Sefirat HaOmer - Revision history

YitzchakSultan1: /* When? */

2025-05-29T03:11:43Z

When?

← Older revision		Revision as of 03:11, 29 May 2025
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	Based on this tradition, Shu"t Igrot Moshe 1:159 writes, there is a minhag to mourn for 33 non-consecutive days during the sefira. </ref> This practice is followed by some Ashkenazim.<ref>Mishna Brurah 489:5 </ref>		Based on this tradition, Shu"t Igrot Moshe 1:159 writes, there is a minhag to mourn for 33 non-consecutive days during the sefira. </ref> This practice is followed by some Ashkenazim.<ref>Mishna Brurah 489:5 </ref>
	###Some observe this practice by [[mourning]] from the day after [[Rosh Chodesh]] Iyar until Erev [[Shavuot]] excluding [[Lag BaOmer]]. <ref>Magen Avraham 489:5, Mishna Brurah 493:15 </ref>		###Some observe this practice by [[mourning]] from the day after [[Rosh Chodesh]] Iyar until Erev [[Shavuot]] excluding [[Lag BaOmer]]. <ref>Magen Avraham 489:5, Mishna Brurah 493:15 </ref>
	###Some observe this practice by [[mourning]] from the first day of [[Rosh Chodesh]] Iyar until the third day before [[Shavuot]].<ref>Rama 493:3, Magen Avraham 489:5 </ref>		###Some observe this practice by [[mourning]] from the first day of [[Rosh Chodesh]] Iyar until the morning of third day of Sivan, which is three days before [[Shavuot]].<ref>Rama 493:3, Magen Avraham 489:5, Mishna Brurah 493:15 </ref>
	###Some observe this practice by [[mourning]] from after [[Issru Chag]] until [[Rosh Chodesh]] Sivan excluding the two days of [[Rosh Chodesh]] Iyar and [[Lag BaOmer]].<ref>Mishna Brurah 489:15 quoting the Siddur Derech Chaim </ref>		###Some observe this practice by [[mourning]] from after [[Issru Chag]] until [[Rosh Chodesh]] Sivan excluding the two days of [[Rosh Chodesh]] Iyar and [[Lag BaOmer]].<ref>Mishna Brurah 489:15 quoting the Siddur Derech Chaim </ref>
	###Some observe this practice by [[mourning]] all the days of the Omer expect for [[Rosh Chodesh]] Iyar and Sivan.<ref>Sh”t Igrot Moshe 1:159 explains that the reason for this minhag is that it holds that the students of Rabbi Akiva died on all the days between [[Pesach]] and [[Shavuot]] except for the 16 days when one can not say [[Tachanun]] (7 days of [[Pesach]], 6 [[Shabbat]]ot, 3 days of [[Rosh Chodesh]]) and so the minhag forbids getting married and cutting hair the entire Sefira except for [[Rosh Chodesh]] Iyar and Sivan (and [[Pesach]] and [[Shabbat]] are already forbidden to get married). </ref>		###Some observe this practice by [[mourning]] all the days of the Omer expect for [[Rosh Chodesh]] Iyar and Sivan.<ref>Sh”t Igrot Moshe 1:159 explains that the reason for this minhag is that it holds that the students of Rabbi Akiva died on all the days between [[Pesach]] and [[Shavuot]] except for the 16 days when one can not say [[Tachanun]] (7 days of [[Pesach]], 6 [[Shabbat]]ot, 3 days of [[Rosh Chodesh]]) and so the minhag forbids getting married and cutting hair the entire Sefira except for [[Rosh Chodesh]] Iyar and Sivan (and [[Pesach]] and [[Shabbat]] are already forbidden to get married). </ref>

YitzchakSultan1: /* When? */

2025-04-27T14:35:37Z

When?

YitzchakSultan1: /* Getting Married */

2024-05-05T20:29:39Z

Getting Married

← Older revision		Revision as of 20:29, 5 May 2024
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	#The custom is not to get married during the Sefirat Haomer period.<ref>Tur and Shulchan Aruch 493:1, Yalkut Yosef (Moadim pg 428 and Kitzur Shulchan Aruch 493:1), Chazon Ovadia (Yom Tov pg. 253-254)and Yabia Omer 3:26. See Nisuin Kehilchatam 5:19 for lengthier discussion. </ref> For exactly when this applies and the different customs, see above [[Sefirat_HaOmer#When.3F\|When?]].		#The custom is not to get married during the Sefirat Haomer period.<ref>Tur and Shulchan Aruch 493:1, Yalkut Yosef (Moadim pg 428 and Kitzur Shulchan Aruch 493:1), Chazon Ovadia (Yom Tov pg. 253-254)and Yabia Omer 3:26. See Nisuin Kehilchatam 5:19 for lengthier discussion. </ref> For exactly when this applies and the different customs, see above [[Sefirat_HaOmer#When.3F\|When?]].
	#If a marriage involves a couple with different customs, for example, one side who is Ashkenazic and one side Sephardic, the custom of the husband should be followed. <ref>Chazon Ovadia (Yom Tov pg. 256), Yalkut Yosef (Moadim pg. 429), Rav Elyashiv (Piskei Shemuot pg. 59). However, Minchat Yitzchak 4:84 questions this, as following the customs of the husband would only apply after marriage. </ref>		#If a marriage involves a couple with different customs, for example, one side who is Ashkenazic and one side Sephardic, the custom of the husband should be followed. <ref>Chazon Ovadia (Yom Tov pg. 256), Yalkut Yosef (Moadim pg. 429), Rav Elyashiv (Piskei Shemuot pg. 59). However, Minchat Yitzchak 4:84 questions this, as following the customs of the husband would only apply after marriage. </ref>
	#If one is invited to a wedding which takes place during a time of the sefira when one's custom is to observe the practices of [[mourning]], and the one who is getting married has the custom that it is permissible to get married then, one should not refrain from going to the wedding because of the sefira.<ref>Rav Moshe Feinstein (Igrot Moshe OC 1:159 s.v. heneh, 2:95 s.v. ubdvar), Rav Soloveitchik (quoted in Nefesh Harav pg. 192), Rav Schachter ([https://www.yutorah.org/lectures/lecture.cfm/857286/rabbi-hershel-schachter/minhagei-sefirah/ Minhagei Sefirah] at ~20 minutes), Rav Shlomo Zalman Auerbach (Shalmei Simcha page 84 and Halichos Shlomo 11:19), Rav Elyashiv (Ashrei Haish 3:65:30), Rav Yaakov Kamenetsky (Emet L’yaakov 493: note 465), Rav Shalom Messas (Shemesh U’Magen OC 68), Nitai Gavriel (Pesach 3:51:6). Rav Moshe’s rationale is that once a marriage has taken place, it creates an obligation of simcha. For example, a couple who gets married at the end of Nisan is allowed to continue with sheva berachot festivities, which should have been forbidden for the other participants. Additionally, Shulchan Aruch writes that we don’t penalize those who violate the minhag, and there would be no greater penalty than having nobody to celebrate with. <br>		#If one is invited to a wedding which takes place during a time of the sefira when one's custom is to observe the practices of [[mourning]], and the one who is getting married has the custom that it is permissible to get married then, one should not refrain from going to the wedding because of the sefira.<ref>Rav Moshe Feinstein (Igrot Moshe OC 1:159 s.v. heneh, 2:95 s.v. ubdvar), Rav Soloveitchik (quoted in Nefesh Harav pg. 192), Rav Schachter ([https://www.yutorah.org/lectures/lecture.cfm/857286/rabbi-hershel-schachter/minhagei-sefirah/ Minhagei Sefirah] at ~20 minutes), Rav Shlomo Zalman Auerbach (Shalmei Simcha page 84 and Halichos Shlomo 11:19), Rav Elyashiv (Ashrei Haish 3:65:30), Rav Yaakov Kamenetsky (Emet L’yaakov 493: note 465), Rav Nissim Karelitz (Piskei Shemuot p. 58), Rav Shalom Messas (Shemesh U’Magen OC 68), Nitai Gavriel (Pesach 3:51:6). Rav Moshe’s rationale is that once a marriage has taken place, it creates an obligation of simcha. For example, a couple who gets married at the end of Nisan is allowed to continue with sheva berachot festivities, which should have been forbidden for the other participants. Additionally, Shulchan Aruch writes that we don’t penalize those who violate the minhag, and there would be no greater penalty than having nobody to celebrate with. <br>
	[https://thehalacha.com/wp-content/uploads/Vol5Issue9.pdf Halachically Speaking Vol. 5 Issue 9] quotes Rav Belsky who points out that one who attends a wedding during the time he is observing the restrictions of sefira may only dance after the chattan and kallah come out because before they come out the dancing is not considered to be making them happy. <br>		[https://thehalacha.com/wp-content/uploads/Vol5Issue9.pdf Halachically Speaking Vol. 5 Issue 9] quotes Rav Belsky who points out that one who attends a wedding during the time he is observing the restrictions of sefira may only dance after the chattan and kallah come out because before they come out the dancing is not considered to be making them happy. <br>
	However, Minchat Yitzchak 4:84 disagrees and feels that one may not attend a wedding during their Sefira. <br>		However, Minchat Yitzchak 4:84 disagrees and feels that one may not attend a wedding during their Sefira. <br>

