Pat Haba Bikisnin and Sefirat HaOmer: Difference between pages

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Pas Haba BeKisnin is a Talmudic term used to describe a certain type of snack food and in general this includes most of our cakes and cookies. The Bracha for these types of foods depends on whether it's eaten as a snack or a meal. For the precise definitions and laws see further. For background see footnotes.
[[Image:Sefirah.jpg|thumb|right|The first day of the Omer on Bet Midrash Gavoha's Sefira Calendar]]
[[Image:Cakes_and_Cookies.jpg | 300px | right]]
There is a Torah obligation to count the days of the Omer stated in the Pasuk <ref>(Vayikra 23:15-16) </ref> as follows: וספרתם לכם ממחרת השבת מיום הביאכם את עמר התנופה שבע שבתות תמימת תהיינה: עד ממחרת השבת השביעת תספרו חמשים יום והקרבתם מנחה חדשה ליהוה:. The Mitzvah is to count 49 days (counting the days and the weeks) from the second day of Pesach (when the Korban HaOmer was brought) until Shavuot. The mitzvah applies nowadays. <Ref> Rambam (Sefer HaMitzvah Mitzvot Aseh #161) counts this as one mitzvah to count days and weeks and not as two separate mitzvot, seemingly based on the gemara menachot 66a. See Tosfot Menachot 65b D"H Ketuv who asks why we only count 49 days when the Pasuk says to count 50 days and answers that the pasuk doesn't mean from the Korban Omer until the day after Ha[[Shabbat]] HaShevit count 50 days but rather means to from the Korban Omer until the day after Hashabbat HaShevit which is the 50th day one should count (up to but not including). Alternatively Tosfot answers that the command to count to the number 50 in the pasuk refers to when the Korban Shtei HaLechem is brought and not the count of the Omer. </ref>


==The Bracha of Pas Haba Bekisnin==
==Procedure of counting Sefirat HaOmer==
# If one eats Pah Habah Bekisnin as a snack one should make Mezonot for Bracha Rishona and Al HaMichya for Bracha Achrona and if one eats Pas HaBah BeKisnin as a meal one should make HaMotzei and Birkat HaMazon. <ref>S"A 168:8 </ref> The precise definition of a meal for this halacha is discussed in the next section.  
#One should say the Sefirat HaOmer standing. <Ref>S”A 489:1 based on the Rosh (Pesachim 10:41e) and Rambam (Temidin UMusafin 7:23) write that Sefirat HaOmer should be said standing. So rules S”A 489:1 that you need to stand. Rambam adds that, if one did say it while seated you’re also yotseh. So rules Mishna Brurah 489:6. Mishna Brurah adds that you should stand also for the Bracha. </ref>
==Timing==
# One may not count Sefirat HaOmer until Shekiyah (during Ben HaShemashot) and even then it’s preferable not to count until [[Tzet HaCochavim]]. <Ref>Tosfot (Menachot 66a), Rosh (Pesachim 10:40), Tur 489:1, and Ran (Pesachim 28a D”H VeBeHaggadah in name of most Mefarshim) rule that since Sefirah is Derabbanan one can count even during Ben HaShemashot. However, Rambam (Temidin UMusafin 7:22) who holds that Sefira is Deoritta, also holds that Sefirah must be said after nightfall. Teshuvot HaRashba 1:154 rules like this as well. S”A 489:2 rules one may not count Sefirat HaOmer until Shekiyah (during Ben HaShemashot) and even then it’s preferable not to count until [[Tzet HaCochavim]]. Mishna Brurah 489:15 writes that Bedieved one fulfills one’s obligation if one counted during Ben HaShemashot and then quotes the Eliyah Rabba 489:10 who says that preferably one should count again after [[Tzet HaCochavim]] without a Bracha (because of the RIshonim who hold that Sefirah is Deoritta nowadays).  </ref>
# If one counted during the day (before Plag Mincha) one has not fulfilled one’s obligation even if one Davened Mariv early and one must count it again that night with a Bracha. <Ref>S”A 489:2, Mishna Brurah 489:13, Biur Halacha 489:3 D”H MeBeOd Yom</ref>However, because of a minority opinion who says one did fulfill one's obligation, some say one should count again at night without a bracha. <ref>Kaf HaChaim 489:47</reF>
# If one said Mariv before Shekiyah after Plag Mincha one shouldn’t count then but rather wait until at least Ben HaShemashot, However if one did so then one should count again at night without a Bracha unless one didn’t daven mariv before Shekiyah in which case one should count again with a Bracha. <Ref>Hilchot Chag BaChag (pg 26), implied from Shaar HaTzion 489:17 </ref>
# If someone is insistent on saying Kriyat Shema at night after [[Tzet HaCochavim]] of רבינו תם one should also wait until [[Tzet HaCochavim]] in order to count Sefirat HaOmer. <Ref>Piskei Shemuot (Shavuot pg 40-1) in name of Rav Nassim Karlitz </ref>
# One shouldn’t rely on the minhag to count after Plag Mincha. <Ref>Rav Elyashiv in Kovetz Teshuvot (vol 3, end of chapter 4) quoted by Piskei Shemuot (Shavuot pg 42), Biur Halacha 489:3 D”H MeBeOd Yom </ref>
# If one is Davening in a minyan which is davening early and finishes during Ben HaShemashot (Between Shekiah and [[Tzet HaCochavim]]) those who are careful about counting after [[Tzet HaCochavim]] should count with the minyan without a bracha and stipulate mentally "if I don't remember to count with a bracha then this counting should fulfill my obligation, however, if I remember later then I have intent not to fulfill my obligation with this counting" and then after [[Tzet HaCochavim]] count the Omer with a Bracha. <Ref> S"A 489:3 states that if davens early with a minyan one should count without a Bracha and if one remembers later with a minyan one should count with a Bracha. Mishnah Brurah 489:17 and Chazon Ovadyah ([[Yom Tov]] pg 233-4) explain that the minyan finishes during Ben HaShemashot and one must stipulate that if one remembers to count later that one will not fulfill one's obligation with the counting together with the Minyan. </ref>
# One should say the Sefirah in the beginning of the night, if one forgot one can say the Sefirah with a Bracha the entire next night. <Ref> Tur 489:1 writes that if one forgot to count at the beginning of the night one can count all night. Perisha 489:1 quotes the Ran (Pesachim 28a D”H VeBeHaggadah Gam Ken) who agrees. So rules S”A 489:1. </ref>
# If one forgot to count the Omer an entire night and day one should continue to count without a Bracha. <Ref> S"A 489:8, Yabia Omer 3:28. Mishna Berura 489:36-37 explains that we continue counting to satisfy the opinions that say that you can, but don't say a beracha because of the opinions that you cannot, namely the Behag quoted by Tosafot Menachot 66a "zecher" that if you miss one night you can't count any longer because to fulfill the mitzva you need seven full weeks. Tosafot themselves disagree and say you can continue counting, as does Rabbeinu Yitzchak quoted in the Rosh Pesachim 10:41 because the Behag believes that the mitzva is only one long mitzva. Rabbi Joseph B. Soloveitchik quoted by Rav Herschel Schachter in Eretz Hatzvi 3:6-7 explains the behag not as saying that you need seven full weeks, but that you need the 49 consecutive days, and that is why the halacha is that if you count during the day even if you missed it the night before, you can continue through the rest of sefira with a beracha because you accomplished this obligation of consecutive nights. Sh"t Beit Halevi 1:39 says that since there is a mitzva to count days and weeks, if somebody misses a night in the middle of the week, he can count with a beracha on the nights that complete the week. Shearim mitzuyanim Bihalacha 120:4 says that nowadays when people miss a night they think they are exempt, and that is not what the S"A intended by saying that one should count without a beracha, and therefore, nowadays one should continue counting with a beracha. </ref>
# If one is unsure whether one missed an entire day one should continue to count with a Bracha. <ref> S"A 489:8 </ref>


==What's considered a meal==
==If someone asks the day of the Omer==
===When Pas Haba BeKisnin is eaten alone?===
# 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>S"A 489:4 </ref>
#According to Ashkenazim, if one eats less than 8 [[Measurements#Kezayit|Kezaytim]] one should certainly make a Mezonot. If one eats the amount of a regular meal one should make HaMotzei. [For a regular person if one eats 280 grams of regular cake one certainly is having the amount of a regular meal and could make HaMotzei and Birkat HaMazon.] Preferably, one shouldn't have in between 8 [[Measurements#Kezayit|Kezayitim]] and the amount of a regular meal unless one first washes and makes HaMotzei on real bread. After the fact (if one ate between 8 [[Measurements#Kezayit|Kezayitim]] and a definite meal), if one is not full make Al HaMichya and if one is full make Birkat HaMazon, yet, in such a case it’s preferable to hear Birkat HaMazon (from someone who’s obligated to make Birkat HaMazon) or to eat bread (making HaMotzei and Birkat HaMazon). [For background see footnote.]<ref>See next note </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> S"A 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 S"A 489:15</ref>
#According to Sephardim, if one ate less than 6 [[Measurements#Kezayit|Kezaytim]] one should make a Mezonot. If one eats more than 8 [[Measurements#Kezayit|Kezayitim]] one should make HaMotzei. Preferably one shouldn't eat between 6 and 8 [[Measurements#Kezayit|Kezaytim]] and if one did then one should just make Al HaMichya. [For background see footnote.]<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 coutning 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 HaTzion 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 D"H 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 HaTzion 489:28 in name of the Pri Chadash </ref>
'''What’s the Bracha on Pas HaBah Bekisnin?'''
# 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 D"H VaAni </ref>
* The opinion of Rav Nachman and Shmuel in Gemara Brachot 42b is the Bracha on Pas HaBah Bekisnin is Mezonot when eaten as a snack and HaMotzei when eaten as a meal. Rashi (Brachot 41b D”H Pas) and the Rif 30a holds that if one eats Pas HaBah Bekisnin as a snack there’s either no Bracha Achrona at all or there’s only a Boreh Nefashot (see Rabbenu Yonah’s (29b D”H Trisar) two explanations of the Rif and Tosfot’s (D”H Elah) explanation of Rashi). However, Tosfot (41b D”H Elah) explains that the Bracha Achrona on Pas HaBah Bekisnin is Al HaMichya (if one doesn’t make it into a meal). The Rosh 6:30, Rashba D”H Rav Huna, and Rambam (Brachot 3:9) agree with Tosfot and the Tur and S”A 168:6 codify this as halacha that for a snack one makes Mezonot and Al HaMichya and a meal one makes HaMotzei and Birkat HaMazon.
# If a person made the Bracha and then said the number in abbreviation one shouldn’t repeat the counting with a Bracha (since he clearly intended to fulfill his obligation and there is some significance to an abbreviation.)<Ref> Sh"t Maharash HaLevi Siman 5 </ref>
'''What is considered a meal?'''
# If one makes the Bracha and counts by saying the next number of the Omer minus one such as saying that today is forty minus one instead of saying thirty nine one has fulfilled one's obligation. <ref> The Pri HaAretz Siman 10 quotes the Mahari Malcho who says that if on the 39th day one said that tonight is 40 minus 1 one fulfilled one’s obligation. This is also quoted by the Kemach Solet pg 118b D”H Mi SheShachach, Bear Hetiev 489:8, Yad Aharon (on the Tur Siman 489 D”H Im Amar). </ref>
* The Bet Yosef 168:6 quoting the Shibolei HaLeket (Siman 159), Magan Avraham 168:13, and Chaye Adam 54:14 in name of the Gra hold that the amount of meal for this halacha is the amount people normally eat at a regular meal in the morning and evening. (Mishna Brurah 168:24 and Shaar HaTzion 19 also quote the Sefer Eshkol and Shagat Aryeh). However, the Birkei Yosef 186:4 and Kaf HaChaim 168:45 argue that the amount of a meal in this context is the same as a meal for Eruv Chatzerot which is either 3 or 4 KeBaytzim.  
# If a person asks the day of the Omer and one answered by saying the next number of the Omer minus one such as saying that today is forty minus one instead of saying thirty nine, some say that one fulfilled one's obligation, while others disagree and hold that one should repeat the counting with a Bracha. <ref> Sh"t Pri HaAretz Siman 10 (at the end in parentheses), Kemach Solet pg 118b D”H Im Shoalo Chavero </ref>
* Ashkenazim: The Mishna Brurah 168:24 rules that the halacha follows the opinion that a meal is considered by a regular meal people eat but adds that it's proper to be strict for those who are strict to require 4 KeBaytzim (meaning, that preferably one should only eat less than 8 [[Measurements#Kezayit|Kezayitim]] or more than the amount of a regular meal, Vezot HaBracha pg 29). VeZot HaBracha (chap 4, pg 31) writes that according to his calculation for a regular person for regular cake if one eats less than 230 grams that is considered a snack, if one eat more than 280 grams that is certainly a meal. He continues that if one did eat in between 8 [[Measurements#Kezayit|Kezayitim]] and a certain meal, if one is not full make Al HaMichya and if one is full make Birkat HaMazon, yet, in such a case it’s preferable to hear Birkat HaMazon (from someone who’s obligated to make Birkat HaMazon) or to eat bread (making HaMotzei and Birkat HaMazon). Halachos of Brachos (Rabbi Bodner, chap 27, pg 488-9) agrees to the above halachot and adds that if one wishes to have more than 8 [[Measurements#Kezayit|Kezayitim]] and less than the amount of a regular meal one may do so but one should first wash and make Hamotzei on a Kezayit of bread.  
# If a person asks the day of the Omer and one answered by saying that tomorrow the Omer is such and such (and it's implied that today's Omer is one less) nonetheless one has not fulfilled one's obligation and one must repeat counting the Omer with a Bracha. <ref>  Sh"t Vayan Avraham Siman 35 and Chazon Ovadyah ([[Yom Tov]] pg 247) based on the distinction of the Sh"t Pri HaAretz Siman 10 (at the end in parentheses)</ref>
* Sephardim: Halacha Brurah 168:16 (explained in Otzorot Yosef Siman 9) writes that Sephardim hold like the Chida that if one ate 8 [[Measurements#Kezayit|Kezayitim]] one should make HaMotzei and Birkat HaMazon, and if one ate less than that one should make Mezonot and Al HaMichya but it's preferable that one shouldn't eat in between 6 and 8 [[Measurements#Kezayit|Kezayitim]]. </ref>


