The Rishonim (see Rashi, Tosfos, Meg 22b) record the minhag of women to refrain from doing work on Rosh Chodesh based on the Midrash that the day was given to them as a holiday in reward for not giving their jewelry for use in the eigel. (Worth thinking about: what does Rosh Chodesh in particular have to do with the eigel?) The Biur Halacha (O.C. 417) writes that the implication of these Rishonim is that the minhag is not simply an optional practice that women can elect to adopt or not adopt, but it is a “minhag tov” that has already been adopted generations ago, and women are obligated to follow the accepted practice.
The achronim discuss whether the minhag applies to both days of a two day Rosh Chodesh or only to the second day. Mishna Berura (417:4) cites the Rokeach who held that the minhag applies to both days, while the Shibolei haLeket and Pri Chadah held it applies only to the second day, but the first day is optional and dependent on minhag hamakom.
Exactly what types of work cannot be done is not clear from the Rishonim - it is hard to imagine that the issur should be stricter than chol hamoed, where many types of work are permitted. Biur Halacha cites R’ Ya’akov Emden’s opinion that only public work is prohibited (i.e. the issur is melacha b’farhesya), and therefore all work done at night is permitted, but the B.H. concludes that he does not know if the minhag as practiced is in accordance with this view. It seems to me that those who prohibit doing laundry with a washing machine (as some practice) do not accept the parameters suggested by RYE, as a private washing machine does not seem to me to be a melacha b'farhesya.
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have you ever heard anyone suggest that women not go to work on rosh chodesh?
ReplyDeleteNo. I imagine that taking off every rosh chodesh would be permitted based on 'davar ha'aveid' type considerations that allow work even on chol ha'moed. Also, I doubt (but have no explicit proof) that the office work entailed in most jobs these days is not really prohibited by the minhag.
ReplyDeleteAs the Rambam mentions in the Moreh, a key aspect of Rosh Hodesh is the rejection of idolatry.
ReplyDeleteThe special "se'ir l'hatat" offered on all holy days (except Shabbat) is described as "lashem" by the Torah only in the context of Rosh Hodesh. Because in idolatrous cultures the New Moon was typically viewed as a day for worship of the heavenly bodies, the Torah had to emphasize that the sacrifical offerings on Rosh Hodesh are dedicated to Hashem alone.
Our observance of Rosh Hodesh as a day of reflection on the order in nature that was put in place by HQBH is precisely the opposite of its idolatrous conception as an auspicious day for pagan worship.
This would explain its connection to the Egel Hazahav.
This is not a minhag anymore. Virtully no women refrain from performing any kind of melacha on RC nowadays (certainly in this country), and for those that do (and I'm sure your wife will pipe up that she does such-and-such), batla da'atam.
ReplyDeleteThe discussion is academic and has no practical ramifications.
I am tempted to simply delete the previous comment, but as much as I disdain stupidity I disdain censorship, so I'll leave it as a testimony to its writer's 'am ha'ratzus'.
ReplyDeleteSince anonymous mentioned my wife, see
ReplyDeletehttp://kallahmagazine.com/WordPress/?p=250
where she cites Rebbetzin Tehillah Jeger, daughter of R' Freifeld and a well known speaker, who touched on the issue of issur melacha on Rosh Chodesh in a recent shiur (the laundry anecdote is amusing).
I should also have noted my wife's explanation of the connection between rosh chodesh and the eigel
http://kallahmagazine.com/WordPress/?p=79
"No. I imagine that taking off every rosh chodesh would be permitted based on 'davar ha'aveid' type considerations that allow work even on chol ha'moed. Also, I doubt (but have no explicit proof) that the office work entailed in most jobs these days is not really prohibited by the minhag."
ReplyDeleteI am not sure that a lot of office work is really prohibited on chol hamoed either.
I also dont hear suggestions to prioritize taking off rosh chodesh after chol hamoed for example.
I've really never heard of people refraining from any work other than laundry - have you? I wonder why.
We are accustomed to saying that the new Yom Tov of Rosh Chodesh was added for the women as a reward for not willingly participating in the sin of the golden calf. Rav Elyashiv shlita cites one of the Acharonim who adds that according to this, the tribe of Levi also deserved a special Yom Tov since they did not serve the golden calf.
