Chapter 17: After Pesach
One may begin eating Chametz immediately after the conclusion of Pesach, even though it is prior to the return sale of the Chametz taking place with the gentile. See Chapter 5 Halacha 7 for the full details on this matter!
- Isru Chag:[1]
A. The name:[2]
The day after each of the three Holidays is called Isru Chag.[3] The name Isru Chag derives from the verse “Isru Chag Baavosim Ad Karnei Hamizbeiach”. This means to say that this day is to be attached [i.e. Isru] to the Holiday itself, and by doing so the verse considers him to have built an Altar and sacrificed on it an offering. For this reason, the following customs are relevant on Isru Chag:
B. Increasing in eating and drinking on Isru Chag:[4]
One is to increase a little in eating and drinking on Isru Chag, the day after each of the three festivals.[5]
C. Fasting on Isru Chag:[6]
It is forbidden to fast on Isru Chag, the day after each of the three festivals.[7] Even a Chasan and Kallah which are getting married on Isru Chag [as they follow the customs of Sefirah only after Rosh Chodesh] are not to fast that day.[8] Similarly, a child may not fast on his parent‘s Yartzite that falls on Isru Chag.[9]
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Summary: One is to increase a little in eating and drinking on Isru Chag. Even a Chasan and Kallah on the day of their wedding may not fast on this day. Similarly, a child may not fast on his parent‘s Yartzite.
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Q&A Do the customs of Isru Chag apply also on the night after [i.e. Motzei] Isru Chag? Some Poskim[10] write that the customs of Isru Chag [increasing in food and drink] apply also to the night after, which is Motzei Isru Chag.[11]
Is one to wear Shabbos clothing on Isru Chag? Some Poskim[12] rule that one is to wear Shabbos clothing on Isru Chag.[13]
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Sparks of Kabalah:[14] The Arizal taught that on the day after Yom Tov, Isru Chag, a ray of the Holiday still shines.
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A. The custom:
Many are accustomed to braid the Challah in the shape of a key[15] on the first Shabbos after Pesach.[16] Others knead a key within the Challah dough on the first Shabbos after Pesach. Some[17] record that the above custom is not followed by Chabad Chassidim.
B. The reason behind the custom:[18]
On Pesach all the heavenly gates were open. After Pesach they are closed. The symbol of the key on the Challah is to show that we are opening the gates slightly through our honor of Shabbos, and Hashem will then open it fully for us. Alternatively, it represents the opening of the gates of Parnasa, as after Pesach the Mun stopped falling and we were required to fend for our own livelihood.
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Q&A Is the key Challah sourced in Christian doctrines and thereby its custom should be abolished? Although some self-acclaimed historians argue that the custom of making key shaped, or key filled, Challah’s is also sourced in Christian or even pagan culture, and should hence be banished from amongst Jewish tradition, practically, the above custom is an authentic Jewish custom that may and should be honored by those who traditionally abide by it. The Halachic criteria of banning an activity due to idolatry or Darkei Emori is not satisfied by simply drawing historical sketches of a similar custom to that of other societies, as aside for the burden of proof to historically conclude that the innovation originated from those, and not Jewish, cultures, an action that contains a permitted logical symbol and representation which was never originated for the sake of idolatry is permitted to be adapted by Jews even if it originated from gentiles.[19] Certainly there is no issue of Darkei Emori for one to perform an action customarily done by Jews for righteous reasons, even if there are gentiles who do so for the wrong reasons, as he is doing it to mimic his Jewish tradition and not that of the gentiles. This is aside for the Talmudic and Halachic dictum of “Minhag Yisrael Torah Hi”[20] and thus certainly a custom which has been handed from generation to generation, and mentioned in Sefarim of Tzadikim, and is done for specially Kosher and Jewish oriented reasons, does not need any further defense or legitimization to legalize its continuity. We find many precedents of Jewish customs that can be argued to be considered Darkei Emori and are nonetheless traditionally done, and defended by the great Poskim, Rishonim and Achronim.[21] Accordingly, we humbly suggest that historians [especially those who are self-acclaimed] stick to their field and not try to spread Halachic conclusions based on their ignorance of the workings of Halacha, and the criteria’s needed to be met in order for a matter to be forbidden. Whatever the case, as in all matters of Jewish law, this is an issue that requires arbitration from a licensed and practicing Posek and not an amateur who claims to specialize in the field of history.