YitzchakSultan1: /* Listening to Music */

2024-05-05T20:28:40Z

Listening to Music

← Older revision		Revision as of 20:28, 5 May 2024
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	#The custom is not to get married during the Sefirat Haomer period.<ref>Tur and Shulchan Aruch 493:1, Yalkut Yosef (Moadim pg 428 and Kitzur Shulchan Aruch 493:1), Chazon Ovadia (Yom Tov pg. 253-254)and Yabia Omer 3:26. See Nisuin Kehilchatam 5:19 for lengthier discussion. </ref> For exactly when this applies and the different customs, see above [[Sefirat_HaOmer#When.3F\|When?]].		#The custom is not to get married during the Sefirat Haomer period.<ref>Tur and Shulchan Aruch 493:1, Yalkut Yosef (Moadim pg 428 and Kitzur Shulchan Aruch 493:1), Chazon Ovadia (Yom Tov pg. 253-254)and Yabia Omer 3:26. See Nisuin Kehilchatam 5:19 for lengthier discussion. </ref> For exactly when this applies and the different customs, see above [[Sefirat_HaOmer#When.3F\|When?]].
	#If a marriage involves a couple with different customs, for example, one side who is Ashkenazic and one side Sephardic, the custom of the husband should be followed. <ref>Chazon Ovadia (Yom Tov pg. 256), Yalkut Yosef (Moadim pg. 429), Rav Elyashiv (Piskei Shemuot pg. 59). However, Minchat Yitzchak 4:84 questions this, as following the customs of the husband would only apply after marriage. </ref>		#If a marriage involves a couple with different customs, for example, one side who is Ashkenazic and one side Sephardic, the custom of the husband should be followed. <ref>Chazon Ovadia (Yom Tov pg. 256), Yalkut Yosef (Moadim pg. 429), Rav Elyashiv (Piskei Shemuot pg. 59). However, Minchat Yitzchak 4:84 questions this, as following the customs of the husband would only apply after marriage. </ref>
	#If one is invited to a wedding which takes place during a time of the sefira when one's custom is to observe the practices of [[mourning]], and the one who is getting married has the custom that it is permissible to get married then, one should not refrain from going to the wedding because of the sefira.<ref>Rav Moshe Feinstein (Igrot Moshe OC 1:159 s.v. heneh), Rav Soloveitchik (quoted in Nefesh Harav pg. 192), Rav Schachter ([https://www.yutorah.org/lectures/lecture.cfm/857286/rabbi-hershel-schachter/minhagei-sefirah/ Minhagei Sefirah] at ~20 minutes), Rav Shlomo Zalman Auerbach (Shalmei Simcha page 84 and Halichos Shlomo 11:19), Rav Elyashiv (Ashrei Haish 3:65:30), Rav Yaakov Kamenetsky (Emet L’yaakov 493: note 465), Rav Shalom Messas (Shemesh U’Magen OC 68), Nitai Gavriel (Pesach 3:51:6). Rav Moshe’s rationale is that once a marriage has taken place, it creates an obligation of simcha. For example, a couple who gets married at the end of Nisan is allowed to continue with sheva berachot festivities, which should have been forbidden for the other participants. Additionally, Shulchan Aruch writes that we don’t penalize those who violate the minhag, and there would be no greater penalty than having nobody to celebrate with. <br>		#If one is invited to a wedding which takes place during a time of the sefira when one's custom is to observe the practices of [[mourning]], and the one who is getting married has the custom that it is permissible to get married then, one should not refrain from going to the wedding because of the sefira.<ref>Rav Moshe Feinstein (Igrot Moshe OC 1:159 s.v. heneh, 2:95 s.v. ubdvar), Rav Soloveitchik (quoted in Nefesh Harav pg. 192), Rav Schachter ([https://www.yutorah.org/lectures/lecture.cfm/857286/rabbi-hershel-schachter/minhagei-sefirah/ Minhagei Sefirah] at ~20 minutes), Rav Shlomo Zalman Auerbach (Shalmei Simcha page 84 and Halichos Shlomo 11:19), Rav Elyashiv (Ashrei Haish 3:65:30), Rav Yaakov Kamenetsky (Emet L’yaakov 493: note 465), Rav Shalom Messas (Shemesh U’Magen OC 68), Nitai Gavriel (Pesach 3:51:6). Rav Moshe’s rationale is that once a marriage has taken place, it creates an obligation of simcha. For example, a couple who gets married at the end of Nisan is allowed to continue with sheva berachot festivities, which should have been forbidden for the other participants. Additionally, Shulchan Aruch writes that we don’t penalize those who violate the minhag, and there would be no greater penalty than having nobody to celebrate with. <br>
	[https://thehalacha.com/wp-content/uploads/Vol5Issue9.pdf Halachically Speaking Vol. 5 Issue 9] quotes Rav Belsky who points out that one who attends a wedding during the time he is observing the restrictions of sefira may only dance after the chattan and kallah come out because before they come out the dancing is not considered to be making them happy. <br>		[https://thehalacha.com/wp-content/uploads/Vol5Issue9.pdf Halachically Speaking Vol. 5 Issue 9] quotes Rav Belsky who points out that one who attends a wedding during the time he is observing the restrictions of sefira may only dance after the chattan and kallah come out because before they come out the dancing is not considered to be making them happy. <br>
	However, Minchat Yitzchak 4:84 disagrees and feels that one may not attend a wedding during their Sefira. <br>		However, Minchat Yitzchak 4:84 disagrees and feels that one may not attend a wedding during their Sefira. <br>

