It is accustomed to increase slightly in joy on Lag BaOmer. It is a Mitzvah to rejoice the joy of Rashbi. Due to this, “One is to rejoice with all his heart and soul and make a day of feasting and joy on the 18th of Iyar, and sing praise to Hashem from the book of Tehillim, however he is not to enter into drunkenness and frivolity, Heaven forbid.” This joyous celebration applies even in the Diaspora, although is much more exorbitant in Eretz Yisrael.
The severity of mourning on this day-A message from the Rashbi retold by the Arizal:
Rav Avraham Halevi testified before me that he was accustomed to reciting Nachem daily in Shemoneh Esrei, lamenting the destruction of the Temple. One year on Lag BaOmer when he was by the Rashbi and included the above prayer in his Shemoneh Esrei, the Arizal approached him with a stern message from the Rashbi. “Rebbe Shimon came to me and told me to ask you why you chose to say Nachem on the day of his Simcha? Rebbe Shimon said that due to this you yourself will unfortunately experience a reason for condolence in the near future.” And so it was that in that month Rebbe Avraham’s eldest son passed away.
Tachanun [and Lamnatzeiach and Keil Erech Apayim] is omitted on Lag BaOmer. It is omitted beginning from Mincha of the 17th of Iyar [Erev Lag BaOmer]. One who says Tachanun on this day arouses Divine judgment against himself. When Lag Baomer falls on Sunday, Tzidkascha Tzedek is omitted from Mincha of Shabbos.
Does an Avel Daven for the Amud on Lag BaOmer?
Yes, and so is the Chabad custom. Others however are accustomed that an Avel is not Chazzan on any day that Tachanun is omitted.
Eulogy/Hesped: One does not say a Hesped on any day that Tachanun is omitted, including Lag Baomer, unless the person is a Torah Sage, and his body is present at the time of the Hesped.
Tziduk Hadin: One does not say Tziduk Hadin, or the Kaddish that follows it, on any day that Tachanun is omitted, including Lag Baomer, [unless the person is a Torah Sage].
Erev Lag Baomer: Some Poskim rule it is forbidden to eulogize or say Tziduk Hadin and Kaddish on Erev Lag Baomer starting from midday. Other Poskim however rule it is permitted to eulogize and say Tziduk Hadin on Erev Lag Baomer even past midday.
May a Matzeiva [tombstone] be established on Lag Baomer?
This may not be done if eulogies will take place during the occasion.
May one visit a cemetery/grave on Lag Baomer?
Yes, so long as one does not arouse himself to cry out of mourning and will avoid eulogizing the Niftar. Practically, however, due to the great warning of the Arizal against mourning and being sad on this day, one should not visit any grave that will cause feelings of sadness to be aroused.
One is not to fast on Lag Baomer, as is the law regarding any day in which Tachanun is omitted.
Is a Chasan and Kallah who are getting married on Lag BaOmer to fast on that day?
Some Poskim rule a Chasan and Kallah are to fast on Lag Baomer. Other Poskim however rule that they are not to fast on any day that Tachanun is omitted. In a case of need, such as a Chasan/Kallah who is very weak, one may be lenient.
One is to have a festive meal in honor of Lag BaOmer.
G. Increase Tehillim:
One is to increase in the saying of Tehillim on Lag BaOmer.
H. Davening Bearichus:
It was customary amongst Chassidim to Daven on Lag Boamer slowly, and in length.
It is customary to eat carobs on Lag BaOmer, in memory of the carobs eaten by Rashbi when he was in the cave for 13 years.
Some are accustomed to eat hard boiled eggs on Lag BaOmer. This custom was followed by the Chabad Rabbeim and Chabad Chassidim of many generations. Some Poskim, however, write to specifically not eat eggs on this day in order not to resemble any matter of mourning. It is told that the Rebbe would eat hard boiled eggs that had their shells colored brown during the cooking. This practice is likewise followed by many Chabad Chassidim. [A simple way of accomplishing this is through cooking the eggs with a bag of tea, or external onion peels.]