May one cut a key shaped Challah on Shabbos?[22] There is no erasing prohibition involved in cutting a key shaped Challah on Shabbos.
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Question: Dear Rabbi, for years I have been doing the custom of braiding the challas in the shape of a key for the Shabbos after Pesach and each year I see a flood of controversy on social media regarding this matter and if it’s a good custom or not and whether it should be followed by Chabad. What is your opinion on the matter.
Answer: As we wrote in our article on the subject, the above is a Jewish custom like any other Jewish custom and may be followed without any halachic question, and is especially to be honored by those who have a tradition to do so. While certainly I do not see any basis to claim that doing so is the Chabad custom and therefore should be adapted by all Chabad Chassidim, I also do not see any basis for claiming that the matter is negated according to Chabad custom and that one who has a tradition to do so should stop. I’ve yet to see any documentation or literature from the Chabad Rabbeim on this matter, and they are the sole authorities to establish Chabad custom. There are many matters that are not specifically a Chabad custom to follow but are likewise not necessarily negated according to Chabad custom, and each person and family retains the right to keep the custom or not adapt to it. Throughout the generations, there were hundreds of customs that were not the legacy of Chabad Chassidim as a whole, but were followed by various Chabad communities throughout Russia. I suspect that the annual obsession that some people have in abolishing the custom and trying to convince Chabad Chassidim that it is forbidden for them to follow it, does not come from a place of purity or the good inclination but rather the opposite. Whoever wants to place energy into the subject, I would suggest that rather than focus on this specific custom they should focus on spreading the custom that is explicitly written in the Poskim, the Rama and the Alter Rebbe’s Shulchan Aruch, to bake bread for Shabbos every Shabbos and not to buy bread from a bakery.
Sources:https://shulchanaruchharav.com/halacha/shlissel-challah-key-in-challah-shabbos-after-pesach/
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- Reciting Pirkei Avos:[23]
It is customary to recite Pirkei Avos on every Shabbos between Pesach and Shavuos.[24] Some are accustomed to continue reciting it after Shavuos, throughout the summer months, until Rosh Hashanah.[25] [Practically, the Chabad custom is to say Pirkei Avos until Rosh Hashanah.[26] On the Shabbosim which are in approximation to Rosh Hashanah, two chapters of Pirkei Avos are read, in order to complete the cycle prior to Rosh Hashanah.]
Reciting “Kol Yisrael…” prior to each chapter and “Rebbe Chanania Ben Akashyia…” at the end of each chapter: One is to recite the Mishnaic saying of “Kol Yisrael…” prior to beginning the chapter of Pirkei Avos. At the conclusion of the chapter one is to recite the teaching of “Rebbe Chanania Ben Akashyia.”[27] [On the Shabbosim which are in approximation to Rosh Hashanah, in which two chapters of Pirkei Avos are read, some[28] write one is to read the above opening and closing statements before and after each individual chapter. Others[29] write it is only to be said once; the opening statement at the beginning of the first chapter and the concluding statement after concluding the second chapter. Others[30] write that by the first four chapters that are said together [1-2 and 3-4], one reads the opening statement at the beginning of the first chapter and the concluding statement after concluding the second chapter. However, by the last two chapters [5-6] one reads the opening statement at the beginning of the first chapter and the concluding statement after concluding the second chapter.]
Pirkeiy Avos on Shabbos that falls on Erev Tisha B’av: When Tisha B’av falls on Sunday, some Poskim[31] rule Pirkeiy Avos is not recited on Shabbos after Mincha. Other Poskim[32], however, rule it is to be recited. [Regarding the Chabad custom in this matter, the Rebbe spoke about this issue on numerous occasions, at times saying it is to be said[33] and at others leaving it to the person to decide.[34] Practically, when Shabbos falls on Tisha B’av and is Nidche, the widespread custom has become to not say Pirkeiy Avos.[35] Some[36] conclude Pirkeiy Avos is not to be said even when Tisha B’av falls on Sunday and is not Nidche. In any event, one is to repeat that same chapter the next week, even if he decided to recite it.[37]]
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Learning one Mishneh in depth each Shabbos:[38] It is proper to learn in depth at least one Mishneh of the weekly chapter in Pirkei Avos. One is to learn this Mishneh together with its commentaries.
