As discussed in Part I, our current year, 5785, is not only a rare one, but calendarically speaking, actually the hands-downrarest of them all.You see, 5785is classified as a HaSh”A year in our calendars. This abbreviation is referring to Rosh Hashana falling out on Thursday (hei), both months of Cheshvan and Kislev being shalem (shin - 30 day months instead of possibly 29; these are the only months that can switch off in our set calendar),[1] and Pesach falling out on Sunday (aleph).
A HaSh”A year is the rarest of years, and out of the 14 possibilitiesin Tur’s 247-year calendar cycle,[2] this year type occurs on average only once in about 30.19 years (approximately 3.3 percent of the time).[3] Indeed, at times there are 71 years (!) in between HaSh”A years. The last time this year type occurred was 31 years ago in 5754 / 1994. The next time will be 20 years hence in 5805 / 2044. The next several times after that are slated to be 27 years further, in 5832 / 2071 and then a 51 year gap in 5883 / 2122.
The reasons and rules governing the whys and whens this transpires are too complicated for this discussion; suffice to say that when the Mishnah Berurah discusses these issues he writes “ain kan makom l’ha’arich,” that thisis not the place to expound in detail,[4] which is certainly good enough for this author.
Obviously, such a rare calendar year will contain many rare occurrences. This series article sets out to detail many of them. Perhaps as we get nearer to the actual events, we will discuss them in greater detail. Let’s continue on our journey through our unique year.
No Kabbolas Shabbos in Tishrei
An interesting anomaly related to the many Tishrei Three-Day Yom Tovs discussed in Part Ithat may have slipped your attention, is that due to them occurring, a full Kabbolas Shabbos was not davened the entire month of Tishrei in Chutz La’aretz, and only the last Shabbos of the month in Eretz Yisrael. This is because anytime a Yom Tov falls out on Shabbos or even exits directly into Shabbos, the full Kabbolas Shabbos is not recited, but rather only the paragraphs of ‘Mizmor Shir’ and ‘Hashem Malach’ at the end of Kabbolas Shabbos.[5] [Nusach Sefard adds in the beginning and end of Lecha Dodi as well]. Hence, with the first Shabbos of the year commencing with the conclusion of Rosh Hashanah, the second Shabbos being Yom Kippur, the third Shabbos being Shabbos Chol Hamoed Sukkos, and the last Shabbos directly following Simchas Torah (in Chutz La’aretz), a full Kabbolas Shabbos was simply not davened at all the whole month of Tishrei in Chutz La’aretz, and only on the last Shabbos of the month in Eretz Yisrael.[6]
One final note about this special Tishrei. Over Rosh Hashana we had a rare five-days of consecutive Kriyos HaTorah that each were leined due a different specific reason – and without the recital of Hallel: Thursday, the first day Rosh Hashana we have “V’Hashem Paked es Sarah;” Friday, the second day of Rosh Hashana is Akeidas Yitzchak; Shabbos Shuva is Parashas Ha’azinu; Sunday, Tzom Gedalya (Hanidcheh) is “Vayechal Moshe;” and lastly, Monday – until Sheini of Parashas V’Zos Habracha. According to calendar expert Rav Dovid Heber, this occasion is the maximum number of consecutive days on which leining is possible without reciting Hallel.[7] Interesting, no?
Fasting on Friday?
Another fascinating characteristic of 5785 is that the Taanis Tzibbur of Asarah B’Teves will fall out on a Friday – for the second year in a row. The status of a communal Friday fast is actually exclusive to Asarah B’Teves – as it is the only one that we do actually observe as a communal fast on a Friday.[8] Proof to this, perhaps is from the words of Yechezkel HaNavi referring to Asarah B’Teves that the siege of Yerushalayim leading up to the destruction of the first Beis HaMikdash transpired “B’Etzem HaYom HaZeh”,[9] implying that the fast must always be observed on that exact day, no matter the conflicting occurrence. This would explain why it is fully observed on Friday, with no dispensation given.[10]
This is fairly interesting as there is a whole debate in the Gemara about how to conduct fasts on a Friday, when we must also take kavod Shabbos into account,[11] implying that it is a common occurrence. However, as mentioned according to our calendar, a communal Friday fast is only applicable with Asarah B’Teves, and it does happen quasi-frequently.