YitzchakSultan1: /* Getting Engaged */

2024-05-05T20:23:04Z

Getting Engaged

← Older revision		Revision as of 20:23, 5 May 2024
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	===Getting Engaged===		===Getting Engaged===

	#It's permissible to get engaged during the Sefirah.<ref>Mishna Brura 493:3 </ref> However, one may not have musical instruments and one shouldn't dance. <ref>Magen Avraham 493:1, Mishna Brurah 493:3, Rav Shlomo Zalman (Halichot Shlomo 11:18), Nitei Gavriel (Pesach v. 3, 51:5), Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #45), and Hanisuin Kihilchatam pg. 122. Rav Shlomo Zalman permits singing at an engagement party during sefira, but not music and dancing. </ref>		#It's permissible to get engaged during the Sefirah.<ref>Mishna Brura 493:3 </ref> However, one may not have musical instruments and one shouldn't dance.<ref>Magen Avraham 493:1, Mishna Brurah 493:3, Rav Shlomo Zalman (Halichot Shlomo 11:18), Nitei Gavriel (Pesach v. 3, 51:5), Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #45), and Hanisuin Kihilchatam pg. 122. Rav Shlomo Zalman permits singing at an engagement party during sefira, but not music and dancing. Yosef Yosef (Moadim p. 430) quotes that Rav Ovadia in Kol Sinai originally permitted music and dancing at an engagement party during sefira, but later changed his mind and held it was forbidden. </ref>
	#In general, it is permitted to have meals with friends during the sefira unlike regular mourning. <ref>Shulchan Aruch HaRav 493:1</ref>		#In general, it is permitted to have meals with friends during the sefira unlike regular mourning.<ref>Shulchan Aruch HaRav 493:1</ref>

	===Celebrating a Bar Mitzva===		===Celebrating a Bar Mitzva===

YitzchakSultan1: /* Getting Engaged */

2024-05-05T20:21:36Z

Getting Engaged

← Older revision		Revision as of 20:21, 5 May 2024
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	===Getting Engaged===		===Getting Engaged===

	#It's permissible to get engaged during the Sefirah.<ref>Mishna Brura 493:3 </ref> However one may not have musical instruments and one shouldn't dance. <ref>Nitei Gavriel (Pesach v. 3, 51:5), Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #45), Hanisuin Kihilchatam pg. 122 and ~~Halichot Shlomo Moadim 2:11:18~~ </ref>		#It's permissible to get engaged during the Sefirah.<ref>Mishna Brura 493:3 </ref> However, one may not have musical instruments and one shouldn't dance. <ref>Magen Avraham 493:1, Mishna Brurah 493:3, Rav Shlomo Zalman (Halichot Shlomo 11:18), Nitei Gavriel (Pesach v. 3, 51:5), Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #45), and Hanisuin Kihilchatam pg. 122. Rav Shlomo Zalman permits singing at an engagement party during sefira, but not music and dancing. </ref>
	#In general, it is permitted to have meals with friends during the sefira unlike regular mourning. <ref>Shulchan Aruch HaRav 493:1</ref>		#In general, it is permitted to have meals with friends during the sefira unlike regular mourning. <ref>Shulchan Aruch HaRav 493:1</ref>

