[Written By Rabbi Moishe D. Lebovits]
The time from Pesach to Shavuos is a time of minimizing joy. However, many question arise as to what is included in this, such as what are the reasons for this custom? Are there different customs? What is included in the custom? When are haircuts permitted? These questions and many others will be answered in this article.
During the period between Pesach and Shavuos 24,000 students of Rabbi Akiva perished, and only seven of Rabbi Akiva’s students remained. The reason for their demise is because they did not show honor to one another. There were other things which occurred during this time as well. For example, the crusaders did their terrible actions towards the Jews during this time of year. Others say the time between Pesach and Shavuos are days of judgment so we should act in a serious manner.
When did the Custom Start?
The Gemorah and the main Rishonim who codify halacha do not bring down the custom of refraining from any actions during sefira. The custom to refrain from certain actions started during the times of the Geonim. When some poskim discuss this inyun they say “some places” do not take haircuts, and by weddings, “some” have the custom to refrain from making them. However, the accepted custom in all of klal yisroel is to refrain from these activities during sefira.
When the time of sefira arrives, many times one will see people taking haircuts etc after Pesach and others will not do so until Lag B’omer. Is there any reason to have different customs among Yiddin or is there one universal custom?
Some say that the students stopped dying on Lag B’omer in which case one can rejoice afterwards. According to this, the time to refrain from certain actions is from the second day of Pesach until Lag B’omer. This is the custom followed by most people.
One opinion is that the students did not stop dying on Lag B’omer and they died throughout the forty nine days. However, they did not die on the days which tachnun is not said. Those days are seven days of Pesach (we start counting sefira from the second day of Pesach), six Shabbosim, two days of Rosh Chodesh Iyar, and one day of Rosh Chodesh Sivan. All the numbers equal to thirty two days that the students died so the thirty third day is a time to rejoice. According to this view, one has to refrain from certain activities for thirty three days. Some hold those thirty three days starting from after Rosh Chodesh Iyar (second day of Iyar) until Erev Shavuos, others hold from the first day of Rosh Chodesh Iyar until the three days before Shavuos. (Some say this is the custom of most people). According to this opinion, the thirty three days to refrain from certain activities are not because that is when the students died, but rather it is a remembrance of the death of the students who died during the entire period (except for 16 days). According to all the above opinions it is permitted to take haircuts, shave etc on Lag B’omer (whether this is at night or day see later on).
The opinion of the Shulchan Aruch and the custom of the Sefardim is that the students of Rabbi Akiva did not stop dying until the thirty fourth day of the sefira. This is based on the following: Some say the students died from Pesach (second day) until “peros atzeres” which means fifteen days before Shavuos. Forty nine minus fifteen is thirty four. Therefore, the custom became of some to hold aveilus until the thirty forth in the morning (unless Lag B’omer is on Erev Shabbos, see below). One is not allowed to hold from Rosh Chodesh Iyar and then take haircuts etc. after Lag B’omer, since it is not like any of the customs mentioned above.
According to the opinion of the Arizal, haircuts and shaving is not allowed even on Lag B’omer. However, shaving on Erev Shavuos is permitted even according to the Arizal. Some say weddings are permitted according to the Arizal on Lag B’omer. One who follows the custom of the Arizal and wants to change his custom should be matir neder beforehand.
Generally there is a concept of “lo sisgodidu,” which means there should not be two different customs in one city. Although this may be applicable in our situation of different customs during sefira, this is not so, as will be explained below. In New York since there are so many people who come from different places there is no issue with some people holding like one custom and others holding like a different custom. This would not apply to a city which has one accepted custom.
According to the opinion mentioned above that the students did not die for thirty three exact days, but died throughout the forty nine days, one is permitted to change which thirty three days he refrains from certain activities from one year to the next. For example, one year he can keep from Pesach to Lag B’omer and the next year from Rosh Chodesh Iyar until Shavuos.
According to the Gr’a, however, since the students died from Pesach to Lag B’omer, one may only refrain from certain activities during these days, unless it is a pressing situation. If one does not know his custom then he may switch it every year.
A woman who has a different custom than her husband follows her husband’s custom when they get married. This is also true for a kallah who has a different custom than her chosson and wishes to pick a date for her wedding.
Some Rishonim only bring a custom to refrain from marriage during this time and not from haircuts. However, the accepted custom is that during the period of thirty three days one does not take a haircut, or shave. The custom to take haircuts applies to women and to men. Children should not take haircuts as well. Although one can be lenient for children who have not yet reached the age of chinuch, the custom is to be stringent.