===When Pas Haba Bekisnin is eaten with other foods?===
==Eating before counting the Omer==
# According to Sephardim even if Pas Haba BeKisnin is eaten with other foods those other foods are not taken into consideration when considering the amount of a meal. <ref>Kaf HaChaim 168:47 rules against the Magan Avraham 168:13 and says that S”A implies that one must be the amount of a meal from the Pat itself. </ref>
# It is forbidden to eat within a half hour of [[Tzet HaCochavim]] until one counts the Omer. <ref> Rama 489:4, Mishna Brurah 489:23 </ref>
# However, according to Ashkenazim the following laws apply:
# If one eats 8 Kezayitim of Pas HaBah Bekisnin which is a bread substitute (such as crackers) together with food that is normally eaten with the Pas HaBah Bekisnin (such as meat) and was full then one should HaMotzei and Birkat HaMazon. <Ref>See full discussion [[#Pas HaBah Bekisnin with other foods]] </ref>
# If one eats less than one Kezayit of Pas HaBah Bekisnin with other foods there is no doubt that the Pas HaBah Bekisnin is not considered as eaten in a meal. <Ref>See full discussion [[#Pas HaBah Bekisnin with other foods]] </ref>
# If with other foods one eats 8 Kezaytim of Pas HaBah Bekisnin which isn’t a bread substitute (a substitute being like a cracker and a non-substitute being like cake) some say that one should wash, make HaMotzei, and make Birkat Hamazon, and some say that one should make Mezonot and Al HaMichya. <Ref> See full discussion [[#Pas HaBah Bekisnin with other foods]] </ref>
# In all other cases (which are: (a) if one eats in between 1 and 8 Kezayitim of Pas HaBah Bekisnin with other foods, (b) if one eats 8 Kezaytim of Pas HaBah Bekisnin with foods that aren’t usually eaten with that Pas HaBah Bekisnin (such as rice)) one should avoid the dispute by either
## eat bread, wash and make HaMotzei, OR
## eat less than the amount that people normally would become full from, OR
## separate the food from the Pas HaBah Bekisnin as follows: eat the Pas HaBah Bekisnin, make Al Hamichya, and then eat the other foods, or if that’s not possible easily, then do the opposite, eat the other foods, make Bracha Achrona, and then eat the Pas HaBah Bekisnin. It’s important to note that this (last) advice isn’t applicable if the other foods include mezonot (such as rice or noodles) because of making an unnecessary Bracha. <ref> See full discussion [[#Pas HaBah Bekisnin with other foods]] </ref>
## After the fact, in the above cases (a-b) if one did have the Pas HaBah Bekisnin and other food without employing any of the above options, then one should make Al HaMichya. <ref><span id="Pas HaBah Bekisnin with other foods"></span>
'''Pas HaBah Bekisnin with other foods'''
* Magan Avraham 168:13 writes that if one eats Pas HaBah Bekisnin with other foods then all the food are counted towards the amount of a regular meal. This is quoted as halacha by Mishna Brurah 168:24, Chaye Adam 54:4, Halachos of Brachos (chap 27, pg 490-1), and Vezot HaBracha (chap 4, pg 32-6).
'''What is the minimum amount of bread needed?'''
* Igrot Moshe 3:32 and 4:41 writes that the Pas HaBah Bekisnin combines with the other food even if one ate less than 3 [[Measurements#Kebaytzah|KeBaytzim]]. [Halachos of Brachos (chap 27, pg 490, note 28) writes that this is implied by Mishna Brurah.]  Vezot HaBracha (chap 4, pg 32, note 10) writes that Rav Pinchas Sheinburg agreed with Igrot Moshe and both agree that the minimum Pas HaBah Bekisnin needed is one Kezayit. However, S”A HaRav 168:8 writes that the other foods only combine when one eats at least 4 [[Measurements#Kebaytzah|KeBaytzim]]. Halachos of Brachos (chap 27, pg 490, note 28) quotes Rav Shlomo Zalman Auerbach who said that one may be lenient to rely on this opinion. Vezot HaBracha (chap 4, pg 32, note 10) writes that Rav Pinchas Sheinburg agreed with Igrot Moshe but in conclusion he quotes Rav Elyashiv who said that one should avoid this dispute.
'''Which foods combine with Pas HaBah Bekisnin?'''
* Mishna Brurah 168:24 implies that only foods that are normally eaten as a sandwich with bread combine with the Pas HaBah Bekisnin. Halachos of Brachos (chap 27, pg 490, note 28.1) quotes Rav Shlomo Zalman Auerbach who agreed with this approach. However, Igrot Moshe 3:32 rules that any food with is normally eaten ate a meal combines with Pas HaBah Bekisnin.
'''Which Pas HaBah Bekisnin combines with other foods?'''
* Halachos of Brachos (chap 27, pg 490, note 29.1-29.2) quotes a dispute between Rav Shlomo Zalman who holds that only Pas HaBah Bekisnin which is used as a bread substitute (such as egg matzah or crackers) combines with other foods whereas Igrot Moshe 3:32 seems to argue that any Pas HaBah Bekisnin combines with other foods.
* Halachos of Brachos (addendum 2, B, pg 261, note 6.1) quotes Rav Yacov Kamentsky that Pas HaBah Bekisnin doesn’t combine with other foods unless than food is eaten together with the other food (in a sandwich). Vezot HaBracha (chap 4, pg 32) quotes Rav Pinchas Sheinburg who agreed with this and Rav Shlomo Zalman who wasn’t certain about it. Then he quotes Rav Elyashiv and Rav Moshe (Igrot Moshe 1:56) who hold that Pas HaBah Bekisnin combine with the other foods whether or not the other food is eaten with the Pas HaBah Bekisnin or not.
'''Summary until this point'''
* The Magan Avraham introduced the idea of having other foods count toward the amount of a meal when eaten with Pas HaBah Bekisnin. There’s four limitation of this idea. (1) Some say that there needs to be a minimum of 4 [[Measurements#Kebaytzah|KeBaytzim]] in order for the other foods to combine. (2) Some say that only food that if normally eaten on bread (such as meat) combine. (3) Some say that only Pas HaBah Bekisnin that is normally used as a bread substitute combines with other foods. (4) Some say that the food only combines when it’s eaten on bread. However, all four limitation are subject to dispute.
'''Practical Halacha'''
* Regarding dispute 1 and 2, Vezot HaBracha (pg 33, note 11) writes that after the fact if one ate in between 1 and 8 Kezayitim, or even if one ate 8 Kezaytim of Pas HaBah Bekisnin but the other food one ate doesn’t normally accompany bread (such as rice) one should make Al Hamichya but in the latter case it’s preferable to hear Birkat HaMazon from someone else (who is obligated to make Birkat HaMazon) and fulfill the obligation through Shomea KeOneh.
* Regarding dispute 3, Halachos of Brachos (chap 27, pg 491, note z) siply quotes the dispute but doesn’t legislate.
* Regarding dispute 4, The Vezot HaBracha (pg 33, note 11) concludes that one can make HaMotzei and Birkat HaMazon if one eats 8 Kezaytim of Pas HaBah Bekisnin with food that would normally be eaten with Pas HaBah Bekisnin and was full from everything together (seemingly ignoring this dispute).
'''Practical suggestions'''
* Vezot HaBracha (chap 4, pg 32) writes that because of all the disputes one should avoid eating the amount that people normally would become full on, or first eat bread and make HaMotzei or use the next suggestion. Vezot HaBracha writes that one may eat the Pas HaBah Bekisnin first, make a Bracha Achrona, and then eat the other foods, or eat the other foods, make a Bracha Achrona, and then eat the Pas HaBah Bekisnin. By doing this the Pas HaBah Bekisnin certainly doesn’t combine with other foods to be considered a meal. However, this suggestion doesn’t apply when the other foods are Mezonot because by making a Bracha Achrona in the middle one will have made a Bracha unnecessarily. Vezot HaBracha (pg 33, note 12) writes that the first option of having the Pas HaBah Bekisnin followed by the other food is preferable to the second option because everyone agrees to the first option whereas the second one is subject to dispute but may be employed in a case of a certain need. </ref>