The last few times Asarah B’Teves fell out on a Friday were in 1996, 2001, 2010, 2013, 2020; and last year, 2023 (5784). This means that with Asarah B’Teves falling out on Friday again, this year has a rare back-to-back Friday Fast of Asarah B’Teves. According to calendar expert R’ Yosef Yehuda Weber, author of ‘Understanding the Jewish Calendar,’ this ‘two year in a row’ Friday Fast occurs on average only once every 51.75 years. The last time this occurred was 51 years ago (5733 and 5734 / 1972 and 1973), and the next time we will have such an occurrence will be in another 47 years (5831 and 5832 / December 2070 and January 2072).
In another interesting calendarical twist, but not the Jewish calendar, due to the differences between the Jewish lunar-based year and the Gregorian solar-based year, there will actually be two fasts of Asarah B’Teves occurring in 2025. The first will be on January 10th and the second (Asarah B’Teves 5786) will be Dec. 30th. Not so odd, but often, if the following year is a leap year, then sometimes Asarah B’Teves does not occur at all in a solar year.[12]
The next few times that Asarah B’Teves is slated to fall out on Friday are 2034 (5795) and 2037 (5798).
Halachosof a Friday Fast
The halachos of a Friday fast generally parallel those of a regular fast day.[13]In fact, even though there is some debate in the Rishonim as to the Gemara’s intent that “Halacha – Mesaneh U’Mashlim, a Friday fast should be completed” whether or not one may be mekabel Shabbos early and thereby end the fast before nightfall,[14] nonetheless, the halacha follows the Shulchan Aruch and Rema that since Asarah B’Teves is a public fast (Taanis Tzibbur) and not a Taanis Yachid, one must fast the whole day and complete it at nightfall (Tzeis HaKochavim) before making Kiddush.[15]
There are many Poskim who maintain that it is preferable to daven Maariv earlier than usual on such a Friday night, to enable making Kiddush, and breaking the fast exactly at Tzeis HaKochavim.[16]
Vayakhel andPekudei Split
An additional feature of a rare HaSh”A year is that it is the only regular (non-leap) year configuration where the Parshiyos of Vayakhel and Pekudei are leined separately. The background for this uncanny occurrence is as follows: It is well known that the Torah is divided into 54 parshiyos, ensuring there are enough parshiyos for every Shabbos of the yearly cycle, which begins and ends on Simchas Torah. Since most (non-leap) years require less than 54 parshiyos, we combine certain parshiyos. This means that two consecutive parshiyos are read on one Shabbos as if they are one long parasha, to make sure that we complete the Torah reading for the year on Simchas Torah.
As detailed by the Abudraham, there are seven potential occurrences when we read “double parshiyos”. These seven are:
Vayakheil / Pekudei, the last two parshiyos of Sefer Shemos.
Tazria / Metzora, in Sefer Vayikra.
AchareiMos / Kedoshim, in Sefer Vayikra.
Behar / Bechukosai, in Sefer Vayikra.
Chukas / Balak, in Sefer Bamidbar.
Matos / Masei, the last two parshiyos of Sefer Bamidbar.
Netzavim / Vayeileich, towards the end of Sefer Devarim.[17]
Aside from Nitzavim / Vayeilech, which have their own reasoning when they are split or combined (as will be discussed later on), the others are generally combined in a standard year and split up only in leap years. Yet due to the rare combination that occurs in a HaSh”A year, there are sufficient Shabbosos in the first part of the year, and it is the only standard year when Vayakhel and Pekudei are leined separately.[18] Interesting, no?