According to the opinion of the Shulchan Aruch one may not take haircuts until the thirty fourth day in the morning. The Rama holds one may shave on Lag B’omer itself  Many say this means even at night (because no tachnun is said already from erev Lag B’omer), while others say it means first thing in the morning because if one waits a little in the morning it is as if one waited a whole day. This is known as miktzas hayom kekulo. The custom is that shaving or taking a haircut is permitted after neitz hachama. However, when Lag B’omer falls out on Friday one may shave on Thursday night in honor of Shabbos if there is a need, such as one who is going to a wedding on Thursday night.
When Lag B’omer falls out on Sunday, shaving etc is permitted on Friday because of kovod for Shabbos. It is questionable if this is permitted for a Sefardi who holds sefira until the thirty forth day. The reason why it is kovod for Shabbos is because by the mincha before Lag B’omer one does not say tachnun, so technically shaving would be permitted on Shabbos, but since one can not do so, the allowance is pushed back to Friday. One may not shave etc. on Motzei Shabbos when Lag B’omer falls out on Sunday. Furthermore, many say that shaving etc. in the above situation is not permitted on Thursday night if one has time to do it on Friday. One who started shaving etc. on Lag B’omer may continue after shekia as well (even if he holds no shaving after Lag B’omer).
Shaving on Friday when Erev Shavuos etc. is Sunday.
When either Rosh Chodesh Sivan, the first day of the three preparation days before Shavuos, or Erev Shavuos falls out on Sunday, shaving is permitted on Erev Shabbos even for those who hold of aveilus until either the first days of the three preparation days or Erev Shavuos. Others hold that doing so is forbidden and this is the custom of many. If one is in a pressing situation he may be lenient. Some say if Rosh Chodesh Sivan falls out on Friday those who do not shave on Rosh Chodesh can shave on Thursday.
When is one permitted to Cut Hair?
One is permitted to cut his hair if it is in the way of his eating. Plucking hair on top of the eyes (women) is not considered cutting hair and is permitted even if it is done for beautification. A married woman who has too much hair and it is coming out of her sheitel etc may cut it, or if it is too long and going into her eyes.A woman who has the custom to cut her hair before immersing herself may do so when going to the mikvah during sefira as well. One whose hair grew long and it may be a problem of chatzitzah with his tefillin shel rosh is permitted to take a haircut. Combing hair is permitted during sefira even if hair may fall out. One who needs to cut his hair because of health reasons is permitted to do so.
Whatever is permitted to be cut during chol hamoed is permitted to be cut during sefira.
Rosh Chodesh Iyar on Shabbos
When Rosh Chodesh Iyar falls out on Shabbos one is permitted to shave even if one holds that he does not shave until Lag B’omer. The reason for this is because there is an added joy since Shabbos and Rosh Chodesh are on the same day, so shaving is permitted for the honor of Shabbos on Friday. Those who follow Rabbi Yehuda Hachassid would not be able to shave since according to him shaving on Rosh Chodesh is forbidden. However, l’maseh, since shaving was prohibited the day before because of sefiras ha’omer, he would agree that it is permitted.
Shaving for Work
Some poskim are of the opinion that if one who will encounter a loss (i.e. lose clients) if he does not look groomed is permitted to shave or take a haircut during sefira. The same would be true for one who is going in front of a judge etc and would not look honorable going with stubble etc.
Others say since there are people in today’s society who do not shave, walking around unshaven is not going to be a reason for a loss of parnasa.
The opinion of some is that the custom of refraining from haircuts can not be worse than the twelve months during which one is an avel r”l over one’s parents. The halacha there is that if one has so much hair that his friend tells him to take a haircut then doing so is permitted. When one shaves every day the time span of a friend telling you to shave is a short period of time. Therefore, one may shave during sefira (even without any loss of money).
Shaving or Taking a haircut for a Bris
One who is making a bris, the sandek, and the mohel may shave and take a haircut during sefira. The reason is because it is a Yom Tov for them. The kevater and guests may not shave. If the bris will be taking place on Shabbos, shaving is permitted on Friday even before chatzos. However, doing so is not permitted on Thursday. Shaving is permitted close to the night before the bris as well. According to some poskim, those who are permitted to shave for a bris would be permitted to do so on Friday for a bris which is on Sunday, if there is no time to shave on Sunday. Others say this is not permitted and shaving is only permitted on the day of the bris. According to the opinion of the Arizal, one may not take a haircut even for a simcha. One who forgot to shave before the bris for whatever reason may not shave after the bris.
The custom is that one who is making a pidyon haben for his child does not shave etc.
Bar-Mitzvah / Bas-Mitzvah
Although the halacha maintains that shaving is permitted for a ba’al bris etc. (see above), however a bar–mitzvah boy is not included in this and therefore the haircut should take place while he is still under thirteen. If this is not possible then one can be lenient. However, the father of the bar-mitzvah boy should not take a haircut. The same is true for a bas-mitzvah.
