However, it is important to note that according to the halachic consensus, this rule does not actually apply regarding Yahrtzeits, as a Yahrtzeit is strictly observed on the exact date when someone is niftar. Moreover, as Yahrtzeit observance is technically considered a neder (vow), the rule of thumb is that regarding nedarim, its observance follows the common vernacular. As Lashon Bnei Adam is to refer to the 1st of Kislev as Rosh Chodesh Kislev, that is the date that must be observed as proper Yahrtzeit, regardless of the month’s makeup.
Hence, in our current year, a Yahrtzeit for someone who was niftar 13 years ago on 1 Kislev (which, back in 5772 was a one-day Rosh Chodesh Kislev), would still have been observed this year on 1 Kislev, even though this year it actually ended up being the second day of Rosh Chodesh Kislev.
This maxim is in contrast to Bar Mitzvahs, as a child becomes Bar Mitzvah on the day he completes 13 full years. In other words, and as diverging from Yahrtzeit observance, the upshot of this discussion is that a Bar Mitzvah technically does not necessarily have to occur exactly on the boy’s actual birthday, as is showcased with a Rosh Chodesh Kislev Bar Mitzvah on this rare year.
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.
