permitted.\u00a0 It seems to me that he is saying that singing and dancing at a betrothal celebration is considered a mitzvah and is thus permitted, but is not otherwise permitted.<\/em><\/p>\n<p><em>\u00a0<\/em><\/p>\n<p dir=\"rtl\">\u05de\u05e9\u05e0\u05d4 \u05d1\u05e8\u05d5\u05e8\u05d4 \u05e2\u05dc \u05e9\u05d5\u05dc\u05d7\u05df \u05e2\u05e8\u05d5\u05da \u05d0\u05d5\u05e8\u05d7 \u05d7\u05d9\u05d9\u05dd \u05e1\u05d9\u05de\u05df \u05ea\u05e6\u05d2 \u05e1\u05e2\u05d9\u05e3 \u05d0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Mishnah Berurah on Shulchan Aruch OCh 493:1<\/p>\n<p dir=\"rtl\"><strong>(\u05d2) \u05e9\u05e4\u05d9\u05e8 \u05d3\u05de\u05d9 \u05be <\/strong>\u05e9\u05de\u05d0 \u05d9\u05e7\u05d3\u05de\u05e0\u05d5 \u05d0\u05d7\u05e8. \u05d5\u05de\u05d5\u05ea\u05e8 \u05dc\u05e2\u05e9\u05d5\u05ea \u05d2&#8221;\u05db \u05e1\u05e2\u05d5\u05d3\u05ea \u05d0\u05d9\u05e8\u05d5\u05e1\u05d9\u05df \u05d5\u05e2\u05db\u05e9\u05d9\u05d5 \u05e9\u05d0\u05d9\u05df \u05de\u05e7\u05d3\u05e9\u05d9\u05df \u05d0\u05dc\u05d0 \u05d1\u05e9\u05e2\u05ea \u05e0\u05e9\u05d5\u05d0\u05d9\u05df \u05de&#8221;\u05de \u05de\u05d5\u05ea\u05e8 \u05dc\u05e2\u05e9\u05d5\u05ea \u05e9\u05d9\u05d3\u05d5\u05db\u05d9\u05df \u05d5\u05dc\u05e2\u05e9\u05d5\u05ea \u05e1\u05e2\u05d5\u05d3\u05d4 \u05d0\u05d1\u05dc \u05dc\u05e2\u05e9\u05d5\u05ea \u05e8\u05d9\u05e7\u05d5\u05d3\u05d9\u05df \u05d5\u05de\u05d7\u05d5\u05dc\u05d5\u05ea \u05e0\u05d4\u05d2\u05d5 \u05d0\u05d9\u05e1\u05d5\u05e8 \u05d5\u05db&#8221;\u05e9 \u05d1\u05e9\u05d0\u05e8 \u05e8\u05d9\u05e7\u05d5\u05d3\u05d9\u05df \u05d5\u05de\u05d7\u05d5\u05dc\u05d5\u05ea \u05e9\u05dc \u05e8\u05e9\u05d5\u05ea \u05d1\u05d5\u05d3\u05d0\u05d9 \u05d9\u05e9 \u05dc\u05d9\u05d6\u05d4\u05e8:<\/p>\n<p><strong>Is acceptable &#8211; <\/strong>Lest another precede him (i.e. beat him out to betrothing the woman), and it is also permitted to make a betrothal feast.\u00a0 And now, since we only do engagement at the time of marriage, it is nonetheless to make an arrangement and to make a meal, but regarding doing singing and dancing they practiced a prohibition, and all the more so with other singing and dancing which is optional, there certainly is [reason] to forbid.<\/p>\n<p>&nbsp;<\/p>\n<p><strong>EXPLANATION:<\/strong> <em>Mishnah Berurah (Rabbi Israel Meir Ha-Kohen, Poland\/Byelorussia 1839-1933) follows Magen Avraham&#8217;s explanation of the allowance to engage.\u00a0 However, he notes that current practice is not to do the engagement until the day of the marriage (which remains prevalent practice today).\u00a0 He says, nonetheless, that a feast for a shidduch is permitted, but without music (as indicated by Magen Avraham).<\/em><\/p>\n<p><em>\u00a0<\/em><\/p>\n<p style=\"text-align: center;\"><em>Excessive Mourning<\/em><\/p>\n<p>&nbsp;<\/p>\n<p><em>Note: This section is somewhat based on a conversation I had with my teacher Hakham Isaac Sassoon with regards to those who refer to the Omer as a form of mourning period, and Hakham questioning this in regards to the restriction on mourning beyond a year after the loss of a relative.