Shaving for a date
One is not permitted to shave during his custom of sefira even if he has a date.
Chosson – Attending a Wedding
One who is getting married during sefira (in the permitted times) may shave the erev Shabbos before his wedding. A chosson who is getting married the night of Lag B’omer may shave on the thirty second day even before shekia. A chosson who holds aveilus after Lag B’omer can still shave during his sheva berochos since it is a Yom Tov. The family members (except for the father of the chosson and kallah) should not shave before shekiah. They can bring a shaver to the wedding and can shave there after shekiah. Those who follow the opinion of the Arizal do not shave even if they are getting married.
Hundreds, if not thousands of people, cut their children’s hair in Meron on Lag B’omer, as was the custom of the Arizal. Some say the reason is so that the holiness of Rav Shimon Bar Yochai will be a zechus for the child. Others say the reason is because hair is part of the yetzer hara, as was taught to us by Rav Shimon Bar Yochai when he gave us the Zohar. Many have the custom to go to Meron to cut a child’s hair even before the child turns three. Others say one should only wait to go to Meron if the child was born during sefira. If the child was born after Shavuos or before sefira then one should not go to Meron to cut his hair.
 Rashi Mesechtas Pesachim 18a “Rav Ashi,” Kesubos 40a “tavina,” Rashbam Mesechtas Bava Basra 72a ”v’rab shimon.” Refer to Orchos Chaim Hilchos Kiddushin 21, Rabbeinu Yeruchim Toldos Adom Vechavah Nesiv 5:4:page 44, Tur 493, Bais Yosef, Shulchan Aruch 493:2, Kitzur Shulchan Aruch 120:6.
 Mesechtas Yevamos 62b, Maharsha “m’pinei,” Tur 493, Shulchan Aruch 493:1, Kitzur Shulchan Aruch 120:6, Aruch Hashulchan 493:1, Kaf Hachaim 5, see Kaf Hachaim 6. On the number of students that Rabbi Akiva had see Mesechtas Kesubos 63a, Nedarim 50a. Refer to Ben Pesach L’Shavuos page 216. Some say it was because of loshon hara (Pri Chadash 493:1, Meam Loez Vayeitzeh page 575). Harav Yisroel Belsky Shlita said the following: the students of Rabbi Akiva grew up together and when they reached their gadlus they treated each other the same way they were treated when they were in their youth and not as Torah scholars.
 Refer to Ben Pesach L’Shavuos pages 217-222. During this period some have the custom to learn Mesechtas Shavuos since it has 49 blatt (Lekutei Maharich 3:page 568 new, Sharei Hamoadim pages 147-148, Natei Gavriel Pesach 3:page 320). Others learn Mesechtas Sotah (Sharei Halacha U’minhag 2:pages 162-164, Sharei Hamoadim pages 143-147, Natei Gavriel Pesach 3:page 320).
 Taz 2. For this reason we say Av Harachamim on Shabbos even during sefira (see Taz 2).
 Orchos Chaim Hilchos Kiddushin 21, Rabbeinu Yeruchim Toldos Adom Vechavah Nesiv 5:4:page 44, Chok Yaakov 493:3 Mikadesh Yisroel 54. Refer to Shibuley Haleket 235 for an additional reason. Also refer to Minhag Avoseinu Beyudeinu 2:pages 533-535 for other reasons.
 Such as the Rosh, Rif and Rambam. Many Rishonim do in fact quote this as a custom (Refer to Maharil halachos of the days between Pesach and Shavuos 3 who quotes not to marry, Meiri Mesechtas Yevamos 61b, see Minhag Avoseinu Beyudeinu 2:pages 531-532 who quotes the opinions on this matter).
 Tashbatz 1:178.
 Meiri Mesechtas Yevamos 61b. Refer to Minhag Avoseinu Beyudeinu 2:pages 528-529. See Daas Torah 493:1.
 Shibuley Haleket 235, Avudraham Tefilas Chol Hamoed 1:page 273 (new).
 Refer to Avudraham Tefilas Chol Hamoed ibid, Orchos Chaim Hilchos Kiddushin 21, Tur 493, Shulchan Aruch 493 1-2, Levush 1, Taz 2, Shulchan Aruch Harav 493:1, 5, Kitzur Shulchan Aruch 120:6.
 Refer to Sefer Hamanhig Hilchos Erusin Venesuin page 538, Shulchan Aruch Harav 493:7, Mishnah Berurah 493:17. Refer to Minhag Avoseinu Beyudeinu pages 532-533.
 Sefer Hamanhig Hilchos Erusin Venesuin page 538, Tur 493, Shulchan Aruch 493:2, Shulchan Aruch Harav 493:1, Chayai Adom 131:11.
 Refer to Meiri ibid, Shulchan Aruch 493:2, Gr’a, Kitzur Shulchan Aruch 120:6.
