The Lomdus Of Mored B'Malchus - Bechukosai 5770

27:28 & 29 כח  אַךְ-כָּל-חֵרֶם אֲשֶׁר יַחֲרִם אִישׁ לַירוָר מִכָּל-אֲשֶׁר-לוֹ, מֵאָדָם וּבְהֵמָה וּמִשְּׂדֵה אֲחֻזָּתוֹ--לֹא יִמָּכֵר, וְלֹא יִגָּאֵל:  כָּל-חֵרֶם, קֹדֶשׁ-קָדָשִׁים הוּא לַיֶרוֶָר כט  כָּל-חֵרֶם, אֲשֶׁר יָחֳרַם מִן-הָאָדָם--לֹא יִפָּדֶה:  מוֹת, יוּמָת There is an idea of Cheirim. What is this Cheirim referring to? 

There is a Yesod Gadol here in the Ramban which is an important idea to know for the learning of Tanach. This point is then taken to explain many difficult Parshas in Tanach. The Ramban explains that this Posuk is teaching us a new Mitzvah in the Torah which is that Klal Yisrael as a whole is allowed to create new Issurin to the point of Mos Yumas. Meaning that you can give a Chiyuv Misah through a Cheirim. 

The Ramban himself explains with this a number of Parshiyois in Nach. We find at the end of Sefer Shoftim in Perek 21, That an entire city of Yaveish Gilad as brought down in 21:10 is killed out by soldiers of Klal Yisrael, י  וַיִּשְׁלְחוּ-שָׁם הָעֵדָה, שְׁנֵים-עָשָׂר אֶלֶף אִישׁ--מִבְּנֵי הֶחָיִל; וַיְצַוּוּ אוֹתָם לֵאמֹר, לְכוּ וְהִכִּיתֶם אֶת-יוֹשְׁבֵי יָבֵשׁ גִּלְעָד לְפִי-חֶרֶב, וְהַנָּשִׁים, וְהַטָּף  There was a specific cause that everyone was to join and this city didn’t join and was put into Cheirim. What right did they have to kill out an entire city? The Ramban says that right is based on our Posuk. 

We find also in Shmuel 1 Perek 14, that Yonason the son of Shaul is participating in a day of battle, and he ate during the day. In Posuk 44 Shaul says he is Chayuv Misah, מד  וַיֹּאמֶר שָׁאוּל, כֹּה-יַעֲשֶׂה אֱלֶֹרים וְכֹה יוֹסִף:  כִּי-מוֹת תָּמוּת, יוֹנָתָן מה  וַיֹּאמֶר הָעָם אֶל-שָׁאוּל, הֲיוֹנָתָן יָמוּת אֲשֶׁר עָשָׂה הַיְשׁוּעָה הַגְּדוֹלָה הַזֹּאת בְּיִשְׂרָאֵל--חָלִילָה חַי-יְרוָר אִם-יִפֹּל מִשַּׂעֲרַת רֹאשׁוֹ אַרְצָה, כִּי-עִם-אֱלֹרים עָשָׂה הַיּוֹם הַזֶּה; וַיִּפְדּוּ הָעָם אֶת-יוֹנָתָן, וְלֹא-מֵת  There had been a Gezaira by Shaul not to eat on the day of battle. Yonason didn’t know about this Gezaira and ate. The Posuk has to tell us that the people had to come together and find a way how to save Yonason from this Cheirim. What was the thought to kill him for eating something? The Ramban says it is based on our Posuk. 

The Chasam Sofer in a Teshuva in Orach Chaim 208 has a letter to the Maharitz Chayes which explains the concept of Mored B’malchus. We all know that someone who rebels against the king is Chayuv Misah. Where in the Torah do we find such a concept? The Chasam Sofer says that it comes from this Posuk (quoted above 27:29), from this Ramban. Anyone who is Mored B’malchus is violating a Takanah that was made right after Moshe Rabbeinu’s death in Sefer Yehosua 1:18  יח  כָּל-אִישׁ אֲשֶׁר-יַמְרֶה אֶת-פִּיךָ, וְלֹא-יִשְׁמַע אֶת-דְּבָרֶיךָ לְכֹל אֲשֶׁר-תְּצַוֶּנּוּ--יוּמָת:  רַק, חֲזַק וֶאֱמָץ This was a Cheirim made against any Mored B’malchus and the Chasam Soifer says that is the basis that gives the right to kill anybody who rebels against the king.  