K. Bows and arrows:
It is customary for children to play with bows and arrows on this day, in commemoration that in the times of Rashbi the rainbow was not seen.
L. The Pilgrimage to Meron:
The custom of those in Eretz Yisrael is to visit the Kever of the Rashbi on Lag BaOmer. By the Kever one is to rejoice with great jubilance. This is based on an old custom dating thousands of years, to visit the gravesite of a Tzaddik on the day of his passing. This custom was followed by the Arizal, who went with his wife and children to Meron and remained there for three days. He had also once gone there a previous year to perform the Upsherinish of his son in Meron. This custom is rooted in holiness. Thus, those who are able to do so, are to travel to Meron on Lag BaOmer. The community leaders are to arrange transportation from their area to Meron.
The spiritual preparation for the visit: One must be extremely careful to act appropriately while visiting Rebbe Shimon, and not perform any frivolity matters while there, not to mention matters of sin, Heaven Forefend. This is in contrast to that which we see done today in which people have frivolous parties at the site of the Tzaddik, and certainly this causes the soul of the Tzaddik to flee and be elevated to the upper worlds. If, however, the visitors come properly spiritually prepared, after repentance, then certainly the Tzaddik partakes in one’s visit and hears his prayers. [In fact, there is an evil spirit named Tany who lingers by the gravesite of Rashbi in Meiron and can cause one to sin. Therefore, one should not go to learn there alone, unless he is a great Tzadik.]
Should Yeshiva Bochrim travel to Meron for Lag BaOmer?
It is proper for the Yeshivos to allow the students to travel to Meron on Lag BaOmer. Nevertheless, it is not necessary for the entire Yeshiva, and its teachers, to go.
Those who cannot make it to Meron:
Those who are unable to make it to Meron should visit the gravesite of other Tzaddikim, as by the Tziyon of a Tzaddik, all other Tzaddikim are also found, including Rashbi. I therefore advise that those found near the Ohel of the Rebbe Rayatz are to visit the Ohel on Lag BaOmer, as the Rashbi is also found there.
May one answer Amen, Kaddish, and Kedusha through a Telephone, radio, and live video/audio internet hookup?
Some Poskim rule one is not to answer Amen or Kedusha in such circumstances. Other Poskim rule one is to answer Amen and for Kaddish/Kedusha. Practically, one may be lenient in this matter. [If, however, there is a number of seconds of delay between the “live” hookup and the actual events taking place then according to all opinions one may not answer Amen to a blessing or to Kaddish/Kedusha. In many live broadcasts there are several seconds of delay between the events and the broadcast, and hence in such a case one may not answer Amen to the blessings or Kaddish.]
Answering Amen to a recording: One may not answer Amen to a blessing said in a recording.
Is there any value in being in view of the grave of a Tzadik or loved one, if one cannot reach it
Question: [Thursday, 18th Iyar, 5782]
This year, due to all the various government limitations, I am unable to make it to the gravesite of Rebbe Shimon in Meron as I do annually. My question is, is there any value in me traveling to the north to an area from which I can see the Kever, and pray from there, and would this be considered similar to having gone to the Kever, or is this considered meaningless?
Going to an area which is close enough to the gravesite of the Tzaddik from where you can see the grave, does contain value, and is considered a form of Hishtatchus [i.e. visiting the gravesite of the Tzaddik] on some level. One can pray from that area and say Tehillim in the merit of the Tzaddik, while there.