Purim Shechal B’Erev Shabbos
Next up is the Purim season, with next calendar quirk has significant importance. You see, in 5785, Purim will fall out on Friday. For most of us worldwide this will mean a rushed day to pack in all of the Purim-day Mitzvos before the onset Shabbos.[19] Yet, for those fortunate enough to live in Yerushalayim (or other walled cities from the time of Yehoshua Bin Nun) where Purim is celebrated on the next day, Shushan Purim, which falls out on Shabbos, this unique set of circumstances triggers the incredible Purim Meshulash, or “Triple Purim,” a rare three-day Purim extravaganza. This last occurred back in 5781/ 2021, 5768/2008, and prior to that in 5765/2005 and 5761/2001, and is next expected in another 20 years, in 5805/2045, and then three years later in 5808/2048.
This rare occurrence is due to the Gezeiras Chazal regarding Shofar and Lulav, that due to the Megillah obligation, one may unwittingly carry it on Shabbos outside the permitted Reshus to an expert.[20] Hence, the Megillah may not be read on Shabbos; ergo, Purim’s Mitzvos get divvied up to the surrounding days.
It is important to note that this three-day Purim Meshulash is not an actual three-day Yom Tov. Each separate day possesses unique observances of Purim exclusive to it, with the different Mitzvos of Purim applying separately on Friday, Shabbos, and Sunday.Friday’s Mitzvos are the Megillah reading and Matanos L’Evyonim(like the rest of the world). Shabbos has the recitation of Al Hanissim and the special Purim Maftir(“Vayavo Amalek”),[21] as well as the haftarah of Parashas Zachor (“Pakaditi”)[22] read a second time (two weeks in a row),[23] and Sunday has Mishloach Manos and the Purim Seudah. Yes, as one who has celebrated a few over the years, there is nothing quite like a Purim Meshulash. And, after this year, we will have to wait a full score until we will get a chance to experience it again.
Erev Pesach Shechal B’Shabbos
Whenever there is a Purim Meshulash, there is an even greater phenomenon with great halachic ramifications that will occur exactly one month later: Erev Pesach Shechal B’Shabbos. When this happens, we need an entirely new rulebook on how our Pesach preparations are supposed to ensue…
Our fascinating journey detailing the many remarkable facets of our rare year will IY”H be continued…
Rav Samson Raphael Hirsch famously wrote that “the Jew’s catechism is his calendar.”[24] It is this author’s wish that by showcasing the uniqueness of our calendar year and its rare minhagim, this article will help raise appreciation of them and our fascinating calendarical customs.
This author wishes to thank R’ Yosef Yehuda Weber, author of ‘Understanding the Jewish Calendar,’ for being a fount of calendarical knowledge and for his assistance with this series.
Rabbi Yehuda Spitz, author of M’Shulchan Yehuda and Peninim M’Shulchan Yehuda on Inyanei Halacha and ‘Insights Into Halacha,’ serves as the Sho’el U’Meishiv and Rosh Chabura of the Ohr Lagolah Halacha Kollel at Yeshivas Ohr Somayach in Yerushalayim.
For any questions, comments or for the full Mareh Mekomos / sources, please e-mail the author: [email protected].
Rabbi Spitz’s recent English halacha sefer,
“Insights Into Halacha - Food: A Halachic Analysis,” (Mosaica/Feldheim)
has more than 500 pages and features over 30 comprehensive chapters discussing a myriad of halachic issues relating to food, in an engaging manner. It is now available online and in bookstores everywhere.
[1]According to R’ Yosef Yehuda Weber, author of Understanding the Jewish Calendar, Cheshvan and Kislev both having 30 days can only happen when the year has either 355 days or 385 days, which occurs pretty often - 44.93119 percent of the time.
[2]Tur (Orach Chaim 428).
[3]As noted by R’ Yosef Yehuda Weber, HaSh”A years occur only 8 times in the Tur’s entire 247 year cycle - a mere 3.23877 percent of the time. In fact, between the year 4119 (the year that the calendar was established) and year 6000, it will have occurred only 62 times – 3.29437 percent!