In Eretz Yisrael, when the last day of Pesach falls on Erev Shabbos, is Pirkei Avos recited that first Shabbos? There are different customs regarding this matter.[39] Practically the widespread custom amongst Anash in Eretz Yisrael is to delay saying Pirkei Avos until the next Shabbos in order to be able to say it together with the Diaspora.[40] [Perhaps, however, as a compromise of the opinions, one should say the first chapter the first Shabbos, and then repeat it again the next Shabbos when the Diaspora begins reading it.[41]]
In Eretz Yisrael, when Shavuos falls on Erev Shabbos, is Pirkei Avos recited that following Shabbos?[42] Yes. In such a case, residents of Eretz Yisrael will be one chapter ahead of the Diaspora until Rosh Hashanah. However, in the Diaspora, Pirkei Avos is not read that Shabbos as it is the 2nd day of Yom Tov.
Reading Hashem’s name in a verse in Pirkei Avos: Some Poskim[43] rule that when reading the Talmud [or other Torah Sefer] one may read Hashem’s name in the verses that are found in the text. [This applies even if the verses are not complete.[44]] Furthermore, some Poskim[45] rule one is actually obligated to recite Hashem’s name.[46] Other Poskim[47], however, rule that one is to refrain from mentioning Hashem’s name and is rather to say Hashem or Elokeinu or Shakaiy and the like, and so was seen to be the Rebbe’s custom. One however is not to say the term, Adoshem, despite the common practice.[48]
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- Traveling to and from Israel in years that Parshiyos are not aligned:[49]
In years that the first day of Pesach falls on Shabbos, the last day of Pesach in the Diaspora likewise falls on Shabbos, although in Eretz Yisrael the last day falls on Friday. This causes there to be a disalignment in the weekly Parsha between Eretz Yisrael and the Diapsora, as on that aforementioned Shabbos, Eretz Yisrael will be continuing with the reading of the weekly Parsha, while the Diaspora will differ the weekly Parsha and instead read the portion designated for Acharon Shel Pesach. This disalignment also occurs in years that the first day of Shavuos falls on Erev Shabbos. While this disalignment could potentially be remedied fairly quickly, by having the Diaspora read two Parshiyos in one of the coming Shabbosim, practically the traditional distribution of the Parshiyos only allows this to happen several weeks down the line, thus causing there to be a several week period of disalignment of Parshiyos between Israel and the Diaspora.[50] The question becomes raised as what a traveler is to do in the event that he is traveling to or from Israel. This will cause him to either miss a Parsha, or have the same Parsha read twice, depending on his direction of travel. Is there any way to make up the missed Parsha? What does one do regarding Shnayim Mikra, And the daily Chumash lesson of Chitas or Chok Leyisrael? The following will discuss these laws in the two scenarios of traveling to and from Israel.
A. Traveling to Israel:
Kerias Hatorah for Ben Chutz Laaretz in Eretz Yisrael when Parshiyos are not aligned: If one traveled from the Diaspora to Eretz Yisrael in a week that Eretz Yisrael is one Parsha ahead of the Diaspora, as occurs in certain years starting from the Shabbos after Pesach or the Shabbos after Shavuos, then one is to try and find a Minyan of Bnei Chutz La’aretz [with at least six Bnei Chutz La’aretz] who will read the weekly Parsha of the Diaspora.[51] If the Minyan plans to stay in Eretz Yisrael for some time, such as Yeshiva Bochurim, then they should begin the reading of Kohen from the previous Parsha and have him read until Levi of the current Parsha, thus catching up to Eretz Yisrael. If a Minyan of six Bnei Chutz La’aretz is not available, then one can ask the Baal Korei of the Eretz Yisrael Minyan to begin the reading of Kohen from the previous Parsha and have him read until Levi of the current Parsha.[52] Nonetheless, he is not obligated to do so, especially in face of objection from the congregation. If neither of the above options are possible, then due to lack of choice, one has lost the previous Parsha and is to join the reading of Bnei Eretz Yisrael for their current Parsha.