The concept of restrictions which limit people from going to the gravesite of the Tzaddik has always existed with regard to Kohanim, and nevertheless, we find that throughout generations Kohanim would travel to the gravesite of Tzadikim to pray next to them even though they cannot come close to it and cannot actually enter the cemetery. So is proven from various areas in the Talmud, which record stories of Talmudic sages who would visit grave sites from a distance, due to inability to come close to them, such as due to being a priest and the like. They would pray from outside, from an area from where they can see the grave. The Poskim who address the question of what value such a visitation carries [since they cannot actually go to the area of the grave] explain that it does carry significance due to several reasons. 1) Simply the fact that one traveled for the sake of visiting the Tzaddik and is in an area from which he can see the grave, arouses one in repentance and good deeds, which is one of the entire purposes of Hishtatchus by Kivrei Tzadikim, and hence even if one does not make it to the actual four cubits of the gravesite, its value is intrinsic. 2) The law is that the blessing which is recited upon visiting a cemetery is to be recited upon seeing it even from a distance, even if one does not go inside. 3) The souls of those buried in the grave notice those people who come to pay them a visitation even if they are a distance from the grave, and such visitors give pleasantness to the soul of the deceased.
Sources: Dudaei Hasadeh 21; See Makor Chesed 450:2 on Sefer Chassidim 450 that there is Talmudic basis for this custom of a Kohen visiting the grave from a distance, as the Gemara in Bava Basra 58b states that Abayey came to the Kever of Tuvi Bar Masan, and Abayey was a Kohen, as he was from the family of Eily, as stated in Yevamos 105b. Likewise, in Brachos 18b it states that Shmuel went to the courtyard of the grave, and Shmuel was a Kohen as understood from Megillah 22a; Nitei Gavriel 76:11; See regarding the blessing being set upon sending a cemetery: Aruch Hashulchan 224:8; Piskeiy Teshuvos 224:10
| Chai Rotel:
It is an old Segula for the merit of having children to donate Chai Rotel [ח”י רוטל] of beverage to be distributed on Lag BaOmer by the Rashbi in Meron. The term Rotel is a measurement of liquid that equals three liters. Hence 18 Rotel is a total of 54 liters of liquid.
The joy on Lag Baomer in Meron completely breaks all bounds of nature.
Revelations of Rebbe Shimon in Meron:
When the Arizal traveled to Meron, he would see physical revelations of Rashbi, and on one occasion danced with him in the circle. In fact, the righteousness of the Shamash, Rav Eliezer Azkari, was revealed due to this dance. Rav Eliezer Azkari was the Shamash of a local Tzefas Beis Midrash, and was not known to be a Torah scholar. One year during the Lag Baomer celebration in Meron he was invited into the circle to dance with the Arizal and an elderly looking man of shining countenance. After the dance, the students of the Arizal asked as to the identity of the radiant old man, and questioned why the Arizal agreed to dance with the simple Shamash. The Arizal replied that the man was Rashbi. They then discovered the secret righteousness of this Shamash who was handpicked by Rashbi to dance with him.
Rebbe Shimon performs Techiyas Hameisim:
In the year 1923 Lag Baomer fell on Friday, and the majority of the pilgrims who arrived for Lag Baomer remained also for Shabbos. On Shabbos morning, after Musaf, a sudden cry was heard from the women’s section of the Tziyon. A small boy, an only child, who was brought by his mother for Chalaka on Lag Baomer, had passed away due to a certain disease. The British authorities present commanded that all those in the vicinity be segregated for a number of days to prevent an epidemic. There was absolute panic in the crowd, and people started to flee. The police locked the gates of the Tziyon, not allowing anyone else to escape. The mother went ahead and took her lifeless child down to the Kever of the Rashbi, placed him on the ground next to the Kever and began crying and pleading for a miracle from Rashbi and that he revive the child. Everyone exited the room and closed the doors, leaving the child alone with Rashbi. After several minutes, they suddenly hear a shout from the room of a little boy calling for his mother. They opened the door and low and behold there stood the child asking for his mother to give him a drink. Everybody was shocked, including the British doctors present who just witnessed resurrection.
M. Bon fire:
It is customary to light bon fires in honor of Rebbe Shimon and Lag BaOmer. This is done out of celebration, and in memory of Rebbe Shimon, as it is customary to light a candle in the memory of the deceased. Many are accustomed to throw expensive clothing and gold into the fire. However, the Poskim have spoken against such actions due to the prohibition of Baal Tashchis.