[4]Biur Halacha (428:1, end s.v. eilu hayamim). He also writes a tad earlier that “v’hinei kol zeh shekasavnu ain tzarich leha’arich b’frotrot aich hu kein, rak sheteida haklal,” (loosely) that all of these matters do not need to be measured in their exact minutiae, but rather one should know the general rules. On a similar note, R’ Yosef Yehuda Weber (in communication with this author) added ‘it is kedai to point out that for Rosh Hashana to be on Thursday in a regular year (not a leap year) Molad Tishrei will be between 3 am and 204 chalakim on Tuesday and 11 am and 1079 chalakim on Thursday. If Molad Tishrei is between 3 am and 204 chalakim on Tuesday and 3 am and 203 chalakim on Thursday the year will be “Hei Chof Zayin” (Cheshvan will have 29 days, Kislev will have 30 days) it will be the most common of year types. If Molad Tishrei is between 3 am and 204 chalakim on Thursday and 11 am and 1079 chalakim on Thursday the year will be ‘Hei Shin Alef’ (this coming year), the rarest of all year types. In 5785 Molad Tishrei is at Thursday 3 am and 391 chalakim (3 A.M., 21 minutes and 13 chalakim). This means that if the Molad would have been 188 chalakim (a mere 10 minutes and 8 chalakim) earlier, 5785, our rarest of years, would have been the commonest of years!’
[5]See Orach Chaim 270, as it pertains to the non-recital of the Perek of Mishnah (Shabbos Ch. 2) ‘Bameh Madlikin’ at these specific times (and reiterated briefly in Mishnah Berurah 642: end 1 and Shaar Hatziyun ad loc. 3), and its corollary, Lecha Dodi and most of Kabbolas Shabbos, as well (see Shaarei Teshuva 2 ad loc.). As an aside, most of Kabbolas Shabbos as it is practiced today was instituted by the Talmidei Arizal, including Rav Moshe Cordevero and Rav Shlomo Alkabetz (who actually composed Lecha Dodi) [see Siddur Ya’avetz, as well as Yosef Ometz (Minhag Frankfurt 588), who refers to Kabbolas Shabbos as a novel minhag in his time: ‘Mechadashim m’karov ba’u, v’hu minhag yafeh v’tov’]. However, the recital of ‘Mizmor Shir’ at that point of davening was established long prior, and was already discussed by the Rambam (Shu”t Pe’er Hador 116; in the recent Shu”t HaRambam vol. 1:43; see also Birkei Yosef O.C. 268:1), and referred to as a minhag ‘shenahagu miymos olam uch’shanim kadmoniyos.’
[6] Thanks are due to R’ Yitzchok Grossberg for pointing this out. Another interesting detail he noted is that similarly, according to the Ashkenazic minhag [see Tur, Rema, and main commentaries to O.C. 295] that on Motzai Shabbos, Vayehi Noam and Attah Kadosh are customarily not recited when there is a Yom Tov (with a Shevisas Melacha) occurring in the following week, Vayehi Noam and Attah Kadosh are likewise not recited most of the month of Tishrei, until the final Motzai Shabbos.
[7]The Intriguing World of Jewish Time (pg. 147).
[8]See Meiri (Megillah 2a), Abudraham (Hilchos Taanis), Magen Avraham (O.C. 550:4), Ba’er Heitiv (ad loc. 4), Aruch Hashulchan (ad loc. end 2), and Mishnah Berurah (ad loc. 10). Although the Erev Pesach Taanis Bechorim can also technically fall out on a Friday, nevertheless, it is not a true communal fast, as it is not incumbent upon all of Klal Yisrael, rather exclusive to firstborns, of whom the vast majority exempt themselves with a siyum - see Aruch Hashulchan (O.C. 470:5) and Mishnah Berurah (ad loc. 10). Moreover, the common minhag is that when Erev Pesach occurs on Erev Shabbos, like it does this year, 5785 – the Taanis Bechorim is actually observed on Thursday. This is discussed a bit further on. However, as noted by the Tur and Shulchan Aruch (O.C. 249:3; citing Gemara Eruvin 40b and Yerushalmi Taanis Ch. 2, Halacha 12), Anshei Maaseh would have the custom of fasting every Erev Shabbos.
