sxc 1 5775 - dbhbn ovrct

hba cuy ouh

ohkaurh ,racn ,kkfn
A] ROSH CHODESH AND THE LUNAR CYCLE
1. n: u_ n _ u n : o 5: n )u o u n u o 5: n \ _ n u n _ n c_: o _ s c { 5 )_ n_ : n uc : n c _
c-t:ch ,una
The moon orbits around the earth, each such orbit being what we call a month. The new month begins at the moment that the moon is
totally invisible from earth since it is between the earth and the sun. As the moon moves around its orbit, more and more of it becomes
visible to us (waxing) until the full moon, when the moon is positioned behind the earth so that the sun is fully shining on it. The moon then
moves further around and the part visible to us shrinks (waning) until the moon is again totally invisible and the cycle begins again. In
halacha, the moment of the rebirth of the moon is called the molad.
1
1. See http://www.youtube.com/watch?v=WBgma9NMBN4 for an animated demonstration of the cycles of the moon
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sxc 2 5775 - dbhbn ovrct
2. nvu u:u :u nsnc o nvu ouvc nno n:5: :u nun ) 5 5 5c ::5pc |5 ::c: )5 on: c
op:n nu:u ov5u
/vf vbav atr
Chazal divided each hour into 1080 parts. On that basis, they calculated the length of one lunar orbit as 29.53059 days 29.53059 days 29.53059 days 29.53059 days. (Modern
science calculates the average synodic month as 29.530588 days 29.530588 days 29.530588 days 29.530588 days!) So each new month should begin approximately 29 days after the
last
3. o c u n _ v : s n \ n c: c_: : o : 5 5 _ o 5 5 p 5 u_ n o c_ c 5 ) _ v_ s : o 5: n n o 5 e _ _ c _ s_ u_ _ v
o s c c
f:th rcsnc
The molad occurs in the middle of a day. Why do we not start the new month in the middle of a day?
4. ,unn upu v ovn uu ,n : nn n o v 5unu ) 5 :v nn )c nuv sc
... vcn )n o ns5 vu 5 un u n o ns5 ovn u v n:u
z vfkv t erp asujv aushe ,ufkv o"cnr
What are the 4 obligations of the Sanhedrin in relation to the fixing of Rosh Chodesh?
5. nc5 ucun )os5 nn o ns un5 nu5 n:5:n )v on5 )5unc ):::usnu o55 )5unc ) 5
o .... n o s5 o )p5 vn: ovn 5u5 ,)u: n:p u n )5n: nsp n5n nn o
o ):5pc ) ):5c on5 sc: : o o ):5pc )5un5 v:u nc: ):5c on5 sc:
s vfkv c erp asujv aushe ,ufkv o"cnr
What would happen in the absence of witness testimony?
(i) Period 1 - Beacons
6. ..... uc )uc n n:u5 tkafu 'iherhpc ibhrntsf 'ohaka ouhc ase,ba asjc tkt ,utuan ihthan uhv tk ihs ,hcu - har)
(rcugn asjva ihgsuh kfv - ohaka ouh ka crgk ihthan uhv
:cf vbav atr
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7. )nu n:un u :u o5u oc :u5 n 5: oc5n )c o:un o5: :pc
(d ruy tf ;s) y:d ihcurhg hnkaurh sunk,
8. 5vc :: :sc : |: sv cc
/u vmhc
9. 5vc :sc : )c: )5 c5
sug yh v"s vma inhx j"ut ekj rzb hbct ,"ua
What does this say about the 1/2 day status of Rosh Hashana, Pesach and Succot at that time, even without the beacons?
(ii) Period 2 - Messengers
10. ,o5nJ :p:puc ,opnn vu 5 onn u5 uc )uc n unn )upc ) 5 nu5 n:u5
,o:cnJ
z
)::nc ): : on:u ,o5: )vc )s on:u nu :pn ovn vun: 5 uc )uc nu
5:5 up: : cp: 5un )::nc )u 5u c: |s ) 5u o
j vfkv d erp asujv aushe ,ufkv o"cnr
Note that in Nissan and Tishrei there were only around 11 days to inform the people before the start of Pesach/Succot (less days in
Tishrei than in Nissan)
When did this switch to messengers take place? The Yerushalmi says that Rabbi Yehuda HaNasi abolished the beacons in the late 2C
11. ucn :u5 5 :ucn :u5 c
t"vq t ruy jb ;s c erp vbav atr ,fxn (vhmbu) hnkaurh sunk,
12. )v:c on:un )u opnn cpc ,n5 555 n 5u o vcn )uv n )v:c )n:un nu opc :5
n o ns un u ) 5 5 v5pu o ov o:u o: pocn :oc oc :u )uv n on:
th vfkv d erp asujv aushe ,ufkv o"cnr
Note that given sources 8 and 9 above, even where the second day was kept as a safek, the presumption was that the first day was the
true Yom Tov min haTorah
13. 5u no oc nucn |:nc o:u )5 :5 opc nn o s5 ,opcn 5p5 n: n 5u o uv )
,ns opc: )s on:un nu :: c cu ,n 5u o )uv ns opc u:u )c ) ,)n:u )n: v:u uo
)nu o:u ou 5u )5unn :v v5p: snu n :u ou n :u :oc ns opc: )s on:un n : cu
)v:c o:n nu :oc ,n:uc c5n c5 ::: nn )5 nnu |5 |5 on nnu :oc ,oc :u uv: )5n
.)n:5 5v: )n:un
y vfkv v erp asujv aushe ,ufkv o"cnr
Nevertheless some hold that when the new moon was announced by messenger, there were places even in Eretz Yisrael that had to keep
YT2 since the messengers did not reach them
3
.