N. Increasing in Penimiyus Hatorah:
Lag BaOmer is an auspicious day for the study of the inner dimensions of the Torah, which was the life and spirit of Rebbe Shimon, the author of the Zohar. On this day, praised is the person who resolves to strengthen in learning Penimiyus Hatorah, with himself and with others.
O. Lag BaOmer Parade:
It is an old Jewish custom, which is Torah, that on Lag BaOmer, the Yom Hillula of Rashbi, time is spent with Jewish children, both boys and girls. They are taken out to the fields or to a parade, in honor of the Hilulla of Rashbi. In each area the community leaders are to arrange a parade or gathering in honor of Lag BaOmer, each area in accordance to what befits it. The parade is to take place in a public area. The children are to be spoken to of the greatness of Lag BaOmer, and the character of the Rashbi, and that which they can learn from him. They are to be told Pesukim, and give Tzedaka. The event is to be separately attended by both men and women, in the ultimate standards of Tznius.
 Admur 493:5; Rama 493:2; Maharil 157; Igros Hakodesh Alter Rebbe 1 p. 117
 Mishnes Chassidim Iyar
 Igros Kodesh Admur Hazaken p. 117
Other opinions: Some question why one should celebrate the death of Rebbe Shimon when in truth one should fast on the day of the passing of a Tzaddik. [See Chasam Sofer 233 and Toras Moshe Vayikra; Toras Moshe Vayikra; Shole Umeishiv Chamisha 39] For this reason the Chasam Sofer did not desire to move to Eretz Yisrael, in order so he is not forced to participate in the new holiday, as he referred to it. [Chasam Sofer 233] In addition, he claimed that the tragedies associated with the Tzfas earthquake in 1836 was due to their choosing to live in Tzfas near Rashbi and not in Yerushalayim. [Toras Moshe ibid] The Rebbe however answered this question by stating that since Rebbe Shimon himself asked for this day to be celebrated, therefore it differs from all other days of passing of Tzaddikim. [Likkutei Sichos 7:343]
 Implication of Mishnes Chassidim ibid and Igros Kodesh Admur Hazakein ibid that do not differentiate in this matter between Eretz Yisrael and Chutz La’aretz.
 See Minchas Elazar 4:60 “In Eretz Yisrael, and especially in Meron, they have meals and dance with music. In the Diaspora however, although a festive meal is held amongst the Chassidim and Rebbe’s, it is not customary to have dancing and music, and it is considered a strange event in our areas”
 Peri Eitz Chaim Sefiras HaOmer 7, brought in Ateres Zekeinim 493
 See Chapter 3 Halacha 2 for the sources on this matter
 Admur 493:5; Siddur Admur; Rama 493:2; See Ateres Zekeinim 493 that after bringing the story of Reb Avraham Halevi and the Arizal [recorded above] he concludes “We thus see one is not to say Tachanun on this day”
 Siddur Admur; 2nd opinion mentioned in 493:5; Beir Heiytiv 493:5; M”B 493:9
Ruling of Admur in Shulchan Aruch and other opinions: The 1st opinion Admur ibid records states that the mourning customs are followed during the night of Lag BaOmer up until after day break being that Lag BaOmer is the 33rd day of mourning, and even on this day there were some students who died [and hence reached the grand total of 24,000 deaths]. The mourning customs end after daybreak of Lag BaOmer, being we always apply the rule of Miktzas Hayom Kikulo to the last day of mourning, as explained in Yoreh Deah 395:1. According to this opinion, from that time and onwards the mourning customs are no longer followed. [Admur ibid; Rama 493:2] According to this opinion Tachanun is recited by Mincha of Erev Lag BaOmer. So also rules: Kneses Hagedola 493:1; Elya Raba 493:7; Beis David 280; Kitzur SHU”A 120:6; M”B 493:11
