We are continuing in siman 1. The Chayei Adam is discussing a child born in the month of Adar, and how to calculate his bar mitzvah.
So far, we have learned that if a child is born in a leap year, and their bar mitzvah is in a leap year, their bar mitzvah is calculated to the Adar in which they were born.
We also learned that if a child is born in either Adar of a leap year, and their bar mitzvah is not in a leap year, they follow the date upon which they were born in the Adar of their bar mitzvah year.
If a child is born in a regular year, and their bar mitzvah is in a leap year, we need to determine which Adar is the “real” Adar, in order to determine their bar mitzvah.
It is important to note that this discussion does not apply to yahrzeits, as halacha differentiates between the two. Regarding yahrzeits, the Gemara tells us that a child should fast on a parent’s yahrzeit. The Shulchan Aruch discusses what to do when an Adar yahrzeit falls out in a leap year, and concludes that the child should fast in the second Adar. The Rema argues, and writes that the minhag to observe the first Adar, and some are machmir to fast in both Adars. The Mishnah Berurah concludes from the Magen Avraham and Gra that one should fast in both Adars.
Regarding bar mitzvah, we see that according to the Rema, the first Adar is the correct Adar, and thus we would think that a bar mitzvah would be calculated to the first Adar. Although Purim is in the second Adar, which would appear to give it the status of the “real” Adar, the Gemara explains that we want to juxtapose the geulah of Purim to the geulah of Pesach, but not necessarily because it is the “real” Adar.
Although the minhag is to observe the yahrzeit in both Adars, it is a machlokes whether one following this minhag can override other chiyuvim in both months (e.g., overriding someone davening for the amud in their year of aveilus). We pasken that they are not able to override both Adars, but would only override in the first Adar, which is the primary month of the yahrzeit according to the Rema.
However, regarding bar mitzvah, the Chayei Adam, Shulchan Aruch and Rema all hold that the correct Adar is the second Adar. Thus, if a child is born in a regular year, and their bar mitzvah is in a leap year, their bar mitzvah is calculated to the second Adar.
The Chayei Adam continues, and writes that if a child is born in the first Adar of a leap year, and the year of his bar mitzvah is a leap year, his bar mitzvah is calculated to the first Adar. Although this halacha seems obvious, the Chayei Adam adds it because the Magen Avraham disagrees.
Summary
- If a child is born in either Adar of a leap year, and their bar mitzvah is not in a leap year, they follow the date upon which they were born in the Adar of their bar mitzvah year.
- If a child was born in a leap year, and the year of their bar mitzvah is a leap year, they follow the same date upon which they were born in the respective Adar of their bar mitzvah.
- If a child is born in a regular year, and their bar mitzvah is in a leap year, their bar mitzvah is calculated to the second Adar.
- If a child is born in the first Adar of a leap year, and the year of his bar mitzvah is a leap year, his bar mitzvah is calculated to the first Adar.
- However, regarding yahrzeit, the primary Ashkenazi minhag is to observe the yahrzeit in the first Adar. Lechatchilla, one should try to observe the yahrzeit in both Adars, but they only override others with a chiyuv in the first month.