14. u u )c: ns: ,c 5v: - u n:u uc : )c: n:u uc 5n :5 ):n 5 s5c
/tf vbav atr
2. Some mefarshim explain this intervention by the heretics as part of the strategy of the Beitusim to ensure Pesach fell on Shabbat so that the Omer would be brought
on a Sunday. w) 5un ncc (w
3. See also note 24 below
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Why was it that the messenger sometimes reached more places in Nissan than in Tishrei
How does this impact on 2nd day Shavuot?
15. n:: n:5: :p: ::5 :cu c
:f vbav atr
16. ,): ):5 5 5: oc 5 n: c n v5p5 ):v c - :c 5c5 .p:ncn :u :oc - :5v : 5u5
c - 5c5 ,c - 5u5 c 5 c 5n ,n:
:tb ohjxp
17. s 5 c ..... .ns5 nc ns5 n:: c c 5 ,ns5 c ns5 n:: c 5 ,:: :u o5u oc :u ,c
,5cc c 5 n5 c ):5v p n v5p5 ):v :n ): .5cc 5 n5 5 c .
uc 5n ,c n ):5v o5 :u5 : .)s )n:u nu :pn o5n :p:puc ,uc )uc n n:u5
c n ):5v )n:u
:s vmhc
It seems clear that at this stage in the historical development, some individual Chachamim were keeping one day based on their own
calculations (although not in a Jewish community, where this could lead to machloket)
Shmuel was a 1st generation Amora in Bavel - c. 220 CE
Rav Safra, R Abba, R Zeira and Abaye were 3rd generation Amoraim living c.330 CE
18. - tjrhs tghcec ik ohe /utk ot ohaka ouhc vtrb ot ohsnk ubt u,sku, ihcajna iucaj hsh kg
- hnuh hr, ibhscgu :tnkt epx tkc ukhptu 'i,uagk oheujrv ktrah kg ohnfj ,be,n tuv guce ej tfhrt tnuh sjf lfkv '
/uvbhua
- trc,xn crs vh,uf /,uhkdv ovhkg ourhnjv epxv ,dtsn tkt ej ubhta
- tnuh sj hscgu :vbhn gna 'tnuh sj hscg - cuy ouh osue ihjuka uyns tfhv 'hnb tbshtvu 't,fus kfc vbe,c ovhkg ougce tk
,urusk /
oa h"ar
Rashi learns that the machloket between R Zeira and Abaye was whether there was yet at their time (early 4C) a takana to keep a fixed
YT2 even if there was no safek. R Zeira understands that there WAS such a takana. Abaye (apparently) understands that there was not

(iii) Period 3 - A fixed decree of second day Yom Tov
19. oc n:u ouc - :c ):5v cvu c n v5p5 ):v un urzds ihbnz 'ofhshc ofh,uct dvbnc urvzv
hkueketk h,tu tsna
:s vmhc
These words follow immediately after the Gemara in source 16. Are they a continuation of Abayes shitta, giving the reason why he holds
that there was YT2, even though there was effectively no doubt for many people in his time?