The Maharitz Chayes himself disagrees and the Netziv in Ha'emek She'eila Siman 142:9 agrees with the Maharitz Chayes and they have a second Pshat on Mored B’malchus. They hold that anyone who is Mored B’malchus is endangering the whole Klal Yisrael and we know that anyone who endangers Klal Yisrael has a Chiyuv Misah. 

So it turns out that we have 2 Peshatim in Mored B’malchus; 1) the Chasam Sofer who says it is a Din Cheirim and 2) the Netziv who says it is a Din of a Roidef. 

One of the differences (Nafka Minah’s) are if you have to go to Bais Din so that they Pasken that he is Chayuv Misah. Tosafos in a few places in Shas is Mesupeik. According to the Chasam Sofer’s Pshat that it is a Cheirim you have to go to Bais Din like any other Chiyuv and Pasken. However, according to the Netziv that it is a Din Rodef, you don’t have to go to Bais Din. 

With this we can explain beautifully a Gemara in Maseches Megilla Daf 14a where it talks about Dovid’s intention to kill Naval Hakermeli for being Mored B’malchus אמרה לו וכי דנין דיני נפשות בלילה אמר לה מורד במלכות הוא ולא צריך למידייניה אמרה לו עדיין שאול קיים ולא יצא טבעך בעולם. Naval’s wife Avigail argues that he should not be killed. First she says can Dovid Pasken Dinei Nifashois at night? To which Dovid replies Mored B’malchus Hu and we don’t have to sit in judgment. Avigail then says Shaul is still alive so even though you are legally the king as Shmuel had already appointed Dovid as a King, he had done it secretly, so since it is not known there is not a Din of Mored B’malchus. 

The question that everyone asks is, why did Avigail first ask how can Dovid Pasken Dinei Nefashos at night, which is an inferior argument and not say right away that you Dovid are not known as the king yet? 

According to what we just discussed the Gemara is so Geshmak. There are 2 Dinim in a Mored B’malchus. The Chasam Soifer’s Din of Cheirim and the Netziv and the Maritz Chiyus Din of Ridef. So what happened? Avigail came and said there is a Din Cheirim, then you need a Bais Din. Meaning will Dovid Pasken Dinei Nefashos at night? To which Dovid replied, no he is a Mored B’malchus and therefore, does not need to have a Bais Din to Pasken. Meaning he is a Rodef and doesn’t need a Din Toirah. On the Din Rodef Avigail answers that Shaul is still alive and it is not known that you are king, Dovid. 

When do we say a Mored B’malchus has a Din Rodef? Only when he is endangering the public, because then the people won’t have respect for the king. In this case Dovid, you may legally be king but since it is not known there is no Din Rodef. She couldn’t present this argument first because the Din Cheirim would still apply and she had to argue first on that, meaning will you Dovid Pasken Dinei Nefashos at night. It is a very Geshmake understanding of a concept of Mored B’malchus which explains this Gemara and others as well.

The Rambam's Shita Of Safek D'Oraysa - Bechukosai 5770

27:32 לב  וְכָל-מַעְשַׂר בָּקָר וָצֹאן, כֹּל אֲשֶׁר-יַעֲבֹר תַּחַת הַשָּׁבֶט--הָעֲשִׂירִי, יִהְיֶה-קֹּדֶשׁ לַירוָה  In Maseches Bava Metzia, Chazal learn from the word Asiri that only Asiri Vadai and not Asiri Safeik is Kodesh. Only the tenth animal that is certain is Koidesh Lashem.  We learned in that Sugya about one animal that jumped back into the corral after already being counted.

The Rambam’s Shittah is that Min Hatorah every Safeik D’oraissa is L’kula. Meaning that the idea that we have that every Safeik D’oraissa is L’chumra is itself a D’rabanan. However, the Din D’oraissa is that Safeik D’oraissa L’kula.

The Kasha that Rishonim ask on the Rambam is, if so why do I need a Posuk to teach us Asiri Vadai V’loi Asiri Safeik? I thought every Safeik D’oraissa is L’kula, not only Asiri Vadai V’lo Asiri Safeik?

