16,374
edits
Sefirat HaOmer: Difference between revisions
From Halachipedia
m
Text replace - "Yabea Omer" to "Yabia Omer"
m (Text replace - "Nitai" to "Nitei") |
m (Text replace - "Yabea Omer" to "Yabia Omer") |
||
| Line 49: | Line 49: | ||
* Shulchan Shlomo 489:3 writes that women shouldn't count sefirat haomer with a bracha because they might forget to count one night and they won't know the halacha (that they're supposed to continue without a bracha). </ref> | * Shulchan Shlomo 489:3 writes that women shouldn't count sefirat haomer with a bracha because they might forget to count one night and they won't know the halacha (that they're supposed to continue without a bracha). </ref> | ||
==A child who became [[Bar Mitzvah]]ed during Sefirah== | ==A child who became [[Bar Mitzvah]]ed during Sefirah== | ||
# A child who became [[Bar Mitzvah]]ed during Sefirah should continue counting without a bracha. <ref> Sh"t | # A child who became [[Bar Mitzvah]]ed during Sefirah should continue counting without a bracha. <ref> Sh"t Yabia Omer 3:27-28. Rabbi Yosef Dov Soloveitchik quoted in Eretz Hatzvi 3:6-7 says that according to the Behag quoted in Tosafot 66a "zecher" the bar-mitzva boy should be allowed to continue with a beracha because the mitzva is dependent on the consecutiveness of the 49 nights, which he fulfills even before becoming of age. </ref> | ||
==Language of the Sefirah== | ==Language of the Sefirah== | ||
# Lechatchila, one should know the number of the day when you make the bracha. Bedieved, if one said the bracha with intent to hear the number of the day from his friend and paused to hear his friend after his bracha, he’s Yotsei. <ref> S”A 489:5 writes that if one said the bracha with in mind that one will say the Hayom that his friend says, he fulfills his obligation. Yet, Taz 489:8 writes that implied from S”A is that Lechatchila one should say the bracha only when you know the number of the day. Mishna Brurah 489:29 adds that Lechatchila it’s forbidden to pause for more than Toch Kedi Dibbur. </ref> | # Lechatchila, one should know the number of the day when you make the bracha. Bedieved, if one said the bracha with intent to hear the number of the day from his friend and paused to hear his friend after his bracha, he’s Yotsei. <ref> S”A 489:5 writes that if one said the bracha with in mind that one will say the Hayom that his friend says, he fulfills his obligation. Yet, Taz 489:8 writes that implied from S”A is that Lechatchila one should say the bracha only when you know the number of the day. Mishna Brurah 489:29 adds that Lechatchila it’s forbidden to pause for more than Toch Kedi Dibbur. </ref> | ||
| Line 60: | Line 60: | ||
==Prohibited practices during the Sefirat HaOmer== | ==Prohibited practices during the Sefirat HaOmer== | ||
The practice is to observe certain practices of mourning during the Sefirah because the 24,000 students of Rabbi Akiva died during this time. <ref> Tur and Shulchan Aruch 493:1 based on gemara in Yevamot 62b. </ref> There’s three basic minhagim about the mourning period between [[Pesach]] and Shavuot: | The practice is to observe certain practices of mourning during the Sefirah because the 24,000 students of Rabbi Akiva died during this time. <ref> Tur and Shulchan Aruch 493:1 based on gemara in Yevamot 62b. </ref> There’s 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>The source for this minhag is the Teshuvah of R. Yehoshua Ibn Shuib (cited by Bet Yosef 493:2) which says that the students of Rabbi Akiva died during the Omer except for the last 15 days which leaves the first 34 days, however, based on Miksat HaYom KeKulo (a minority of the day is considered like a whole day) one may stop mourning on the morning of the 34th. This is the ruling of S”A 493:2 and the practice of Sephardim as recorded in Yalkut Yosef (Kitzur S”A 493:1), | # 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>The source for this minhag is the Teshuvah of R. Yehoshua Ibn Shuib (cited by Bet Yosef 493:2) which says that the students of Rabbi Akiva died during the Omer except for the last 15 days which leaves the first 34 days, however, based on Miksat HaYom KeKulo (a minority of the day is considered like a whole day) one may stop mourning on the morning of the 34th. This is the ruling of S”A 493:2 and the practice of Sephardim as recorded in Yalkut Yosef (Kitzur S”A 493:1), Yabia Omer 3:26, Yechave Daat 4:32. This is explained clearly in Biur HaGra 493:6 D”H Nohagin, Biur Halacha 493 D”H 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 D”H 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 D”H 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 Biur Halacha 493 D”H 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> | This is explained clearly in Biur Halacha 493 D”H 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> | ||
| Line 74: | Line 74: | ||
# The Sephardic custom is not to get married during the Sefira until the 34th day in the morning. <ref> Yalkut Yosef (Moadim pg 428) </ref> | # The Sephardic custom is not to get married during the Sefira until the 34th day in the morning. <ref> Yalkut Yosef (Moadim pg 428) </ref> | ||
# The Ashkenazic custom is not to get married during the Sefira until the 33rd day (Lag BaOmer). <Ref> Rama 493:1 </ref> | # The Ashkenazic custom is not to get married during the Sefira until the 33rd day (Lag BaOmer). <Ref> Rama 493:1 </ref> | ||
# If the marriage involves a couple with one side who is Ashkenazic and one side Sephardic, the custom of the husband should be followed. <ref> Sh"t | # If the marriage involves a couple with one side who is Ashkenazic and one side Sephardic, the custom of the husband should be followed. <ref> Sh"t Yabia Omer 3:26(4), Yalkut Yosef (Moadim pg 429) </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>[http://www.yutorah.org/lectures/lecture.cfm/774533/Rabbi_Hershel_Schachter/Shiur_#80_-_Yevamos_-_מפני_מה_גרים_בזה'ז_מעונים,_יש_זיקה,_ספירת_העומר Rabbi Hershel Schachter on yutorah.org (at the very end)] based on a ruling of Rav Moshe Feinstein</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>[http://www.yutorah.org/lectures/lecture.cfm/774533/Rabbi_Hershel_Schachter/Shiur_#80_-_Yevamos_-_מפני_מה_גרים_בזה'ז_מעונים,_יש_זיקה,_ספירת_העומר Rabbi Hershel Schachter on yutorah.org (at the very end)] based on a ruling of Rav Moshe Feinstein</ref> | ||
===Getting engaged=== | ===Getting engaged=== | ||