===Other laws of a meal of Pas HaBah BeKisnin===
==Who is obligated to count?==
====Timing====
# Women are exempt from counting since it’s a Mitzvah Aseh SheZman Grama. <Ref>Rambam (Temidin UMusafin 7:24) rules that women are exempt from counting Sefirah. (Rambam is also found in the Sefer Hamitzvot #161). This is brought in Bet Yosef 489:1 D”H VeTzarich. So rules Magan Avraham 489:1 (who also quotes Zohar Titzaveh pg 319 to show women are exempt) and Mishna Brurah 489:3. [Interestingly, Ramban (Kedushin 34a) holds women are obligated and the Shitat HaKadmonim (last page of Bava Kama) brings the son the Maharam Challavah who explains that Sefirah isn’t Zman Grama since the time doesn’t cause Sefirah, but the Korban HaOmer.] </ref>
# All food that’s eaten during a meal is included as long as one [[Measurements#Kezayit|Kezayit]] of Pas HaBah Bekisnin is eaten within Kedi Achilat Pras (4 minutes). <ref> The Kaf HaChaim and Sh”t Korban Eshe write that one needs to have all of the 4 Kebayitzim in one Kedi Achilat Pras. However, Yalkut Yosef (Birkat HaMazon pg 130) writes that the strict halacha only requires that one have one [[Measurements#Kezayit|Kezayit]] in a Kedi Achilat Pras.  Vezot HaBracha (Chapter 4, pg 27) agrees with Yalkut Yosef. </ref>
==A child who became Bar Mitzvahed during Sefirah==
====Washing====
# A child who became Bar Mitzvahed during Sefirah should continue counting without a bracha. <ref> Sh"t Yabea 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>
# According to Ashkenazim if one makes a meal out of Pas HaBah BeKisnin one should wash with a bracha (of Al [[Netilat Yadayim]]) and make HaMotzei. However, Sephardim hold that one should wash without a bracha but one would have what to rely on to wash with a bracha. <ref>Mishna Brurah 158:8, Yalkut Yosef (Kitzur S”A 168:8) </ref>
==Language of the Sefirah==
====Changing one's mind====
# 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>
'''NOTE''': This is assuming that the shiur keviyut seuda is 8 kezayitim, which is true for sephardim, however, for ashkenazim it's different.  
# Lechatchila, one should count today is such and such “to the Omer”, Bedieved if one just said today is such and such day you’re yotzei. <Ref> Sh”t Rashba 1:457 brought in Bet Yosef 489 D”H Katav rules that really to fulfill the mitzvah it deosn’t matter whether you mention the Omer or not, however, it’s preferable to mention the Omer to clarify. So rules the Mishna Brurah 489:8. </ref>
# If one started the meal thinking that one was going to have 8 [[Measurements#Kezayit|Kezayitim]] and then changed his mind and couldn’t finish all 8 [[Measurements#Kezayit|Kezayitim]], one may finish eating based on his original HaMotzei and concludes with a Al HaMichya. <ref> Sh”t Igrot Moshe O”C 2:54, Yalkut Yosef (Birkat HaMazon pg 137). </ref>
==Incorrect intent during Bracha==
# If one made a Mezonot thinking that one was only going to have a few [[Measurements#Kezayit|Kezayitim]] and then changed his mind to end up having 8 [[Measurements#Kezayit|Kezayitim]], if one plans on having another 8 [[Measurements#Kezayit|Kezayitim]] one should stop and wash with a bracha and make HaMotzei.
# Preferably, one should know the day of the Omer while making the Bracha, however, if one didn't know the day of the Omer but made the Bracha with intent to complete it as one will hear from one's friend and one did do so one has fulfilled one's obligation. <ref> Mishna Brurah 489:29, S"A 489:5 </ref>
# If one made Mezonot planning to have a few Kezyitim, and then changes to have another few [[Measurements#Kezayit|Kezayitim]] and in total all he ate will add up to 8 [[Measurements#Kezayit|Kezayitim]] one shouldn’t make any new bracha upon changing one’s mind, however, if one started thinking that one would not have more than a certain amount and now clearly changes his mind about that, one should make a new Mezonot. Nonetheless, one concludes with Birkat HaMazon. <ref> Mishan Brurah 168:25 writes that if one changed one’s mind one doesn’t make a new HaMotzei if one doesn’t plan on eating more than 8 [[Measurements#Kezayit|Kezayitim]]. Mishna Brurah (Shaar Tzion 168:21) writes that one shouldn’t make a new Mezonot unless one clearly changed one’s mind such as if when he started he thought that he will not eat more than a certain amount, however, if one didn’t clearly retract his opinion then one doesn’t make a new Mezonot. </ref>
# If one started the bracha (Baruch Atta…Melech HaOlam) with in mind to say the wrong night and then finished the bracha with the intent to say the correct night and then said the correct Hayom, one is Yotzei. <ref> Tur 489:6 quotes the Avi Ezri that writes that a person who had in mind the wrong number during the beginning of the bracha and during the end of the bracha he thought of the correct number and said the HaYom correctly, isn’t Yotzei as he needs the beginning and end of the bracha to be with the correct intention. Bet Yosef 489:6 quotes the Mordechai that this Avi Ezri is going according to the opinion that Sefira is Deoritta and therefore since it’s a Safek whether such a Bracha is sufficient (as in Brachot 12a) he must make a new bracha. However, Bet Yosef concludes since majority of RIshonim hold Sefira is Derabbanan, we are lenient on this safek and is Yotzei. So rules the S”A 489:6 and all achronim agree including Mishna Brurah 489:32. </ref>
[[file:Koveh Seudah.png]]
# If one started the bracha (Baruch Atta…Melech HaOlam) with in mind to say the correct night and then finished the bracha with the intent to say the wrong night and then said the wrong Hayom, according to Sephardim, one is Yotzei, while Ashkenazim hold that if one corrects the Hayom within Toch Kedi Dibbur one is Yotsei but otherwise one isn’t Yotzei and needs a new bracha. <ref> (1) Tur 489:6 quotes the Avi Ezri that writes that a person who had in mind the correct number during the beginning of the bracha and during the end of the bracha he thought of the wrong number and said the wrong HaYom, isn’t Yotzei as he needs the beginning and end of the bracha to be with the correct intention. (2) Bet Yosef 489:6 quotes the Mordechai that this Avi Ezri is going according to the opinion that Sefira is Deoritta and therefore since it’s a Safek whether such a Bracha is sufficient (as in Brachot 12a) he must make a new bracha. However, Bet Yosef concludes since majority of Rishonim hold Sefira is Derabbanan, we are lenient on this safek and is Yotzei. So rules the S”A 489:6 and some achronim agree including Magan Avraham 489:12, Olot [[Shabbat]] 489:6, Chok Yakov 489:19, and Kaf HaChaim 489:75. Yalkut Yosef (Moadim edition 5764 pg 615) writes that one should count again to fulfill the obligation according to everyone however one shouldn’t make a Bracha like S”A. (3) However, Bach (489 D”H UMah SheKatav Katav Od Avi Ezri) argues on the Bet Yosef and says that according to everyone one isn’t Yotzei in such a case as the counting was simply wrong. So rules the Levush, Pri Chadash and Mishna Brurah 489:32. (4) The third approach is that of the Maamer Mordechai 489:8 and Chok Yosef who explains S”A as where one corrected himself within Toch Kedi Dibbur. (5) Another explanation of S”A is that of the Taz 489:9 (to defend S”A against his father-in-law the Bach) who explains that the S”A was only dealing with someone who made the bracha with the wrong intent either in the beginning or in the end and then counted the Hayom correctly and so one fulfills his obligation according to the majority of Rishonim that Sefirah is Derabbanan. </ref>


====Keviut Seduah on Shabbat====
==Prohibited practices during the Sefirat HaOmer==
#There’s no difference between [[Shabbat]] and the rest of the week regarding the status of the Pat habah BeKisnin. <ref> Kaf HaChaim 168:48. </ref>
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). 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).
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>
# A third practice is to mourn 33 not consecutive days during the Omer. <ref>
Bet Yosef 493:3 quotes the Ri Ibn Shoiv who records another tradition that Rabbi Akiva’s students only died on the 33 days during the Sefira when there’s no Tachanun, which are the 7 days of Pesach, 7 Shabbatot, and 2 days of Rosh Chodesh. Based on this tradition, Sh"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>Magan 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, Magan 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 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>
# 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===
# 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>
# 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 Yabea 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>
===Getting engaged===
# It's permissible to get engaged during the Sefirah, however one may not have music and one shouldn't dance much. <ref> Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #45) </ref>
===Cutting hair===
# In commemoration of the death of the students of Rabbi Akiva, the minhag is not to cut one’s hair during sefira. Although many minhagim exist, the common minhag is that Sephardim don’t cut their hair until the 34th day of sefira in the morning and Ashkenazim don’t cut their hair until the 33rd in the morning.<ref>
* The Gemara Yevamot 62b records the tragic story of Rabbi Akiva’s student passing away between Pesach and Shavuot. The Tur 493:1 records the minhag not to take hair cuts during sefirat HaOmer in order to mourn the death of Rabbi Akiva’s students. The Tur writes that some would cut their hair from Lag BaOmer and on because there’s a tradition that the students of Rabbi Akiva stopped dying on Lag BaOmer. The Tashbetz 1:178, however, says that they died until 15 days before Shavuot (Pros HaAseret), which is the 34th of the Omer. S”A 493:2 follows the Tashbetz, while the Rama quotes some who follow the Tur and some who don’t take a hair cut from Rosh Chodesh Iyar until Shavuot.
* Bet Yosef 493:3 quotes the Ri Ibn Shoiv who records another tradition that Rabbi Akiva’s students only died on the 33 days during the Sefira when there’s no Tachanun. According to this tradition, Biur Halacha 493 D”H Yesh the minhag developed to mourn 33 days during the sefira corresponding to the days they died. Kitzur S”A 120:6-7 writes that some mourn the last 33 days of sefira starting after Rosh Chodesh Iyar excluding Lag BaOmer and a variant minhag is to mourn from the first day of Rosh Chodesh Iyar until the Shelosha Yemei Hagbala excluding Lag BaOmer.
* S”A 493:2 writes that the minhag is to mourn from the beginning of the sefira until the morning of the 34th of the Omer. Kaf HaChaim 493:12 and Chazon Ovadyah (pg 253) agree that this is the common minhag among Sephardim. Yalkut Yosef (Moadim pg 430) and Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #48) agree. Kaf HaChaim 493:12-3 adds that some follow the Arizal’s practice not to cut one’s hair the entire Sefira.
* Although the Mishna Brurah 493:15 records the Ashkenazic minhag to mourn from the first day of Rosh Chodesh Iyar until the Shelosha Yemei Hagbala, [http://www.yeshiva.org.il/midrash/shiur.asp?id=301 Peninei Halacha] (Hilchot Sefirat HaOmer) writes that nowadays the common Ashkenazic minhag is like the Rama to mourn from the beginning of the Omer until Lag BaOmer in the morning.
* Mishna Brurah 493:6 explains S”A as saying that one may only cut one’s hair starting from the 34th in the morning because Miksat HaYom KeKulo only operates starting in the daytime. In 493:10 he writes that the same for the Rama regarding the 33rd. However, Mishna Brurah 493:11 quotes some achronim who argue that one may even cut one’s hair from the nighttime. Rav Shlomo Zalman (cited by Halichot Shlomo p 364, note 80) once permitted taking a hair cut on Lag BeOmer at night. </ref>
# The Sephardic custom on a year that Lag BaOmer falls out on Friday is that one may cut one's hair on Friday morning out of respect for [[Shabbat]] and if one is unable to cut one's hair on Friday morning, it's permissible to cut one's hair on Thursday night after [[Tzet HaCochavim]]. <ref> Yalkut Yosef (Moadim pg 431-2) </ref>
# According to Ashkenazim, if there's a pressing need women may cut their hair during Sefirat HaOmer.<ref>Sh"t Igrot Moshe YD 2:137. See [https://docs.google.com/viewer?url=http://www.thehalacha.com/attach/Volume5/Issue8.pdf&pli=1 Halachically Speaking article on Sefirah].</ref> According to Sephardim, women may cut their hair during the Sefirah.<Ref>Chazon Ovadyah (Yom Tov pg 261)</ref>
# If one has a Brit Milah during the Sefira, the father of the baby, the Mohel, and the Tzandak may cut their hair that day. <ref> Yalkut Yosef (Moadim pg 432) </ref>
# It is permissible to tweeze eyebrows or eyelashes. <ref> Bein Pesach Lishavuot page 241 quoting Rav Shlomo Zalman Auerbach and Rav Shmuel Wosner. </ref>
# It is permissible to comb hair even if some hairs will be removed in the process. <ref> Mishna Berura 551:20 </ref>
===Shaving===
# Included in the minhag not to take hair cuts is not to shave. <ref> Tur 493 says that some have the custom "lo lihistaper." Masekhet Semachot (7:11) in regards to mourning writes that lihistaper means to cutting the hair of one's head, mustache, beard, and all other hair. Nitai Gavriel (Pesach vol 3, 49:2) and Chazon Ovadyah (p. 262) write that including in the minhag not to take a hair cut is not to shave.</ref> Some authorities permitted someone who shaves daily after having waited 3 or 5 days of not shaving to shave during the Sefira. <ref> Rav Soloveitchik (cited by Rav Schachter in Nefesh HaRav pg 191-2) compared the Sefira to the 12 months of mourning in which a person who shaves daily may shave after waiting a few days. Rav Soloveitchik felt that this was the case because all customs have to be based on some opinion or patterned after another halacha. Therefore, he argues that the mourning of the Omer is parallel to the mourning during the year of mourning for a parent. Therefore since the halacha says that it is permissible to shave during the year once one's friends scold him to tell him that his hair is too long ("ad she-yig'aru bo chaveirav": Moed Katan 22b, Rambam Hilkhot Evel 6:3), it would be permissible during the omer also.
Rav Schachter (“Halachos of Chol HaMoed”, min 67-70) clarified that not shaving for 3 or 5 days is sufficient. Rabbi Willig (“Hilchos Pesach and Sefira#1”, min 85-90) also quotes Rav Soloveitchik. Rav Aharon Lictenstein [http://vbm-torah.org/archive/halak65/24halak.htm vbm.org] says that it is even an obligation to shave for kavod shabbat on Friday incorporating Rav Soloveitchik's approach. </ref>
# Many Sephardic authorities are lenient regarding shave on Rosh Chodesh Iyar if it causes one pain not to shave, however, Ashekanzic authorities seem not to accept such a leniency.<ref>
* Bet Yosef 493:3 writes that those who cut their hair on Rosh Chodesh Iyar because they consider it a Yom Tov are mistaken because the minhag is not to cut their hair on Rosh Chodesh Iyar. He adds that they may have mistakenly thought it was permitted based on another minhag which would mourn another 33 days during the sefira. Similarly, Mishna Brurah 493:14 summarizes that according to those who don’t cut their hair the first 33 days of the Sefira, it would be contradictory to shave on Rosh Chodesh Iyar.
* However, the Radvaz 2:687 permits cutting one’s hair on Rosh Chodesh Iyar if not cutting one’s hair causes one’s pain based on the halacha that one who is pain is exempt from the mitzvah of Sukkah. Sh”t Chazon Ovadyah (vol 1, pg 55) clarifies that although the halacha of Sukkah is based on Teshvu Kein Taduro, the Radvaz means that it’s logical that one can be lenient if it’s bothersome since sefira is only a minhag. Chida in Yosef Ometz 40:2 and Kaf HaChaim 493:40 write that some rely on this Radvaz. Similarly, Rav Ovadyah in Yalkut Yosef (Moadim pg 431) and Chazon Ovadyah (pg 262) writes that one should be careful not to shave during sefira and if it’s difficult not to shave, one may shave on Rosh Chodesh Iyar.
* The Bach 493 quotes the Minhagim who says that it’s permitted to get married on Rosh Chodesh Iyar if it falls out on Shabbat and explains that it’s based on the fact that there’s a combination of the kedusha of rosh chodesh and kedusha of Shabbat to override mourning of Sefira. Pri Megadim (E”A 493:2) clarifies that the Bach means getting married on Friday because it’s forbidden to get married on Shabbat. Regarding this Bach, the Pri Chadash 493:3 writes that the same is true for haircuts. Thus, Mishna Brurah 493:5 writes that if Rosh Chodesh Iyar falls out on Shabbat one may cut one’s hair on Friday. Kitzur S”A 120:6 and S”A HaRav 493:8 agree. It seems clear from the above achronim that Rosh Chodesh alone isn’t sufficient to permit cutting one’s hair. </ref>
# Many authorities hold that one may not shave on Friday for Kavod Shabbat. If a person is in great pain from not shaving, some say one may shave.<ref>
* It also seems evident from the Bach and Mishna Brurah (see previous footnote) that one may not cut one’s hair because of Kavod Shabbat alone. Thus, Rav Shlomo Zalman (cited by Shalmei Moed pg 449-450) and Rav Yacov Kamenetsky (Emet L’Yaakov 493 note 467) hold that one may not shave in the sefira for Kavod Shabbat.
* However, Rav Lichtenstein (vbm.org) ruled that not only is it permitted but an obligation to shave for kavod Shabbat during sefira just like Kavod Shabbat theoretically overrides the nine days (see Mishna Brurah 551:32). Similarly, Rav Ovadyah in Chazon Ovadyah (Yom Tov pg 262) and Yalkut Yosef (Moadim pg 431) writes that if one is in great pain one may shave every Friday.</ref>
# Some authorities permit shaving in honor of Yom HaAtzmaut, however, some disagree. <ref> Rabbi Eliezer Melamed (Peninei Halacha “Yom HaAtzmaut”) writes that those who shave regularly should shave prior Yom HaAtzmaut in order to look presentable for the holiday. He also quotes Rav Yitzchak Nissim and Rav Tzvi Yehuda HaCohen Kook who agreed. Shana Beshana (5752, p. 145) quotes Rav Tzvi Pesach Frank as agreeing. Shana B’shana (5752, p. 145) quotes Rav Tzvi Pesach Frank as agreeing. Rav Shaul Yisraeli in Mareh HaBezek 4:54 permits shaving from after midday prior to Yom HaAtzamaut even for those living outside Israel. However, Yaskil Avdi 6:10 and Rav Soloveitchik (quoted by Rav Schachter in Nefesh HaRav p. 94) argue.</ref>
# Many authorities permit shaving if not shaving will cause one a loss of income; however, each case should be judged individually. <ref>
* Rav Moshe in Igrot Moshe 4:102 rules that if one will lose money by not shaving, one may shave during sefira, because the minhag never applied in a case of monetary loss. In 5:24(9), he explains his position and says that only a person who is concerned about losing his income for the duration of the sefira is permitted to shave. If, however, he can simply borrow money and then repay it with later income, this leniency wouldn’t apply. See Maadanei Shlomo (p. 54) who quotes Rav Shlomo Zalman as also being lenient.
* Similarly, Sh”t Zera Emet 69 writes that for parnasa it is permitted, but each case should be judged independently. Chida in Machzik Bracha 493:4, Kaf Hachaim 493:19, Sh”t Yaskil Avdi 6:5, and Nitai Gavriel (49:8) agree.
* However, Piskei Shemuot (p. 62) quotes Rav Elyashiv saying that nowadays it’s forbidden to shave for parnasa because it’s not considered strange to go unshaven. </ref>
# Many authorities hold that one is not permitted to shave during his custom of sefira in order to look presentable for a date. <Ref> [www.thehalacha.com/attach/Volume5/Issue8.pdf Halachically Speaking] quoting Rav Belsky, Piskei Shmuos (pg 62-63) quoting Rav Elyashiv </ref>