Shnayim Mikra:[53] If one traveled to Eretz Yisrael in a week that Eretz Yisrael is reading a different Parsha than the Diaspora[54] one is to read the Shnayim Mikra of both Parshiyos, the one which he is now missing in the Diaspora and the one which he will now hear in Eretz Yisrael. [If he returns to the Diaspora after Shabbos, he is not required to repeat the Shnayim Mikra of the Parsha that was read in Eretz Yisrael and is now being read in the Diaspora.] In the event that he finds a Minyan of Bnei Chutz La’aretz who will only be reading only the Parsha of Chutz La’aretz then he is to do Shnayim Mikra of only the Parsha of Chutz Laaretz.
Aliyos: There is no issue with a Ben Chutz La’aretz getting an Aliyah to the Torah, even though he is holding by the previous Parsha.
Chitas:[55] If one traveled to Eretz Yisrael in a week that Eretz Yisrael is reading a different Parsha than the Diaspora, then on the day of arrival he is to learn the Chumash with Rashi for the remainder of his Parsha, and study the Chumash with Rashi for the Parsha of Eretz Yisrael, until that days Aliyah.
B. Traveling from Israel:
Kerias Hatorah for Ben Eretz Yisrael in Chutz Laaretz when Parshiyos are not aligned:[56] If one traveled from Eretz Yisrael to the Diaspora in a week that Eretz Yisrael is one Parsha ahead of the Diaspora, as occurs in certain years starting from the Shabbos after Pesach or the Shabbos after Shavuos, and thus in the Diaspora they will repeat the reading that he heard in Eretz Yisrael, then he is obligated to hear the Parsha a second time.
Shnayim Mikra:[57] If one traveled from Eretz Yisrael to the Diaspora in a week that the Diaspora is reading the Parsha that was read the previous Shabbos in Eretz Yisrael[58] he is not required to repeat Shnayim Mikra of that Parsha[59], even though he is required to hear the reading of the Torah.
Aliyos: There is no issue with a Ben Eretz Yisrael getting an Aliyah to the Torah, even though he is holding by the next Parsha.
Chitas:[60] If one traveled from Eretz Yisrael in a week that Eretz Yisrael is reading a different Parsha than the Diaspora, then on the day of arrival he is to stop learning the Chumash with Rashi for his Parsha, and study the Chumash with Rashi for the Parsha of Diaspora, until that days Aliyah.
- The fasts of Bahab:[61]
The custom:[62] It [used to be] customary to fast a set of three fasts called Bahab after the Holidays of Sukkos and Pesach.[63] [This is no longer the custom amongst most segments of Jewry, including Chabad Chassidim.[64] It is however customary amongst some communities to recite Selichos on these days, although this is not the Chabad custom.] There is no custom to fast Bahab after Shavuos.[65]
When after the holiday do these fasts take place?[66] One only begins the set of fasts after the 1st Shabbos of the next month [i.e. Iyar or Cheshvon], unless that 1st Shabbos falls on Rosh Chodesh, in which case the fast only begin after the 2nd Shabbos of the next month.[67]
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[1] Admur 429:17
[2] Admur 429:17; Sukkah 45b
[3] Admur ibid; Rama 429:2
[4] Admur 429:17; Rama 429:2; Sukkah 45b based on second explanation of Rashi ibid [according to his 1st explanation, the Mitzvah is to increase on Yom Tov itself, and not the next day]
[5] The reason: Anyone who attaches [Lit. Issur which means bound] the day after the festival to the festival itself with eating and drinking, meaning through increasing slightly in eating and drinking the day after the Holiday, and thus makes that day attached [Lit. Tafal which means secondary, or attached] to the Holiday itself, the verse considers him to have built an Altar and sacrificed on it an offering. This is based on the verse that states “Isru Chag Baavosim Ad Karnei Hamizbeiach”. Meaning to say that when one makes an Issur, a secondary day, to the festival, then Baavosim, it is considered as if he brought large and fat animals to the altar. For this reason the custom is in these provinces to increase a little in eating and drinking on the day after each of the three festivals. [Admur ibid; Sukkah ibid]