The Chavas Da’as at the end of the first volume in Yoreh Dai’a after Siman 110 in the section of Bais Hasafeik explains the Rambam’s Shittah. What is the logic of Safeik D’oraissa is L’kula? When the Torah says to not eat Nevaila and Teraifa it means something that is certainly Nevaila and Teraifa. Something that is Safeik Nevaila is not included in the Torah’s prohibition. That is why the Rambam holds Safeik D’oraissa is L’kula. When the Torah says don’t wear Shatneiz it means don’t wear something that is certainly Shatneiz. Something that is Safeik Shatneiz doesn’t have a prohibition. This that the Gemara Darshuns that Asiri Vadai and not Asiri Safeik, the Chavas Da’as says this is not a special Drasha from an extra Posuk here. It is really the general rule that whenever the Torah expresses something it is only expressed Mitoiras Vadai. By our Posuk only the tenth animal that is certain to be the tenth animal is Koidesh.

This Drasha is true elsewhere as well.  We gain with this Chiddush of the Chavas Da’as that the Rambam’s Shittah that Safeik D’oraissa is L’kula, is only by Issurin and not by Mitzvois. The Torah says take an Esrog, Pri Eitz Hadar. A Safeik Pri Eitz Hadar you might think is acceptable according to the Rambam because Safeik D’oraissa is L’kula. The Chavas Da’as says no. When the Torah says that you must take an Esrog, you must take that which is a Vadai Pri Eitz Hadar. Therefore, the Rambam’s rule only applies to Issurin of Safeik D’oraissa is L’kula and not to Mitzvos that are a Maiseh (you must DO something).

Now That You've Asked - Behar 5769

It says in  in Perek 25:21 (וְצִוִּיתִי אֶת-בִּרְכָתִי לָכֶם, בַּשָּׁנָה הַשִּׁשִּׁית; וְעָשָׂת, אֶת-הַתְּבוּאָה, לִשְׁלֹשׁ, הַשָּׁנִים), that (I shall direct my blessing to you in the sixth year and it will produce enough for three years). This is a contradiction to the Havtachah that Hakadosh Baruch Hu gave us, that if we do the Mitzvos then Ochel Kima Umisbaraich B’maiav -that a person will eat less and be satisfied. If so, then why do we need more Peiros, the same amount of food should accomplish that we shouldn’t go hungry? This seems to be 2 types of Brachos that contradict each other?

To answer this we will ask another question. In Posuk Chaf it says, (וְכִי תֹאמְרוּ, מַה-נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת: הֵן לֹא נִזְרָע, וְלֹא נֶאֱסֹף אֶת-תְּבוּאָתֵנוּ), that (If you shall ask what will we eat in the seventh year, since we have not planted nor gathered our produce). Then in Posuk Chaf Alef it says that there will be 3 years of food grown in year 6. Is this true that the only way to get 3 years of produce grown in year 6 is by asking this question, and everyone else doesn’t get the Bracha of 3 years produce grown in the 6th year? Rav Pam says absolutely. Really there is the Bracha of (אוכל קמעא והוא מתברך במעיו) Ochel Kima V’hu Misbaraich B’maiav which is Rashi to 26:5, however, if you ask V’chi Somru, and you don’t have Bitachon then you will have to work much harder and you will have 3 years worth of produce grown in the 6th year.

In our day to day life some of us are faced with an opportunity to work overtime. Should we work the overtime or not? It is hard for us to know when a person should just have Bitachon and when a person should be doing more Hishtadlus. The Michtav M’Eliyahu and Beis Haleivi in Parshas Mikeitz say you should do the amount of Hishtadlus that gives you a comfort level that Hashem could send it. The ideal is (אוכל קמעא והוא מתברך במעיו) that a person should be able to be happy with less.

Food Is Free - Behar 5769

At the beginning of Parshas Bechukosai in 26:4 it says (וְנָתַתִּי גִשְׁמֵיכֶם, בְּעִתָּם), (I will provide YOUR rains in their proper time). What does the use of the word “Your” come to teach us? Rav Moshe talks about an idea that the Mezonos that a person gets, doesn’t use up any of the Schar he has in this world. Hashem gave us life in this world and we need food with which to live, so Hashem gives us whatever it is that we need to live. This doesn’t take away any of the Schar we would get in Olam Habo. It is just like air that we breathe, we don’t think that it costs us anything, so to rain is ours. If a person does Aveiros there can be a drought as a punishment.  

Rav Pam discusses the language in the first Bracha in Bentching, Umaichin Mazon L’chol B’riosav Asher Barah (He prepares food for all of his creatures that He has created). Why the redundancy of the word created? Rav Pam would say that the Teitch of the word Asher is Because, so it really means Hashem prepares food for all of his creatures BECAUSE he created them. The reason is as we have stated, since Hashem gave us life, so to he gives us whatever we need to live.