 Refer to Mishnah Berurah 493:5, Aruch Ha’shulchan 4.
 Chayai Adom 131:11, see Maharil halachos of the days between Pesach and Shavuos 7, Bach 493.
 Magen Avraham 493:5, Elya Rabbah 8, Igros Moshe O.C. 1:159, see Machatzis Hashekel 5. Refer to Ben Pesach L’Shavuos page 229:footnote 24. Although the original source says seven Shabbosim, since it is not possible for seven days of Pesach to not have a Shabbos it is really six Shabbosim (Bach). Refer to Divrei Malkiel 3:23.
 Maharil halachos of the days between Pesach and Shavuos 7, Pri Megadim M.Z. 1, Kaf Hachaim 24, Igros Moshe O.C. 1:159. Refer to Orchos Chaim ibid.
 Refer to Rama 493:3, Taz 1, Chok Yaakov 9, Chayai Adom 131:11, Shulchan Aruch Harav 6-7, Kitzur Shulchan Aruch 120:7, Mishnah Berurah 14, Aruch Hashulchan 5-6, Kaf Hachaim 12, Ben Pesach L’Shavuos page 229:4, Mikadesh Yisroel 56.
 Refer to Magen Avraham 5, Shulchan Aruch Harav 6, Mishnah Berurah 15, Aruch Hashulchan 5, Kaf Hachaim 44, Ben Pesach L’Shavuos page 229:5, Mikadesh Yisroel 56. Once the morning comes, haircuts etc are permitted (poskim ibid, Aruch Hashulchan 6).
 Mikadesh Yisroel 56.
 Levush 2, Taz 1, Aruch Hashulchan 5, Igros Moshe O.C. 1:159.
 Rama 493:3, Magen Avraham 5, Shulchan Aruch Harav 493:6, Chayai Adom 131:11, Kitzur Shulchan Aruch 120:7, Mishnah Berurah 14, Aruch Hashulchan 6-7, Kaf Hachaim 12, Igros Moshe O.C. 1:159.
 Yufei Leleiv page 119, Kaf Hachaim 12, 22, Chazzon Ovadia Yom Tov page 253, see Igros Moshe O.C. 1:159 who says Sefardim act with joy on Lag B’omer. It would seem that haircuts are still not done (Ben Pesach L’Shavuos page 227:footnote 23).
 Some say this means they stopped dying a total of thirty four not the thirty fourth day (Prisha 2).
 Refer to Ben Pesach L’Shavuos page 225.
 Tashbatz 1:178, Orchos Chaim ibid, Avudraham Tefillas Chol Hamoed 1:page 272 (new), Bais Yosef 493, Bach, Shulchan Aruch 493:2, G’ra 2, Mishnah Berurah 6, 14, Biur Halacha “yeish,” Kaf Hachaim 18. Refer to Pri Megadim M.Z. 1 who says some students died on the thirty forth.
 Darchei Moshe 3, Chok Yaakov 11, Mishnah Berurah 14, Aruch Hashulchan 4, Kaf Hachaim 51, see Bais Yosef, Shulchan Aruch 3.
 Sharei Teshuva 493:8, Birchei Yosef 3, Moreh B’etzbah 8:221, Moed Lechal Chai 6:9, Kaf Hachaim 12-13, Lekutei Maharich ibid, Shulchan Hatohar 260:8, Darchei Chaim Vesholom 628, Rivevos Ephraim 3:540:7, 4:134:, Minhag Yisroel Torah 493:15, Ohr Letzion 3:17:6. Refer to Elya Rabbah 1, Moed Lechal Chai 6:7, Minchas Elazar 3:65. Some say the Arizal was only talking about cutting ones hair, but shaving is permitted on the days when one is allowed to do so (Ben Pesach L’Shavuos page 243:footnote 28). Refer to Rivevos Ephraim 1:336:1 where he discussed if one should accept this custom of the Arizal.
 Lekutei Maharich 3:page 569 (new), Kaf Hachaim 13, Ohr Letzion 3:17:6, Mikadesh Yisroel 56, 59, Chazzon Ovadia Yom Tov page 266.
 Minchas Elazar 4:60, see Sharei Halacha U’minhag 2:page 165.
 Refer to Kaf Hachaim 14, Ben Pesach L’Shavuos page 243:17:footnote 26, see Kaf Hachaim 493:22 who says one may change from holding sefira until the thirty fourth day until the thirty third day and makes no mention of being matir neder.
 Refer to Mesechtas Yevomos 13b, Rama 493:3, Darchei Moshe 3, Bach, Magen Avraham 493:6, Shulchan Aruch Harav 7, Kitzur Shulchan Aruch 120:7, Daas Torah 493:3 in great depth, Aruch Hashulchan 8, Kaf Hachaim 49-51, Oles Yitzchok 2:125.