YitzchakSultan1: /* Getting Married */

2024-05-05T20:14:38Z

Getting Married

← Older revision		Revision as of 20:14, 5 May 2024
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	#The custom is not to get married during the Sefirat Haomer period.<ref>Tur and Shulchan Aruch 493:1, Yalkut Yosef (Moadim pg 428 and Kitzur Shulchan Aruch 493:1), Chazon Ovadia (Yom Tov pg. 253-254)and Yabia Omer 3:26. See Nisuin Kehilchatam 5:19 for lengthier discussion. </ref> For exactly when this applies and the different customs, see above [[Sefirat_HaOmer#When.3F\|When?]].		#The custom is not to get married during the Sefirat Haomer period.<ref>Tur and Shulchan Aruch 493:1, Yalkut Yosef (Moadim pg 428 and Kitzur Shulchan Aruch 493:1), Chazon Ovadia (Yom Tov pg. 253-254)and Yabia Omer 3:26. See Nisuin Kehilchatam 5:19 for lengthier discussion. </ref> For exactly when this applies and the different customs, see above [[Sefirat_HaOmer#When.3F\|When?]].
	#If a marriage involves a couple with different customs, for example, one side who is Ashkenazic and one side Sephardic, the custom of the husband should be followed. <ref>Chazon Ovadia (Yom Tov pg. 256), Yalkut Yosef (Moadim pg. 429), Rav Elyashiv (Piskei Shemuot pg. 59). However, Minchat Yitzchak 4:84 questions this, as following the customs of the husband would only apply after marriage. </ref>		#If a marriage involves a couple with different customs, for example, one side who is Ashkenazic and one side Sephardic, the custom of the husband should be followed. <ref>Chazon Ovadia (Yom Tov pg. 256), Yalkut Yosef (Moadim pg. 429), Rav Elyashiv (Piskei Shemuot pg. 59). However, Minchat Yitzchak 4:84 questions this, as following the customs of the husband would only apply after marriage. </ref>
	#If one is invited to a wedding which takes place during a time of the sefira when one's custom is to observe the practices of [[mourning]], and the one who is getting married has the custom that it is permissible to get married then, one should not refrain from going to the wedding because of the sefira.<ref>Rav Moshe Feinstein (Igrot Moshe OC 1:159), Rav Soloveitchik (quoted in Nefesh Harav pg. 192), Rav Schachter ([https://www.yutorah.org/lectures/lecture.cfm/857286/rabbi-hershel-schachter/minhagei-sefirah/ Minhagei Sefirah] at ~20 minutes), Rav Shlomo Zalman Auerbach (Shalmei Simcha page 84 and Halichos Shlomo 11:19), Rav Elyashiv (Ashrei Haish 3:65:30), Rav Yaakov Kamenetsky (Emet L’yaakov 493: note 465), Rav Shalom Messas (Shemesh U’Magen OC 68). Rav Moshe’s rationale is that once a marriage has taken place, it creates an obligation of simcha. For example, a couple who gets married at the end of Nisan is allowed to continue with sheva berachot festivities, which should have been forbidden for the other participants. Additionally, Shulchan Aruch writes that we don’t penalize those who violate the minhag, and there would be no greater penalty than having nobody to celebrate with. <br>		#If one is invited to a wedding which takes place during a time of the sefira when one's custom is to observe the practices of [[mourning]], and the one who is getting married has the custom that it is permissible to get married then, one should not refrain from going to the wedding because of the sefira.<ref>Rav Moshe Feinstein (Igrot Moshe OC 1:159 s.v. heneh), Rav Soloveitchik (quoted in Nefesh Harav pg. 192), Rav Schachter ([https://www.yutorah.org/lectures/lecture.cfm/857286/rabbi-hershel-schachter/minhagei-sefirah/ Minhagei Sefirah] at ~20 minutes), Rav Shlomo Zalman Auerbach (Shalmei Simcha page 84 and Halichos Shlomo 11:19), Rav Elyashiv (Ashrei Haish 3:65:30), Rav Yaakov Kamenetsky (Emet L’yaakov 493: note 465), Rav Shalom Messas (Shemesh U’Magen OC 68), Nitai Gavriel (Pesach 3:51:6). Rav Moshe’s rationale is that once a marriage has taken place, it creates an obligation of simcha. For example, a couple who gets married at the end of Nisan is allowed to continue with sheva berachot festivities, which should have been forbidden for the other participants. Additionally, Shulchan Aruch writes that we don’t penalize those who violate the minhag, and there would be no greater penalty than having nobody to celebrate with. <br>
	[https://thehalacha.com/wp-content/uploads/Vol5Issue9.pdf Halachically Speaking Vol. 5 Issue 9] quotes Rav Belsky who points out that one who attends a wedding during the time he is observing the restrictions of sefira may only dance after the chattan and kallah come out because before they come out the dancing is not considered to be making them happy. <br>		[https://thehalacha.com/wp-content/uploads/Vol5Issue9.pdf Halachically Speaking Vol. 5 Issue 9] quotes Rav Belsky who points out that one who attends a wedding during the time he is observing the restrictions of sefira may only dance after the chattan and kallah come out because before they come out the dancing is not considered to be making them happy. <br>
	However, Minchat Yitzchak 4:84 disagrees and feels that one may not attend a wedding during their Sefira. <br>		However, Minchat Yitzchak 4:84 disagrees and feels that one may not attend a wedding during their Sefira. <br>

YitzchakSultan1: Text replacement - "S"A" to "Shulchan Aruch"

2023-07-14T02:11:07Z

Text replacement - "S"A" to "Shulchan Aruch"

← Older revision		Revision as of 02:11, 14 July 2023
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	===Getting Married===		===Getting Married===

	#The custom is not to get married during the Sefirat Haomer period.<ref>Tur and Shulchan Aruch 493:1, Yalkut Yosef (Moadim pg 428 and Kitzur ~~S"A~~ 493:1), Chazon Ovadia (Yom Tov pg. 253-254)and Yabia Omer 3:26. See Nisuin Kehilchatam 5:19 for lengthier discussion. </ref> For exactly when this applies and the different customs, see above [[Sefirat_HaOmer#When.3F\|When?]].		#The custom is not to get married during the Sefirat Haomer period.<ref>Tur and Shulchan Aruch 493:1, Yalkut Yosef (Moadim pg 428 and Kitzur Shulchan Aruch 493:1), Chazon Ovadia (Yom Tov pg. 253-254)and Yabia Omer 3:26. See Nisuin Kehilchatam 5:19 for lengthier discussion. </ref> For exactly when this applies and the different customs, see above [[Sefirat_HaOmer#When.3F\|When?]].
	#If a marriage involves a couple with different customs, for example, one side who is Ashkenazic and one side Sephardic, the custom of the husband should be followed. <ref>Chazon Ovadia (Yom Tov pg. 256), Yalkut Yosef (Moadim pg. 429), Rav Elyashiv (Piskei Shemuot pg. 59). However, Minchat Yitzchak 4:84 questions this, as following the customs of the husband would only apply after marriage. </ref>		#If a marriage involves a couple with different customs, for example, one side who is Ashkenazic and one side Sephardic, the custom of the husband should be followed. <ref>Chazon Ovadia (Yom Tov pg. 256), Yalkut Yosef (Moadim pg. 429), Rav Elyashiv (Piskei Shemuot pg. 59). However, Minchat Yitzchak 4:84 questions this, as following the customs of the husband would only apply after marriage. </ref>
	#If one is invited to a wedding which takes place during a time of the sefira when one's custom is to observe the practices of [[mourning]], and the one who is getting married has the custom that it is permissible to get married then, one should not refrain from going to the wedding because of the sefira.<ref>Rav Moshe Feinstein (Igrot Moshe OC 1:159), Rav Soloveitchik (quoted in Nefesh Harav pg. 192), Rav Schachter ([https://www.yutorah.org/lectures/lecture.cfm/857286/rabbi-hershel-schachter/minhagei-sefirah/ Minhagei Sefirah] at ~20 minutes), Rav Shlomo Zalman Auerbach (Shalmei Simcha page 84 and Halichos Shlomo 11:19), Rav Elyashiv (Ashrei Haish 3:65:30), Rav Yaakov Kamenetsky (Emet L’yaakov 493: note 465), Rav Shalom Messas (Shemesh U’Magen OC 68). Rav Moshe’s rationale is that once a marriage has taken place, it creates an obligation of simcha. For example, a couple who gets married at the end of Nisan is allowed to continue with sheva berachot festivities, which should have been forbidden for the other participants. Additionally, Shulchan Aruch writes that we don’t penalize those who violate the minhag, and there would be no greater penalty than having nobody to celebrate with. <br>		#If one is invited to a wedding which takes place during a time of the sefira when one's custom is to observe the practices of [[mourning]], and the one who is getting married has the custom that it is permissible to get married then, one should not refrain from going to the wedding because of the sefira.<ref>Rav Moshe Feinstein (Igrot Moshe OC 1:159), Rav Soloveitchik (quoted in Nefesh Harav pg. 192), Rav Schachter ([https://www.yutorah.org/lectures/lecture.cfm/857286/rabbi-hershel-schachter/minhagei-sefirah/ Minhagei Sefirah] at ~20 minutes), Rav Shlomo Zalman Auerbach (Shalmei Simcha page 84 and Halichos Shlomo 11:19), Rav Elyashiv (Ashrei Haish 3:65:30), Rav Yaakov Kamenetsky (Emet L’yaakov 493: note 465), Rav Shalom Messas (Shemesh U’Magen OC 68). Rav Moshe’s rationale is that once a marriage has taken place, it creates an obligation of simcha. For example, a couple who gets married at the end of Nisan is allowed to continue with sheva berachot festivities, which should have been forbidden for the other participants. Additionally, Shulchan Aruch writes that we don’t penalize those who violate the minhag, and there would be no greater penalty than having nobody to celebrate with. <br>