Other reasons: Some write that the celebration of Isru Chag began in Eretz Yisrael in order to show some sign of festivity on the second day of the festival of the Diaspora. This then spread to the Diaspora itself, on their Isru Chag. Alternatively it corresponds to the sacrifices which were able to be eaten for two days and one night. [Sdei Chemed Kelalim Alef 154] Alternatively it is in memory of the pilgrimage which would return home on Isru Chag. [Glosses of Chasam Sofer 429]
[6] Admur 429:17; M”A 429:8
[7] Custom or prohibition? The above prohibition however is only a custom, however from the letter of the law there is no prohibition to fast, although one who refrains from doing so is praised. [Admur ibid; M”A 429:8] This however only applies to the day after Pesach and Sukkos, however on the day after Shavuos from the letter of the law it is forbidden to fast. [Admur 429:18] The reason for this is because on the night of Isru Chag of Shavuos all the sacrifices of the pilgrimage were offered in the Temple, and it was thus made a festival. [494:19; Seemingly according to this also Erev Pesach should be forbidden from the letter of the law, being that all the peach sacrifices were brought then. However in 429:10 it is not mentioned in the list of days that are prohibited from the letter of the law to fast. Vetzaruch Iyun. The practical ramification is in whether one may make up a Taanis Chalom on that day.]
A Taanis Chalom: It is certainly permitted to fast a Taanis Chalom on Isru Chag, as even o9n Shabbos it is permitted. Nevertheless Tzaruch Iyun if such a fast requires a second fast as a Kaparah.
[8] Admur ibid; M”A 573:1
[9] Admur ibid; Rama 429:2 regarding all days of Nissan; See also Rama 568:9
Fasting on the Yartzite of parents on other days in Nissan: From here it is implied that one may fast on a Yartzite on the remaining days of Nissan. However, However, However, in 429:9 Admur clearly rules as writes the Rama 429:2 that a Yartzite fast may not be done at all during Nissan.
[10] Ashel Avraham of Butchach 429
[11] The reason: As this is similar to Kodshim in which the night follows the day in terms of the burning of the offerings from the sacrifice. [ibid]
[12] Torah Leshma 140; Darkei Chaim Veshalom 524
[13] The reason: This is done in order to actively show the continued Holiness of the festival that is relevant to this day, and so one does not treat it like a regular weekday. [Torah Leshma ibid]
[14] Torah Leshma 140
[15] Nitei Gavriel 39:1 writes that the custom is to shape the Challah like a key. The wording of the custom in Taamei Haminhagim is “Minakdim es Hachalos Bemafteichos”. It is unclear as to the meaning of this word Minakdin. It comes from the word Nekuda which means vowel. Seemingly this word refers to the shape of the Challah.
[16] Imrei Pinchas 298; Oheiv Yisrael [of Rav Avraham Yehoshua Heshel of Apta] Likkutim on Pesach; Taamei Haminhagim 596-597; Kol Naftali Megillas Rus p. 62; See Olas Moed Shevi’i Shel Pesach; Nitei Gavriel ibid
The reason behind the custom: On Pesach all the heavenly gates were open. After Pesach they are closed. The symbol of the key on the Challah is to show that we are opening the gates slightly through our honor of Shabbos, and Hashem will then open it fully for us. Alternatively, it represents the opening of the gates of Parnasa, as after Pesach the Mun stopped falling and we were required to fend for our own livelihood. [Oheiv Yisrael of Rav Avraham Yehoshua Heshel of Apta]
[17] Otzer Minhagei Chabad p. 243; Some report of an answer of the Rebbe stating that it is not our custom to do so. I have not seen this answer.