 See Ateres Zekeinim 493 that after bringing the story of Reb Avraham Halevi and the Arizal [recorded above] he concludes “We thus see one is not to say Tachanun on this day”
 Levush 493; See Admur 292:7; Siddur Admur; M”A 292:3-4; Darkei Moshe 292; Tur 292
 See Sefer Haminhagim p. 20 and 68 [English];
 Darkei Chaim Veshalom 634; See P”M 108 in M”Z and 671 M”Z 8; Minhagei Chasam Sofer 1:14; Biur Halacha 132
 See Michaber 420:1 and 670:3 and Y.D. 401:5; Taz 420:1; M”A 420:1 and 548:8; Admur 429:8 regarding the month of Nissan; Chochmas Adam 169:25 [unlike Chayeh Adam 118:7]; Kaf Hachaim 420:1; Nitei Gavriel Aveilus 52:3
 This law if learned from the law brought in Poskim ibid that women do not lament by funerals during these days. It is also learned from the Poskim in next Halacha who prohibit saying Tziduk Hadin on any day that Tachanun is omitted, and if Tziduk Hadin is omitted than certainly a Hesped may not be said. [See Taz ibid that a Hesped is more severe than Tziduk Hadin as Tziduk Hadin is “not a eulogy but recognition and acceptance of the Divine decree” and hence some opinions allow Tziduk Hadin; See also M”A 548:8 that one may not even say praise of the dead because this can lead to a eulogy.]
 Michaber Y.D. 401:5; See Admur ibid; Taz and M”A ibid; Chochmas Adam 169:25 [unlike Chayeh Adam 118:7]
 Rama 420:2 and Y.D. 401:6; Maharitz Geios; See Kaf Hachaim 420:2
Other opinions: Some Poskim rule that Tziduk Hadin and Kaddish is recited on Lag Baomer being it is not considered a eulogy but merely a blessing to Hashem. [Michaber 420:2; Opinions in Tur 420; Talmidei Rashi; Rambam] Practically, each community is to follow their custom, and in a place where there is no set custom, it is better not to say it. [Kaf Hachaim ibid]
 Taz 420:1 that the Rama passed away on Lag Baomer of the year 5333 [שלג] and they were in question as to whether they should say Tziduk Hadin, at which point a prestige Sage stepped forward and stated that he heard from the Rama that one may say Tziduk Hadin on an important Sage, and so he went ahead and said it in a loud voice. [Taz ibid]
 Rama 420:2 regarding Erev Shabbos after midday, and the same would apply to Erev Lag Baomer being Tachanun is omitted starting from midday; P”M 420 A”A 1 that so is custom of Prague and other cities; Maareh Kohen Y.D. 401:2
 The reason: As this comes to lead one to eulogize. [M”B 420:3]
Other opinions: Some Poskim rule that Tziduk Hadin and Kaddish is recited on Erev Rosh Chodesh and even on Rosh Chodesh being it is not considered a eulogy but merely a blessing to Hashem. [Michaber 420:2; Opinions in Tur 420; Talmidei Rashi; Rambam] Practically, each community is to follow their custom, and in a place where there is no set custom, it is better not to say it. [Kaf Hachaim 420:1]
 Shach Y.D. 401:2; Beir Heiytiv 401:1; Nitei Gavriel Aveilus 52:15
 See Maharsham 2 Hakdama [established a Matzeiva for his wife on Lag Baomer]; Dvar Yehoshua 1:80; Minchas Yitzchak 3:51-52 in name of Levushei Mordechai and 4:107; Kinyan Torah 2:122; Nitei Gavriel 16:3; Piskeiy Teshuvos 697:1
 There is no record of any restriction against visiting cemeteries on Lag Baomer brought in the Poskim, and we likewise do not find a general restriction against visiting cemeteries on days that Tachanun is not recited.