 Rama 493:3.
 Igros Moshe O.C. 1:159, opinion of Harav Chaim Kanievesky Shlita quoted in Piskei Shmuos page 61, see Bonim Chavivim pages 441-445 in great depth on this.
 Refer to Magen Avraham 493:5.
 Igros Moshe ibid.
 Chasam Sofer O.C. 142. Refer to Shulchan Aruch Harav 493:7, Mishnah Berurah 493:17, Shaar Hatzion 14, Kaf Hachaim 51.
 Yechaveh Daas 3:31, Ben Pesach L’Shavuos page 237:17.
 Opinion of Harav Elyashiv Shlita quoted in Piskei Shmuos page 59.
 Meiri Mesechtas Yevamos 61b, Sefer Hamanhig ibid, Maharil halachos of the days between Pesach and Shavuos 3.
 Orchos Chaim ibid, Shibuley Haleket ibid, Tur 493, Shulchan Aruch 493:2, Bach, Shulchan Aruch Harav 1, Kitzur Shulchan Aruch 120:6, Aruch Hashulchan 493:3. Some say at the time which you hold of sefira one may not give haircuts to others who do not refrain from certain activities in that time (Piskei Shmuos page 60, Doleh U’mashka page 193). Others are lenient if the haircutter does not hold of the sefira during the time that he giving a haircut to someone who does, but one should initially not do this (Harav Shlomo Zalman Aurbach zt”l quoted in Halichos Shlomo Moadim 2:page 267:footnote 35).
 Yaskil Avdi O.C. 6:5:1:page 11, Chazzon Ovadia Yom Tov page 262, Mikadesh Yisroel 61, Modanei Shlomo page 19, Ohr Letzion 3:17:4:footnote 4. This applies even to remove the hair with powder (Mishpatei Uziel 3:68). Some say if one takes a haircut or shaves every Friday and without it he has headaches and if he takes a haircut or shaves he will not have a headache, he is permitted to do so during sefira as well (Kaf Hachaim 17).
 Rav Poalim 4:kuntres sod yeshurim 15, Igros Moshe Y.D. 2:137, Yugel Yaakov page 253, Mikadesh Yisroel 60, Shiurei Halacha (Harav Felder Shlita) pages 21-23. If a woman needs to take a haircut then it is permitted (Igros Moshe, Yugel Yaakov and Mikadesh Yisroel ibid, Lehoros Nosson 3:32, see Veyan Yosef O.C. 349). Single girls can be lenient with regard to haircuts but the custom is to be stringent (Lehoros Nosson ibid).
 Piskei Shmuos page 62, Ben Pesach L’Shavuos page 240, Chinuch Yisroel page 227, Mikadesh Yisroel 62. If the child is in pain for whatever reason then one can be lenient (Avnei Yushfei 1:100, Piskei Shmuos ibid).
 Mikadesh Yisroel 62 , Shiurei Halacha (Harav Felder Shlita) page 23.
 Shulchan Aruch 493:2, Biur Halacha “yeish,” Kaf Hachaim 25. Refer to Kaf Hachaim 493:18. If Lag B’omer falls out on Friday then even according to the Sefardim haircuts etc are permitted on Friday because of kovod for Shabbos (Shulchan Aruch ibid, Kaf Hachaim 23).
 Rama 493:2, Levush 2, Chayai Adom 131:11, Kitzur Shulchan Aruch 120:15, Machzik Beracha 2, Aruch Hashulchan 7, Natei Gavriel Pesach 3:page 222, Ben Pesach L’shavuos page 249:footnote 17). This was the opinion of the Chazzon Ish zt”l and the Steipler zt”l (Orchos Rabbeinu 2:page 95:10).
 Refer to Radvaz 3:559, Ohr Zeruah 2:450 (in pressing situation), Bais Yosef Y.D. 395, Be’er Heitiv 493:5, Chok Yaakov 6, Pri Chadash 2, Elya Rabbah 7, Shulchan Aruch Harav 5, Mishnah Berurah 11, Shaar Hatzion 12, Biur Halacha “yeish,” Mikadesh Yisroel 103.
 Bach, Gr’a, Moed Lechol Chai 6:7, Kitzur Shulchan Aruch 120:6, Mishnah Berurah 6, 10, Kaf Hachaim 18, Natei Gavriel Pesach 3:page 283:footnote 21. Refer to Machtzis Ha’shekel 3, Ben Pesach L’Shavuos page 225:footnote 20. See Tosfas Mesechtas Moed Kotton 21b “afilu,” Rosh 3:30, Rashba 5:133, Bais Yosef Y.D. 395 who hold one has to wait until the morning. Some are lenient if it is done for a mitzvah (Radvaz ibid).