<\/em><\/p>\n<p><em>\u00a0<\/em><\/p>\n<p dir=\"rtl\">\u05ea\u05dc\u05de\u05d5\u05d3 \u05d1\u05d1\u05dc\u05d9 \u05de\u05e1\u05db\u05ea \u05de\u05d5\u05e2\u05d3 \u05e7\u05d8\u05df \u05d3\u05e3 \u05db\u05d6 \u05e2\u05de\u05d5\u05d3 \u05d1\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Babylonian Talmud Moed Kattan 27b<\/p>\n<p dir=\"rtl\">[ ]\u05d0\u05de\u05e8 \u05e8\u05d1 \u05d9\u05d4\u05d5\u05d3\u05d4 \u05d0\u05de\u05e8 \u05e8\u05d1: \u05db\u05dc \u05d4\u05de\u05ea\u05e7\u05e9\u05d4 \u05e2\u05dc \u05de\u05ea\u05d5 \u05d97\u05d5\u05ea\u05e8 \u05de\u05d3\u05d0\u05d9 \u05be \u05e2\u05dc \u05de\u05ea \u05d0\u05d7\u05e8 \u05d4\u05d5\u05d0 \u05d1\u05d5\u05db\u05d4. . . . +\u05d9\u05e8\u05de\u05d9\u05d4\u05d5 \u05db&#8221;\u05d1+ \u05d0\u05dc \u05ea\u05d1\u05db\u05d5 \u05dc\u05de\u05ea \u05d5\u05d0\u05dc \u05ea\u05e0\u05d3\u05d5 \u05dc\u05d5, \u05d0\u05dc \u05ea\u05d1\u05db\u05d5 \u05dc\u05de\u05ea \u05be \u05d9\u05d5\u05ea\u05e8 \u05de\u05d3\u05d0\u05d9 \u05d5\u05d0\u05dc \u05ea\u05e0\u05d3\u05d5 \u05dc\u05d5 \u05be \u05d9\u05d5\u05ea\u05e8 \u05de\u05db\u05e9\u05d9\u05e2\u05d5\u05e8. \u05d4\u05d0 \u05db\u05d9\u05e6\u05d3? \u05e9\u05dc\u05e9\u05d4 \u05d9\u05de\u05d9\u05dd \u05be \u05dc\u05d1\u05db\u05d9, \u05d5\u05e9\u05d1\u05e2\u05d4 \u05be \u05dc\u05d4\u05e1\u05e4\u05d3, \u05d5\u05e9\u05dc\u05e9\u05d9\u05dd \u05be \u05dc\u05d2\u05d9\u05d4\u05d5\u05e5 \u05d5\u05dc\u05ea\u05e1\u05e4\u05d5\u05e8\u05ea. \u05de\u05db\u05d0\u05df \u05d5\u05d0\u05d9\u05dc\u05da \u05be \u05d0\u05de\u05e8 \u05d4\u05e7\u05d3\u05d5\u05e9 \u05d1\u05e8\u05d5\u05da \u05d4\u05d5\u05d0: \u05d0\u05d9 \u05d0\u05ea\u05dd \u05e8\u05d7\u05de\u05e0\u05d9\u05dd \u05d1\u05d5 \u05d9\u05d5\u05ea\u05e8 \u05de\u05de\u05e0\u05d9.<\/p>\n<p>[ ] Rav Yehudah said in the name of Rav: &#8220;Anyone who grieves more than is appropriate (for a death) will cry for another dead.&#8221;\u00a0 . . . &#8220;Do not cry for the dead and do not tremble for him&#8221; (Jeremiah 22:10) [means] do not cry more than appropriate and do not tremble more than the proper measure.\u00a0 How is this?\u00a0 Three days for crying, seven for lamenting, and thirty for (abstaining from) pressing clothing and cutting hair.\u00a0 From that point on, the Holy One, Blessed is He says: &#8220;You are no more merciful than I.&#8221;<\/p>\n<p>&nbsp;<\/p>\n<p><strong>EXPLANATION:<\/strong> <em>The Talmud suggests that, at least insofar as overt actions are concerned, there is a limit to how long mourning should be observed.\u00a0 The Talmud says one should not mourn for &#8220;too much.&#8221;\u00a0 Of course this begs the question of what is &#8220;too much,&#8221; but the Talmud indicates that at the very least mourning practices should not be extended beyond their halachic time periods (i.e. shiva, sheloshim (the thirty day period) and presumably, although not mentioned, twelve months for parents).\u00a0 Some explain that mourning excessively might reflect a questioning of divine justice.