Unknown user: /* If someone asks the day of the Omer */

2023-04-25T02:41:58Z

If someone asks the day of the Omer

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	==If someone asks the day of the Omer==		==If someone asks the day of the Omer==

	#If someone asks "What day of the Omer is it?" if one hasn't fulfilled one's obligation yet, one should answer that "yesterday was such and such" rather than answering "today is such and such in the Omer" because if one were to do so, then one would fulfill one's obligation without having made the Bracha (and wouldn't be allowed to then say the Bracha). <ref>Shulchan Aruch 489:4 </ref>		#If someone asks "What day of the Omer is it?" if one hasn't fulfilled one's obligation yet, one should answer that "yesterday was such and such" rather than answering "today is such and such in the Omer" because if one were to do so, then one would fulfill one's obligation without having made the Bracha (and wouldn't be allowed to then say the Bracha).<ref>Shulchan Aruch 489:4 </ref>
	#If it's before [[Shekiah]] then one may answer the day in the Omer in a straightforward manner and still say that night's Omer with a Bracha. <ref>Shulchan Aruch 489:4 </ref>However, because of a minority opinion that one fulfills one's obligation by counting after Plag [[Mincha]], even before [[Shekiyah]], one should be careful not to answer in a straightforward manner but rather say "yesterday was such and such".<ref>Kaf HaChaim 489:52 quoting Shulchan Aruch 489:15</ref>		#If it's before [[Shekiah]] then one may answer the day in the Omer in a straightforward manner and still say that night's Omer with a Bracha.<ref>Shulchan Aruch O.C. 489:4 </ref> However, because of a minority opinion that one fulfills one's obligation by counting after Plag [[Mincha]], even before [[Shekiyah]], one should be careful not to answer in a straightforward manner but rather say "yesterday was such and such".<ref>Kaf HaChaim 489:52 quoting Shulchan Aruch 489:15</ref>
	#If a person asks the day of the Omer and one answered by saying the number of the Omer without saying the number of weeks many authoriites hold that one hasn't fulfilled one's obligation and one should repeat the counting with a Bracha <ref>Sh"t Maharash HaLevi Siman 5 ([http://hebrewbooks.org/pdfpager.aspx?req=1834&st=&pgnum=16&hilite= see it inside]) argues at length that the mitzvah includes an element of counting the days and an element of counting weeks and if one lacks either one the obligation wasn't fulfilled and one should repeat it with a Bracha. The Mishna Brurah 489:22 (and Shaar HaTziyun 489:28) hold like the Eliyah Rabba who also holds that if one didn't count the weeks one must repeat the counting with a Bracha. </ref>, while others argue that one should repeat the counting without a Bracha <ref>Knesset HaGedolah on Bet Yosef 489 s.v. VaAni </ref>, and some make a compromise to obligate one in repeating the counting with a Bracha on days when a week is completed. <ref>Shaar HaTziyun 489:28 in name of the Pri [[Chadash]] </ref>		#If a person asks the day of the Omer and one answered by saying the number of the Omer without saying the number of weeks many authoriites hold that one hasn't fulfilled one's obligation and one should repeat the counting with a Bracha <ref>Sh"t Maharash HaLevi Siman 5 ([http://hebrewbooks.org/pdfpager.aspx?req=1834&st=&pgnum=16&hilite= see it inside]) argues at length that the mitzvah includes an element of counting the days and an element of counting weeks and if one lacks either one the obligation wasn't fulfilled and one should repeat it with a Bracha. The Mishna Brurah 489:22 (and Shaar HaTziyun 489:28) hold like the Eliyah Rabba who also holds that if one didn't count the weeks one must repeat the counting with a Bracha. </ref>, while others argue that one should repeat the counting without a Bracha <ref>Knesset HaGedolah on Bet Yosef 489 s.v. VaAni </ref>, and some make a compromise to obligate one in repeating the counting with a Bracha on days when a week is completed. <ref>Shaar HaTziyun 489:28 in name of the Pri [[Chadash]] </ref>
	#Some say that if a person answered the number in abbreviation (such as Lag for 33 or Dalet for 4) one has not fulfilled one’s obligation and one should repeat counting the Sefirah with a Bracha. <ref>Sh"t Maharash HaLevi Siman 5 </ref> while others hold that one fulfills one's obligation with an abbreviation and one should not repeat the Omer with a Bracha. <ref>Knesset HaGedolah on Bet Yosef 489 s.v. VaAni </ref>		#Some say that if a person answered the number in abbreviation (such as Lag for 33 or Dalet for 4) one has not fulfilled one’s obligation and one should repeat counting the Sefirah with a Bracha. <ref>Sh"t Maharash HaLevi Siman 5 </ref> while others hold that one fulfills one's obligation with an abbreviation and one should not repeat the Omer with a Bracha. <ref>Knesset HaGedolah on Bet Yosef 489 s.v. VaAni </ref>