 See Rama and Poskim ibid regarding the prohibition against eulogizing and see Minchas Yitzchak ibid regarding a Matzeiva
 See Peri Eitz Chaim Sefiras HaOmer 7, brought in Ateres Zekeinim 493
 See M”A 573:1; P”M 568 A”A 19; M”B 568:37 and 573:7; Ashel Avraham Butchach 573 that one does not fast on any day that Tachanun is omitted
 M”A 573:1; Chayeh Adam 132:43; Kitzur SHU”A 146:2; M”B 573:7
 Elya Raba 573:3 in name of Nachalas Shiva; M”B ibid in name of Yeish Makilim; Mishmeres Shalom 38:3; Ashel Avraham Butchach ibid
 Mateh Efraim 625:2; Daas Torah 573; Piskeiy Teshuvos 493:9
 Igros Hakodesh Alter Rebbe 1 p. 117
 Igros Hakodesh Alter Rebbe 1 p. 117
 Likkutei Dibburim p. 1037
 Custom of Rebbe’s household, mentioned in Sichas Tazria Metzorah 1982 37; Otzer Minhagei Chabad 61
 Shabbos 33b “Carob trees were created for them”
 See Otzer Minhagei Chabad 52; Beis Aaron Veyisrael 166 p. 127
 In addition to all Sefarim mention in the previous and coming footnotes, see Masa Meiros [Betzalel Landuiy] that so was the custom in Hungary
The reason: The reason for eating eggs on Lag Baomer is not recorded. However, perhaps this custom connects with the fact that eggs have the property of increasing seed [See Admur 608:8; Machatzis Hashekel 608:6 in name of Rambam in Pirush Hamishnayos] and Lag Baomer is an auspicious time for conception [See Likkutei Dibburim p. 1045 that many people in need of children would get blessed and saved by the Mittler Rebbe on this day] both spiritually and physically. Alternatively, perhaps it is eaten in mourning of the passing of Rashbi. [See Admur 493:5 that one is to increase only slightly in joy on Lag Baomer]; See Beis Aaron Veyisrael 166 p. 127 for other alternative reasons
 Likkutei Dibburim p. 1045 that so was done by the Mittler Rebbe and his Chassidim; Sefer Haminhagim p. 43; So was also the custom of the Rebbe Rashab, to eat a hardboiled egg by the Lag BaOmer gathering that took place after Davening. [Lubavitch Vechayaleha and Otzer Minhagei Chabad ibid]
 Mishmeres Shalom 38
 Otzer Minhagei Chabad 60; See Nittei Gavriel Pesach 3 58 footnote 24, that the minhag karlin is also to eat eggs that changed their regular appearance, so it should “look like Aveilus”; Beis Aaron Veyisrael 166 p. 127
The reason: Seemingly, the reason the eggs are colored is to negate the similarity to mourning. See also Biur of Rav Issac Shwei, recorded in next footnote, that it is done in order to express joy, and that the mourning of Rashbi is a joyous occasion, in which bitterness in turned sweet.
 Rav Issac Shwei, brought in Teshurah 14th Kisleiv 5766; So was the custom of the Klein family and Shusterman family
 Bnei Yissachar Iyar 3:4, brought in Likkutei Sichos 37:121
 Peri Eitz Chaim Sefiras HaOmer 7 “In today’s times people go visit the Kever of the Rashbi and his son Elazar in Meron on Lag BaOmer.”; Ateres Zekeinim 493 in name of Peri Eitz Chaim; Letter of Rav Ovadia Bartenura printed in Darkei Tziyon “The 18th of Iyar, the day of his passing, people come from all areas to Meron”; Mishnas Chassidim Iyar 1:6 “On Lag BaOmer it is a Mitzvah for those who live in Eretz Yisrael to visit the Rashbi and rejoice there greatly”; Siddur Reb Shabsi [student of Baal Shem Tov] Seder Sefiras Haomer “It is a Mitzvah to go up to the Kever of Rashbi on Lag BaOmer”; Story of Rav Avraham Halevi, recorded in Ateres Zekeinim 493
 Mishnas Chassidim ibid
 Rashi Yevamos 122a
 Peri Eitz Chaim ibid
 Igros Kodesh 13:46
 Igros Kodesh 13:50
