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Ask Rabbi Pinky: Al Sfiras HaOimer
Baruch Ata Idon’tknow,
Heywhereareyou Melech HaOilum,
Asher Kideshanu BeMitzvoisav Vetzivanu,
Al Sfiras HaOimer.
HaYoim Shmoinah Esrei Alaphim U’Masayim Chamishim Yoim,
SheHaym Alpayim Shaish Maois Va’Sheva Shavuois, VaEchad Yamim LaOimer.
Unlike you, you Minuvals, I have not lost count of the Oimer, ever since I was a Kleinikel. I count Sefirah with a Bracha every day, never missing except for that one time in college when I got lucky with that hot shiksa (Boruch Hashem for tequila!). But, thankfully, I was able to count Sefirah the next morning without a Bracha, as I was putting on my Tefillin in Christine’s apartment.
Which brings us the Shailah I address this week:
Yoineh Vuv asks: “Rav Pinky -- May a woman shave her Makom HaErva during Sefirah?”
Yoinelah – This is a Gevaldikkah Shailah! You are Mechavayn to the exact question asked by the RALBAG, the great Medieval Talmidist, Mathematician, and dispenser of at-home Brazilian services to the housewives of Avignon, France.
Before I address your Shailah, Halacha Lemaiseh, I would like to address the overall topic of Sefiras HaOimer.
What is Sfiras HaOimer? We know that from the perspective of the Toirah, we are required to count seven weeks from Pesach to calculate the start of Shavuois, Zman Matan Toirasainu. According to Rabbi Yoichanan, cited in a Braisah brought down in a Gemara in Makkois, this is because 49 days is the length of time required for matzah constipation to be flushed out of the system, so we can be fully prepared for the lactose intolerance brought on by cheesecake on Shavuois.
But according to Rabbi Yishmael, as mentioned in a Tosefta in Moiaid Kattan, seven weeks is the amount of time it takes for a man to be able to come home from a hard day’s work without having to worry about his wife waiting at the door, barking orders at him about bringing those last three pieces of stray Pesach china up to the attic.
The Oimer was originally grounded in the agrarian cycle of Eretz Yisroel. Later, it came to represent the period of time between Yetzitas Mitzrayim, the Exodus, and the giving of the Toirah. But of course it has also taken on a whole latter day symbolism of semi-mourning. A Gemara in Avoidah Zorah tells us that during Sefirah, we mourn the deaths of 24,000 students of Rabbi Akiva. There is, however, a machloikess as to why they died.
According to Rav Huna, they died of a plague brought upon them because they lacked Derech Eretz – they did not respect each other. They insulted each other with harsh words and dismissive language, the kinds of things you do all the time, you good-for-nothing Minuval Vilda Chayas.
However, according to Rav Sheyshess, Rabbi Akiva’s students actually died fighting in the failed Bar Kochba Revolt, the second rebellion against the Romans from 131-135 CE. Rabbi Akiva is quoted in the Yerushalmi in Tainis as pronouncing Bar Kochba to be the Moishiach (this is true, by the way). Many of his students enlisted to support the military effort, and to get the government sponsored tuition assistance needed to pay for Rabbi Akiva’s Yeshiva, Yeshivas Ohr HaMaskoiret.
Finally, Rav Puppa holds that the students died in an unfortunate accident. LeOilum, in reality, the Reboinoisheloilum only put in an order to kill 1,000 students. But due to a programming glitch in Hakadoshboruchhu’s Persecution Trading System (PTS), the kill off swelled to 24,000 dead before the system’s safeguards kicked in. A similar thing happened in 1938, but due to a weak regulatory environment, the safeguards did not automatically kick in until there were much heavier losses in the market.So, to commemorate the deaths of so many of Rabbi Akiva’s Talmidim, we take upon ourselves some of the rituals of mourning.
There was great debate amongst the Rishoinim about which Sefirah-related proscriptions an individual should follow. During Sefirah:
-- The Roish would not shave
-- The Ran would not bathe, except on Erev Shabboskoidesh
-- The RIF would not go to the bathroom. This also enabled him to save a lot of money on food and toilet paper.
These differences of Minhag are reflected in the various Sefirah practices in place in the modern Yeshiva World:
-- In Yeshivas Punuvitch in Eretz Yisroel, the Talmidim do not attend live musical performances
-- In the Mirrer Yeshiva in Brooklyn, the Talmidim do not listen to music, live or recorded
-- In Yeshivas Chofetz Chaim in Queens, the Talmidim do not read or write or speak to each other; they just say Tachanun all day and play with the buttons on their little Hatzalah walkie talkies
-- In Yeshivas Toiras Yoisiaph Smith in Utah, the Talmidim do not drink coffee or smoke cigarettes, and are not Mezaneh with more than three of their wives on any given night.
With regard to your specific Shailah, Reb Yoineh, this is linked to a Pesak of Reb Moishe. Reb Moishe ruled that while the laws of Sefirah requires a man to abstain from shaving as a sign of mourning, if someone makes his Parnassah in the professional world, and his situation requires him to be well groomed, then he is allowed to shave. Notes Reb Shmiel Kalbasavua: We can apply this same rule to women as well. A woman should not shave her Erva during Sefirah. However, if she is required to be well groomed for professional reasons, for example, is an exotic dancer or a Victoria’s Secret model, then she is indeed allowed to shave.
Reb Yoiseph Katski is even more Meikel. He agrees that in principle, a woman should not shave her Erva during Sefirah. However, this should not in any way interfere with any aspect of her life, professional or personal. States Reb Yoisaiph, “If a woman’s overgrown forest is harming her normal patterns of marital activity because her husband cannot find a path through the trees in order to launch his canoe, then she is indeed entitled to clear a path to the lake, though must be careful not to engage in complete deforestation.” Unquote.
Rabboisai, the laws of Sefirah are not simple ones. And too many people in our community do not pay the proper attention to observing this wonderful opportunity to demonstrate our commitment to the Aimishteh by counting to forty nine and looking like a vagrant. At a cosmic level, Oimer makes us closer to the Reboinoisheloilum by preparing us for the Kedushah of Kabbalas HaToirah. How does the Oimer do this? I admit that I cannot tell you exactly. But this is a point of Mesoirah – it is our tradition of 3,500 years, handed down over many generations, as a Halacha Le-Art Scroll MiSinai.
Ah Gutten Shabbos, You Minuval.
Rabbi Pinky Schmeckelstein
Yeshivas Chipass Emmess