Unknown user: /* Counting During the Day */

2023-04-25T02:36:46Z

Counting During the Day

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	#If one forgot to count at night one can still count during the day without a bracha and continue to count the next night with a bracha.<ref>Shulchan Aruch O.C. 489:7</ref>		#If one forgot to count at night one can still count during the day without a bracha and continue to count the next night with a bracha.<ref>Shulchan Aruch O.C. 489:7</ref>
	#If someone forgot until sunset, it is possible to count during ben hashemashot and later that night continue to count with a bracha. In such a case a person should be careful to continue to count each subsequent day at night and not ben hashemashot. For this purpose a person should only employ the ben hashemashot of the geonim and not rabbenu tam.<ref>Piskei Teshuvot 489:24, Chazon Ovadia p. 238</ref>		#If someone forgot until sunset, it is possible to count during ben hashemashot and later that night continue to count with a bracha. In such a case a person should be careful to continue to count each subsequent day at night and not ben hashemashot. For this purpose a person should only employ the ben hashemashot of the geonim and not rabbenu tam.<ref>Piskei Teshuvot 489:24, Chazon Ovadia p. 238</ref>
	#If someone forgot to count until they accepted Shabbat and davened maariv early, it is still possible to count without a bracha, and then continue that night to count with a bracha.<ref>Piskei Teshuvot 489:24 quoting the Shaarei Teshuva, Igrot Moshe 4:99, and Shraga Hameir 6:41 based on Taz 600</ref>		#If someone forgot to count until they accepted Shabbat and davened maariv early, it is still possible to count without a bracha, and then continue that night to count with a bracha.<ref>Chazon Ovadia p. 240, Piskei Teshuvot 489:24 quoting the Shaarei Teshuva, Igrot Moshe 4:99, and Shraga Hameir 6:41 based on Taz 600</ref>
	#Sephardim have a minhag to count the sefirat haomer after Shacharit every day so that in case someone forgot they will have fixed it.<ref>Kaf Hachaim 489:80 and Yalkut Yosef 489:25 (Moadim n. 18) write that the minhag is to count the sefirat haomer after Shacharit each day so that if someone forgot to count at night they will have counted during the day and continue the next night.</ref> Ashkenazim don't have that minhag.<ref>Teshuvot Vehanhagot 2:247 writes that the Ashkenazi minhag is not to count each day after Shacharit because doing so would be considered baal tosif to validate the day for sefirat haomer which isn't true according to some rishonim. Rivevot Efraim 1:331 writes that in fact this difference of minhagim appears in the Maharshal (end of Bava Kama n. 44) that in Israel they would count after Shacharit each day but in Bavel they wouldn't.</ref>		#Sephardim have a minhag to count the sefirat haomer after Shacharit every day so that in case someone forgot they will have fixed it.<ref>Kaf Hachaim 489:80 and Yalkut Yosef 489:25 (Moadim n. 18) write that the minhag is to count the sefirat haomer after Shacharit each day so that if someone forgot to count at night they will have counted during the day and continue the next night.</ref> Ashkenazim don't have that minhag.<ref>Teshuvot Vehanhagot 2:247 writes that the Ashkenazi minhag is not to count each day after Shacharit because doing so would be considered baal tosif to validate the day for sefirat haomer which isn't true according to some rishonim. Rivevot Efraim 1:331 writes that in fact this difference of minhagim appears in the Maharshal (end of Bava Kama n. 44) that in Israel they would count after Shacharit each day but in Bavel they wouldn't.</ref>