[18] Oheiv Yisrael of Rav Avraham Yehoshua Heshel of Apta
[19] See Rama Y.D. 178:1 “This is only forbidden if the clothing of the gentiles are worn by them for sake of frivolity [pritzus] or it is a gentile custom that has no logic behind it, as in such a case there is room to suspect that the custom derives from the Emorite customs, and that it derive from practices of idolatry passed down from their forefathers.”; Maharik 88; See Kapos Temarim Yuma 831 and Chavos Yair 234 that Darkei Emori applies towards practices that the gentiles developed as a result of idolatry, that they believed that these actions invoke their G-ds to give assistance. See also Ran on Shabbos 67a; See Admur 301:33 “Any medical treatment that works in accordance to Segulah [i.e. supernatural causes] rather than natural cause and effect [i.e. scientifically based] does not contain the prohibition of Darkei Emori so long as it is recognizable [to the onlookers] that it’s intent is for the sake of healing”; See Igros Moshe E.H. 2/13; Y.D. 4/11-4; O.C. 5/11-4
[20] See Admur 180:6 [not covering knife on Shabbos]; 432:11 [scattering 10 pieces of bread]; 452:4 [Hagalah]; 494:16 [Dairy on Shavuos]; M”A 494:6; Tosafus Menachos 20b
[21] See Rama 605:1 regarding Kaparos
[22] So rules Chazon Ish 61:1, brought in Piskeiy Teshuvos 140:4
[23] Siddur Admur; This custom is recorded in the following Poskim regarding Erev Tishe Beav that falls on Shabbos: Rama 553:2; Maharil; M”A 553:7 in name of Kneses Hagedola
[24] There are six Shabbosim between Pesach and Shavuos corresponding to the six chapters of Pirkei Avos. The reason for saying Pirkei Avos between Pesach and Shavuos is as a preparation for Matan Torah.
[25] Admur ibid; See Poskim ibid regarding Erev Tishe Beav that falls on Shabbos
[26] Sichas Parshas Naso 1982 [Hisvadyus 3:1633]; So was the custom of the Rebbe Rashab. [Rebbe in Reshimos brought in Otzer p. 244]
Background: The widespread Chabad custom until the year 1978 was to learn Pirkei Avos up until Shavuos and not onwards. However, from 1978 and onwards, based on a Sichah of the Rebbe on the Shabbos after Shavuos, the custom became to say Pirkei Avos also on the Shabbosim after Shavuos.
[27] Siddur; Admur in 54:4
The reason: The reason we conclude with these verses is because it is customary to recite Kaddish after Pirkei Avos, and we do not recite Kaddish unless we read a teaching that contains a verse or an expoundation of a verse. [Admur 54:4]
[28] Otzer Minhagei Chabad p. 246 based on Sichas Netzavim Vayeilech 1987
Background: The Rebbe in Sichas Parshas Seitzei 1981 plainly mentioned that the custom is to say it only once. However, in later years, the Rebbe publically debated whether it should be said once or twice. [See Hisvadyus 1985 5:2887; Hisvadyus 1987 4:352; Hisvadyus 1989 4:279; Sefer Hasichos 1990 2:681; Sefer Hasichos 1991 2:797] This led to a variety of opinions on this matter.
[29] Hiskashrus 946 based on Sichas Parshas Seitzei 1981
[30] Siddur Tehillas Hashem Kehos Eretz Yisrael based on Hisvadyus 1990 4 page 259 footnote 104 and Hisvadyus 1987 4 page 400
[31] Rama 553:2; Maharil; M”A 553:7 in name of Kneses Hagedola
[32] Taz 553:2; Rashal; Gra; M”B 553:8; Aruch Hashulchan 553:2
[33] Likkutei Sichos 19:43 footnote 53
[34] Hisvadyus Shabbos Chazon Erev Tisha B’av 1981
[35] Toras Menachem 1985 5:2695
[36] Hiskashrus 950
[37] Hisvadyus Shabbos Nachamu 1981
[38] Sichas 1991 2 p. 597
[39] It is the Ashkenazi custom to read the first chapter of Pirkei Avos on this Shabbos. [Luach Eitz Chaim; Bein Pesach Leshavuos p. 162; Luach Dvar Beito] The Sephardic custom is to begin it only the next Shabbos.