==What is Pas Haba Bikisnin?==
===Cutting nails===
The S"A (168:7) rules that there are three definitions of Pas Haba Bikisnin. <ref>'''What is Pas HaBah Bekisnin?'''
# It is permissible to cut one's nail during the Sefirat HaOmer. <ref>Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #54), Kaf Hachayim 493:16. </ref>
* Rashi (Brachot 42b D”H Pas) explains that Pas HaBah Bekisnin is a cake which was made from a dough that was kneaded with spices. Rabbenu Yonah (29a D”H Shein) quotes Rabbenu Chananel that it’s a bread with a pocket filled with nuts, honey, or other sweets. Lastly, the Aruch (D”H Kesen, quoted by Bet Yosef 168:8) quotes Rav Hai Goan that it’s a hard cracker-like bread. The S”A 168:8 rules all three opinions.
===Making Shehecheyanu===
</ref>
# If something occurs that would require a shehecheyanu, one should recite it as usual. <ref> Mishna Berura 493:2. The minhag not to is quoted in the Eliyahu Zuta 493:1 quoting Rabbeinu Yerucham and Leket Yosher page 97 quoting the Terumat Hadeshen. </ref>
One therefore makes a Mezonot when eating an item that falls into one of the three categories:
# It is preferable not to wear new clothing which would require one to make a Shehecheyanu during the Sefira, however, if there's a need one should do it on a [[Shabbat]], at a Simcha of a Bar Mitzvah or Brit Milah. <ref> Yalkut Yosef (Moadim pg 433). Rav Shlomo Zalman Auerbach Aleihu Lo Yibol 286 and Shalmei Moed page 441 rules that it is completely permissible to buy new clothing if it is not your minhag not to. See Taamei Haminhagim page 251. </ref> The accepted Sephardic minhag is to make Shehecheyanu as usual. <Ref> Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #55) </ref> If one thought it was prohibited to recite shehecheyanu but later found out that it is not, doesn't need a hatarat nedarim to start saying shehecheyanu during sefira. <ref> Yechave Daat 1:24. </ref>
# The dough itself is sweetened with fruit juice, oil, sugar, honey, margarine, etc.  
# It is permissible to eat a new fruit which would require one to make a Shehecheyanu during the Sefira. <ref> Yalkut Yosef (Moadim pg 434), Rav Elyashiv quoted in Mivakshei Torah 19 </ref>
# The bread is filled with a sweet filler such as: chocolate, nuts, fruit, etc.
# It is permissible to move into a new apartment and make the requisite Shehecheyanu during the Sefira. <ref> Yalkut Yosef (Moadim pg 434) </ref>
# The bread is very hard
===Moving to a New House===
<br>For examples of these categories see further.
# It is permitted to move to a new house or apartment during sefira. <ref> Piskei Teshuvot 493: note 6 quoting the Satmar Rebbe, Mevakshei Torah 19 quoting Rav Elyashiv, Tzitz Eliezer 11:41. Piskei Teshuvot 493:1 quotes several poskim who bring down this minhag. </ref>
===First category===
# It is permitted to redecorate or paint one's home. <ref> Yechave Daat 3:30, Tzitz Eliezer 11:41. Piskei Teshuvot 493:1 quotes several poskim who bring this minhag as well. </ref>
# According to Ashkenzim, if there’s a majority (51%) of sweeteners such as fruit juice, oil, egg, margarine, sugar, honey, or the like in comparison to the amount of water added to the flour, then the Bracha is mezonot. <Ref> Rama 168:7, Mishna Brurah 168:33 writes that such is the minhag of Ashkenazim. </ref>However, water mixed into the sweeteners such as diluted fruited juice or margarine (usually 15% water) isn’t included in the calculations of sweeteners to water. <Ref>VeZot HaBracha (pg 17) in name of Rabbi Shlomo Zalman Auerbach and Sh”t Shevet HaLevi 9:44 </ref>
# According to Sephardim, if the taste of the sweeteners is recognizable in the dough, then the Bracha is mezonot. <Ref>S”A 168:7, Yalkut Yosef (Brachot pg 129, Kitzur S”A 168:7) </ref>


===Second category===
===Listening to music===
# Dough which is filled with sweeteners such as nuts, chocolate, or the like and is cooked together with the dough, and the taste is recognizable, the bracha is Mezonot. <ref>S"A 168:7, Mishna Brurah 168:33, Vezot HaBracha (pg 19, chapter 3) </ref>
# It is forbidden to listen to music during the Sefira <ref> Iggerot Moshe OC 1:166, 2:137, Minhag Yisrael Torah 493:8, Aruch Hashulchan 493:2, Yechave Daat 3:30 based on a Magen Avraham that prohibits dancing during sefira because the two come together. Rav Mordechai Willig quoted in http://www.yutorah.org/lectures/lecture.cfm/735746/Rabbi_Aryeh_Lebowitz/Music_During_Sefira says that music is not necessarily forbidden, the prohition was only placed on things that lead to excessibe joy, which music doesn't necessarily accomplish. </ref> Some poskim say that even if it's not live music, <ref> Az Nidberu 8:58, Iggerot Moshe OC 1:167, Tzitz Eliezer 15:33, Yalkut Yosef Moadim page 434, Maamar Mordechai of Rav Mordechai Eliyahu Sefirat Haomer #40.  Chelkat Yaakov 1:62 argues that a device which didn't exist at the time of the decree cannot be included. In his article at  [[http://www.yutorah.org/lectures/lecture.cfm/735746/Rabbi_Aryeh_Lebowitz/Music_During_Sefira]] Rabbi Aryeh Lebowitz says that this argument can only be made for music in general, but during sefira this would not apply because there was never a formal ban placed on  music specifically during sefira. See http://halachipedia.com/index.php?title=Listening_to_Music for the discussion about music during the year. </ref> and this practice should be kept until at least the 34th of the Omer.  <ref> Yalkut Yosef (Moadim pg 434), Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #40),  </ref> Some poskim even prohibit listening to a Capella music. <ref> Shevet Halevi 8:127, Salmat Chaim 4:21. see http://matzav.com/p%E2%80%99sak-from-rav-yisroel-belsky-and-rav-shlomo-miller-on-acappella-music-during-sefirah-2 that Rav Yisrael Belsky and Rav Shlomo Miller differentiate between different types of a cappella, only permitting choirs which simply sound like a group of people singing and nothing more. Rav Binyamin Silber in Az Nidberu 8:58 discussing music during the year says that a recorded voice is considered like an instrument. </ref>
#According to some poskim slow music that would not lead to dancing such as slow classical music can be listened to. <ref> http://www.yutorah.org/lectures/lecture.cfm/735746/Rabbi_Aryeh_Lebowitz/Music_During_Sefira quotes Sefer Eleh Heim Moadai quoting Rav Chaim Pinchas Scheinberg and Rav Eliyahu Schlesinger. </ref>
# If not listening to recorded music will result in depression, even the stringent authorities would permit it. <ref> Hilchot Chag B’chag p.63, Halichot Shlomo, Moadim 2:11:14. </ref>
# If one is reliant on playing live music to make an income, he is permitted to. <ref> Iggerot Moshe OC 3:87. </ref>


===Third category===
# If the dough is cooked into a food that's hard and crumbles the bracha is Mezonot. <ref> S"A 168:7. Vezot HaBracha (pg 19, chapter 3) points out that the Mishna Brurah (168:35) writes that it must be that it's usual to be eaten as a snack. </ref>