\u00a0 In light of this Gemara, one may question the propriety of continuing forms of mourning ritual well beyond the twelve months after the plague to Rabbi Akiva&#8217;s students (or even, as some argue, for the victims of the crusades.\u00a0 This point was raised by my teacher Hakham Isaac Sassoon. \u00a0It is interesting to note, however, that even the Geonim sited above who know only of an avoidance of marriages during the Omer, refer to it as a <\/em>\u05de\u05e0\u05d4\u05d2 \u05d0\u05d1\u05dc\u05d5\u05ea<em> &#8211; a practice of mourning.<\/em> <em>\u00a0<\/em><\/p>\n<p><em>\u00a0<\/em><\/p>\n<p style=\"text-align: center;\"><em>Abstinence Is Not Harmless!<\/em><\/p>\n<p>&nbsp;<\/p>\n<p><em>Thus far we have read about a fairly ancient practice restricting marriages during some or all of the Omer, as well as a not-too-onerous restriction on hair cuts.\u00a0 Of late, many well meaning Jews have expanded these restrictions to all different types of enjoyment, including concerts, sporting events, movies, etc.<a href=\"#_ftn1\" name=\"_ftnref1\"><strong>[1]<\/strong><\/a>\u00a0 Though many see restrictions on recreational behavior as halachically harmless, such people would do well to remember the words of Rav in Yerushalmi Kiddushin 4:12 (page 66b): <\/em>\u05e2\u05ea\u05d9\u05d3 \u05d0\u05d3\u05dd \u05dc\u05d9\u05ea\u05df \u05d3\u05d9\u05df \u05d5\u05d7\u05e9\u05d1\u05d5\u05df \u05e2\u05dc \u05db\u05dc \u05de\u05d4 \u05e9\u05e8\u05d0\u05ea \u05e2\u05d9\u05e0\u05d5 \u05d5\u05dc\u05d0 \u05d0\u05db\u05dc <em>\u00a0&#8220;In the future a person will give accounting for everything his eyes saw and did not enjoy.&#8221;\u00a0 This is one of many statements in Rabbinic literature which stands for the idea that\u00a0 we should enjoy everything that life has to offer, provided, of course that it is not restricted by Jewish law (a point I learned from my teacher Rabbi David Weiss Halivni).<\/em><\/p>\n<p>&nbsp;<\/p>\n<p><em>An additional note is appropriate regarding shaving and hair cuts.\u00a0 While a practice not to shave or cut hair is not particularly onerous and therefore not particularly objectionable, I feel strongly that those who normally shave should do so prior to Shabbat during the Omer.\u00a0 The Talmud (Ta&#8217;anit 29b) says that when Tisha B&#8217;Av falls on Friday (which does not happen in our calendar), we would be allowed to launder clothing (and it seems to cut hair\/shave) on the Thursday before Tisha B&#8217;Av in honor of Shabbat, even if that means we will be laundering clothing during the week preceding Tisha B\u2019Av, which is generally forbidden.<a href=\"#_ftn2\" name=\"_ftnref2\"><strong>[2]<\/strong><\/a>\u00a0 Obviously, the Rabbis placed greater priority on being presentable on Shabbat than they did on their rituals pertaining to the week before Tisha B&#8217;av.\u00a0 If respect for Shabbat overrides halakhic restrictions on grooming during the week before Tisha B\u2019Av, it certainly should override any practice not to shave during the Omer.