5785 - The Rarest Year of Them All Part VIII
As detailed in previous installments in our series, our current year, 5785, is not only a rare one, but calendarically speaking, actually the hands-down rarest of them all. 5785 is 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), and Pesach falling out on Sunday (aleph).
A HaSh”A year is the rarest of years, and out of the 14 possibilities in Tur’s 247-year calendar cycle, this year type occurs on average only once in about 30.19 years (approximately 3.3 percent of the time). 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 this is not the place to expound in detail, which is certainly good enough for this author.
Obviously, such a rare calendar year will contain many rare occurrences. This series sets out to detail many of them. As we get nearer to the actual events, we will perhaps discuss them in greater detail. Let’s continue on our journey through our unique year.
Vayakhel and Pekudei
Split An interesting 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.
Acharei Mos / Kedoshim, in Sefer Vayikra.
Behar / Bechukosai, in Sefer Vayikra.
Chukas / Balak, in Sefer Bamidbar (this can only occur in Chutz La’aretz).
Matos / Masei, the last two parshiyos of Sefer Bamidbar.
Netzavim / Vayeileich, towards the end of Sefer Devarim.
Aside from Nitzavim / Vayeilech, which have their own reasoning when they are split or combined, 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 type that Vayakhel and Pekudei are leined separately. Moreover, it is the only year type that Parashas Parah actually falls out on Parashas Vayekhel. Interesting, no?
Ten Shabbasos Without Av Harachamim?
Another interesting calendar anomaly is that depending on a shul’s specific minhag, the Tefillah of Av Harachamim may not be recited for ten consecutive Shabbasos this year. Starting from Parashas Mishpatim – which was Shabbos Mevorchin Adar (the last week in Shvat), potentially all the way up until Parashas Tazria-Metzora – which is the first Shabbos on Iyar, Av Harachamim may not be said, minhag depending. The basic rule is that whenever there is a joyous Simchadik occasion that would mandate Tachanun not to be recited, neither would Av Harachamim, as it is a prayer of commemoration for the deceased (see end of Orach Chaim 284).
Although not universal, yet, as this Purim-Pesach period includes Shabbos Mevorchins, the Arba Parshiyos, Shushan Purim, and Chodesh Nissan, we end up with a record of consecutive weeks where Av Harachamim would potentially not be recited. Each of these events follows the general rule, but depends on varying minhagim. For example, there are those who do recite Av Harachamim on the weeks of the Arba Parshiyos, whereas most do not. There is also some debate as to Shabbos Mevorchin Iyar – as it always occurs during the mourning period of Sefiras Ha’Omer, whether or not Av Harachamim should be recited that week.
Also, as pointed out to this author by Rav Dovid Heber of the Star-K, Shevii shel Pesach falls out on Shabbos this year. In Eretz Yizrael this is the last day of Pesach, and hence Yizkor is recited. Anytime there is Yizkor, Av Harachamim is also recited. So in Eretz Yisrael this Shabbos streak would end after eight Shabbasos, whereas in Chutz La’aretz, and if following the shitta of the Vilna Gaon - that Av Harachamim is never recited on Shabbos Mevorchin, except for Mevorchin Chodesh Av, it will continue for two more Shabbasos (although Av Harachamim will still be recited on Shemini shel Pesach along with Yizkor – but that is not on Shabbos).
As the Rema concludes “V’holchin bazeh achar haminhag, in this matter we follow the (local) custom.” Or, as the Aruch Hashulchan sums it up, “V’chol makom u’makom lefi minhago, every place should follow its own individual custom.”
What is agreed upon is that this extended potential streak can only occur in a rare year such as ours, when Rosh Chodesh Adar falls out on Friday-Shabbos and Erev Pesach falling out on Shabbos. In fact, it will only next occur in 20 years’ time in 5805 /2045!
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.” It is this author’s wish that by showcasing the uniqueness of our calendar year and its rare minhagim, this series 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.
