This week, Klal Yisrael celebrated Rosh Chodesh Adar Rishon. As the month of Adar is the only one in the Jewish calendar that gets twinned (7 years out of every 19; in our calendar established millennia ago by Hillel II),[1] every time such a leap year occurs, aside for the ‘Mishenichnas Adar’ celebrations,[2] there is also some cause for concern and calculations.

Although the Gemara (Megillah 6b) concludes that all Purim-related observances (including the Arbah Parshiyos) are celebrated in Adar Sheini, to ensure that the Geulah (Redemption) from Haman (Purim) and the Geulah from Egypt (on Pesach) should be observed in consecutive months, nevertheless, figuring out in which Adar other life cycle events such as Bar Mitzvahs and Yahrtzeits should be observed, is quite complicated.

Who Is Truly Older?

It is widely known that adding a leap year into the mix always has interesting Bar Mitzvah-related ramifications. The majority consensus is that if a boy was born in a non-leap year, one which there was only one Adar, and on the year of his Bar Mitzvah there are two Adars, his Bar Mitzvah will occur in the second Adar, since it is considered the true one concerning when one becomes a man.[3]

The same holds true if our lad was actually born in Adar Sheini. In fact, the only way one would celebrate a Bar Mitzvah in the first Adar is if he was actually born in an Adar Rishon. This is the accepted practical ruling by all authorities, both Ashkenazic and Sefardic.

This makes for a remarkable dichotomy. If one boy is born on the 21st of Adar Rishon, and his buddy a week and a half later on the 2nd of Adar Sheini, then in any standard year following, the second lad would be celebrating his birthday almost 3 weeks before his “older” friend. Since in a standard year there is only one Adar, the second-born’s birthday would be the 2nd of Adar, while his “older” friend’s would be several weeks later, on the 21st. In fact, only in a leap year would the older one truly be considered older. This would also affect their Bar Mitzvahs. If their Bar Mitzvah is in a standard year, the younger lad would become a man several weeks before his older compadre.[4] Yet, if their Bar Mitzvahs also occur in a leap year, then the older stays the older and the younger stays the younger for Bar Mitzvah purposes as well.

Anecdotally, it is due to this classic calenderical conundrum canon that my daughter celebrated her Bas Mitzvah, becoming a woman on her 12th birthday, 13 months prior to her twin brother’s Bar Mitzvah!

Bar Mitzvah-ed Early

An additional fascinating upshot of all this is that even though the near-universal psak is that a Bar Mitzvah of a boy born in a standard Adar is celebrated in Adar Sheini, nonetheless, there are poskim, most notably the Beis Shlomo, who maintain that the Bar Mitzvah boy should start to lay Tefillin from Adar Rishon a month and a day before his actual Bar Mitzvah, even if his minhag is not to do so until the Bar Mitzvah itself.[5] The reason is that according to the minority opinion of the Maharash Halevi, the ikar is the first Adar, and if one would start to lay Tefillin 30 days before his true Bar Mitzvah in Adar Sheini, people may mistakenly suspect that his actual Bar Mitzvah is that day in Adar Rishon, which is not the normative halachah. Thus, the early extra day of donning Tefillin serves as a hekker of sorts, a public message showcasing that that first day of wearing Tefillin is not the actual Bar Mitzvah. Additionally, since the common minhag is to start donning Tefillin prior to the Bar Mitzvah anyway, by adding the extra day (31 days), the bochur fulfills the minority opinion as well.

Several contemporary poskim, including Rav Shmuel Halevi Wosner zt”l and Rav Moshe Sternbuch, express preference for keeping this minhag of 31 days. In fact, the Tzitz Eliezer opines that it is for a leap year like this that the minhag to start laying Tefillin a month before their Bar Mitzvah developed. Just another tidbit to add additional calculations and complications to a year with double Adars.

Although a completely unknown shittah to most, this is the reason why my son who became Bar Mitzvah in a double Adar, started laying Tefillin 31 days before his actual Bar Mitzvah.[6]

Yearly Yahrtzeit

However, and quite interestingly, Yahrtzeit observance seems to be an entirely different story.

The Shulchan Aruch rules that if one’s parent passed away in a standard Adar his Yahrtzeit should be observed in Adar Sheini (similar to the accepted psak for a Bar Mitzvah). Yet, the Rema, citing the Terumas Hadeshen and Mahari Mintz, argues that Yahrtzeits do not share the same status as Bar Mitzvahs, and conversely they should be observed in Adar Rishon.[7]

[Important Note: This machlokes does not apply regarding one who was actually niftar in an Adar Rishon or Adar Sheini; those Yahrtzeits are always observed on the exact day.]

Will the Real Adar Please Stand Up?

The Terumas Hadeshen[8] posits that this machlokes is actually based on another one: between R’ Meir and R’ Yehuda (Nedarim 63a) concerning which Adar is considered the main one regarding the laws of Nedarim and Shtaros - Vows and Documents.[9] The Rambam follows R’ Meir’s opinion, that Adar Sheini is considered the main one, while most other Rishonim, including the Rosh, Ritva, and Ran, follow R’ Yehuda (as is the general rule in Shas), that Adar Rishon is considered the main one.[10] Apparently, regarding Yahrtzeits the Shulchan Aruch sides with the Rambam, while the Rema follows the opinions of the other Rishonim.