ReplyDeleteIt is written in Pirkei D'Rebbe Eliezer that each one of the festivals was established in the merit of a specific person. Pesach was on the account of Avraham. Shavuos was because of Yitzchak. Sukkos was established due to Yaakov. The twelve Rosh Chodesh's throughout the year was in the merit of the twelve tribes. Once they sinned by the golden calf, it was taken away from them and given to the women. Since Levi was not involved in the sin, Rosh Chodesh was never taken away from them and it is still regarded as being a special festival for the tribe of Levi.
by Rabbi Neustadt
ReplyDeleteQuestion: Are women obligated to observe the custom of refraining from “working” on Rosh Chodesh?
Discussion: The custom that women refrain from doing certain types of work on Rosh Chodesh — both by day and by night[1] — is an age-old custom, dating back to the days of Moshe Rabbeinu, which is recorded in the Rishonim and Shulchan Aruch and should be upheld by all girls and women.[2] Whenever possible, women should not do “work” on both days of Rosh Chodesh, but if one cannot refrain from doing work on both days, she should do her “work” on the first day and refrain from working on the second.[3]”
Question: Regarding the custom for women to refrain from “working” on Rosh Chodesh, what is considered “work”?
Discussion: Over the centuries, various customs evolved as to exactly what is considered “work” vis-à-vis Rosh Chodesh.[4] Nowadays, women generally refrain from sewing, crocheting and doing laundry on Rosh Chodesh. Ironing, however, is permitted.
Some poskim hold that using a washing machine is permitted, and only washing by hand is prohibited.[5] Others are more stringent and prohibit laundering in washing machines as well.[6]
Turei Even writes that in the times that the Beis Hamikdosh was in existence, there was a prohibition of refraining from work which applied to the men as well. This was due to the korban mussaf which was offered for all of Klal Yisroel on that day. A person is forbidden from doing work on a day that he brings a korban. The Yerushalmi states that in truth, there should be a prohibition against working every day because of the korban tammid which is offered twice daily on behalf of the entire Klal Yisroel but since it is impossible to exist if no one is working; the korban tammid was excluded from this halacha. However, a korban offered on Rosh Chodesh or Yom Tov which is not a daily korban would require that a person should abstain from work.
ReplyDeleteAccording to this, it would not be necessary to have a new halacha that work is forbidden on Chol Hamoed (Intermediary Days) since there is the korban mussaf offered on that day. The new halacha teaches us that there is a prohibition against working even at night, when there are no korbanos being brought.
Truas Melech (59) applies this principle to answer why a new reason was necessary to forbid women from working on Rosh Chodesh. They are included in the korban just like a man and they should be prohibited from working on account of the korban. He answers that the women accepted Rosh Chodesh like a festival accomplished that they will refrain from working even at night when the korban cannot be offered.
The Biur Halacha (417) cites Rav Yaakov Emden in sefer Mor U’ktziah that there is no prohibition against a woman working during the night of Rosh Chodesh. Biur Halacha writes that he is unsure as to what the practicing custom is.
The Biur Halacha is also unsure if the prohibition against working on Rosh Chodesh is an established custom and the women are obligated not to work on Rosh Chodesh or is it just that a woman who abstains from work is fulfilling a nice custom.
Gidon once asked on my blog:
ReplyDeleteWhat is special about rosh chodesh for a levi?
I never found an answer - thanks
>>>The Biur Halacha (417) cites Rav Yaakov Emden in sefer Mor U’ktziah that there is no prohibition against a woman working during the night of Rosh Chodesh.
ReplyDeleteJust a note that this is a bit confusing - I would have guessed that the reason for this din is because 'ain mekadshin es hachodesh balayla', but in actuality [as the Biur Halacha quotes] the psak of RYE regarding night is because work is not done b'farhesya at night.
>>>Rav Elyashiv shlita cites one of the Acharonim who adds that according to this, the tribe of Levi also deserved a special Yom Tov since they did not serve the golden calf.
ReplyDeleteMy wife in her post quoted a story about Reb. Jeger, who asked her little son to turn on the washing machine because it was Rosh Chodesh and since she was a women and women had not participated in the eigel she could not do work. Her little son reponded, 'But Mommy, I'm a Levi'!
Very cute - I like that - thanks
ReplyDeletenice share, good article, very usefull for me...thanks
ReplyDelete