===More examples===
# The following foods are called Pas HaBah BeKisnin and if one eats a Shuir Seuda one must make a HaMotzei: Berakas, Hotdog in pastry, cake, cookies, pretzels, crackers, and cereals made from the 5 grains. <Ref> Vezot HaBracha (pg 26, chapter 3) </ref>
# The following foods are called Tavshil Mezonot and even if one eats a Shuir Seuda one makes a Mezonot: Farina, oatmeal, noodles, rice, soup nuts, farfel, couscous, blintzes, kugel*, and wafers*. <Ref> Vezot HaBracha (Chapter 4, pg 26). There he mentions that majority of poskim hold that kugel is Tavshil Mezonot and similarly concerning wafers there’s some doubt in the poskim even though the primary halacha is that it’s Tavshil Mezonot. </ref>
====Egg Matzah====
# Egg Matzah which was kneaded with mostly fruit juice or eggs (as opposed to water) is considered Pas Haba BiKisnin. <ref> Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 501, chapter 27) </ref>
====Pancakes====
# If the pancakes were made with very little oil (just enough to prevent it from getting burned) then it is considered Pas Haba Bikisnin. If the pancakes were made with a significant amount of oil, there's a doubt whether it's considered Pas Haba Bekisnin or not and so if one intends to eat a the amount of a normal meal (see [[Making a meal on Mezonot]]) one should eat it in a meal. If the pancakes were deep fried then the bracha is Mezonot even if the amount of a normal meal is consumed. <ref> Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 493-4, chapter 27) </ref>
====French Toast====
#French Toast has the status of bread and requires HaMotzei. <Ref> Vezot HaBracha (Chapter 3, pg 20,21,23) </ref>
====Melba Toast====
# Melba toast is a type of cracker made from toasted bread. Many say that the correct Bracha is Mezonot, while some say that the Bracha is HaMotzei. <ref>
* S"A 168:7 rules that when one eats Pas HaBa BeKisnin as a snack the Bracha Rishona is Mezonot and Bracha Achrona is Al HaMichya, however, if one makes a meal out of it the bracha is HaMotzei and Birkat HaMazon. S"A 168:8 gives three definitions of Pas Haba BeKisnin and the last one is a hard dry baked goods.
* [There is a dispute about how to explain why dry bread should be Mezonot. Some say that the reason is that since it is made as a snack and not as a meal food the bracha is Mezonot (Bet David quoted by Sedei Chemed "Brachot" 1:10). Others say that because it is very hard it's unlike regular bread and so the bracha is Mezonot (Aruch HaShulchan 168:21).
* Vezot HaBracha (Birur Halacha 39, pg 306-8) explains that there are two applications to this dispute. (1) According to the first explanation it’s not essential that the bread be very hard, however, according to the other explanation the bread must be very dry and hard. (2) According to the first explanation if one intended to make bread in order to make toast as a snack the Bracha should be Mezonot, however, according to the other explanation once it was baked it is considered bread and it shouldn’t loose the status of bread because it’s toasted. Nonetheless, the Vezot HaBracha writes that it’s very possible that even the second explanation could agree because one’s whole intent was to make it into toast and it’s not very different than just having left the dough in the oven longer instead of removing it when it became bread. ]
* Melba toast is a type of cracker made from regular bread which is toasted. Some say that since it was made a regular bread it is HaMotzei and toasting bread isn’t one of the ways which changes the status of bread (See 168:10). This is the opinion of the Laws of Brachos (Rabbi Forst, chap 8, pg 239) and the [http://www.star-k.org/kashrus/kk-issues-pashabah.htm Star K].
* However, others argue that since it was made from the beginning with the intent to make it into a snack type food which is hard and dry like a cracker the Bracha is Mezonot even though it started out as real bread. This is the opinion of Halachos of Brachos (Rabbi Bodner, chap 26, pg 467) and Vezot HaBracha (chap 3, pg 21 and Birur Halacha 39). </ref>


===If the food is meant to fill===
# Mezonot that fall into the category of filled dough or crumbling hard dough, if that food is meant to be eaten to fill oneself, one should make a HaMotzei regardless of how much one ate. However, foods that fall into the category of sweet dough, even if it’s meant to be eaten to satisfy hunger, one should make a Mezonot. <Ref> S”A 168:17 rules that bread filled with meat or fish has the Bracha of HaMotzei. Magan Avraham 168:44 explains that this Bracha is made even if one doesn’t have a keviyut sueda because regarding sweets that fill the bread such as fruit there’s room to say that such fillers make the bread into a temporary snack, however, a substantial filler such as meat, fish, or cheese don’t make the bread change from HaMotzei to Mezonot. So rules the Mishna Brurah 168:94 and Yalkut Yosef (Brachot pg 125, Kitzur S”A 168:3). However, the Taz 168:20 argues that for filled bread the Bracha is Mezonot like in S”A 168:7 unless there’s a keviyut sueda. [Interestingly, the Ben Ish Chai (Pinchas 20), Kaf HaChaim 168:137, and Halacha Brurah 168:49 are concerned for the opinion of the Taz and hold that one should make sure to have more than a keviyut sueda, however if one doesn’t have enough and one doesn’t have bread, one should make a mezonot.] The VeZot HaBracha (pg 17 note 1) rules like Mishna Brurah that for bread that’s filled and is meant to fill one up the bracha is HaMotzei. </ref>
====Mezonot Rolls====
# Since 'Mezonot' rolls are primarily eaten as part of a meal, many say that the bracha is HaMotzei (even if one eats a little) <ref> Vezot HaBracha (pg 19, chapter 19 and pg 386) in name of Rav Elyashiv, Rav Nassim Karlitz, and Or Letzion (Vol 2, 12:4). Many American rabbis ruled that the bracha is HaMotzei including Rabbi Avraham Bik, Rabbi Reuven Feinstein, Rabbi Moshe Heinemann, Rav Moshe Shtern, Rabbi Yisrael Belsky, Rabbi Avrham Bloomenkrantz, and Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 498-9, chapter 27) in name of Rabbi Shlomo Zalman regarding America. </ref> and some say the bracha is Mezonot <ref> Vezot HaBracha (pg 18, chapter 3) in name of Rav Shlomo Zalman and the rabbis on the Badatz Edah Charedit </ref>. Therefore, one should eat it as part of a meal and make HaMotzei. <Ref> http://www.oukosher.org/index.php/common/article/the_mezonos_roll_is_it_a_piece_of_cake_by_rabbi_yaakov_luban/ is the OU's position based on a Teshuva of Rabbi Yisrael Belsky which is that if a Mezonot roll is eaten as part of the meal the bracha is HaMotzei, see [[Making a meal on Mezonot]]. So holds the Star-K http://www.star-k.org/kashrus/kk-issues-pashabah.htm. </ref> However, if that’s impossible, one has what to rely on to make a HaMotzei, and one has what to rely on to make a Mezonot. <Ref> Vezot HaBracha (Birur 56, pg 352) </ref>
====Pizza====
# Regular pizza (no with fruit juice), according to Sephardim has the Bracha of HaMotzei. <Ref>
* Shulchan Aruch 168:17 rules that bread filled with meat or fish has the Bracha of HaMotzei. The Magan Avraham 168:44 explains the Bracha is HaMotzei as a filling of meat, fish, or cheese doesn’t change the Bracha on bread and only if there’s a sweet filler such as fruit is it considered Pas HaBah Bekisnin. However, the Taz 168:20 holds that for filled bread the Bracha is Mezonot just like if it was filled with sweets unless one eats a keviyut sueda. The Mishna Brurah 168:94 and Biur Halacha D"H Pashtida rules a compromise that if it's normal to eat the bread filled with meat to satisfy hunger and fill one up the bracha is Hamotzei, however, if there's pieces of meat mixed in and it's recognizable that it's meant as a dessert the bracha is Mezonot.
* Rabbi Ovadyah Yosef (Chazon Ovadyah Brachot, pg 60-1, Halichot Olam vol 2 pg 114, and Sh”t Yabea Omer 9:108(84)) rules like the Magan Avraham and that the Bracha on pizza is Hamotzei. So rules Yalkut Yosef (Brachot pg 125, Kitzur S”A 168:3), Chacham Ben Tzion Abba Shaul in Or Letzion (vol 2, 12:5), and Rabbi Moshe HaLevi in Birkat Hashem (vol 2, 2:62). Halacha Brurah 168:49-50 is concerned for the opinion of the Taz, however, he concludes it is Hamotzei, but it's preferable to have it in a meal or have more than a keviyut sueda to satisfy all opinions.</ref> According to Ashkenazim, in Israel the poskim hold that the bracha is Hamotzei, <ref>  VeZot HaBracha (pg 21) quotes Rabbi Shlomo Zalman Auerbach, Rabbi Pinchas Sheinburg, and Rabbi Moshe Shternbach that the Bracha on pizza (which is made from water and flour) is HaMotzei. </ref> and in America, some say that it depends on one's intent, if one intends to have it as a meal, then the Bracha is HaMotzei and if one intends to have it as a snack the bracha is Mezonot <ref>
* Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 499-500, chapter 27) quotes Rav Shlomo Zalman Auerbach as saying that in America where some people eat it as a snack, it depends on each person's intent.
* [https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=1N_X9Or03WtqrGYxmH4ihquJFMmE9223dznDO3J4ec5m7Sh_2mTjlDfZdikKq&hl=en_US Rabbi Chaim Jachter] quotes Rav Moshe Feinstein as being reported as saying that one slice of pizza is Mezonot and even says that it seems that the minhag is like this opinion. Rav Shmuel Pinchasi (Sefer Minchat Shmuel (vol 1, siman 11, pg 73) also quotes this opinion of Rav Moshe and differentiates that the Bracha on pizza in Israel would be Hamotzei.
* Rav Yisrael Belsky (Mesorah (1989, vol 1, pg 40-1)) writes that the minhag to make Mezonot on pizza has what to rely on unless a person has it as a meal. [https://docs.google.com/viewer?url=http://www.thehalacha.com/attach/Volume3/Issue26.pdf Halachically Speaking (2007, vol 3, issue 26)] quotes Rav Belsky as saying that the minhag is to make Mezonot on pizza unless they eat a shiur of keviyut seudah. This is also the position of the [http://www.kof-k.org/articles/040108010457W-29 Pizza and Kevias Seuda.pdf Kof-K].
* This also seems to be the opinion of Rav Dovid Feinstein see [http://www.theyeshivaworld.com/coffeeroom/topic/brachos-on-pizza. TheYeshivaWorld.com]. Similarly, the Star K writes that one slice is certainly a snack, three is certainly a meal, and two is questionable but if one eats it with a side dish then it would be considered a keviut seudah and one should make HaMotzei. </ref>, whereas others maintain that the Bracha is HaMotzei. However, all agree if one eats a Shuir Seuda then one should make HaMotzei. <ref> Rav Mordechai Willig (Am Mordechai page 99) rules that even in America the bracha is HaMotzei. [https://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=1N_X9Or03WtqrGYxmH4ihquJFMmE9223dznDO3J4ec5m7Sh_2mTjlDfZdikKq&hl=en_US Rabbi Chaim Jachter] quotes Rav Zalman Nechemia Goldberg and Rav Hershel Schachter as having ruled that one slice of pizza is HaMotzei. (Rabbi Jachter also quotes Rav Belsky as ruling that it was Hamotzei, however, see above sources that write the opposite in the name of Rav Belsky.) This is also the opinion of the [http://www.ou.org/publications/brachot/default.htm OU] that pizza is Hamotzei. Pitchei Halacha (Laws of Brachos by Rabbi Binyamin Forst pg 235) finds a very hard time justifying making a Mezonot on one slice but says that if one has pizza as a meal one should certainly make HaMotzei. </ref>
# Pizza which was kneaded with a majority of fruit juice, according to Ashkenzim, some say it's Mezonot, some say it's HaMotzei, and so one should eat it in a meal, and everyone agrees that if one eats the Shuir Seuda (which some say is 2 slices) one should make HaMotzei.<ref> Vezot HaBracha (pg 22) writes in name of Rav Elyashiv and others that the status of such pizza is in doubt and so one should eat it in a meal or eat a Shuir Sueda which the Vezot HaBracha writes is 2 slices. </ref> According to Sephardim, if it’s kneaded with milk and butter and the taste of the milk and butter is recognizable the Bracha is Mezonot. <Ref> Rav Ovadyah Yosef (Chazon Ovadyah pg 60) </ref>
====Matzah====
# The Ashkenazic minhag is to make HaMotzei on Matzeh all year round <ref>Vezot HaBracha (pg 20)</ref> whereas the Sephardic minhag is to make Mezonot and Al HaMichya on Matzah all year round except for Pesach when one makes HaMotzei and Birkat HaMazon. Nonetheless, Sephardic authorities add that (for all round besides Pesach) those who want to make HaMotzei on Matzah when eaten as a meal (even without 216 grams) can do so and that a God fearing person would always eat Matzah in a meal with real bread. <Ref> Vezot HaBracha (Chapter 3, pg 20), Yalkut Yosef (Kitzur S”A 168:4), Chazon Ovadyah (Brachot pg 65, note 3) </ref>
# On Motzei Pesach before people buy back their chametz, the bracha on Matzah is still HaMotzei. <ref>Chazon Ovadyah (Brachot p 64) </ref>
# If the last day of Pesach falls out on Friday, then the bracha on Matzah for the Shabbat immediately following Pesach is Hamotzei.<ref>Or Letzion (vol 3, p. 100) </ref>
====Honey Challah====
# According to Ashkenazim, sweet challah is Hamotzei if there is a majority of water in comparison to the fruit juice, oil, sugar, etc. <ref>Vezot HaBracha (chap 3, pg 18) based on Mishna Brurah's 168:33 explanation of the Rama 168:7. </ref>However, Sephardim hold that sweet challah is Mezonot if one can taste the sweetness of the fruit juice, oil, sugar, etc. in the challah. <ref>Kaf HaChaim 168:58, Or Letzion (vol 2, 12:4), Chazon Ovadyah (Brachot pg 55) based on S"A 168:7 rule that sweet challah is mezonot if one can taste the sweetness in the challah. Birkat Hashem (Rav Moshe HaLevi vol 2, 2:40) agrees that sweet challah is Mezonot but argues that the amount of a regular meal isn't 6 or 8 Kezaytim but rather a little more than 2 Kezaytim and so if one eats more than 2 Kezaytim of sweet challah one should make HaMotzei. However, if it's made with a minority of water or no water then he agrees that the amount of a regular meal is 170cc (6 Kezaytim). </ref> Some Sephardic authorities say that even though the minhag is to make Mezonot, a pious person would make sure that if he is going to have sweet challah, it should be a part of a meal with real bread. <ref>Or Letzion (vol 2, 12:4 in the footnote) writes that even though the minhag is to make mezonot on sweet challah a pious person would make sure to have it in a meal in order to satisfy all opinions because the sweet challah is usually eaten as a meal. However, Vezot HaBracha (chap 3, pg 18) quotes Rav Mordechai Eliyahu who says that one does not need to be strict. [Chazon Ovadyah (Brachot pg 55) also makes not mention of being strict in this matter. However, Kaf HaChaim 168:58 quotes the Emek Bracha and Shlah who say that a pious person would be strict in all cases that there is a strong taste of the sweetness in the dough.] </ref>
# If a Sephardi is eating at an Ashkenazic family who is having sweet challah for Hamotzei on [[Shabbat]], ideally, one should eat 8 [[Measurements#Kezayit|Kezayitim]] of the challah in order to be able to make HaMotzei and Birkat HaMazon. Some authorities say that if that's difficult one should have 6 [[Measurements#Kezayit|Kezayitim]], and if that's difficult there is what to rely on to make a HaMotzei and Birkat HaMazon even if one only eats 1 [[Measurements#Kezayit|Kezayit]] of the sweet Challah. <ref> Vezot HaBracha (Chapter 4, pg 39) in name of Rav Mordechai Eliyahu and Rav Elyashiv paskening for Sephardim ruled that, ideally, one should eat 8 [[Measurements#Kezayit|Kezayitim]] of the challah in order to be able to make HaMotzei and Birkat HaMazon, however, if that’s difficult one should have 6 Kezaytim and if that’s difficult there’s what to rely on to make a HaMotzei and Birkat HaMazon even if one only eats one [[Measurements#Kezayit|Kezayit]] of the sweet Challah. Vezot HaBracha also quotes this from Rav Shlomo Levi in Kuntres Birkat HaPat pg 43. The reasons given for this ruling is first of all this definition of Pas HaBah Bekisnin is only one of three (S”A 168:7) and perhaps according to the other opinions it’s real bread. Also according to the Rama’s 168:7 explanation of this definition the Bracha would be HaMotzei. Lastly, according to the Bet Yosef since this sweet challah is used regularly for a meal the Bracha would be HaMotzei. Additionally, Birkat Hashem (Rav Moshe HaLevi vol 2, 2:40) holds that one should make HaMotzei on Sweet challah if one eats a little more than 2 Kezaytim unless it is made with a majority of sweeteners. </ref>However, some authorities argue that a Sephardi guest at an Ashkenazi family who is having sweet challah should make sure to take with him real bread that isn’t sweet in order to make HaMotzei and fulfill the mitzvah of Seudat [[Shabbat]]. <ref>However, Chazon Ovadyah (Brachot pg 55-60) rejects the arguments to be lenient as he holds that all of them are against Shulchan Aruch. Therefore, he rules that a Sephardic guest at an Ashkenazic home that is making HaMotzei on sweet challah should make sure to take with him regular challah in order to make Hamotzei and fulfill the mitzvah of Seudat [[Shabbat]]. Sh”t Avnei Yishfeh 3:16 (pg 34) quotes Chacham Ben Tzion Abba Shaul who said that a Sephardi who is a guest at an Ashkenazic home should make Mezonot. </ref>
==Questions and Answers==
# What's the bracha on Pizza? [[#Pizza]]
# What is the bracha on sweet challah? [[#Honey Challah]]
==Related topics==
[[Making a meal on Mezonot]]
==References==
==References==
<references/>
<references/>