The Lesson Of The Word "Sh'air" - Emor 5773

In the beginning of the Parsha we have the rules of a Kohen who is not allowed to be Mitamei. A Kohen Hedyot we are told is allowed to be Mitamei to his relatives. In the language of the Posuk in 21:2 (כִּי, אִם-לִשְׁאֵרוֹ, הַקָּרֹב, אֵלָיו). What is (שְׁאֵרוֹ). Rashi says (אין שארו אלא אשתו). That he is allowed to be Mitamei to his wife. As the Posuk says the other of the 7 relatives as well.

I would like to discuss the idea of (שאר) being a wife. Rashi says (אין שארו אלא אשתו) the word Sh'air refers to a wife. Now that comes from Toras Kohanim in the Medrash. The Medrash says a few more words. Ain Sh'airo Ela Ishto Shenemar Sh'air Avicha Hi. The Tosafos Yom Tov in Masechese Bava Basra in the beginning of Perek Ches brings this Medrash and he says Divrei Taima Haim. He says this is a Pele. Sh'air means a wife Shenemar (שְׁאֵר אָבִיךָ, הִוא) Sh'air Avicha Hi. The Posuk (שְׁאֵר אָבִיךָ, הִוא) Sh'air Avicha Hi appears in the Parsha of Arayos in Vayikra 18:12. (שְׁאֵר) Sh'air there means a sister. We are talking about the prohibition about marrying your father's sister and the Posuk says (שְׁאֵר אָבִיךָ) Sh'air Avicha and there Sh'air means a sister. The Tosafos Yom Tov שדלד how does the Toras Kohanim seem to understand Sh'air to means a wife? It is a tough Kasha.

I would like to share with you an answer that it says in both the Torah Temimah and actually is written more clearly in the Sefer Haksav V'hakabalah (page # 119). These sources say that the word Sh'air does not literally mean wife. As a matter of fact the Haksav V'hakabala brings from the GRA (the Vilna Gaon) that D'vadai Lashon Sh'airo Hainu Sh'air Bisaro V'lo Ishto. The word Sh'air means someone connected to your flesh. So that a sister is Sh'air (connected to your flesh) and it doesn't literally mean a wife. Why then here do we say that Sh'airo Zu Ishto? So we say that the Posuk says (כִּי, אִם-לִשְׁאֵרוֹ, הַקָּרֹב, אֵלָיו) the flesh who is closest to him. Closest? Yes, that is a wife. So that the word Sh'air implies someone is from the same flesh. Now we understand that blood relatives can be called from the same flesh. Now what about a wife? A wife comes from different parents? The answer is that this Limud is that Sh'air is from the idea that is found in Beraishis 2:24 (וְהָיוּ לְבָשָׂר אֶחָד). That they are actually one. Husband and wife are one. In that way, the idea of Sh'airo Zu Ishto is important. Sh'airo your wife in the language of the Rashbam there in Masechta Bava Basra 109b (כדכתיב והיו לבשר אחד (בראשית ב)). The Rashbam is saying the Yesod that the Torah Temimah and the Ksav V'hakabala say that Sh'air is the idea of being one of oneness. Therefore, Sh'airo Zu Ishto is an idea, is a sense of oneness that husband and wife need to have one with the other.

There is an interesting Hagahos Mordechai in the beginning of Maseches Kesuvos. The Hagaos Mordechai was asked whether it is proper that Arus V'arusoso, a man and woman who plan to be married, whether they are allowed to live in the same house. To that Hagaos Mordechai responds that they should not live in the same house even if they are planning to be married. He brings two reasons. One is the Issur Yichud problem and Kallah B'lo Beracha Asura L'bayla and there is an Issur Yichud. Secondly, and this is where it becomes interesting, he says that it is not good for a couple that are engaged to be married to spend time living together as they will end up fighting and come to hate each other. There will be fights. He brings from Beraishis 2:21 (וַיַּפֵּל י רוָר אֱלֹרים תַּרְדֵּמָה עַל-הָאָדָם) when HKB"H prepared Chava for a wedding Adam was sleeping.

This idea is brought in the Rama Even Ha'ezer Siman 51 where he says a Chosson and Kallah shouldn't live in one home because they may come to despise one another. I believe that this is where the custom comes that when the Chosson or Kallah comes to their future partner's family for Shabbos like when the Kallah comes to the Chosson's family for Shabbos that the Chosson sleeps in a different home. This is the source. Here there is an obvious question. We are afraid for them to live together in the same house because they will have too much of each other and they will come to hate each other. What are you talking about? Better they should find out before they are married than after they are married! They are about to get married. If they can't be happy living in the same house they should find out now. Isn't that a Pliya?