20. vrzd ,ufknv hrzds tknu tkn rxj ,uagku hkuekek h,tu tnuh sj hnb uscg,u ofn ruchgv sux jf,ahu 'vru,c uexg,h tka -
jxpc .nj ukft,u 'rxj
YT2 is binding even when we know the exact times for the new moon
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21. - tjrhs tghcec whthec tbshtvs ot whsnk ubt u,sku, ihcajna iucaj h"g k"zu wfa vrutfk lrumk tka lrut tuv h"ar iuak
crs wh,uuf hhct rnt v"ptu wwufu hnuh hr, whscgu whthec ubtw rnt rcf z"r tv vrutfk d"gmu //// /k"fg utk ot whaka ouhc vtrb
///// /trc,xn o,n ujkas htv hf ubhbht z"rs tghcec hthehcs s"gkbv f"g hnhcs /wufu rtau v"s wd vban vfuxs s"p y"h, ihhg
ufnxa ,ubhbdymt iucaj h"pg oh,gv hgsuh ucr ovv ohnhc rcf n"n vkudk whjuka ujkau h"tc whfunx s"c uasea h"pgt z"r
n"n hvbu r,tu r,t kfc oh,gv hgsuh urzp,bu v"ugc j", urzp,b rcfu /asujv ause ,ufkvc o"cnr a"nf ihrsvbxv od uhkg
ktnau ihnh ohyub obht tcurs tcuru tcurs iuhf n"n /// ohsg h"pg s"c ,ghce h"pg t"f tuvv iucajv h"pg whsgun gucek ruxt
whthec tbshtv z"rs ubhhvu tnuh hr, hscg v"ptu hpy ;hsg tcur htv b"v //// /curv kg lunxk ohkufh vkudv hbc whv iucajvn
vz ,tu /k"bf u,buufu tk ot ohaka ouhc vtrb ot ohsnk ubt u,sku, whcajn ubta iucaj h"g h"ar iuak ubhhvu /hnuh hr, whscgu
whthecs tbshtv lt ///// trc,xn crs wh,uuf hhct vjs tuv h,hrjt t,khn urvzv o,n ujkau / u,ghhxu iurjtv thabv kkv tca rjt
okug ,unh ;ux sg ,usgunv juk ubk gceu ohtruntv hnh ;uxc ih,gnac v"zrv wfu ubnzca kusdv s"cc ,sgunv kf asheu /
/tfhk tyughn whpt epx oua rtab tku whjuka whjkuau asujv whasena okugc s"c oua ihtu sguv ,hcf okugv kf vagb v,gna
///// o,n ujka v"ptu
:s vmhc rpux o,j
The Chatam Sofer learns that the continuing words of the Gemara 'oc n:u .... v5p5 ):v un' are not part of the statement of
Abaye but rather a NEW question asked by the Stam of the Gemara concerning the period after the establishment of the fixed calendar
22. 5ccn nu5 ,upn :5 :u :5 )5 nu: nn 5 :u :5 :u5 nnu )n u:n )psn ::n cv n
:oc 5 ,vcn :5 ounn :5 up )5un ov o:un :5 5v cv unn up5 5 :u: n :u uvcc
oun u vc :u5 n :c:u 5u: un 5s ,n o :v :u o: ... o:cs op ov5p: u pnn
... :uc
/jh vbav atr t"cyhrv haushj
One well-known Rabbinic tradition (which originated with Rav Hai Gaon in the 11C) is that the fixed calendar we have today was
instituted in 358 CE by Hillel, the last Nasi. However this is NOT the only Rabbinic tradition and it is not clear precisely when the calendar
emerged.
4
It is therefore possible that the 4C Amoraim mentioned above were in fact working with some form of fixed calendar
5
23. ouc 5un c ):5v c cp po ns55 :u ns :v ,ucc n v5p u5v )v ::5u sc: .... n:u
:p:p: cu s: ):cs o55 o55 :n:c5 nsn oc ): :5 ::n ):u )5unn 5 cu c:5 ,
:p:p:
/jh vbav atr t"cyhrv haushj
24. sv: 5 - oc n:u |o : - '::n 5 c 5 5: oc n:u' n ..... ::n 5 c 5 - oc n:u
:zh ihrsvbx
The expression 'oc n:u' is always attributed to R Elazar (ben Pedat) who was a second generation Amora - student of R Yochanan -
and lived in Eretz Yisrael in the late 3C. As such, it seems that the statement to follow :5 :n:c which came from Eretz Yisrael in the 3C
was later applied by Chazal in the Gemara (5C) to the need to keep YT2
6

B] THE RABBINIC MITZVAH OF YT2 - TAKANA OR MINHAG?
It is thus clear that YT2 was permanently instituted by Chazal EVEN AFTER THERE WAS A FIXED CALENDAR AND THUS NO DOUBT AS TO THE
DAYS. What is the status of that Rabbinic mitzvah - takana or minhag?
4. A good resource is Sacha Sterns book - Calendar and Community, 2001, OUP, chapter 4 and in particular section 4.2.3, pp170 ff
5. Unlike Rashis reading in source 17
6. It seems from the statement itself :p:p: cu s: ):cs ,o55 o55 :n:c5 nsn oc n:u ouc that it comes in two parts. Perhaps the first part
(in Hebrew) came from R Elazar b. Pedat in E.Y. The second part (starting ... ):cs) (in Aramaic) is the application of this by Chazal to YT2
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sxc 6 5775 - dbhbn ovrct
B1] TAKANA
25. ou :n :)5: n n 5c ':n:c' ou 5snu :oc 5 5c : cc :5 n n:p pv oc n:u ):c
:oc on5 :n:c5 :n:u )5 c nv5p n:pu vcuc :p:p: ns: s: ):cs o55 :n:c5 nsn
..... :p:p uun n v5p5 v n: :o )5 :n:u :n: 55u o: nn nv5p n:p cc
rn,ht vs (/cf ;hrv hps) vfux ir
26. : ) :5 nuvcn pv5 nn: n:n55 ):n: nn:u : n o uv: :: n : vcn :: v5pu ov |5o:
:5 poc nu c5 5 )upc 5 )55c o:5 )v
/jh vbav atr t"cyhrv haushj
B2] MINHAG
27. .... //// tnkgc dvbn tkt ubhtu ,uhkd ka ohcuy ohnh hbat ihfrcns ijfat vh,uufsu
c sung sn ;s vfux ,fxn ,upxu,
28. 5 oc :u )uv ::n :5 n nn o :v )upc :u { :u ) 5 nu )cs5 n :cu :n o5n :5
)5unn :v )5cc :u { :5u on :5 ,:u { :5 5 upu o )v n :u o: pocn )c p:cn:
pocn )c p:cn: :u 5u o ) :v )upc 5:5 :n:c : .
sh vfkv u erp cuy ouh ,ufkv o"cnr
What does minhag mean here?