Revision as of 13:11, 26 April 2012

The first day of the Omer on Bet Midrash Gavoha's Sefira Calendar

There is a Torah obligation to count the days of the Omer stated in the Pasuk [1] as follows: וספרתם לכם ממחרת השבת מיום הביאכם את עמר התנופה שבע שבתות תמימת תהיינה: עד ממחרת השבת השביעת תספרו חמשים יום והקרבתם מנחה חדשה ליהוה:. The Mitzvah is to count 49 days (counting the days and the weeks) from the second day of Pesach (when the Korban HaOmer was brought) until Shavuot. The mitzvah applies nowadays. [2]

Procedure of counting Sefirat HaOmer

  1. One should say the Sefirat HaOmer standing. [3]

Timing

  1. One may not count Sefirat HaOmer until Shekiyah (during Ben HaShemashot) and even then it’s preferable not to count until Tzet HaCochavim. [4]
  2. If one counted during the day (before Plag Mincha) one has not fulfilled one’s obligation even if one Davened Mariv early and one must count it again that night with a Bracha. [5]However, because of a minority opinion who says one did fulfill one's obligation, some say one should count again at night without a bracha. [6]
  3. If one said Mariv before Shekiyah after Plag Mincha one shouldn’t count then but rather wait until at least Ben HaShemashot, However if one did so then one should count again at night without a Bracha unless one didn’t daven mariv before Shekiyah in which case one should count again with a Bracha. [7]
  4. If someone is insistent on saying Kriyat Shema at night after Tzet HaCochavim of רבינו תם one should also wait until Tzet HaCochavim in order to count Sefirat HaOmer. [8]
  5. One shouldn’t rely on the minhag to count after Plag Mincha. [9]
  6. If one is Davening in a minyan which is davening early and finishes during Ben HaShemashot (Between Shekiah and Tzet HaCochavim) those who are careful about counting after Tzet HaCochavim should count with the minyan without a bracha and stipulate mentally "if I don't remember to count with a bracha then this counting should fulfill my obligation, however, if I remember later then I have intent not to fulfill my obligation with this counting" and then after Tzet HaCochavim count the Omer with a Bracha. [10]
  7. One should say the Sefirah in the beginning of the night, if one forgot one can say the Sefirah with a Bracha the entire next night. [11]
  8. If one forgot to count the Omer an entire night and day one should continue to count without a Bracha. [12]
  9. If one is unsure whether one missed an entire day one should continue to count with a Bracha. [13]

If someone asks the day of the Omer

  1. 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). [14]
  2. 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. [15]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".[16]
  3. 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 coutning with a Bracha [17], while others argue that one should repeat the counting without a Bracha [18], and some make a compromise to obligate one in repeating the counting with a Bracha on days when a week is completed. [19]
  4. 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. [20] while others hold that one fulfills one's obligation with an abbreviation and one should not repeat the Omer with a Bracha. [21]
  5. If a person made the Bracha and then said the number in abbreviation one shouldn’t repeat the counting with a Bracha (since he clearly intended to fulfill his obligation and there is some significance to an abbreviation.)[22]
  6. If one makes the Bracha and counts by saying the next number of the Omer minus one such as saying that today is forty minus one instead of saying thirty nine one has fulfilled one's obligation. [23]
  7. If a person asks the day of the Omer and one answered by saying the next number of the Omer minus one such as saying that today is forty minus one instead of saying thirty nine, some say that one fulfilled one's obligation, while others disagree and hold that one should repeat the counting with a Bracha. [24]
  8. If a person asks the day of the Omer and one answered by saying that tomorrow the Omer is such and such (and it's implied that today's Omer is one less) nonetheless one has not fulfilled one's obligation and one must repeat counting the Omer with a Bracha. [25]

Eating before counting the Omer

  1. It is forbidden to eat within a half hour of Tzet HaCochavim until one counts the Omer. [26]

Who is obligated to count?

  1. Women are exempt from counting since it’s a Mitzvah Aseh SheZman Grama. [27]

A child who became Bar Mitzvahed during Sefirah

  1. A child who became Bar Mitzvahed during Sefirah should continue counting without a bracha. [28]

Language of the Sefirah

  1. 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. [29]
  2. Lechatchila, one should count today is such and such “to the Omer”, Bedieved if one just said today is such and such day you’re yotzei. [30]

Incorrect intent during Bracha

  1. Preferably, one should know the day of the Omer while making the Bracha, however, if one didn't know the day of the Omer but made the Bracha with intent to complete it as one will hear from one's friend and one did do so one has fulfilled one's obligation. [31]
  2. If one started the bracha (Baruch Atta…Melech HaOlam) with in mind to say the wrong night and then finished the bracha with the intent to say the correct night and then said the correct Hayom, one is Yotzei. [32]
  3. If one started the bracha (Baruch Atta…Melech HaOlam) with in mind to say the correct night and then finished the bracha with the intent to say the wrong night and then said the wrong Hayom, according to Sephardim, one is Yotzei, while Ashkenazim hold that if one corrects the Hayom within Toch Kedi Dibbur one is Yotsei but otherwise one isn’t Yotzei and needs a new bracha. [33]

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. [34] There’s three basic minhagim about the mourning period between Pesach and Shavuot:

  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. [35]
  2. 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. [36]
  3. A third practice is to mourn 33 not consecutive days during the Omer. [37]This practice is followed by some Ashkenazim. [38]
    1. Some observe this practice by mourning from the day after Rosh Chodesh Iyar until Erev Shavuot excluding Lag BaOmer. [39]
    2. Some observe this practice by mourning from the first day of Rosh Chodesh Iyar until the third day before Shavuot. [40]
    3. 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. [41]
    4. Some observe this practice by mourning all the days of the Omer expect for Rosh Chodesh Iyar and Sivan. [42]
  4. 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.[43]
  5. It is permitted for a wife to observe her family’s mourning period, as long as her husband does not object. [44]

Getting Married

  1. The Sephardic custom is not to get married during the Sefira until the 34th day in the morning. [45]
  2. The Ashkenazic custom is not to get married during the Sefira until the 33rd day (Lag BaOmer). [46]
  3. If the marriage involves a couple with one side who is Ashkenazic and one side Sephardic, the custom of the husband should be followed. [47]
  4. 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.[48]

Getting engaged

  1. It's permissible to get engaged during the Sefirah, however one may not have music and one shouldn't dance much. [49]

Cutting hair

  1. In commemoration of the death of the students of Rabbi Akiva, the minhag is not to cut one’s hair during sefira. Although many minhagim exist, the common minhag is that Sephardim don’t cut their hair until the 34th day of sefira in the morning and Ashkenazim don’t cut their hair until the 33rd in the morning.[50]
  2. The Sephardic custom on a year that Lag BaOmer falls out on Friday is that one may cut one's hair on Friday morning out of respect for Shabbat and if one is unable to cut one's hair on Friday morning, it's permissible to cut one's hair on Thursday night after Tzet HaCochavim. [51]
  3. According to Ashkenazim, if there's a pressing need women may cut their hair during Sefirat HaOmer.[52] According to Sephardim, women may cut their hair during the Sefirah.[53]
  4. If one has a Brit Milah during the Sefira, the father of the baby, the Mohel, and the Tzandak may cut their hair that day. [54]
  5. It is permissible to tweeze eyebrows or eyelashes. [55]
  6. It is permissible to comb hair even if some hairs will be removed in the process. [56]