<\/em><\/p>\n<p>&nbsp;<\/p>\n<p><a href=\"#_ftnref1\" name=\"_ftn1\">[1]<\/a> This is quite similar to the precipitous expansion of restrictions during the so-called &#8220;three weeks&#8217; period between the 17th of Tamuz and Tisha b&#8217;Av.\u00a0 On that subject, see my &#8220;Laws of the 9 days and Tisha B&#8217;av&#8221; available at <a href=\"http:\/\/www.e-ark.net\/rabbi\/9days.htm\">http:\/\/www.e-ark.net\/rabbi\/9days.htm<\/a>.<\/p>\n<p><a href=\"#_ftnref2\" name=\"_ftn2\">[2]<\/a> See discussion at <a href=\"http:\/\/www.e-ark.net\/rabbi\/9days.htm\">http:\/\/www.e-ark.net\/rabbi\/9days.htm<\/a>.<\/p>\n<!--CusAds0-->\n<div style=\"font-size: 0px; height: 0px; line-height: 0px; margin: 0; padding: 0; clear: both;\"><\/div>","protected":false},"excerpt":{"rendered":"<p>Omer Observances: Appropriate Abstinence or Excessive Restraint? By: Rabbi Noah Gradofsky Note this article is available in printable (pdf) format here. What is the Counting of the Omer \u05d5\u05d9\u05e7\u05e8\u05d0 \u05e4\u05e8\u05e7 \u05db\u05d2 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Leviticus 23 (\u05d9) \u05d3\u05b7\u05bc\u05d1\u05b5\u05bc\u05e8 \u05d0\u05b6\u05dc \u05d1\u05b0\u05bc\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc \u05d5\u05b0\u05d0\u05b8\u05de\u05b7\u05e8\u05b0\u05ea\u05b8\u05bc \u05d0\u05b2\u05dc\u05b5\u05d4\u05b6\u05dd \u05db\u05b4\u05bc\u05d9 \u05ea\u05b8\u05d1\u05b9\u05d0\u05d5\u05bc \u05d0\u05b6\u05dc \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05e0\u05b9\u05ea\u05b5\u05df \u05dc\u05b8\u05db\u05b6\u05dd \u05d5\u05bc\u05e7\u05b0\u05e6\u05b7\u05e8\u05b0\u05ea\u05b6\u05bc\u05dd \u05d0\u05b6\u05ea \u05e7\u05b0\u05e6\u05b4\u05d9\u05e8\u05b8\u05d4\u05bc \u05d5\u05b7\u05d4\u05b2\u05d1\u05b5\u05d0\u05ea\u05b6\u05dd \u05d0\u05b6\u05ea \u05e2\u05b9\u05de\u05b6\u05e8 <a href=\"https:\/\/utj.org\/viewpoints\/2018\/04\/omer-observances\/\" class=\"read-more\">Continue Reading &raquo;<\/a><\/p>\n","protected":false},"author":13,"featured_media":1482,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[82],"tags":[],"coauthors":[89],"class_list":["post-1481","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-halakhah"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/posts\/1481","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/users\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/comments?post=1481"}],"version-history":[{"count":2,"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/posts\/1481\/revisions"}],"predecessor-version":[{"id":3547,"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/posts\/1481\/revisions\/3547"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/media\/1482"}],"wp:attachment":[{"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/media?parent=1481"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/categories?post=1481"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/tags?post=1481"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/coauthors?post=1481"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}