29. v 5u o )uv cpcn :55 nu )n )c nn ,ns )5un :v )v5p :u { :u ) 5 )n:c ou )u nsn )cs5
,)v5p )5cc n )5un :v :5nu ,:u { :5 c5 {: nsn5u pnn cpcn :o 5:5 n :p :5
on5u on5 :n:c5 nsu n oc5n .
u )uv nu c5 nsn )cs5 :o oc :u uv ,)s )n:un nu5 : )v:c u n:u n :u opc :5 |5o:
sc: ,oc :u uv : o:vcu ):n:c5 n o )uv nsn )cs5 :u { :5 ,nn :v )v5p :u { :5u )cs5
nsn )cs5 ::5 )uv :u :u 5u o ns 5 :pu ooc 5c
u'v vfkv v erp asujv aushe ,ufkv o"cnr
According to the Rambam is YT2 a minhag or a takana?
30. c c:u nuv :5 5v )n5 nuv :u c :5 :cu )c |: : u 5n :5c c : o5 n ......
)n5 u: nnu cn )c n5 ov oc oc:u o5 n ,no :v5u n on nvcun oc ) c:u
n5s nvunu nc o: n: :c ouvu o5 n ,n |5 ns 5u on:v5 n: :n:cn :pn s:n )n .
c n n .nuv :5 5v )nc n :5 :v 5vn ,)n: vcu: nuv sc o5 nu:un :c n n :5 o :v
- | u nn .o:vn )p: n psn: 5 o5: on5 u :n:cn s:n :pn : c u uoucn :v
- .)n5 u: nnu cn )c n5 )n )c ) c:u o5 : - |: : u 5n :5c u :5pu n:5pn s
.u oc
c vfkv t erp ohrnn ,ufkv o"cnr
Note that a minhag instituted by Chazal has exactly the same status as a regular rabbinic law (which according to Rambam effectively
carries with it 2 Torah mitzvot!) Note also that Chazal cancelled the Torah mitzvah of tefillin due to YT2 and created berachot with Shem
Hashem for YT2!
31. nu 55 )5 ... :u 5u o ::ncn :5 ,:u5 c )u5 cu 5 :5 ooc 5c nu o :v :u 5u o
):c c 5c )5c on: {n su )5 n5:c5 )5 5u ouc
cf vfkv t erp cuy ouh ,ufkv o"cnr
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sxc 7 5775 - dbhbn ovrct
Possible implications of whether a rabbinic law is a takana or a minhag:-
1. The reasons for making berachot on the mitzvah (we would not normally have a beracha on a minhag)
2. Whether a brit milah NOT on the 8th day would override YT2 (minhag - yes; takana - no)
3. Chutznikim keeping YT2 in Israel (minhag - yes; takana - no)
7
C] THE HALACHIC PARAMETERS OF MINHAG
32. opcc |:nn .)uv ) - uv: :u :n:u opc ,)uv - sn v onco 5v5 n5:c uv: :n:u opc .n:uc
|:nu opc cn ,ouc su opc cn :v ):: - )uvu opc: )uv )u opcc ,)uv )u opc: )uvu
.p:ncn :oc o n:u : .ou:
/b ohjxp
33. n5 ... n:c nc5 - n:sn )5 ,:n 5 n5 n5 5c v 5 n5:: :v . :5 n:n 5 5 n5 5
5n - :c :n...c u 5 .:ou: |:nu opcn cn ouc su opcn cn :v ):: ): n n: : n:n 5 5
nn sn: v n:n 5 5 n5 ,sn: v )
/tb ohjxp
Summary:
(i) A person must observe the customs of the place that he generally lives.
(ii) If he goes away temporarily, he must stick with his original customs, but if these are lenient he may only do so in private, so as not to
cause argument. In public, he must be strict together with the locals.
(iii) If he goes away permanently he must immediately keep the customs of the new place
34. sn: v :o ,5u5 :u 5u o5 n5:c uv: oc ,{: nsn: 5u :u { :5
d ;hgx um, inhx ohhj jrut lurg ijkua
D] YT2 FOR VISITORS TO ISRAEL
D1] WHAT HAPPENED IN THE TIME OF THE BEIT HAMIKDASH?
In the time of the Beit Mikdash it seems that everyone visiting Y-m kept 1 day, even if they were from Chul
8
. There is certainly no
indication from the Gemara that there was a concept of YT2 in the Mikdash.
9
This was of course before the takana/minhag of YT2 was
established.