 Elya Rabbah 7, Shulchan Aruch Harav 5-6, Chayai Adom 131:11, Kitzur Shulchan Aruch 120:7, Mishnah Berurah 7,10, Shaar Hatzion 12, Kaf Hachaim 18, Lekutei Maharich 3:page 569 (new), Yechaveh Da’as 4:32, Eretz Yisroel 18:2, Doleh U’mashka page 196, Opinion of the Be’er Moshe quoted in Shiurei Halacha (Harav Felder Shlita) page 15, see Shearim Metzuyanim Behalacha 120:13. The Halichos Shlomo Moadim 2:page 364:footnote 80 is lenient, since bonfires etc. are made at night, haircuts etc should not be different. One who did not shave on Lag B’omer and holds aveilus of sefira afterwards as well, can shave until after tzeis hakochavim of the night of Lag B’omer (Emes L’Yaakov 493:footnote 467).
 Harav Yisroel Belsky Shlita, see Rivevos Ephraim 1:338, Yechaveh Daas 4:32.
 Rama ibid, Chok Yaakov 7, Shulchan Aruch Harav 5, Chayai Adom 131:11, Mishnah Berurah 5, Aruch Hashulchan 6, Kaf Hachaim 32, L’Torah V’horah 2:page 19:2 quoting the opinion of Harav Moshe Feinstein zt”l, Rivevos Ephraim 4:131, 6:page 294:2, Orchos Rabbeinu 2:page 95:11, see Chok Yaakov 7. This is even according to the Sefardim (Bais Dovid 208). Lag B’omer falls out on Sunday in the following years 5767, 70, 71, 73, 74, 77, 84, 88, 91, 94, 95, 97, 98. Some say to take the haircut on Friday after chatzos if possible, although taking it before chatzos is also permitted (Halichos Shlomo Moadim 2:page 364:footnote 79, see Doleh U’mashka page 196 where he says it is permitted in the morning). Refer to Divrei Malkiel 3:23 if a wedding is permitted on Friday as well in the above situation.
 Doleh U’mashka age 196.
 Harav Yisroel Belsky Shlita. Refer to Nodeh Beyehuda 1:28:page 64 (old).
 Ben Pesach L’Shavuos page 250:footnote 20 quoting the opinion of Harav Elyashiv Shlita, Doleh U’mashka page 196, Halichos Shlomo Moadim 2:page 364:footnote 31, Shiurei Halacha (Harav Felder Shlita pages 16-17).
 Refer to Mishnah Berurah 260:5, Rivevos Ephraim 1:338:1, 4:131, see Kaf Hachaim 23, Ben Pesach L’Shavuos page 250, Veyan Yosef O.C. 313. One who did not cut his hair in this situation until Sunday was not mezalzel in the honor of Shabbos (Rivevos Ephraim 1:338).
 Orchos Rabbeinu 2:page 96, Ben Pesach L’Shavuos page 247:7:footnote 10 quoting the opinion of Harav Chaim Kanievesky Shlita.
 Refer to Pri Megadim Eishel Avraham 493:5, Natei Gavriel ibid:49:page 287, Halichos Shlomo Moadim 2:11:24:footnote 91.
 Chasam Sofer’s notes on Shulchan Aruch 493 (on side of Shulchan Aruch), Chochmas Shlomo 493, opinion of Harav Moshe Feinstein zt”l quoted in Letorah Vehorah 2:pages 19-20, Natei Gavriel ibid:footnote 36, opinion of Harav Elyashiv Shlita quoted in Ben Pesach L’Shavuos page 252:footnote 22, Shiurei Halacha (Harav Felder Shlita pages 17-18).
 Natei Gavriel ibid:49:27:footnote 37, Shiurei Halacha (Harav Felder Shlita page 18).
 Rivevos Ephraim 1:338, 4:131. See Letorah Vehorah 2:page 20 who seems to be lenient.
 Ben Pesach L’Shavuos page 240:footnote 14.
 Opinions of Harav Shlomo Zalman Aurbach zt”l and Harav Shmuel Wosner Shlita quoted in Ben Pesach L’Shavuos page 241:footnote 18, Halichos Shlomo Moadim 2:11:footnote 36, see Piskei Shmuos page 61 quoting the opinion of Harav Chaim Kanievesky Shlita who argues. One should be careful from pulling out hairs especially from ones beard (Doleh U’mashka page 193).
 Lehoros Nosson 2:32.
 Natei Gavriel Pesach 3:page 280:3, Mikadesh Yisroel 60:page 104.
 Opinions of Harav Shlomo Zalman Aurbach zt”l and Harav Wosner Shlita quoted in Ben Pesach L’Shavuos page 241:footnote 19*. Refer to Halichos Shlomo Moadim 2:11:footnote 36. The same is true for a electrolysis (Shiurei Halacha Harav Felder Shlita page 23).