The answer lies in the words of the Hagaos Mordechai. A man and a woman who live together in the same house certainly they will come to disagreements certainly they will get on each other's nerves. Marriage only works because there is a sense of Sh'air. There is a sense of Basar Echad, there is an idea of permanence. There is an idea of making it work. Once a couple is married and in the same house assuming they are sensible people and have feelings for each other, they will be able to make it work. The problem is before they are married. If they are going to be together and there is no sense of permanence it is not going to happen. It is not going to end up being able to work because it just doesn't work. Ahava is Gematria Echad. Ahava requires that there be a sense of oneness. If there is a sense of trying it out you can be sure that it is not going to work. This is an important Yesod to understand. The key to Sholom Bayis in a home is not for a husband and a wife never to get on each other's nerves, never to do things that the other doesn't like. It is normal that these things happen. The key rather is to have a sense of oneness, a sense of Sh'air, (שְׁאֵרוֹ, הַקָּרֹב, אֵלָיו), a sense of Basar Echad. When there is a sense of Basar Echad it works.

I love to say this over. I once brought from the Aleinu L'shabaiach on Parshas Metzora. Rav Shlomo Zalman Auerbach's wife passed away and he said at the Levaya I have nothing to ask my wife Mechilah for. It moved everybody. A husband married more than 60 years could say that there is nothing that I have to ask Mechila for, it is very moving. That part of the story I think is rather well known. There is a second part. The Aleinu L'shabaiach brings that awhile later one of Rav Shlomo Zalman Auerbach's Talmidim came to Rav Shlomo Zalman Auerbach and told him we are married for such and such a period of time and we have never had an argument, never had a disagreement. He meant to say that I am following in your footsteps. Rav Shlomo Zalman Auerbach answered you have never had a disagreement with her? Are you divorced, did she die? The young man was bewildered. To which Rav Shlomo Zalman Auerbach replied it is not normal for a couple that is married to never have a disagreement, to never argue over anything. For that you don't have to ask for Mechila. As long as you treat each other with respect when you disagree, that is fine. But to say that you will have a home where you will never disagree that is not possible.

A Minyan With A Non-Frum Participant - Emor 5773

What is the source for Minyan? The idea of Minyan needing 10 people. Believe it or not its Mekor is in this week's Parsha. We read in the Parsha as it says in 22:32 (וְלֹא תְחַלְּלוּ, אֶת-שֵׁם קָדְשִׁי, וְנִקְדַּשְׁתִּי, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל) we have the Mitzvah of Kiddush Hashem. To be Mikadeish Hashem B'soch B'nei Yisroel. How many people is B'soch B'nei Yisroel? It doesn't say. We know that there is an idea of Kiddush Hashem B'farhesia, a public Kiddush Hashem. But how many people make it into something public? The Gemara in Maseches Sanhedrin 74b  says (וכמה פרהסיא אמר ר' יעקב אמר רבי יוחנן אין פרהסיא פחותה מעשרה בני אדם פשיטא ישראלים בעינן דכתיב ונקדשתי בתוך בני ישראל בעי רבי ירמיה תשעה ישראל ונכרי אחד מהו תא שמע דתני רב ינאי אחוה דרבי חייא בר אבא אתיא תוך תוך כתיב הכא ונקדשתי בתוך בני ישראל וכתיב התם הבדלו מתוך העדה הזאת מה להלן עשרה וכולהו ישראל אף כאן עשרה וכולהו ישראל) and learns through a two-step Limud from Korach and then the Miraglim that just like the Miraglim in the case of the sinners of the Miraglim were 10 so too the same thing here you need 10 people to make a Minyan B'farhesya. So this is the idea that we have Minyan being 10. That is in regard to being Mikadeish Sheim Shamayim B'rabim. The Gemara in Maseches Berachos 21b says (וכן אמר רב אדא בר אהבה מנין שאין היחיד אומר קדושה שנאמר ונקדשתי בתוך בני ישראל כל דבר שבקדושה לא יהא פחות מעשרה מאי משמע דתני רבנאי אחוה דרבי חייא בר אבא אתיא תוך תוך כתיב הכא ונקדשתי בתוך בני ישראל וכתיב התם הבדלו מתוך העדה הזאת (עי' מסורת הש"ס) מה להלן עשרה אף כאן עשרה) and extends this to the idea of Minyan in Davening. So that this is the source of Minyan Asara.