There is no explicit discussion in the Rishonim dealing with the specific issue of what a visiting chutznik should do about YT2 in Israel
(although they do discuss the opposite case of a ben E.Y. visiting chul for Chag)
D2] CHUTZNIKIM SHOULD KEEP 2 DAYS IN ISRAEL
10
35. {: :nc o:: u:u: o:v n:u n:u :55 o :55 ouvc )5 n:: :n :5 ::55 n 'sn: v : :nc 5u c )5
.:n5 uouc5 :p5 :: :u :u o ouv
kfur ,ect ,"ua
11
uf inhx
7. See a full discussion of this and other issues in an article by Rabbi Josh Flug here - http://www.yutorah.org/lectures/lecture.cfm/714483
8. Rav Yechiel M. Tukatchinsky, Ir Hakodesh Vhamikdash 3:19
9. There is a suggestion by the Sdeh Chemed that Isru Chag originated as a quasi-holiday in Eretz Yisrael to mirror YT2 in chul - see Pitchei Teshuva (Rabinowitz) 429:3
10. For a good summary of the halachic positions see Yom Tov Sheni Kehilchato, R Yerachmiel Fried, 1998 (YTSK) pp 106-110 and footnotes
11. Rav Yosef Karo (1488-1575)
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sxc 8 5775 - dbhbn ovrct
36. o )5 v:s5 55 ::on: |s u :o cc u oc :u uv: |s cpc: sn: v o : 5u :n )5
.:n5 5c5 uv nc )cc5 :v: 5cu c5 :55 :n: o:v: cpc: sn: :u v
dh e"x um, inhx vrurc vban
Why does the MB ban public minyanim in Israel for those keeping YT2?
This is the majority psak and represents the position of most of the senior poskim of this and the previous generation:-
Birkei Yosef 496:7 - Rav Chaim David Azulai (Chida), 18C Israel
Rav Yaakov Emden - Shut Yaavetz 2:168
Shaarei Teshuva: 496:2
Mishna Berura (see above)
Chazon Ish
Rav Moshe Feinstein (O.C. 4:101)
Minchat Yitzchak (4:1-4)
Rav Shlomo Zalman Auerbach (Shut Minchat Shlomo 1:19)
Rav Yosef Shalom Elyashiv
Rav Bentzion Abba Shaul
Rav Chaim Pinchas Sheinberg
Rav Eliezer Melamed
12
D3] CHUTZNIKIM SHOULD KEEP 1 DAY IN ISRAEL
37.

13
(wd ,rcuj ohhj .g) h",f y"hcnvn vcua,
38. :n :55 :u { :55 o o:: u:u5 :n: |n v | : o:vn :n :5 :u
vcua, v5c : ouc su opc cn ::55 ns ) o5un :5c '5 ovcn ::v5 :n:n: on o5s v::
vc :u )cs5 ovcn :o ::on: |5: cnn: 5 o nu osv5 cn ):u c p 55 :o5
.5 n n5v n ocu uuo v5p5 )5 ouc su opcn u: :5 n :u on oc n5:c5 'o :
c :5 ouc n oc uv: vc ' o nuvn v5u nco5 )5 np: n5c5 :cu5 )un nu .
.5 :v 5v nscnc :n:: ouc ns su opcn :5 )uu cn5 : ouc su opc cn :v ):: c :
ns:n opc5 o v5p o :p ):n:n opc5 ocn ....
hcm ofj ,"ua
14
zxe inhx
What is the sevara of the Chacham Tzvi for ruling that everyone must keep 1 day YT in Eretz Yisrael?
12. One of the senior poskim in the Religious Zionist community in Israel
13. R Moshe de Trani (1505-1585)
14. R Tzvi Ashkenazi (1656-1718)
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sxc 9 5775 - dbhbn ovrct
39. )p:n u :u { :55 n o : )uv ) sn: )vu o :v :u {: 5u {: {n :5
crv lurg ijkua
15
th ;hgx um, inhx ohhj jrut
Poskim who follow this psak:
Many (but not all) Chabad rabbis rule not keep YT2 in Israel, in accordance with this psak of the Alter Rebbe
16
It is brought in the Shaarei Teshuva end of 296:5 (who also quotes the other opinions which oppose it)
It is supported by Shut Shoel UMaishiv (3rd ed 3:28)
Rav Shmuel Salant of the OId Yishuv supported this position in principle, although ruled in practice that visitors should keep 'a day and a
half, in deference others who held this
17
. This in-principle position of Rav Shmuel Salant was also apparently followed by other Rabbanim
of the Old Yishuv.
Some quote this as the the position
18
of Rav Kook
19
This was apparently a standard psak in the old sefardi communities of E.Y.
20

Note that some poskim whilst not following the Chacham Tzvi lechatchila, are inclined to use this opinion as a tziruf i.e. a further halachic
consideration if the case presenting is already a questionable one. These include:-
Rav Shlomo Zalman Auerbach
Minchat Yitzchak
Rav Bentzion Abba Shaul
Rav Eliezer Melamed
21
asks why we do not go lekulah in this halachic debate since the matter in issue is derabbanan. He answers that the
principle of safek derabbanan lekulah will not apply against a minhag to the contrary in specific issue.
D3] MAYBE ISRAELIS SHOULD KEEP 2 DAYS IN ISRAEL !?