Another understanding of this machlokes is that it is based on conflicting Talmudic dictums. Since it is a mitzvah to properly observe a parent’s Yahrtzeit,[11] would we not assert ‘Ain Maavirin al HaMitzvos’, not to let a mitzvah pass us by?[12] If so, we certainly should attempt to do so as soon as possible, i.e. Adar Rishon, and not wait until Adar Sheini.

Yet, other authorities claim ‘Akdumei Paranusa Lo Mekadmin’, delaying observances that may cause anguish,[13] might be more important here, as we find regarding Tisha B’Av and other fast days, that when a scheduling conflict arises, we delay the fast instead of observing it sooner. Similarly, since the accepted practice is to fast on a Yahrtzeit, they maintain that its observance should be delayed to Adar Sheini.

Souled!

The Levush elucidates the Rema’s ruling, stressing a critical difference between Bar Mitzvahs and Yahrtzeits. As opposed to a Bar Mitzvah, when a child is now considered a man and obligated in Mitzvos, properly observing a Yahrtzeit actually achieves repentance (Kapparah) for the soul of the deceased. The Judgment of Gehinnom is twelve months, therefore immediately after the conclusion of this period, which, in a leap year would occur in the first Adar, we should observe the Yahrtzeit to obtain elevation for the Neshama. Why should we prolong his Kapparah? And once the Yahrtzeit is already observed in Adar Rishon, the first year after the passing, it is already set as the one to observe every time there is a leap year.[14]

Yet, other authorities, including the Chasam Sofer,[15] disagree, maintaining that although we find that regarding the laws of Nedarim and Shtaros, even the Shulchan Aruch concedes that Adar Rishon is considered the main Adar,[16] even so, asserts that Yahrtzeits should nonetheless be observed in Adar Sheini. He explains that the rule regarding Nedarim and Shtaros is that they follow ‘lashon Bnei Adam’, the common vernacular. Since people are used to only calling the month Adar in a standard year, even in a leap year the first Adar is simply colloquially called Adar as well. Yet, concerning Yahrtzeits, which concerns Neshamos, its observance would follow the ‘lashon HaTorah’, which clearly establishes Adar Sheini as the main Adar, as all Purim-related observances are celebrated in Adar Sheini! Therefore, he concludes that Yahrtzeits should be observed in Adar Sheini.

Double Yahrtzeit ?

Generally speaking, the practical halacha here follows the traditional paths after the main halacha codifiers. Sefardim, who follow the psakim of the Shulchan Aruch, observe an Adar Yahrtzeit in Adar Sheini, while Ashkenazim would do so in Adar Rishon.[17] Yet, there are several Ashkezaic poskim who rule like the Shulchan Aruch here, maintaining that a Yahrtzeit should be observed in Adar Sheini.[18]

However, it is important to note that many of the authorities who rule that Yahrtzeit observance is in Adar Rishon, still do allow one to say Kaddish and / daven for the amud in Adar Sheini, especially if there is no other Chiyuv that day.

But, to make matters even more confusing, the Rema adds that there are those who maintain that Yahrzteits should be observed in both Adars (!!). Although in Hilchos Aveilus the Rema seems to have dropped this opinion as a viable option, nevertheless, it is a psak that several later authorities, including the Shach, Magen Avraham, and the Vilna Gaon, aver is required. In fact, and although the Aruch Hashulchan discounts this opinion, as this is not a matter of prohibition and therefore a chumra is non-applicable, still, the Mishna Berura writes that if possible one should try to observe the Yahrtzeit on both days.[19]

The Adar Amud

So, what is one to do? He should ask his Rav and follow his local shul’s minhag. Forewarned is forearmed. Especially nowadays when ‘fights for the amud rights’ are unfortunately not that uncommon. It is always prudent to ascertain each individual shul’s minhag, as well as get permission, before approaching the amud.

During a previous double Adar, while in America for a simcha, this author noticed a highly commendable and helpful sign posted by the Rav, Rabbi Eytan Feiner, in the famed White Shul in Far Rockaway, with clear and concise instructions to enable easy Yahrtzeit observance during the months of Adar. It proclaimed that the shul follows Ashkenazic practice. Therefore, Yahrtzeit observance for one who was niftar in a regular Adar should be in Adar Rishon. If the mourner is Sefardi, he should observe the Yahrtzeit in Adar Sheini. If one’s minhag is to observe both Adars, he may do so, as long as it does not interfere with someone else’s actual Yahrtzeit (i.e. davening for the amud).

Yes, Mishenichnas Adar Marbin B’Simcha, but sometimes that simcha is reserved for resolving halachic doubt.[20]

This article is based on a Hebrew ma’amar featured in this author’s M’shulchan Yehuda, published in honor of my son’s Bar Mitzvah.

This article was written l’Zechus for Shira Yaffa bas Rochel Miriam v’chol yotzei chalatzeha for a yeshua teikif umiyad and l’Refuah Sheleimah Shoshana Leah bas Dreiza Liba, Mordechai ben Sarah, and Shayna bas Fayga

For any questions, comments or for the full Mareh Mekomos / sources, please email the author: yspitz@ohr.edu.

Rabbi Yehuda Spitz serves as the Sho’el U' Meishiv and Rosh Chabura of the Ohr Lagolah Halacha Kollel at Yeshivas Ohr Somayach in Yerushalayim. He also currently writes a contemporary halacha column for the Ohr Somayach website titled “Insights Into Halacha”. http://ohr.edu/this_week/insights_into_halacha/ .