 Natei Gavriel ibid:5.
 Sharei Teshuva 551:12, opinions of Harav Elyashiv Shlita and Harav Chaim Kanievesky Shlita quoted in Piskei Shmuos page 61.
 Aruch Hashulchan 493:3.
 Pri Megadim M.Z. 493:1, Biur Halacha “nohagim.” Refer to Igros Moshe O.C. 2:96 who questions this but applies this to one who was in jail before sefira started. See Shiurei Halacha Harav Felder Shlita page 21.
 This occurs also in the years 5780, 5783, 5786, 5790, 5793, 5800 (Ben Pesach L’Shavuos 10:3).
 Pri Megadim Eishel Avraham 2, Machatzis Hashekel 2, Kitzur Shulchan Aruch 120:6, Shulchan Aruch Harav 493:8, Letorah Vehorah 2:page 19, Mishnah Berurah 5, see Tashbatz 1:178.
 Harav Yisroel Belsky Shlita, see Yosef Ometz 40:2, Moed Lechal Chai 6:3, Emes L’Yaakov 260:footnote 262, Sefer Rosh Chodesh 16:11:footnote 24 quoting the opinion of Harav Moshe Feinstein zt”l, Letorah Vehorah 2:page 20, Ben Pesach L’Shavuos page 246, Natei Gavriel (Pesach 3) page 222:footnote 19. See Mishnah Berurah 493:5 where he seems to say it is permitted. Some say one can even shave on Thursday after chatzos before shekiah in this situation (Harav Yisroel Belsky Shlita, see Emes L’Yaakov ibid).
 Letorah Vehorah 2:page 20.
 If one is not for sure going to have a loss then it is not permitted (Igros Moshe O.C. 5:24).
 It does not have to be that he will lose a job (see Igros Moshe O.C.102).
 Zera Emes 69, Kaf Hachaim 493:19, Modanei Shlomo page 19, Yaskil Avdi 6:5:1:page 11, Igros Moshe O.C. 4:102, Shearim Metzuyanim Behalacha 120:11, 2, Natei Gavriel ibid: page 281:8, see Chasam Sofer O.C. 158. Shaving in honor of Shabbos is not permitted (Ve’aleihu Lo Yeibol 1:pages 182-183 and page 275:2, Shalmei Moed pages 449-450, Emes L’Yaakov 493:footnote 467).
 Refer to footnote above.
 Opinion of Harav Elyashiv Shlita quoted in Piskei Shmuos page 62.
 Refer to Mesechtas Moed Kotton 22b, Rambam Hilchos Avel 6:3, Shulchan Aruch 390:4, Pischei Teshuva 4, Aruch Hashulchan 5. Some say the shiur for one who shaves is thirty days (Pischei Teshuva ibid). Others say it depends on what is viewed as a lot of hair, each to his own (Igros Moshe Y.D. 3:156, see Yabea Omer Y.D. 1:25 in regard to a Yom Tov in middle of the sheloshim in regard to shaving). In regard to women see Tzitz Eliezer 18:72:3. There is a discussion among the poskim if cutting the hair in this situation is permitted (Permitted: Shearim Metzuyanim Behalacha 120:11, see Ben Pesach L’Shavuos pages 260-261. Forbidden: Birchei Yosef 493:3, Kaf Hachaim 493:15, 48). Some say if one has a lot of hair or a headache then it is permitted (Kaf Hachaim 48).
 Nefesh Harav pages 191-192.
 Refer to Darchei Moshe 3, Rama 493:2, Drisha 1, Elya Rabbah 10, Magen Avraham 4, Pri Megadim Eishel Avaham 4, Chok Yaakov 8, Shulchan Aruch Harav 4, Kitzur Shulchan Aruch 120:8, Mishnah Berurah 12, Aruch Hashulchan 3. Refer to Leket Yosher page 97 who says the Terumas Hadeshen did not let anyone shave for a bris.
 Moed Lechol Chai 6:4, Aruch Hashulchan 3.
 Igros Moshe O.C. 2:95.
 Pri Megadim Eishel Avraham 4, Mishnah Berurah 551:3, Shaar Hatzion 3, Kaf Hachaim 493:35. Refer to Shaar Hatzion 551:3 who brings a lenient opinion, also see Shearim Metzuyanim Behalacha 122:15.
 Pri Megadim Eishel Avraham 4.
 Pri Megadim Eishel Avraham 493:4. See Pri Chadash 493:5 who is lenient (It is not clear if according to the lenient opinion it would be permitted on Thursday before shekiah).