40. n:u cvu 5 :s :n )c n: uc :: :u u '5 :5 :n:: )5s :5 :5 :c nn :occ :
)5: |u5 n5: |u n .:p:p: '5 o55 :n:c5 nsn oc
.cgh ,khta ,"ua
22
jxe inhx t ekj
Note that the position of the Rambam
23
(which is rejected by most poskim) is that a community (even in Israel!) may only keep one days if it
BOTH (a) is within 10 days journey from Jerusalem; and (b) was in existence at the time of the Talmud (or is immediately adjacent to such a
place
24
)
15. R Shneur Zalman of Liadi (1745-1812)
16. Even though the Alter Rebbe brings a ihekuj ah, in a subsequent version of the Shulchan Aruch HaRav, the position seems clearer - NOT to keep YT2
17. His in-principle position was based on the fact that YT2 is based on a takana to maintain the previous minhag, and the minhag of chutznikim at the time of the Beit
Mikdash was certainly NOT to keep YT2, as we see in the Mabit - above source 36
18. Rav Kook is also quotes as having instructed chutznikim to wear tefillin and daven chol on YT2 BUT not to do melacha and not to eat chametz on 8th day Pesach,
which more reflects the day and a half position. This would also make sense as it was the position of Rav Shmuel Salant of the Old Yishuv.
19. as reported in a number of places, including by Rav Hershel Schachter in the name of Rav Neriah - see
http://www.torahweb.org/torah/special/2003/rsch_ytsheini.html
A fascinating story is related by a person who was asked to organize a 2nd Seder for tourists in Mandatory Palestine in 1934. The JNF asked the Chief Rabbinate of
the British Mandate to Organize a second seder in Jerusalem for tourists. He writes: At first HaRav Kook ztzl refused, saying that he held according to Chacham Tzvi
and others that chag sheni befarhesia is forbidden. He later relented with one condition - that the orchestra of the Institute of the Blind be invited to accompany the
chazan during the seder. In this way his view that the basic halacha is one day would be upheld and the second seder would be held bshinui showing that in
Jerusalem there is really only one day of Yom Tov. - see http://torahmusings.com/2012/04/second-day-in-israel/comment28. This story is also related by Rav
Chanan Morrison of Mitzpeh Yericho -http://www.israelnationalnews.com/Articles/Article.aspx/11487#.UjKpYdLdfTr - although he adds that Rav Kook finally
consented to the 2nd Seder partly due to the fact that one of his talmidim had been asked by the JNF to run the Seder for a significant fee and Rav Kook was also
concerned for the needs of this talmid.
20. as reported in Yom Sheni Kehilchato p209 end of n.12 in the name of Rav Abba Shaul (who in practice rules to keep YT2)
21. http://www.israelnationalnews.com/Articles/Article.aspx/12999#.UjIN2dLdfTo
22. Note that the Yaavetz (Rav Yaakov Emden) was the son of the Chacham Tzvi!
23. Hilchot Kiddush HaChodesh 5:9-12
24. The Chazon Ish and the Steipler Gaon were reportedly machmir not to do melacha and some issurei derabbanan in Bnei Brak on YT2 and the Brisker Rov was machmir
not to do any issur deoraita or derebannan on YT2 in the New City of Jerusalem out of concern for the position of the Rambam, even though the halacha is like the
Ritva - that Israel keeps 1 day and chul keeps 2.
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D4] CHUTZNIKIM SHOULD KEEP A DAY AND A HALF IN ISRAEL
Originally proposed by Rav Shmuel Salant in the 19C Old Yishuv
Based on the shitta of the Chacham Tzvi. YT2 should be kept as chol - havdala, chol davening, tefillin etc but no melacha on YT2.
Rav Soloveitchik explains that the day of YT2 in Israel has no kedushat YT but there are chumrot imposed on the individual due to the
halachot of minhag. Note that this sevara may lead to a stricter halacha for Israelis in chul for YT2
This position was favored by the following poskim
Rav Yosef Dov Soloveitchik and many of his talmidim
25
Reported to the be the position of Rav Chaim Soloveitchik
26
Some trace its origins in the Old Yishuv back to the early 19C and R Yisrael of Shklov
27
D5] CHUTZNIKIM SHOULD KEEP FULL YT2 WITH THE EXTRA CHUMRA OF KEDUSHAT E.Y.
A full YT2 but with tefillin and also hearing havdala at the end of first day
Rav Hershel Schachter reports this as his practice (also sometimes known as two days and a half!)
