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How an additional month impacts Yahrzeit or Bar-Mitzvah calculations and more | By Rabbi Moshe Pinhasi
Having a double-month twice every seven years (or seven times every nineteen) does not keep things too simple. Just ask summer-camp directors who need to configure the constantly changing Elul/August equation, as well as city synagogues trying to properly prepare for the High Holidays.
Needless to say, the astounding accuracy of the Jewish calendar has only been confirmed by the advanced measuring techniques of modern science, none of which were at the disposal of ancient civilizations[1]. This not only attests to the authenticity of the Mesorah of our Hachamim from Sinai, but also fulfills the verse[2]: כי היא חכמתכם ובינתכם לעיני כל העמים – for this wisdom and insight (of astronomy, as the Gemara explains[3]) is evident to all of the nations. The lunar and solar cycles blend in startling harmony, proving that the entire universe is the handiwork of one Master[4].
In Halacha, there are many issues that are impacted by a double Adar, such as setting Yahrzeit anniversaries and Bar Mitzvah dates, as well as writing Ketubbot and Gittin, and interpreting contracts and vows. In this article we will review the basic rules in this matter, along with some practical applications.
Which is the Main Adar?
Regarding all of the Mitzvot relating to Purim, the Mishna in Megilla[5] clearly states that they are to be kept only on the second Adar. The Gemara[6] derives this from the verse in Megillat Esther[7] which equates all of the calendar years to one another: “בכל שנה ושנה – מה בכל שנה ושנה אדר הסמוך לניסן, אף בשנה מעוברת אדר הסמוך לניסן” – just like on a non-leap year, Purim would be kept in the month adjacent to Nissan, so too, on a leap year, Purim is to be kept on the second Adar which is adjacent to Nissan.
However, there is a disagreement between Ribbi Yehuda and Ribbi Meir in Nedarim[8] with regard to other laws, such as writing the date in a contract, or interpreting a vow which did not specify which Adar was intended. According to Ribbi Yehuda, the main Adar is the first, whereas according to Ribbi Meir the main Adar is always the second.
Following the general rule that the Halacha is like Ribbi Yehuda when he disagrees with Ribbi Meir, most Rishonim – such as the Ramban, Rosh, Ran and many more[9] – indeed rule that the first Adar is the main one. In their opinion, the second Adar is the principal one only with regards to Purim and its laws, because the two redemptions – from Haman and from Mitzraim – are to be adjacent[10]. For all other purposes we follow the first Adar.
Tosafot[11] disagree, viewing the fact that Purim is kept on the second Adar as a clear indication that in this instance we follow Ribbi Meir, who considers the second Adar to be the main one. They also point to the fact that the first Adar consists of 30 days whereas the second has twenty-nine days. Following the general calendar rotation (one 30-day month, one 29-day month), Adar should consist of 29 days, leading the Tosafot to conclude that the 29-day Adar Bet is indeed the main Adar. This seems to be the Rambam’s opinion as well[12].
The Opinion of Maran
We must now determine what is the opinion of Maran in Shulhan Aruch. The Poskim point out a seeming contradiction in Maran’s rulings: on the one hand, with regards to the custom to fast on a parent’s Yahrzeit, the Shulhan Aruch rules[13] that the second Adar is the main one, and if the date of the passing was on a plain Adar, then – on a leap year – the Yahrzeit is to be observed on the second Adar. On the other hand, with regards to interpreting a vow and writing a Get, Maran rules that one should specify which Adar he is referring to. If no Adar was specified – then the first Adar would be the default Adar[14]. The Rama’s opinion also seems to contradict itself on various issues[15].
The Maharam Ben Haviv in his work Get Pashut[16] understands that Maran surely holds like the majority opinion that the first Adar is the main one. Nevertheless, when it comes to Nedarim and Gittin – which are both very severe issues – Maran chooses to be cautious for the opinion of the Tosafot and the Rambam, requiring one to keep the vow into the second Adar and to specify which Adar is the Get being written on[17].
With regards to fasting on a Yahrzeit, there is another reason why the Shulhan Aruch follows Adar Sheni, in departure from his official stance. The Hatam Sofer[18] explains that a Pur’anut – a sorrowful observance – or any painful observance such as Tish’a B’av and the like, is always postponed rather than moved ahead. Therefore, when choosing when to observe a Yahrzeit fast, Maran rules that the one would wait for the later Adar.
An Adar Bar-Mitzvah Boy
It would follow, that according to the Shulhan Aruch, a boy born on Adar of a plain year must observe his Bar Mitzvah on the first and not the second Adar, unlike the Rama’s opinion[19]. However, the Mishna Berura writes[20] that since Maran’s opinion[21] is that a leap year is considered to be a “13-month year”, then, just as a boy born on Nissan must wait 13 months for his Bar Mitzvah if it falls on a leap year, so too a boy born on Adar must wait 13 months before his Bar Mitzvah date, thus observing his Bar Mitzvah only on the second Adar. Indeed, most Aharonim maintain that a boy born on a plain Adar would celebrate his Bar Mitzvah on the second Adar[22].