Rav Moshe has a number of Teshuvos regarding the following Shaila and these Teshuvos have to do with the source of Minyan as we have explained. Rav Moshe was asked whether someone who is a Michaleil Shabbos (a Mumar) can count towards the 10 people of Minyan or do you have to have 10 people who are Shomrei Shabbos, who are religious people. Rav Moshe says let's look at the Gemara. The Gemara says that we learn Minyan from the Miraglim and the Gemara goes on to say that maybe the non-Jew should count towards Minyan (in Sanhedrin 74b). Maybe a non-Jew should count towards Minyan. The Gemara responds that it is not so as you need similar to the Miraglim from whom we are learning. The same thing here and therefore, a non-Jew does not count towards Minyan. Says Rav Moshe, so the Gemara is saying that non-Jews don't count towards Minyan. The Miraglim were Reshaim and yet they are counted towards the 10. The Gemara says Dumya D'miraglim. Therefore, a Mumar, someone who is not a Frum person still could count towards Minyan. This is Rav Moshe's Psak.

Although Rav Moshe stresses that when you are making a Minyan in this manner you should not say Chazaras Hashatz. That is, it is enough to be Maikil on this Kula to say Kaddish and Barchu. But to make an extra 19 Berachos not. Therefore, say what we call a short Shemoneh Esrei when counting a non Frum person towards a Minyan. This is Rav Moshe's Psak based on this Limud.

It is interesting that in the second Igros Moshe Orach Chaim, that Rav Moshe was challenged. He was challenged by a questioner who brought to him the Psak of Rav Moshe Rosen who said that a non Frum person doesn't count towards Minyan for Mussaf because you don't accept Korbanos from people who are not Frum. The Minyan towards Korban Mussaf can't be counted if a Frei person is part of the 10. Rav Moshe responds that on the contrary from Rav Moshe Rosen's Psak regarding Mussaf we see that otherwise he would hold that a non Frum person does count towards Minyan. It is only Mussaf that has a Din of Korbanos that are not brought from a Mumar, there a Mumar doesn't count. But otherwise he does count.

Rav Moshe has a third letter in Cheilek Gimmel. There someone challenged Rav Moshe from the Shela Hakadosh who said that the Miraglim were Tzaddikim. If they were Tzaddikin then we can't learn from there to count towards Minyan even a Rasha. To that Rav Moshe essentially responds that that is not Pashut Pshat. Pashut Pshat when you read the Chumash is that the Miraglim were Reshaim. If they had done Teshuva HKB"H would not have punished them because Teshuva works for an Onesh Bidai Shamayim. Thereofore, Rav Moshe stands by his Shitta that a person who is not Frum can still count towards Minyan. I should mention that there is a Teshuva in the Divrei Chaim who disagrees with this Psak who holds that a non Frum person does not count towards Minyan. Either way, my point is that this is a Limud from this week's Parsha.

Lag Ba'omer Night - Lag Ba'omer 5773

Regarding music and dancing on the night of Lag B'omer. According to our Minhag to keep Sefira until Lag B'omer, music and dancing is still Assur on the night of Lag B'omer. The places where they have bonfires with music and dancing is not like the Rama. The Rama says that it is still Assur on the night of Lag B'omer. If you will ask so why do people do it? Those Chassidim who keep the Minhag Arizal and they keep the Chumros of Sefira all the way until Shavuos, for them the entire Lag B'omer is Muttar and even the night of Lag B'omer is Muttar, because they are keeping 33 days without Lag B'omer. For them music is Muttar. On the contrary, those that keep the Minhag Arizal, are not allowed to have music and dancing on Lamed Daled B'omer which means the following night. If they want to have a night celebration it must be on the night of Lag B'omer For those of us who keep Sefirah only until Lag B'omer, which is the prevalent Minhag certainly among Ashkenazim, we keep Sefirah until Lag B'omer and after that we hold that music, haircuts, and weddings are Muttar, we are prohibited from music and dancing the night of Lag B'omer. We are permitted on Sunday night. This is a mistake that many people make. They go the night of Lag B'omer to music and dancing and then they are Maikil with music and dancing after Lag B'omer as well which is a Tarti D'sasri. You have to choose one or the other.