D6] SHAVUOT
The Chatam Sofer (19C Hungary) points out that YT2 on Shavuot should have a stricter halachic status than other YT2s. Since Shavuot falls
50 days after Pesach, there never was any doubt as to the correct day, yet Chazal decreed that YT2 should be kept anyway to bring Shavuot
in line with the other chagim. Thus even the minhag status for YT2 was, in the case of Shavuot, also based on takana, rather than a sfeka
deyoma
D7] EILAT
The status of Eilat is discussed in the poskim. Many
28
rule that one should keep 1 day in line with the rest of Israel. Rav Moshe Sternbuch
rules that it is unquestionably chul and one must keep YT2 in full. Others
29
say that it is a safek. Part of the question may revolve around a
separate issue of whether the modern State of Israel imbues land it conquers with halachic kedushat Eretz Yisrael (which is of course a
significant hashkafic question too)
30

D8] HOW TO CHOSE WHICH POSITION TO FOLLOW
Ask YOUR Rav (ie to whom you normally ask sheelot); or
Ask your familys posek; or
Ask the posek for MMY - Rabbi Lerner
In the absence of the ability to ask one of the above, follow the majority halachic position for your community
25. Although Rav Schachter reports (see above) that Rav Soloveitchik sometimes advised on keeping a full YT2 in Israel. See also Nefesh HoRav pp 84-85
26. As reported by Rav Moshe Soloveitchik - see Masorah Journal (OU) vol 6 (Kislev 1992) p18
27. (1770-1839) - one of the talmidim of the Vilna Gaon who immigrated to Eretz Yisrael
28. Former Chief Rabbis of Israel, Rabbi Yitzchak Herzog, Rabbi Bentzion Uziel, as well as the Chazon Ish and Rabbi Eliezer Waldenberg
29. Rav Eliashiv and Rav Shlomo Zalman Auerbach
30. See Rav Shlomo Aviner: http://www.ravaviner.com/2010/01/is-eilat-part-of-eretz-yisrael.html
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E] WHEN IS A PERSON INTENDING TO RETURN
The following factors are of importance:-
(1) A person who comes to Israel and fully intends to stay permanently becomes a ben EY immediately - (perhaps even in the middle of
YT2!)
(2) Time spent in Israel is not necessarily a deciding factor - someone going back to chul in 1 week is clearly a chutznik but someone
intending and compelled to return to chul even in 3 years may also be a chutznik. There is a view (of the Aruch Hashulchan) that coming to
Israel for 12 months or more will turn a person into a ben EY. Most poskim do not follow this view (see below)
(3) People who retain a clear connection in chul which pulls them back - e.g. a chutznik with a UK job on shlichut to Israel and under
contract to return to UK in 2 years - will be more likely to be considered a chutznik
(4) Moving away with family is an important factor
41. cpc: sn: v nn pv vu5u ov nn: ): u: opc: opcc :5 u ov pvu c o:nn 55
ss : ou: |:nu opc 5 nc c:o scu :5 n5 u:: n:pv )5 :c cc c sn: v )u c5
.ouc
dh e"x um, inhx vrurc vban
The Mishna Berura explains that if a person comes to Israel with his family ie uprooting the family unit from chul, then even if they have
intentions of returning, that are considered to be a ben EY since he will stay in EY if things work out. Such a person may be told to keep 1 or
1 days (depending on how inclined the posek is to the Chacham Tzvi)
However a young yeshiva bachur or Sem girl who is still effectively tied to their family but is learning in Israel for a few years will often be
considered to be sn: v and will be told to keep 2 days or 1 days if there is a real doubt as to their returning to chul
(5) If a person will find parnasa in EY this is a very strong factor to indicate that he is making it his fixed home
(6) Just because a person owns a home in EY, this does not make them a ben EY unless their main residence is in Israel. Some Poskim hold
that if a person owns a home in Israel which they live in for part of the year and lives the rest of the year in chul in rented accommodation,
this makes them a ben EY when they are in Israel for YT2
(7) If a person has a fixed minhag to come to Israel for all 3 all 3 all 3 all 3 chagim every year, some poskim (particularly R, S.Z. Auerbach) hold that they
are a ben EY and do not keep YT2 in EY.
(8) Much depends on the extent to which the posek is prepared to use the Chacham Tzvis shitta as an influencing factor
42. sn: v ) p: cpc5 nu: uu o :v cpc: sn: v )u c :5
th ;hgx um, inhx ohhj jrut crv lurg ijkua
Specific Cases of Safek and Modern Poskim
A family which moves to Israel but retains some ties is chul. It is hoping to stay in Israel but is not sure if it will work out and may move
back to chul: Rav Eliashiv
31
- 1 day
32
. Rav Moshe Feinstein
33
and Rav Ovadia Yosef
34
- 2 days
31. Quoted in YTSK and by Rav Eli Mansour - see http://www.dailyhalacha.com/Display.asp?ClipID=2118
32. Due to the safek and concerns of Bal Tosif
33. Igrot Moshe O.C. 3:74. An older psak (Magen Avraham O.C. 496:7 and Pri Chadash O.C. 468) that a person moving to Israel with his family would always keep 1 day
seems to be viewed by many modern poskim as based on an earlier reality, when travel back and forth from Israel was much harder.
34. Chazon Ovadia Hilchot Yom Tov p30
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Someone who intends to spend a full year in Israel is regarded by some poskim as a full resident, despite their intention to return to chul
afterwards.
35
A single yeshiva or seminary student in Israel for 10 months,who intends to go back to chul but could choose to stay in Israel: Rav Moshe
Feinstein
36
- 2 days if (s)he is dependant on parental finance and the parents want them to return to chul. 1 day if they are financially
independent or supported in Israel by parents; Rav Ovadia Yosef
37
: 1 day unless there is no chance that they will stay in Israel. Rav Eliezer
Melamed: 1 day whilst in Israel for the academic year, even if (s)he has no plans to make aliyah and is going back to visit parents in chul
during the year studying in Israel.