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	#There are differing practices for when this custom is observed.<ref>Mishna Berura 493:14-15 writes that although all agree that we refrain for 33 days, there are different approaches for when. See sefer Bein Pesach L’Shavuot (pg. 223–240) who details 10 different minhagim. </ref> There are three basic minhagim about the mourning period between [[Pesach]] and [[Shavuot]]:		#There are differing practices for when this custom is observed.<ref>Mishna Berura 493:14-15 writes that although all agree that we refrain for 33 days, there are different approaches for when. See sefer Bein Pesach L’Shavuot (pg. 223–240) who details 10 different minhagim. </ref> There are three basic minhagim about the mourning period between [[Pesach]] and [[Shavuot]]:
	##One practice is to mourn the first 33 days from the beginning of the Omer until the 34th day in the morning. This practice is followed by Sephardim. <ref>Bet Yosef 493:2 quotes Rav Yehoshua Ibn Shuib who cites a Midrash which says they died until פרוס עצרת, or 15 days before Shavuot. This leaves the first 34 days. Based on Miktzat HaYom KeKulo (a portion of the day is considered like a whole day) one may stop mourning on the morning of the 34th. This is how he rules in Shulchan Aruch 493:2. Kaf Hachaim 493:12, Chacham Ovadia Yosef (Chazon Ovadia Yom Tov pg. 253, Yabia Omer 3:26, Yechave Daat 4:32) and Yalkut Yosef (Moadim pg. 428) write that this is the prevalent Sephardic custom. see also Beiur Halacha 493 s.v. Nohagin. This is explained clearly in Biur HaGra 493:6 s.v. Yesh Nohagim, and [http://www.yutorah.org/lectures/lecture.cfm/714562/Rabbi_Josh_Flug/The_Mourning_Period_Of_Sefirat_Ha'omer Rabbi Flug's article on Sefirat HaOmer]. </ref>		##One practice is to mourn the first 33 days from the beginning of the Omer until the 34th day in the morning. This practice is followed by Sephardim.<ref>Bet Yosef 493:2 quotes Rav Yehoshua Ibn Shuib who cites a Midrash which says they died until פרוס עצרת, or 15 days before Shavuot. This leaves the first 34 days. Based on Miktzat HaYom KeKulo (a portion of the day is considered like a whole day) one may stop mourning on the morning of the 34th. This is how he rules in Shulchan Aruch 493:2. Kaf Hachaim 493:12, Chacham Ovadia Yosef (Chazon Ovadia Yom Tov pg. 253, Yabia Omer 3:26, Yechave Daat 4:32) and Yalkut Yosef (Moadim pg. 428) write that this is the prevalent Sephardic custom. see also Beiur Halacha 493 s.v. Nohagin. This is explained clearly in Biur HaGra 493:6 s.v. Yesh Nohagim, and [http://www.yutorah.org/lectures/lecture.cfm/714562/Rabbi_Josh_Flug/The_Mourning_Period_Of_Sefirat_Ha'omer Rabbi Flug's article on Sefirat HaOmer]. </ref>
	##A second practice is to mourn from the beginning of the Omer until the 33rd day in the morning. This practice is followed by most Ashkenazim. <ref>The source for this minhag is the Rama 493:2 who holds that the students of Rabbi Akiva stopped dying on the 33rd day of the Omer and by the principle of Miksat HaYom KeKulo (a minority of the day is considered like a whole day) one may stop [[mourning]] on the morning of the 33rd. This is the explanation of the Biur HaGra 493:9 s.v. UMarbim, and the practice of Ashkenazim as recorded by [https://docs.google.com/viewer?url=http%3A%2F%2Fwww.thehalacha.com%2Fattach%2FVolume5%2FIssue8.pdf Halachically Speaking] (Volume 3, Issue 8, page 3).		##A second practice is to mourn from the beginning of the Omer until the 33rd day in the morning. This practice is followed by most Ashkenazim.<ref>The source for this minhag is the Rama 493:2 who holds that the students of Rabbi Akiva stopped dying on the 33rd day of the Omer and by the principle of Miksat HaYom KeKulo (a minority of the day is considered like a whole day) one may stop [[mourning]] on the morning of the 33rd. This is the explanation of the Biur HaGra 493:9 s.v. UMarbim, and the practice of Ashkenazim as recorded by [https://docs.google.com/viewer?url=http%3A%2F%2Fwww.thehalacha.com%2Fattach%2FVolume5%2FIssue8.pdf Halachically Speaking] (Volume 3, Issue 8, page 3).
	This is explained clearly in Beiur Halacha 493 s.v. Yesh Nohagim and [http://www.yutorah.org/lectures/lecture.cfm/714562/Rabbi_Josh_Flug/The_Mourning_Period_Of_Sefirat_Ha'omer Rabbi Flug's article on Sefirat HaOmer]. The Bach (d”h U’Mah), on the other hand, thinks that the Rama subscribes to the approach of Tosafot that Rabbi Akiva’s students died throughout the period between Pesach and Shavuot, excluding 16 days on which tachanun is omitted (the 7 days of Pesach, 6 Shabbatot, 2 days of Rosh Chodesh Iyar, and 1 day of Rosh Chodesh Sivan), leaving 33 days. Therefore, the Jews accepted to mourn for 33 days. The Maharil (Dinei Hayamim Bein Pesach LiShavuot 7) subscribes to this as well and it is mentioned by the Rama 493:3. </ref> There is a dispute if, according to this approach, one would be allowed to get married on the night of the 33rd.<ref>Mishna Berura 493:11 writes that one should not get married on the night of the 33rd, because we require that he mourn part of the daytime to apply Miktzat Hayom Kekulo. Rav Moshe Feinstein (Igrot Moshe 1:159) however, is lenient for the night before. [https://thehalacha.com/wp-content/uploads/Vol5Issue9.pdf Halachically Speaking Vol. 5 Issue 9] writes that the overwhelming custom is to be lenient. </ref>		This is explained clearly in Beiur Halacha 493 s.v. Yesh Nohagim and [http://www.yutorah.org/lectures/lecture.cfm/714562/Rabbi_Josh_Flug/The_Mourning_Period_Of_Sefirat_Ha'omer Rabbi Flug's article on Sefirat HaOmer]. The Bach (d”h U’Mah), on the other hand, thinks that the Rama subscribes to the approach of Tosafot that Rabbi Akiva’s students died throughout the period between Pesach and Shavuot, excluding 16 days on which tachanun is omitted (the 7 days of Pesach, 6 Shabbatot, 2 days of Rosh Chodesh Iyar, and 1 day of Rosh Chodesh Sivan), leaving 33 days. Therefore, the Jews accepted to mourn for 33 days. The Maharil (Dinei Hayamim Bein Pesach LiShavuot 7) subscribes to this as well and it is mentioned by the Rama 493:3. </ref> There is a dispute if, according to this approach, one would be allowed to get married on the night of the 33rd.<ref>Mishna Berura 493:11 writes that one should not get married on the night of the 33rd, because we require that he mourn part of the daytime to apply Miktzat Hayom Kekulo. Rav Moshe Feinstein (Igrot Moshe 1:159) however, is lenient for the night before. [https://thehalacha.com/wp-content/uploads/Vol5Issue9.pdf Halachically Speaking Vol. 5 Issue 9] writes that the overwhelming custom is to be lenient. </ref>
	##A third practice is to mourn 33 not consecutive days during the Omer. <ref>Bet Yosef 493:3 quotes Rav Yehoshua Ibn Shuib who records the approach of Tosafot that Rabbi Akiva’s students died throughout the period between Pesach and Shavuot, but only on the 33 days during the Sefira when we do say [[Tachanun]], excluding the 7 days of [[Pesach]], 7 Shabbatot, and 2 days of [[Rosh Chodesh]] Iyar. The Bach 4931 clarifies that really we include the one day of Rosh Chodesh Sivan and exclude one day of Pesach since the last 7 days of Pesach certainly already includes Shabbat. Therefore, there are 16 days when Rabbi Akiva's students didn't die. Therefore, the Jews accepted to mourn for 33 days. The Maharil (Dinei Hayamim Bein Pesach LiShavuot 7) subscribes to this as well and it is mentioned by the Rama 493:3.<br>		##A third practice is to mourn 33 not consecutive days during the Omer.<ref>Bet Yosef 493:3 quotes Rav Yehoshua Ibn Shuib who records the approach of Tosafot that Rabbi Akiva’s students died throughout the period between Pesach and Shavuot, but only on the 33 days during the Sefira when we do say [[Tachanun]], excluding the 7 days of [[Pesach]], 7 Shabbatot, and 2 days of [[Rosh Chodesh]] Iyar. The Bach 4931 clarifies that really we include the one day of Rosh Chodesh Sivan and exclude one day of Pesach since the last 7 days of Pesach certainly already includes Shabbat. Therefore, there are 16 days when Rabbi Akiva's students didn't die. Therefore, the Jews accepted to mourn for 33 days. The Maharil (Dinei Hayamim Bein Pesach LiShavuot 7) subscribes to this as well and it is mentioned by the Rama 493:3.<br>
	Magen Avraham 493:5 writes that some observe this practice by mourning from the day after Rosh Chodesh Iyar until Erev Shavuot excluding Lag BaOmer, while others observe this practice by mourning from the first day of Rosh Chodesh Iyar until 3 days before Shavuot. <br>		Magen Avraham 493:5 writes that some observe this practice by mourning from the day after Rosh Chodesh Iyar until Erev Shavuot excluding Lag BaOmer, while others observe this practice by mourning from the first day of Rosh Chodesh Iyar until 3 days before Shavuot. <br>
	Based on this tradition, Shu"t Igrot Moshe 1:159 writes, there is a minhag to mourn for 33 non-consecutive days during the sefira. </ref>This practice is followed by some Ashkenazim. <ref>Mishna Brurah 489:5 </ref>		Based on this tradition, Shu"t Igrot Moshe 1:159 writes, there is a minhag to mourn for 33 non-consecutive days during the sefira. </ref> This practice is followed by some Ashkenazim.<ref>Mishna Brurah 489:5 </ref>
	###Some observe this practice by [[mourning]] from the day after [[Rosh Chodesh]] Iyar until Erev [[Shavuot]] excluding [[Lag BaOmer]]. <ref>Magen Avraham 489:5, Mishna Brurah 493:15 </ref>		###Some observe this practice by [[mourning]] from the day after [[Rosh Chodesh]] Iyar until Erev [[Shavuot]] excluding [[Lag BaOmer]]. <ref>Magen Avraham 489:5, Mishna Brurah 493:15 </ref>
	###Some observe this practice by [[mourning]] from the first day of [[Rosh Chodesh]] Iyar until the third day before [[Shavuot]]. <ref>Rama 493:3, Magen Avraham 489:5 </ref>		###Some observe this practice by [[mourning]] from the first day of [[Rosh Chodesh]] Iyar until the third day before [[Shavuot]].<ref>Rama 493:3, Magen Avraham 489:5 </ref>
	###Some observe this practice by [[mourning]] from after [[Issru Chag]] until [[Rosh Chodesh]] Sivan excluding the two days of [[Rosh Chodesh]] Iyar and [[Lag BaOmer]]. <ref>Mishna Brurah 489:15 quoting the Siddur Derech Chaim </ref>		###Some observe this practice by [[mourning]] from after [[Issru Chag]] until [[Rosh Chodesh]] Sivan excluding the two days of [[Rosh Chodesh]] Iyar and [[Lag BaOmer]].<ref>Mishna Brurah 489:15 quoting the Siddur Derech Chaim </ref>
	###Some observe this practice by [[mourning]] all the days of the Omer expect for [[Rosh Chodesh]] Iyar and Sivan. <ref>Sh”t Igrot Moshe 1:159 explains that the reason for this minhag is that it holds that the students of Rabbi Akiva died on all the days between [[Pesach]] and [[Shavuot]] except for the 16 days when one can not say [[Tachanun]] (7 days of [[Pesach]], 6 [[Shabbat]]ot, 3 days of [[Rosh Chodesh]]) and so the minhag forbids getting married and cutting hair the entire Sefira except for [[Rosh Chodesh]] Iyar and Sivan (and [[Pesach]] and [[Shabbat]] are already forbidden to get married). </ref>		###Some observe this practice by [[mourning]] all the days of the Omer expect for [[Rosh Chodesh]] Iyar and Sivan.<ref>Sh”t Igrot Moshe 1:159 explains that the reason for this minhag is that it holds that the students of Rabbi Akiva died on all the days between [[Pesach]] and [[Shavuot]] except for the 16 days when one can not say [[Tachanun]] (7 days of [[Pesach]], 6 [[Shabbat]]ot, 3 days of [[Rosh Chodesh]]) and so the minhag forbids getting married and cutting hair the entire Sefira except for [[Rosh Chodesh]] Iyar and Sivan (and [[Pesach]] and [[Shabbat]] are already forbidden to get married). </ref>
	##A fourth minhag followed by some is to observe sefira, in regards to not cutting one's hair, for the entire duration of the sefira from Erev [[Pesach]] until Erev [[Shavuot]].<ref>Arizal quoted by Shaarei Teshuva 493:8</ref>		##A fourth minhag followed by some is to observe sefira, in regards to not cutting one's hair, for the entire duration of the sefira from Erev [[Pesach]] until Erev [[Shavuot]].<ref>Arizal quoted by Shaarei Teshuva 493:8</ref>
	#Some say that one may switch customs from year to year.<ref>In analyzing the different practices, Rav Moshe Feinstein (OC 1:159) notes that those who observe 33 non-consecutive days are all of the same opinion but they choose different days to observe. Therefore, in theory, one may choose to observe a different set of 33 days from one year to the next. The reason why specific days are chosen for these various minhagim is because there must be uniformity within the same city. In New York, where the inhabitants originate from many different cities and all of the various minhagim are represented, the concern for the violation of lo titgodidu is mitigated and one may follow any of the minhagim. Therefore, one who has the tradition to observe 33 non-consecutive days, may switch from one minhag to another from year to year. Additionally, since the Bach thinks the Rama follows Tosafot, one can, in theory, switch to the minhag of counting the first 33 days. However, one should only do so under extenuating circumstances.<br>		#Some say that one may switch customs from year to year.<ref>In analyzing the different practices, Rav Moshe Feinstein (OC 1:159) notes that those who observe 33 non-consecutive days are all of the same opinion but they choose different days to observe. Therefore, in theory, one may choose to observe a different set of 33 days from one year to the next. The reason why specific days are chosen for these various minhagim is because there must be uniformity within the same city. In New York, where the inhabitants originate from many different cities and all of the various minhagim are represented, the concern for the violation of lo titgodidu is mitigated and one may follow any of the minhagim. Therefore, one who has the tradition to observe 33 non-consecutive days, may switch from one minhag to another from year to year. Additionally, since the Bach thinks the Rama follows Tosafot, one can, in theory, switch to the minhag of counting the first 33 days. However, one should only do so under extenuating circumstances.<br>
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	see Rav Dovid Feinstein as quoted in Shu”t V’Debarta Bam (141 s.v. v’shamati), who says Rav Moshe’s intent with his allowance bishat hadchak gadol refers to an unavoidable situation such as chattan who was drafted to the army before Shavuot, that he can rely on ‘First Sefirah’ and get married after Lag B’Omer. <br>		see Rav Dovid Feinstein as quoted in Shu”t V’Debarta Bam (141 s.v. v’shamati), who says Rav Moshe’s intent with his allowance bishat hadchak gadol refers to an unavoidable situation such as chattan who was drafted to the army before Shavuot, that he can rely on ‘First Sefirah’ and get married after Lag B’Omer. <br>
	see [https://ohr.edu/this_week/insights_into_halacha/5879 Rabbi Yehuda Spitz] who discusses this at length</ref> Others argue.<ref>Rabbi Shimon Eider’s Sefer Halachos of Pesach (vol. 2, Ch. 19, pg. 332) who quotes Rav Aharon Kotler as holding that one may not switch ‘Sefirahs’ unless in case of necessity and with Hatarat Nedarim.</ref>		see [https://ohr.edu/this_week/insights_into_halacha/5879 Rabbi Yehuda Spitz] who discusses this at length</ref> Others argue.<ref>Rabbi Shimon Eider’s Sefer Halachos of Pesach (vol. 2, Ch. 19, pg. 332) who quotes Rav Aharon Kotler as holding that one may not switch ‘Sefirahs’ unless in case of necessity and with Hatarat Nedarim.</ref>
	#It is permitted for a wife to observe her family’s [[mourning]] period, as long as her husband does not object. <ref>Rav Doniel Neustadt [[Daily Halacha]] Discussion page 219 </ref>		#It is permitted for a wife to observe her family’s [[mourning]] period, as long as her husband does not object.<ref>Rav Doniel Neustadt [[Daily Halacha]] Discussion page 219 </ref>