Shaving

  1. Included in the minhag not to take hair cuts is not to shave. [57] Some authorities permitted someone who shaves daily after having waited 3 or 5 days of not shaving to shave during the Sefira. [58]
  2. Many Sephardic authorities are lenient regarding shave on Rosh Chodesh Iyar if it causes one pain not to shave, however, Ashekanzic authorities seem not to accept such a leniency.[59]
  3. Many authorities hold that one may not shave on Friday for Kavod Shabbat. If a person is in great pain from not shaving, some say one may shave.[60]
  4. Some authorities permit shaving in honor of Yom HaAtzmaut, however, some disagree. [61]
  5. Many authorities permit shaving if not shaving will cause one a loss of income; however, each case should be judged individually. [62]
  6. Many authorities hold that one is not permitted to shave during his custom of sefira in order to look presentable for a date. [63]

Cutting nails

  1. It is permissible to cut one's nail during the Sefirat HaOmer. [64]

Making Shehecheyanu

  1. If something occurs that would require a shehecheyanu, one should recite it as usual. [65]
  2. It is preferable not to wear new clothing which would require one to make a Shehecheyanu during the Sefira, however, if there's a need one should do it on a Shabbat, at a Simcha of a Bar Mitzvah or Brit Milah. [66] The accepted Sephardic minhag is to make Shehecheyanu as usual. [67] If one thought it was prohibited to recite shehecheyanu but later found out that it is not, doesn't need a hatarat nedarim to start saying shehecheyanu during sefira. [68]
  3. It is permissible to eat a new fruit which would require one to make a Shehecheyanu during the Sefira. [69]
  4. It is permissible to move into a new apartment and make the requisite Shehecheyanu during the Sefira. [70]

Moving to a New House

  1. It is permitted to move to a new house or apartment during sefira. [71]
  2. It is permitted to redecorate or paint one's home. [72]

Listening to music

  1. It is forbidden to listen to music during the Sefira [73] Some poskim say that even if it's not live music, [74] and this practice should be kept until at least the 34th of the Omer. [75] Some poskim even prohibit listening to a Capella music. [76]
  2. According to some poskim slow music that would not lead to dancing such as slow classical music can be listened to. [77]
  3. If not listening to recorded music will result in depression, even the stringent authorities would permit it. [78]
  4. If one is reliant on playing live music to make an income, he is permitted to. [79]