38

A yeshiva student who has been in Israel for some years and is not sure if he is staying: Chazon Ish - 1 day; Tchebiner Rav - 2 days
39
Someone who owns property in Israel and generally spends the 3 Regalim in Israel: Rav Shlomo Zalman Auerbach - 1 day
40
. Rav Ovadia
Yosef - 1 day
41
. Rav Bentzion Abba Shaul - 2 days.
42
Someone who does not own property in Israel but always comes to Israel to stay in a hotel for the 3 Regalim. Rav Shlomo Zalman
Auerbach - 1 day
43
Someone who does not always come to Israel for the 3 regalim but lives part time in Israel and part time in chul. Rav Shlomo Zalman
Auerbach: 2 days
Someone who changed status in the middle of Yom Tov - eg the boat arrives in the middle of YT: Rav Yechiel M. Tukatchinski - 1 day; Rav
Avraham Kahana-Shapira - 2 days
44
; what if someone decides in the middle of YT2 to make aliya?
A ger who completes gerut in Israel: R Betzalel Stern
45
- 1 day
Rav Eliezer Melamed has a number of interesting psakim. He rules 1 day in all the following cases:-
A visitor from chul who has spent a total of more than 365 days in Israel in his life.
A visitor with firm plans to make aliyah in the future.
A visitor with parents or children who live in Israel, even if the visitor does not plan to make aliyah.
A visitor who owns property in Israel (to live in and not solely as an investment).
An Israeli who now lives in chul permanently but is visiting Israel.
F] CAN A CHUTZNIK ASK AN ISRAELI TO DO MELACHA FOR HIM ON YT2
Asking an Israeli in chul to do melacha on YT2 is absolutely prohibited
Asking an Israeli in Israel to do melacha on YT2 is debated. Rav Ovadia Yosef permits it
46
. However, Rav Moshe Feinstein does not.
47
35. See Aruch Hashulchan 496:5 and Shut Avnei Nezer,OC 424:27 based on a Mishna in Bava Basra7b
36. Igrot Moshe O.C. 2:101
37. Chazon Ovadia p 130; Yabia Omer 6:40;Yechaveh Daat1:26. This actually follows a much older 18C psak by the Chida (Chayim Shaal 1:55) which
38. Rav Melamed also records this as the psak of Rav Mordechai Eliyahu
39. See Teshuvot VeHanhagot of R Moshe Sternbuch 2:330. See also Magen Avraham 468:12
40. Minchat Shlomo 1:19 (7) taking into account the opinion of the Chacham Tzvi
41. Chazon Ovadia p 152 and quoted by Rav Eli Mansour - see http://www.dailyhalacha.com/Display.asp?ClipDate=4/15/2011
42. Shut vol. 3, p. 225
43. Quoted by Rabbi Mansour ibid
44. Both views brought in Hair Hakodesh Vehamikdash 3:19(12)
45. Betzel Hachocham 1:37
46. Yalkut Yosef Kitzur Shulchan Aruch 496:27
47. Igrot Moshe 3:73
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Many poskim (eg Rav Melamed) are lenient in the event of pressing need or letzorech mitzvah or if the Israeli does it without being
asked
48
. Shemirat Shabbat Kehilchata
49
rules strictly.
Many poskim permit asking an Israel to do something essentially permitted for the chutznik even if the Israeli will do it in a way that
involved other melacha e.g. the chutznik can ask the Israeli to make him an egg even if the Israeli will light a match in the process.
G] YOM TOV SHENI FOR ISRAELIS IN CHUL
43. on o5s ns ovuc sn: vu )5 ou: |:nu opcn cn5 ns5 :n:: |s ) .... sn: v :n: 5u :5
... ouc su opcn cn on:v ):: sn: vu )5 v:s5 ):o n:n: )5 .:u u5 un:5 n :o ::on:
.cno :u 5 nu :oc u u5:c u5:: o5s :5
dh e"x um, inhx vrurc vban
44. v :u v:s5 55 uv: n5:c v:s5 :o
zh:jx, vrurc vban
H] A HASHKAFIC PERSPECTIVE
45. In my previous column, I pointed out that thishalakhaexpresses the virtues ofEretz Yisrael(Land of Israel), in which
thekedusha(sanctity) of thechagcan be absorbed in one day, as the Biblical commandment requires. InChutz La-Aretz, however,
thekedushaof theChagis not revealed in one day, and in order to absorb it, two days must be observed. BothRabbi Hai
Gaon(Otzar HaGaonim,Yom Tov4:2), and the Admor Tzemach Tzedek (Derech Mitzvotecha104:1),explained this similarly.
Rav Eliezer Melamed
50
48. See Minchat Shlomo 1:19 who brings different perspectives on this
49. 2nd edition 31:33 but at the end of footnote 80* he brings that many are lenient on this question, taking into account the shitta of the Chacham Tzvi
50. http://www.israelnationalnews.com/Articles/Article.aspx/12999#.UjIN2dLdfTo
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