 Rav Margolias [author of Midos Rashbi] brought in Taamei HaMinhagim p. 259
 Mishnas Chassidim Iyar
 Igros Kodesh 15:172
 Igros Kodesh 11:61
 Toras Menachem 1:68
 The Halachic issues regarding this question are 1) Is this considered an Amen Yesoma? [Admur 124:11] 2) Must one suspect that there are feces interfering between the answerer and the person saying the blessing? [Admur 55:22]
 Piskeiy Teshuvah 167; Rav SZ”A in Minchas Shlomo 9:1; Moadim Uzmanim 6:105; Mishpitei Uziel 1:5 [brought in Igros Kodesh 13:221as opinion of Sefaradim]; Beir Moshe 3:166-168; See Mishneh Sachir 30; Tzitz Eliezer 20:19; Ratz Katzevi 2:10; Piskeiy Teshuvos 56:3
 The reason: Being that there may be feces or idols that intervene between him and the area that the blessing or Minyan is taking place. [See Admur 55:22; Koveitz Ohalei Sheim 5:104] Alternatively, this is because it is defined as an Amen Yesoma since the person is not in the same room as the person saying the blessing. [Piskeiy Teshuvah ibid; Minchas Shlomo ibid; Moadim Uzmanim ibid] Vetzaruch Iyun Gadol as to why being in a different area would make it an Amen Yesoma, contrary to the explicit ruling in Admur 55:22 based on the Gemara and Poskim
 Minchas Elazar 2:72; Igros Moshe 2:108; 4:91; Yechaveh Daas 2:68; See Igros Kodesh 13:179 and 13:221 and Likkutei Sichos 21:497 [printed in Shulchan Menachem 1:81] that the Ashkenazim [i.e. Minchas Elazar of Hungary] are lenient in this, thus implying that the Rebbe rules like the opinion.
 The reason: This is permitted as a) There is no need to be in the same room as a person in order to answer Amen, [Admur 55:22] Now, although most certainly there are feces or idol worship in-between, nevertheless we are lenient being that the phone wires that carry the voice bypass the feces and idols. This is in addition to that the wires are in the air, higher than ten Tefachim and is thus considered a different Reshus. [Minchas Elazar ibid; See Admur 345:17]b) There is no need to hear the actual voice of the person saying the blessing so long as one knows what blessing he is answering for. [Admur 124:11]
 So seems to be the leaning opinion of the Rebbe ibid; See Piskeiy Teshuvos 56:3 that one may be lenient regarding Amen of a blessing [however not obligatory] however not regarding Kaddish and Kedusha
 Admur 124:11
 Heard from a media technician; Verified through sampling various live broadcasts and seeing a delay between different channels.
 See Admur 124:11 regarding the definition of an Amen Yesoma; Mishpitei Uziel ibid; Piskeiy Teshuvos 215:3
 The reason: If it is not live then there is no greater Amen Yesoma than this. [See Admur ibid]
 Letter of previous Rebbe of Bobuv, brought in Taamei Haminhagim p. 263, that so is the tradition in Eretz Yisrael
 Bnei Yissaschar 3:3
 Told by the Munkatcher Rebbe [Chaim Eliezer Shapiro] in name of the Rav of Shinava, who heard it from a Tzfas resident, brought in Taamei Haminhagim p. 260
 Hilula Derashbi 9 [of Rav Margolias]; Taamei Haminhagim p. 263
 Letter of Rav Ovadia Bartenura printed in Darkei Tziyon, brought in Taamei Haminhagim p. 266
Other opinions: See Chasam Sofer 233 who spoke against the bonfires stating he sees no reason for the extra joy of this caliber.
 Taamei Haminhagim p. 273
 Shoel Umeishiv 5:39
 Igros Kodesh 4:276-277
 Likkutei Sichos 37:121; See Hisvadyus 5743 3:1423 and 1425; 5748 3:269; 5749 3:160; 5750 3:149; Toras Hashlichus p. 374
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