	===Getting Married===		===Getting Married===
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	However, Minchat Yitzchak 4:84 disagrees and feels that one may not attend a wedding during their Sefira. <br>		However, Minchat Yitzchak 4:84 disagrees and feels that one may not attend a wedding during their Sefira. <br>
	Rav Shmuel Vosner (Piskei Shemuot pg. 58) says that one should just go to wish a Mazel Tov but not participate.</ref> However, one may still not shave in such a situation.<ref>Rav Moshe Feinstein (Igrot Moshe OC 2:95) writes that unless being unable to shave will prevent you from going, it is not permissible to shave. However, if he realized earlier that he would be attending a wedding, he could plan accordingly by changing his custom for just that year, as per the teshuva mentioned above (OC 1:159)</ref>		Rav Shmuel Vosner (Piskei Shemuot pg. 58) says that one should just go to wish a Mazel Tov but not participate.</ref> However, one may still not shave in such a situation.<ref>Rav Moshe Feinstein (Igrot Moshe OC 2:95) writes that unless being unable to shave will prevent you from going, it is not permissible to shave. However, if he realized earlier that he would be attending a wedding, he could plan accordingly by changing his custom for just that year, as per the teshuva mentioned above (OC 1:159)</ref>
	#One may have a wedding within the three days of Shavuot<ref>Yalkut Yosef - Shavuot, page 573 </ref>		#One may have a wedding within the three days of Shavuot.<ref>Yalkut Yosef - Shavuot, page 573 </ref>

	===Getting Engaged===		===Getting Engaged===