[9]Yechezkel (Ch. 24:2).
[10]Although technically speaking, if other fasts (with the possible exception of Taanis Esther) would fall out on Friday, an impossibility in our calendar, we would also have to fast. See Rambam (Hilchos Taaniyos Ch. 5:5), Abudraham (ibid.), Beis Yosef (O.C. 550 s.v. u’mashekasav v’im), Rema (ad loc. 3), Magen Avraham (ad loc. 6), and Mishnah Berurah (ad loc. 4).
[11]Gemara Eiruvin (41a).
[12]Like in 2071 listed above. I’m sure that eagle-eyed readers noticed that although the Hebrew years for these dates are consecutive (5831 and 5832 / December 2070 and January 2072), the English dates for Asarah B’Teves actually skip the year 2071 entirely. Thanks are due to R Avraham Schijveschuurder for originally pointing this out.
[13]However, even those who advise not to bathe on a regular fast day, nevertheless allow one to do so on a Friday fast L’Kavod Shabbos, with hot water as usual. See Bach (O.C. 550:3; although cited by both the Ba’er Heitiv and Mishnah Berurah as the source for this rule, nevertheless, this author has been unable to locate where exactly the Bach states an explicit Erev Shabbos exception for bathing), Elyah Rabba (ad loc. 2), Ba’er Heitiv (ad loc. 3), Shu”t Ksav Sofer (O.C. 100), Shulchan HaTahor (249:4), Mishnah Berurah (ad loc. end 6), and Shu”t Siach Yitzchak (247).
[14]Although the Gemara (Eruvin 41a; also in Midrash Tanchuma, Bereishis 2) concludes “Halacha - Mesaneh U’Mashlim,” even so, there are many Rishonim [most notably Tosafos (ad loc. 41b s.v. v’hilchasa), the Rashba, and Ritva (ad loc.)] who understand this dictum to mean that one may conclude his Erev Shabbos fast at Tzeis HaKochavim, even though it means he will enter Shabbos famished (a situation that is normally disfavored), and not that one must conclude his fast on Friday night at Tzeis HaKochavim. The Rema (O.C. 249:4) concludes that for a Taanis Yachid one may rely upon the lenient opinions and end his fast after he accepted Shabbos, prior to Tzeis HaKochavim (especially if he made such a stipulation before commencing his fast), yet for a Taanis Tzibbur, he rules that we follow the Rishonim who mandate strict interpretation of the Gemara, and we must fast until actual nightfall on Friday night. It is debatable whether the Shulchan Aruch is actually fully agreeing with this approach or not. See explanation of the Mishnah Berurah (ad loc. 21 and Biur Halacha s.v. v’im) at length. This has since become normative halacha. See next footnote.
[15]See Shulchan Aruch and Rema (O.C. 249:4), based on the Rosh (Taanis Ch. 2:4) and Maharil (Shu”t 33); Magen Avraham (ad loc. 8), Bach (ad loc. end 6), Ba’er Heitiv (ad loc. 7), Elyah Rabba (ad loc. 10), Korban Nesanel (Taanis, end Ch. 2:60), Shulchan Aruch HaRav (ad loc. 12), Kitzur Shulchan Aruch (121:6), Ben Ish Chai (Year 2, Parashas Lech Lecha 23), Aruch Hashulchan (ad loc. 10), Mishnah Berurah (ad loc. 21 and Biur Halacha s.v. v’im), Kaf Hachaim (ad loc. 29 and 31), Shu”t Yabea Omer (vol. 6, O.C. 31), Shu”t Yechaveh Daas (vol. 1:80), Netei Gavriel (Hilchos Chanuka, Shu”t 14), Yalkut Yosef (Kitzur Shulchan Aruch, O.C. 249:7 and 559:25), and Rav Mordechai Eliyahu’s Darchei Halacha glosses to the Kitzur Shulchan Aruch (121:5). The Netei Gavriel adds that B’shaas Hadchak and l’tzorech gadol one may be mekabel Shabbos early and rely on the lenient opinions, as long it is after nightfall according to several opinions (meaning, an earlier zeman of Tzeis HaKochavim than the faster would usually observe).