Custom of Tzefas: The custom of Tzefas Jewry is to read the first chapter this Shabbos and to read the first chapter in Miseches Derech Eretz Zuta on the Shabbos. Before Shavuos. [Eretz Chaim 292 in name of Tikkun Yissachar p. 38]
The Chabad Custom: In Sichas Shabbos Parshas Bamidbar 1989 [Sefer Hasichos p. 485 footnote 66] the Rebbe mentions that there are usually six Shabbosim between Pesach and Shavuos corresponding to the six chapters in Pirkei Avos. However, in Eretz Yisrael there are at times seven Shabbosim. The Rebbe then says there are different customs regarding the seventh Shabbos which is directly prior to Shavuos. Some repeat the sixth chapter again while others begin again from the first chapter. This implies that according to all customs they would already begin the reading on the first Shabbos. The Rebbe then concludes that when there is a dispute between the Diaspora and Eretz Yisrael the ruling is like the Diaspora. In Sichas Naso 1982 3:1633 the Rebbe says that in the Diaspora they are learning the first chapter while in Eretz Yisrael they are already learning the second chapter, hence giving credence to the difference of order between Eretz Yisrael and the Diaspora. Practically, in Otzer Minhagei Chabad p. 247 they write, based on the above Sichah, that in Eretz Yisrael they are to study the first chapter that Shabbos. However, Luach Kolel Chabad writes that in Eretz Yisrael one is not to begin Pirkei Avos until the next Shabbos, and so concludes Hiskashrus 45. Their reasoning is in order to avoid making a differentiation between their reading and the reading in the Diaspora.
[40] So concludes Luach Kolel Chabad; Hiskashrus 45 that is the proper custom to follow.
[41] As seems to be the Rebbe’s opinion as based on the above Sichas.
[42] Sichas Naso 1982 3:1633; Luach Kolel Chabad; Hiskashrus
[43] Sheilas Yaavetz 81, brought in Shaareiy Teshuvah 215:4; Chesed Lealafim 215:7; Pela Yoeitz Shem Shamayim; P”M 215 A”A 5; Torah Leshma 496; Shoel Umeishiv Kama 3:53; Hisorerus Teshuvah 1:4; Toras Chaim Sofer 215:5; M”B 215:14; Maharil Diskin KU”A 104; See Or Letziyon 2:14-36; Yabia Omer 3:14; Yechaveh Daas 3:13; Tzitzi Eliezer 13:1; Mishnhe Halachos 4:27; Piskeiy Teshuvos 215:10
[44] Igros Moshe 2:56 as is implied from Sheilas Yavetz ibid; See Chayeh Adam 5:2; Piskeiy Teshuvos 215:10
[45] Sheilas Yaavetz ibid in name of Chacham Tzevi and so is his opinion and so was custom of Rabbanim that he witnessed; Daas Torah 215 in name of Zechor Leavraham in name of Shelah; Igros Moshe 2:56 regarding a whole verse that one must say Hasehm’s name; See however P”M and M”B ibid who write “He is permitted to say it”, See however Igros Moshe ibid who interprets them to refer to a partial verse.