A Leap Year Birthday
With regards to a boy born on the first Adar of a leap year, the Magen Avraham[23] writes that the Bar Mitzvah should still be on the second Adar, if it were to fall on a leap year. However, most Aharonim[24] disagree and rule that if both the birth and the Bar Mitzvah are on a leap year then surely those born on the first Adar would also celebrate their Bar Mitzvah on the first Adar. The same would be true for a Yahrzeit observance when the passing and the Yahrzeit are both on a leap year[25]. A boy born on the 30th day of the first Adar, would celebrate his Bar Mitzvah on Rosh Hodesh Adar, should it fall on a plain year[26]. A boy born on the 30th day of Shevat on a plain year (which is considered to be Rosh Hodesh Adar), and will turn 13 on a leap year, must be cautious to start observing all of the Mitzvot on the 30th of Shevat yet not be included in a Minyan until Rosh Hodesh Adar Bet[27].
[1] The difference in the calculation of an average lunar month between modern astronomers and the Jewish calendar is less than two tenths of about a half-second, adding up to a mere 10 minutes per century.
[2] דברים ד, ה
[3] שבת ע”ה ע”א
[4] Hachamim point out that the calendar gains approximately an hour and a half every 19-year cycle. There are still more than 3500 years left before an entire month adds up – obviously an issue that the Sanhedrin, established with the coming of Mashiah, would be equipped to resolve.
[5] פ”א מ”ה
[6] ו’ ע”ב
[7] ט’, כ”ז
[8] ס”ג ע”א
[9] רמב”ן בהל’ נדרים סוף פ”ח, הראב”ד (פ”י מנדרים ה”ו), הגמ”י (שם), רא”ש (נדרים פ”ח ס”ב), ריטב”א ור”ן (נדרים שם), רי”ו (מישרים נ”ד ח”ד) ועוד.
[10] ע”ע שו”ת מהר”ם הלוי (או”ח סי’ טז) שכתב דמהא דנתנו כמה טעמים לתיקון קריאת המגילה באדר ב’, משמע דהפשטות היא דאדר א’ הוא עיקר
[11] שם ע”ב
[12] פ”י מנדרים ה”ו, וכן פי’ דבריו בתה”ד (סי’ רצד) ומרן בכס”מ (שם) ובב”י (יו”ד סי’ רכ) ועוד, ואע”ג דבכ”מ הלכה כר”י, שאני הכא דטרחו ליישב המשנה כר”מ משמע דהכי קי”ל
[13] או”ח סי’ תקסח ס”ז
[14] יו”ד סי’ רכ ס”ח, ובאה”ע סי’ קכו ס”ז פסק שבשנה מעוברת יש לפרש אם הוא אדר א’ או ב’, ומ”מ אם הוא אדר א’ וכתב אדר סתם כשר. וכן לענין שטרות בחו”מ סי’ מג סכ”ח.
[15] דבאו”ח סי’ תכז ס”א ואה”ע סי’ קכו ס”ז פסק דהראשון עיקר, וגבי תענית ביום פטירת אביו (או”ח סי’ תקסח ס”ז ויו”ד סי’ תב סי”ב) כתב שיתענה באדר א’ ויש מחמירים להתענות בשניהם. אמנם גבי גדול פסק (או”ח סי’ נה ס”י) דנולד באדר פשוט, אינו נעשה בר מצוה אלא באדר ב’. וביישוב דבריו עי’ אג”מ (יו”ד ח”ג סי’ קס).
[16] סי’ קכו סקל”ב, וכ”כ הב”ש שם סקי”ט
[17] ומה שהכשיר בדיעבד אף דלהרמב”ם יהיה גט מאוחר, כ’ בשו”ת חת”ס (או”ח סי’ קסג) דמאחר שפסק בדיני שטרות דסתם אדר היינו אדר א’, א”כ כשיבוא גט שנכתב בו אדר סתם לפני ב”ד, ידעו שהוא אדר א’ שכך הדרך לכתוב.
[18] שם
[19] או”ח סי’ נה ס”י
[20] שם סקמ”ה בשם האחרונים
[21] שם ס”ט
[22] החיד”א במחזיק ברכה (שם קו”א סק”א), וכה”ח פלאג’י (סי”ג ס”ב), שו”ת רב פעלים (חו”מ ח”ב ס”י), כה”ח סופר (שם אות ס”א) ויחו”ד (ח”א סי’ פג) ועוד.
[23] סי’ נה סק”י
[24] החיד”א (מחב”ר שם סק”ד), מאמ”ר (שם סקי”ג) כה”ח פלאג’י (שם) משנ”ב (שם סקמ”ג) כה”ח סופר (שם אות נט) ועוד רבים.
[25] ולפ”ז צ”ל דמה שפסק השו”ע (סי’ תקסח ס”ז) שבשנה מעוברת מתענה על אביו באדר ב’, מיירי שאביו נפטר בשנה פשוטה.
[26] כן הוכיח בשו”ת מנחת יצחק (ח”ו ס”ח וח”ח ס”ז) משו”ת הלק”ט (ח”ב סי’ קעד) ומהר”י מינץ (ס”ט) ועוד, וכ”פ בהלכ”ב (ח”ד עמ’ קסא).
[27] שבט הלוי (ח”י סי’ קה אות א), אישי ישראל (פט”ו הע’ כו) בשם הגרשז”א זצ”ל, הלכ”ב (שם).