Page 43 - HaMizrachi #28 Pesach USA 2021

FIFTH DAY PESACH READING

Rabbi Aaron Goldscheider Rabbi David Brofsky

Mourning Practices

During the Omer

he weeks between Pesach and the Chmielnicki massacres, which took commonly and appropriately observed
Shavuot are characterized by place in the spring of 1648. Interestingly, as festive days within this period.
Texcitement and anticipation as neither Rambam, nor the Machzor
the Jewish people count from Yetziat Vitry, record mourning customs for this Does the mourning of the Omer con-
Mitzrayim to Matan Torah, and by the period. tradict the excitement and anticipation
celebrations of Yom HaAtzmaut and leading up to Shavuot, and the joy we
Yom Yerushalayim. However, they are Although some have objected to the express on Yom HaAtzmaut and Yom
also marked by the observance of min- observance of Yom HaShoah during Yerushalayim? I would like to sug-
hagei aveilut, mourning practices. What the festive month of Nissan, these gest that while the mourning customs
are the reasons for these practices, and sources may indicate that remembering observed during Bein HaMetzarim,
how does the apparent sadness of the tragedies that befell the Jewish people before Tisha B’Av, when we lament the
Omer coexist with the festive nature of specifically during the period of Sefirat destruction of Yerushalayim and the
this period? HaOmer has its precedents. Temples, is actual mourning, and meant
to evoke sadness, the mourning customs
The Geonim (Sha’arei Teshuva 278) cite The Acharonim discuss which minhagei of the Omer are quite different. During
an ancient custom of observing certain aveilut are observed during this time this period, we observe mourning cus-
mourning customs between Pesach and period (weddings, haircuts, and accord- toms in order to remind us of the behav-
Shavuot. They attribute this custom to ing to some, other festive gatherings), ior that led to the death of Rabbi Akiva’s
the death of 12,000 pairs of Rabbi Akiva’s as well as which part of the Omer these students. This behavior, as described by
students, who according to the Talmud customs are observed. the Talmud and the Midrashim, was the
(Yevamot 62b), “did not treat each opposite of the unity the Jewish people
other with respect.” Other sources (e.g. Although we are accustomed to view displayed before receiving the Torah (see
Kohelet Rabbah) attribute their death to this period as a time of mourning, the Rashi, Shemot 19:2). Furthermore, it is
“being stingy with their Torah.” Ramban (Vayikra 23:36) asserts that
the days between Pesach and Shavuot this unity which is so necessary for the
The Rishonim attributed other reasons are actually similar to Chol HaMoed. continued success and development of
to these practices. Some (Sefer Abudra- He apparently views Pesach as the first the Jewish State.
ham) ascribe the customs to the precar- festive day, Shavuot as the last day, and Therefore, the mourning customs of
ious state of the Jewish people during the entire interim period as a quasi-Chol the Omer, and the internalization of
this period, as they pray that G-d judges HaMoed. These days are thus funda- their messages and values, are wholly
the world favorably. Thus, these prac- mentally days of excitement, anticipa- consistent with, and even contribute
tices are intended to arouse teshuva, tion and happiness leading up to the towards, the proper observance of Yom
and are not necessarily an expression giving of the Torah on Shavuot.
of mourning. Others attribute them to HaAtzmaut, Yom Yerushalayim, and the
base upon which we received the Torah
the destruction of the flourishing Jewish Based upon this Ramban, Rabbi Ovadia on Shavuot.
communities of France and Germany Yosef (Yechave Da’at 3:30) argues that
during the Crusades (11th and 12th cen- “G-d forbid, one should not view the Rabbi David Brofsky writes a weekly shiur
turies). Similarly, Rav Ya’akov Emden days of Sefira as days of tragedy,” and for Yeshivat Har Etzion’s Virtual Beit Midrash,
writes in his Siddur Beit Ya’akov, “Rabbi refrain from reciting the shehechiyanu teaches in Midreshet Lindenbaum and Mid-
Akiva’s students died and, due to our blessing or from moving into a new reshet Torah V’Avoda, and is the author of
many sins, a number of communities house. Furthermore, since the estab- Hilkhot Moadim and Hilkhot Avelut (Maggid
Books).
were destroyed at the same time of year lishment of the State of Israel and the
during the Crusades in Ashkenaz, and reunification of Yerushalayim, Yom A member of the Mizrachi Speakers Bureau
in 5408 in Poland.” The latter refers to HaAtzmaut and Yom Yerushalayim are mizrachi.org/speakers

| 43