[16]See Shulchan HaTahor (249, Zer Zahav 4), Orchos Rabbeinu (new version, vol. 1, pg. 203:7; vol. 2, pg. 200:8; vol. 3, pg. 160:5), Matteh Efraim (602:29; albeit regarding Tzom Gedalia), Shu”t Shevet Halevi (vol. 6:72 and vol. 10:81), Halichos Shevet Halevi (Ch. 21:4, pg. 172), Toras Rabbeinu Shmuel Salant zt”l(vol. 1, pg. 102:5), and Halichos Even Yisrael (Moadim vol. 1, pg. 370:39 and vol. 2, pg. 145:1).
[17]Abudraham (Seder HaParshiyos). See also Biur HaGr”a (Orach Chaim 428: 4 s.v. l’olam) and Biur Halacha (ad loc. s.v. B’midbar Sinai). As noted out by Rav Yirmiyohu Kaganoff, in a recent “Halacha Talk” article (Yated Ne’eman, Y Magazine, May 6, 2022, pg. 17), Chukas and Balak are actually never combined into a double parasha in Eretz Yisrael, but rather exclusively in Chutz La’aretz.
[18]See the introduction to the Luach Hahalachos U’Minhagim L’Eretz Yisrael Lishnas 5785.
[19]Following the Rema’s psak (O.C. 695:2; citing the Sefer Minhagim of Rav Yitzchak Isaac Tirnau/Tyrna) of starting before Chatzos. The Mishnah Berurah (ad loc. 10) cites the Yad Efraim (ad loc.) quoting the Maharil (Shu”t 56), that in this situation, one has a bit more time to start his Purim Seudah - until the beginning of the tenth hour (three halachic hours before shkiya; see O.C. 249:2). Yet, I used the expression “most of us,” as there will be minority who will try to take advantage and perform the halachically not-so-simple “Pores Mapah U’Mekadeish” to extend their Purim Seudah into their Leil Shabbos Seudah (as per Pesachim 105a-b). See Magen Avraham (ad loc. 9; citing theMordechai), Chayei Adam (vol. 2:155, 32),and Mishnah Berurah (ad loc. 15; see also O.C. 271:4 and 6). Both the Meiri (Kesuvos 7b) and the Maharikash (Erech Lechem O.C. 695) wrote that they personally did this on Purim Erev Shabbos [as opposed to the Maharil (ibid. who seems not to have accepted this) and the Leket Yosher (pg. 156; who wrote “ain nohagin lekadeish”). For those who wish to perform this complicated hanhaga, this author advises to read Rav Sroyah Debilitzky’s Purim Meshulash (Ch. 1:6 and extensive footnotes) to see how to accomplish this in a halachically acceptable manner.
[20]Mishnah and following Gemara in Rosh Hashana (29b), Beitzah (17b-18a), Megillah (4b), Pesachim (69a), and Sukka (42b).
[21]Parashas Beshalach (Ch. 17:8).
[22]Shmuel I (Ch. 15:2).
[23]See Shulchan Aruch (O.C. 688:6) and main commentaries. For more details on the hanhagos of a Purim Meshulash, see both Rav Yosef Chaim Sonnenfeld’s Seder HaPurim HaMeshulash as well as Rav Chaim Pinchas HaKohen’s similarly-named Seder HaPurim HaMeshulash (under the auspices of Rav Chaim Berlin), both re-published in 1910.
[24]Cited in the forward to Dr. Arthur Spier’s monumental ‘The Comprehensive Hebrew Calendar’ (Third, revised edition; 1986).
Disclaimer: This is not a comprehensive guide, rather a brief summary to raise awareness of the issues. In any real case one should ask a competent Halachic authority.
L'iluy Nishmas the Rosh HaYeshiva - Rav Chonoh Menachem Mendel ben R' Yechezkel Shraga, Rav Yaakov Yeshaya ben R' Boruch Yehuda.