[46] The reason: As it is not befitting to recite Hashem’s name in its unnatural form. [See Taz 621:2] Alternatively, this is because it is forbidden to stop in the midst of a verse in an area that Moshe did not stop, and if one does not say Hashem’s name it is considered as if he stopped in middle of a verse. [Igros Moshe 2:56 in his reason behind the ruling of the Yaavetz]
[47] Tashbatz 419 in name of Maharam that so was his custom; Ikarei Daat 1:21 based on Maharsha Sanhedrin 114b; Zichronos Eliyahu of Rav Eliyahu Mani Mareches Mem based on Tashbatz ibid; Aruch Hashulchan 215:2 that so is custom even though there are Poskim that are lenient
[48] Taz 621:2; Yosef Ometz 349; See Piskeiy Teshuvos 215 footnote 58
[49] See Ketzos Hashulchan 72 footnote 3; Piskeiy Teshuvos 285:9; Nitei Gavriel Pesach 3:40
[50] In non-leap years that Acharon Shel Pesach falls on Shabbos, the Diaspora splits from Eretz Yisrael by Parshas Shemini, and join back together only by Bhear/Bechukosaiy [and not Tazria Metzora, or Acharei Mos/Kedoshim]. This occurred in year 5775, and 5778. In leap years that Acharon Shel Pesach falls on Shabbos, the Diaspora splits from Eretz Yisrael by Parshas Acharei Mos, and join back together only by Matos Maaseiy [and not Tazria Metzora, or Acharei Mos/Kedoshim, or Behar Bechukosaiy, or Chukas Balak]. This occurred in year 5776, and 5779. In years that the first day of Shavuos falls on Erev Shabbos, the Diaspora splits from Eretz Yisrael by Parshas Naso, and join back together by Chukas Balak [which is the first oppurtunity]. This occurred in years 5762, 5763, 5766, and 5769. It will reoccur in 5780, 5783, 5786, 5787.
The reason for the delayed alignment: Seemingly this is because there are certain parshiyos which contain a preferred joint status over others. Thus, for example, we prefer to join Matos Maaseiy together, than to join Bhear Bechukosaiy. Thus, in a leap year when we are limited in the amount of Parshiyos that can be joined, we choose to join only Matos Maaseiy even though this will extend the disalignment between Eretz Yisrael and the Diaspora for several months.
[51] See Chayeh Levi 4:26; Piskeiy Teshuvos 285:9
[52] Kinyan Torah 6:12; See Betzeil Hachachmah 1:2-8
[53] Ketzos Hashulchan 72 footnote 3; Piskeiy Teshuvos 285:9
[54] Such as one traveled to Eretz Yisrael the week after a two day Shavuos, or Pesach which coincided with Shabbos, in which case Eretz Yisrael is one Parsha ahead in its reading.
[55] See Sefer Haminhagim p. 19
[56] Lehoros Nasan 3:13; Piskeiy Teshuvos 285:9
[57] Ikarei Hadaat 22:3; Ketzos Hashulchan 72 footnote 3; Piskeiy Teshuvos 285:9
[58] This can occur when the 2nd day of Pesach or Shavuos falls on Shabbos in the Diaspora and hence no Parsha is read, while in Eretz Yisrael the regular weekly Parsha was read. If one travels that week to the Diaspora, he will be hearing the same Parsha that he heard the previous Shabbos in Eretz Yisrael.
[59] This ruling is evident from Admur 285:9 who does not require one to read Shnayim Mikra of the Yomim Tovim sections prior to each Yom Tov being that it was already read or will be read in its related Shabbos portion. Hence, the same logistics apply here and there is no need to repeat Shnayim Mikra.
[60] Suggestion of Rav Y.S. Ginzberg, printed in Sichat Hashavua Pinat Halacha
[61] Admur 492:1-5; Michaber 492 in name of Yeish Omrim; Rama 492
[62] Admur 492:1
[63] The reason: This was done out of a sign of repentance and atonement as there is suspicion that perhaps due to the festivities of the holiday one was led to transgression. A premise for this is found in Iyov who likewise had sacrifices offered after celebrating with his family out of fear that perhaps his sons sinned. [Admur ibid]
[64] Hisvadyus 5748 Vol. 3:258
[65] The reason: As Shavuos is only two days and there is no suspicion that within this time one has sinned. [ibid]
[66] Admur 492:2 and 4
[67] The reason: The reason for why we do not fast in the month of Nissan or Tishrei is because the entire month is considered a Holiday and is unbefitting for establishing a fast. [Admur 492:2] Furthermore, the custom is to bless those that are fasting on the Shabbos prior to the fast, and thus being that we do not say such blessings in the months of Tishrei and Nissan, therefore we delay the blessings and the fasts until after the first Shabbos of the next month. Similarly, when Shabbos falls on Rosh Chodesh we do not say such a blessing, and thus in such a case it is pushed off until after 2nd Shabbos of the next month. [Admur 492:4]
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