 Darchei Moshe 3, Drisha 1, Elya Rabbah 11, Pri Megadim Eishel Avraham 493:4, Shulchan Aruch Harav ibid, Kitzur Shulchan Aruch 120:8, Mishnah Berurah ibid, Kaf Hachaim 35-36. Others say this may not be done the day before, only the night before (Natei Gavriel Pesach 3:page 289:1:footnote 3).
 Kaf Hachaim 37.
 Chasam Sofer on Shulchan Aruch 493.
 Kaf Hachaim 13, 37, Mikadesh Yisroel 59.
 Rivevos Ephraim 7:364, opinion of Harav D’blitski Shlita quoted in Piskei Shmuos page 64.
 Opinion of Harav Dovid Feinstein Shlita quoted in Shiurei Halacha (Harav Felder Shlita) page 20:footnote 33. Refer to Rivevos Ephraim 5:338, Natei Gavriel Pesach 3:pages 291-292 footnotes 14-15.
 Divrei Shalom 3:6, Halichos Shlomo Moadim 2:11:16, Shearim Metzuynaim Behalacha 120:8.
 Opinion of Harav Shlomo Zalman Aurbach zt”l quoted in Hakotton Vehilchosov page 18:3, in Piskei Shmuos page 60 and in Halichos Shlomo Moadim 2:11:16, see Mikadesh Yisroel 62:2. Rivevos Ephraim 2:155:20, 8:228, 467. Refer to Rivevos Ephraim 1:337 who brings opinions on this matter.
 Hakotton Vehilchosov ibid, see Rivevos Ephraim 1:337 who quotes the author of the Bais Avi as being lenient.
 Hakotton Vehilchosov ibid.
 Harav Yisroel Belsky Shlita, see Piskei Shmuos pages 62-63 quoting the opinion of Harav Elyashiv Shlita.
 Sharei Teshuva 493:7, Dugel Mervuva 493, Kaf Hachaim 38, Natei Gavriel Pesach 3:page 293:footnote 21.
 Opinion of Harav Elyashiv Shlita quoted in Piskei Shmuos pages 60 and 63, Yabea Omer O.C. 5:38:8.
 Opinion of Harav Elyashiv Shlita quoted in Piskei Shmuos page 63.
 Refer to Igros Moshe O.C. 2:95. See Sharei Teshuva 492:5 where he seems to be lenient, but this opinion is not quoted by the poskim, therefore it should not be relied upon. See Be’er He’itiv 493:5. If one will not come to the wedding without shaving then he may shave (this is not talking when the wedding is on Thursday night and Lag B’omer is Friday) (See Igros Moshe ibid).
 Harav Yisroel Belsky Shlita.
 Kaf Hachaim 13, 38, 42, Mikadesh Yisroel 62:2, see Shulchan Aruch Hamekutzar 3:page 69:8.
 Sharei Teshuva 531:2, Chinuch Yisroel 8:page 501:2, Doleh U’mashka page 196. Some say the minhag is not like this (Halichos Shlomo Moadim 2:page 365:footnote 83).
 Apraksisa Deyana 161, Be’er Moshe 7:20:page 24, Mekadesh Yisroel 77.
 Refer to Pardes Yosef Tazria 13:33, Minhagei Eretz Yisroel 23:13, Sharei Halacha U’minhag page 166, Chanoch L’nar 32:footnote 4, Hakotton Vehilchosov 1:23:4, Yalkut Yosef 5:pages 435-436, Natei Gavriel Pesach 3:page 316:8, Eyunei Halachos 1:page 457, Pe’as Harosh page 29. Some go on other days to Meron for this even not on Lag B’omer (Natei Gavriel Pesach 3:pages 312-315). Others go to the kever of Shmuel to cut the childs hair (Radvaz 2:608).
 Ateres Zekanim 493, Sefer Hatodah page 258, see ibid:page 259, Minchas Elazar 4:10, Divrei Yoel 27, Peros Noshrim page 328, Chinuch Yisroel 8:page 503 (new).
 Sdei Chemed Eretz Yisroel 6:page 7. Refer to Lag B’omer pages 313-314.
 Aprakasisa Deyana 1:161. Refer to Kotzosov Taltlaim page 60 for an additional reason.
 Ben Pesach L’Shavuos 19:13:footnote 20, Pe’as Kehilchoso page 347, Lag B’omer page 27:footnote 29, Chinuch Yisroel 8:page 502:footnote 15 (new). Some say he can even be two and a half (Kotzosov Taltlaim page 39:footnote 16).
 Refer to Arugas Habosem O.C. 210, Aprakasisa Deyana 1:161, Chinuch Yisroel 8, Hakotton Vehilchosov 1:23:7,
Teshuvos Vehanhagos 2:246, Minhag Yisroel Torah 493:pages 351-353, Hilchos Yemei Haomer page 33.