References

  1. ↑ (Vayikra 23:15-16)
  2. ↑ Rambam (Sefer HaMitzvah Mitzvot Aseh #161) counts this as one mitzvah to count days and weeks and not as two separate mitzvot, seemingly based on the gemara menachot 66a. See Tosfot Menachot 65b D"H Ketuv who asks why we only count 49 days when the Pasuk says to count 50 days and answers that the pasuk doesn't mean from the Korban Omer until the day after HaShabbat HaShevit count 50 days but rather means to from the Korban Omer until the day after Hashabbat HaShevit which is the 50th day one should count (up to but not including). Alternatively Tosfot answers that the command to count to the number 50 in the pasuk refers to when the Korban Shtei HaLechem is brought and not the count of the Omer.
  3. ↑ S”A 489:1 based on the Rosh (Pesachim 10:41e) and Rambam (Temidin UMusafin 7:23) write that Sefirat HaOmer should be said standing. So rules S”A 489:1 that you need to stand. Rambam adds that, if one did say it while seated you’re also yotseh. So rules Mishna Brurah 489:6. Mishna Brurah adds that you should stand also for the Bracha.
  4. ↑ Tosfot (Menachot 66a), Rosh (Pesachim 10:40), Tur 489:1, and Ran (Pesachim 28a D”H VeBeHaggadah in name of most Mefarshim) rule that since Sefirah is Derabbanan one can count even during Ben HaShemashot. However, Rambam (Temidin UMusafin 7:22) who holds that Sefira is Deoritta, also holds that Sefirah must be said after nightfall. Teshuvot HaRashba 1:154 rules like this as well. S”A 489:2 rules one may not count Sefirat HaOmer until Shekiyah (during Ben HaShemashot) and even then it’s preferable not to count until Tzet HaCochavim. Mishna Brurah 489:15 writes that Bedieved one fulfills one’s obligation if one counted during Ben HaShemashot and then quotes the Eliyah Rabba 489:10 who says that preferably one should count again after Tzet HaCochavim without a Bracha (because of the RIshonim who hold that Sefirah is Deoritta nowadays).
  5. ↑ S”A 489:2, Mishna Brurah 489:13, Biur Halacha 489:3 D”H MeBeOd Yom
  6. ↑ Kaf HaChaim 489:47
  7. ↑ Hilchot Chag BaChag (pg 26), implied from Shaar HaTzion 489:17
  8. ↑ Piskei Shemuot (Shavuot pg 40-1) in name of Rav Nassim Karlitz
  9. ↑ Rav Elyashiv in Kovetz Teshuvot (vol 3, end of chapter 4) quoted by Piskei Shemuot (Shavuot pg 42), Biur Halacha 489:3 D”H MeBeOd Yom
  10. ↑ S"A 489:3 states that if davens early with a minyan one should count without a Bracha and if one remembers later with a minyan one should count with a Bracha. Mishnah Brurah 489:17 and Chazon Ovadyah (Yom Tov pg 233-4) explain that the minyan finishes during Ben HaShemashot and one must stipulate that if one remembers to count later that one will not fulfill one's obligation with the counting together with the Minyan.
  11. ↑ Tur 489:1 writes that if one forgot to count at the beginning of the night one can count all night. Perisha 489:1 quotes the Ran (Pesachim 28a D”H VeBeHaggadah Gam Ken) who agrees. So rules S”A 489:1.
  12. ↑ S"A 489:8, Yabia Omer 3:28. Mishna Berura 489:36-37 explains that we continue counting to satisfy the opinions that say that you can, but don't say a beracha because of the opinions that you cannot, namely the Behag quoted by Tosafot Menachot 66a "zecher" that if you miss one night you can't count any longer because to fulfill the mitzva you need seven full weeks. Tosafot themselves disagree and say you can continue counting, as does Rabbeinu Yitzchak quoted in the Rosh Pesachim 10:41 because the Behag believes that the mitzva is only one long mitzva. Rabbi Joseph B. Soloveitchik quoted by Rav Herschel Schachter in Eretz Hatzvi 3:6-7 explains the behag not as saying that you need seven full weeks, but that you need the 49 consecutive days, and that is why the halacha is that if you count during the day even if you missed it the night before, you can continue through the rest of sefira with a beracha because you accomplished this obligation of consecutive nights. Sh"t Beit Halevi 1:39 says that since there is a mitzva to count days and weeks, if somebody misses a night in the middle of the week, he can count with a beracha on the nights that complete the week. Shearim mitzuyanim Bihalacha 120:4 says that nowadays when people miss a night they think they are exempt, and that is not what the S"A intended by saying that one should count without a beracha, and therefore, nowadays one should continue counting with a beracha.
  13. ↑ S"A 489:8
  14. ↑ S"A 489:4
  15. ↑ S"A 489:4
  16. ↑ Kaf HaChaim 489:52 quoting S"A 489:15
  17. ↑ Sh"t Maharash HaLevi Siman 5 (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 HaTzion 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.
  18. ↑ Knesset HaGedolah on Bet Yosef 489 D"H VaAni
  19. ↑ Shaar HaTzion 489:28 in name of the Pri Chadash
  20. ↑ Sh"t Maharash HaLevi Siman 5
  21. ↑ Knesset HaGedolah on Bet Yosef 489 D"H VaAni
  22. ↑ Sh"t Maharash HaLevi Siman 5
  23. ↑ The Pri HaAretz Siman 10 quotes the Mahari Malcho who says that if on the 39th day one said that tonight is 40 minus 1 one fulfilled one’s obligation. This is also quoted by the Kemach Solet pg 118b D”H Mi SheShachach, Bear Hetiev 489:8, Yad Aharon (on the Tur Siman 489 D”H Im Amar).
  24. ↑ Sh"t Pri HaAretz Siman 10 (at the end in parentheses), Kemach Solet pg 118b D”H Im Shoalo Chavero
  25. ↑ Sh"t Vayan Avraham Siman 35 and Chazon Ovadyah (Yom Tov pg 247) based on the distinction of the Sh"t Pri HaAretz Siman 10 (at the end in parentheses)
  26. ↑ Rama 489:4, Mishna Brurah 489:23
  27. ↑ Rambam (Temidin UMusafin 7:24) rules that women are exempt from counting Sefirah. (Rambam is also found in the Sefer Hamitzvot #161). This is brought in Bet Yosef 489:1 D”H VeTzarich. So rules Magan Avraham 489:1 (who also quotes Zohar Titzaveh pg 319 to show women are exempt) and Mishna Brurah 489:3. [Interestingly, Ramban (Kedushin 34a) holds women are obligated and the Shitat HaKadmonim (last page of Bava Kama) brings the son the Maharam Challavah who explains that Sefirah isn’t Zman Grama since the time doesn’t cause Sefirah, but the Korban HaOmer.]
  28. ↑ Sh"t Yabea 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.
  29. ↑ 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.
  30. ↑ Sh”t Rashba 1:457 brought in Bet Yosef 489 D”H Katav rules that really to fulfill the mitzvah it deosn’t matter whether you mention the Omer or not, however, it’s preferable to mention the Omer to clarify. So rules the Mishna Brurah 489:8.
  31. ↑ Mishna Brurah 489:29, S"A 489:5
  32. ↑ Tur 489:6 quotes the Avi Ezri that writes that a person who had in mind the wrong number during the beginning of the bracha and during the end of the bracha he thought of the correct number and said the HaYom correctly, isn’t Yotzei as he needs the beginning and end of the bracha to be with the correct intention. Bet Yosef 489:6 quotes the Mordechai that this Avi Ezri is going according to the opinion that Sefira is Deoritta and therefore since it’s a Safek whether such a Bracha is sufficient (as in Brachot 12a) he must make a new bracha. However, Bet Yosef concludes since majority of RIshonim hold Sefira is Derabbanan, we are lenient on this safek and is Yotzei. So rules the S”A 489:6 and all achronim agree including Mishna Brurah 489:32.
  33. ↑ (1) Tur 489:6 quotes the Avi Ezri that writes that a person who had in mind the correct number during the beginning of the bracha and during the end of the bracha he thought of the wrong number and said the wrong HaYom, isn’t Yotzei as he needs the beginning and end of the bracha to be with the correct intention. (2) Bet Yosef 489:6 quotes the Mordechai that this Avi Ezri is going according to the opinion that Sefira is Deoritta and therefore since it’s a Safek whether such a Bracha is sufficient (as in Brachot 12a) he must make a new bracha. However, Bet Yosef concludes since majority of Rishonim hold Sefira is Derabbanan, we are lenient on this safek and is Yotzei. So rules the S”A 489:6 and some achronim agree including Magan Avraham 489:12, Olot Shabbat 489:6, Chok Yakov 489:19, and Kaf HaChaim 489:75. Yalkut Yosef (Moadim edition 5764 pg 615) writes that one should count again to fulfill the obligation according to everyone however one shouldn’t make a Bracha like S”A. (3) However, Bach (489 D”H UMah SheKatav Katav Od Avi Ezri) argues on the Bet Yosef and says that according to everyone one isn’t Yotzei in such a case as the counting was simply wrong. So rules the Levush, Pri Chadash and Mishna Brurah 489:32. (4) The third approach is that of the Maamer Mordechai 489:8 and Chok Yosef who explains S”A as where one corrected himself within Toch Kedi Dibbur. (5) Another explanation of S”A is that of the Taz 489:9 (to defend S”A against his father-in-law the Bach) who explains that the S”A was only dealing with someone who made the bracha with the wrong intent either in the beginning or in the end and then counted the Hayom correctly and so one fulfills his obligation according to the majority of Rishonim that Sefirah is Derabbanan.
  34. ↑ Tur and Shulchan Aruch 493:1 based on gemara in Yevamot 62b.
  35. ↑ 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). This is explained clearly in Biur HaGra 493:6 D”H Nohagin, Biur Halacha 493 D”H Yesh Nohagim, and Rabbi Flug's article on Sefirat HaOmer.
  36. ↑ 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 Halachically Speaking (Volume 3, Issue 8, page 3). This is explained clearly in Biur Halacha 493 D”H Yesh Nohagim and Rabbi Flug's article on Sefirat HaOmer.
  37. ↑ Bet Yosef 493:3 quotes the Ri Ibn Shoiv who records another tradition that Rabbi Akiva’s students only died on the 33 days during the Sefira when there’s no Tachanun, which are the 7 days of Pesach, 7 Shabbatot, and 2 days of Rosh Chodesh. Based on this tradition, Sh"t Igrot Moshe 1:159 writes, there is a minhag to mourn for 33 non-consecutive days during the sefira.
  38. ↑ Mishna Brurah 489:5
  39. ↑ Magan Avraham 489:5, Mishna Brurah 493:15
  40. ↑ Rama 493:3, Magan Avraham 489:5
  41. ↑ Mishna Brurah 489:15 quoting the Siddur Derech Chaim
  42. ↑ 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 Shabbatot, 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).
  43. ↑ Arizal quoted by Shaarei Teshuva 493:8
  44. ↑ Rav Doniel Neustadt Daily Halacha Discussion page 219
  45. ↑ Yalkut Yosef (Moadim pg 428)
  46. ↑ Rama 493:1
  47. ↑ Sh"t Yabea Omer 3:26(4), Yalkut Yosef (Moadim pg 429)
  48. ↑ Rabbi Hershel Schachter on yutorah.org (at the very end) based on a ruling of Rav Moshe Feinstein
  49. ↑ Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #45)
  50. ↑
    • The Gemara Yevamot 62b records the tragic story of Rabbi Akiva’s student passing away between Pesach and Shavuot. The Tur 493:1 records the minhag not to take hair cuts during sefirat HaOmer in order to mourn the death of Rabbi Akiva’s students. The Tur writes that some would cut their hair from Lag BaOmer and on because there’s a tradition that the students of Rabbi Akiva stopped dying on Lag BaOmer. The Tashbetz 1:178, however, says that they died until 15 days before Shavuot (Pros HaAseret), which is the 34th of the Omer. S”A 493:2 follows the Tashbetz, while the Rama quotes some who follow the Tur and some who don’t take a hair cut from Rosh Chodesh Iyar until Shavuot.
    • Bet Yosef 493:3 quotes the Ri Ibn Shoiv who records another tradition that Rabbi Akiva’s students only died on the 33 days during the Sefira when there’s no Tachanun. According to this tradition, Biur Halacha 493 D”H Yesh the minhag developed to mourn 33 days during the sefira corresponding to the days they died. Kitzur S”A 120:6-7 writes that some mourn the last 33 days of sefira starting after Rosh Chodesh Iyar excluding Lag BaOmer and a variant minhag is to mourn from the first day of Rosh Chodesh Iyar until the Shelosha Yemei Hagbala excluding Lag BaOmer.
    • S”A 493:2 writes that the minhag is to mourn from the beginning of the sefira until the morning of the 34th of the Omer. Kaf HaChaim 493:12 and Chazon Ovadyah (pg 253) agree that this is the common minhag among Sephardim. Yalkut Yosef (Moadim pg 430) and Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #48) agree. Kaf HaChaim 493:12-3 adds that some follow the Arizal’s practice not to cut one’s hair the entire Sefira.
    • Although the Mishna Brurah 493:15 records the Ashkenazic minhag to mourn from the first day of Rosh Chodesh Iyar until the Shelosha Yemei Hagbala, Peninei Halacha (Hilchot Sefirat HaOmer) writes that nowadays the common Ashkenazic minhag is like the Rama to mourn from the beginning of the Omer until Lag BaOmer in the morning.
    • Mishna Brurah 493:6 explains S”A as saying that one may only cut one’s hair starting from the 34th in the morning because Miksat HaYom KeKulo only operates starting in the daytime. In 493:10 he writes that the same for the Rama regarding the 33rd. However, Mishna Brurah 493:11 quotes some achronim who argue that one may even cut one’s hair from the nighttime. Rav Shlomo Zalman (cited by Halichot Shlomo p 364, note 80) once permitted taking a hair cut on Lag BeOmer at night.
  51. ↑ Yalkut Yosef (Moadim pg 431-2)
  52. ↑ Sh"t Igrot Moshe YD 2:137. See Halachically Speaking article on Sefirah.
  53. ↑ Chazon Ovadyah (Yom Tov pg 261)
  54. ↑ Yalkut Yosef (Moadim pg 432)
  55. ↑ Bein Pesach Lishavuot page 241 quoting Rav Shlomo Zalman Auerbach and Rav Shmuel Wosner.
  56. ↑ Mishna Berura 551:20
  57. ↑ Tur 493 says that some have the custom "lo lihistaper." Masekhet Semachot (7:11) in regards to mourning writes that lihistaper means to cutting the hair of one's head, mustache, beard, and all other hair. Nitai Gavriel (Pesach vol 3, 49:2) and Chazon Ovadyah (p. 262) write that including in the minhag not to take a hair cut is not to shave.
  58. ↑ Rav Soloveitchik (cited by Rav Schachter in Nefesh HaRav pg 191-2) compared the Sefira to the 12 months of mourning in which a person who shaves daily may shave after waiting a few days. Rav Soloveitchik felt that this was the case because all customs have to be based on some opinion or patterned after another halacha. Therefore, he argues that the mourning of the Omer is parallel to the mourning during the year of mourning for a parent. Therefore since the halacha says that it is permissible to shave during the year once one's friends scold him to tell him that his hair is too long ("ad she-yig'aru bo chaveirav": Moed Katan 22b, Rambam Hilkhot Evel 6:3), it would be permissible during the omer also. Rav Schachter (“Halachos of Chol HaMoed”, min 67-70) clarified that not shaving for 3 or 5 days is sufficient. Rabbi Willig (“Hilchos Pesach and Sefira#1”, min 85-90) also quotes Rav Soloveitchik. Rav Aharon Lictenstein vbm.org says that it is even an obligation to shave for kavod shabbat on Friday incorporating Rav Soloveitchik's approach.
  59. ↑
    • Bet Yosef 493:3 writes that those who cut their hair on Rosh Chodesh Iyar because they consider it a Yom Tov are mistaken because the minhag is not to cut their hair on Rosh Chodesh Iyar. He adds that they may have mistakenly thought it was permitted based on another minhag which would mourn another 33 days during the sefira. Similarly, Mishna Brurah 493:14 summarizes that according to those who don’t cut their hair the first 33 days of the Sefira, it would be contradictory to shave on Rosh Chodesh Iyar.
    • However, the Radvaz 2:687 permits cutting one’s hair on Rosh Chodesh Iyar if not cutting one’s hair causes one’s pain based on the halacha that one who is pain is exempt from the mitzvah of Sukkah. Sh”t Chazon Ovadyah (vol 1, pg 55) clarifies that although the halacha of Sukkah is based on Teshvu Kein Taduro, the Radvaz means that it’s logical that one can be lenient if it’s bothersome since sefira is only a minhag. Chida in Yosef Ometz 40:2 and Kaf HaChaim 493:40 write that some rely on this Radvaz. Similarly, Rav Ovadyah in Yalkut Yosef (Moadim pg 431) and Chazon Ovadyah (pg 262) writes that one should be careful not to shave during sefira and if it’s difficult not to shave, one may shave on Rosh Chodesh Iyar.
    • The Bach 493 quotes the Minhagim who says that it’s permitted to get married on Rosh Chodesh Iyar if it falls out on Shabbat and explains that it’s based on the fact that there’s a combination of the kedusha of rosh chodesh and kedusha of Shabbat to override mourning of Sefira. Pri Megadim (E”A 493:2) clarifies that the Bach means getting married on Friday because it’s forbidden to get married on Shabbat. Regarding this Bach, the Pri Chadash 493:3 writes that the same is true for haircuts. Thus, Mishna Brurah 493:5 writes that if Rosh Chodesh Iyar falls out on Shabbat one may cut one’s hair on Friday. Kitzur S”A 120:6 and S”A HaRav 493:8 agree. It seems clear from the above achronim that Rosh Chodesh alone isn’t sufficient to permit cutting one’s hair.
  60. ↑
    • It also seems evident from the Bach and Mishna Brurah (see previous footnote) that one may not cut one’s hair because of Kavod Shabbat alone. Thus, Rav Shlomo Zalman (cited by Shalmei Moed pg 449-450) and Rav Yacov Kamenetsky (Emet L’Yaakov 493 note 467) hold that one may not shave in the sefira for Kavod Shabbat.
    • However, Rav Lichtenstein (vbm.org) ruled that not only is it permitted but an obligation to shave for kavod Shabbat during sefira just like Kavod Shabbat theoretically overrides the nine days (see Mishna Brurah 551:32). Similarly, Rav Ovadyah in Chazon Ovadyah (Yom Tov pg 262) and Yalkut Yosef (Moadim pg 431) writes that if one is in great pain one may shave every Friday.
  61. ↑ Rabbi Eliezer Melamed (Peninei Halacha “Yom HaAtzmaut”) writes that those who shave regularly should shave prior Yom HaAtzmaut in order to look presentable for the holiday. He also quotes Rav Yitzchak Nissim and Rav Tzvi Yehuda HaCohen Kook who agreed. Shana Beshana (5752, p. 145) quotes Rav Tzvi Pesach Frank as agreeing. Shana B’shana (5752, p. 145) quotes Rav Tzvi Pesach Frank as agreeing. Rav Shaul Yisraeli in Mareh HaBezek 4:54 permits shaving from after midday prior to Yom HaAtzamaut even for those living outside Israel. However, Yaskil Avdi 6:10 and Rav Soloveitchik (quoted by Rav Schachter in Nefesh HaRav p. 94) argue.
  62. ↑
    • Rav Moshe in Igrot Moshe 4:102 rules that if one will lose money by not shaving, one may shave during sefira, because the minhag never applied in a case of monetary loss. In 5:24(9), he explains his position and says that only a person who is concerned about losing his income for the duration of the sefira is permitted to shave. If, however, he can simply borrow money and then repay it with later income, this leniency wouldn’t apply. See Maadanei Shlomo (p. 54) who quotes Rav Shlomo Zalman as also being lenient.
    • Similarly, Sh”t Zera Emet 69 writes that for parnasa it is permitted, but each case should be judged independently. Chida in Machzik Bracha 493:4, Kaf Hachaim 493:19, Sh”t Yaskil Avdi 6:5, and Nitai Gavriel (49:8) agree.
    • However, Piskei Shemuot (p. 62) quotes Rav Elyashiv saying that nowadays it’s forbidden to shave for parnasa because it’s not considered strange to go unshaven.
  63. ↑ [www.thehalacha.com/attach/Volume5/Issue8.pdf Halachically Speaking] quoting Rav Belsky, Piskei Shmuos (pg 62-63) quoting Rav Elyashiv
  64. ↑ Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #54), Kaf Hachayim 493:16.
  65. ↑ Mishna Berura 493:2. The minhag not to is quoted in the Eliyahu Zuta 493:1 quoting Rabbeinu Yerucham and Leket Yosher page 97 quoting the Terumat Hadeshen.
  66. ↑ Yalkut Yosef (Moadim pg 433). Rav Shlomo Zalman Auerbach Aleihu Lo Yibol 286 and Shalmei Moed page 441 rules that it is completely permissible to buy new clothing if it is not your minhag not to. See Taamei Haminhagim page 251.
  67. ↑ Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #55)
  68. ↑ Yechave Daat 1:24.
  69. ↑ Yalkut Yosef (Moadim pg 434), Rav Elyashiv quoted in Mivakshei Torah 19
  70. ↑ Yalkut Yosef (Moadim pg 434)
  71. ↑ Piskei Teshuvot 493: note 6 quoting the Satmar Rebbe, Mevakshei Torah 19 quoting Rav Elyashiv, Tzitz Eliezer 11:41. Piskei Teshuvot 493:1 quotes several poskim who bring down this minhag.
  72. ↑ Yechave Daat 3:30, Tzitz Eliezer 11:41. Piskei Teshuvot 493:1 quotes several poskim who bring this minhag as well.
  73. ↑ Iggerot Moshe OC 1:166, 2:137, Minhag Yisrael Torah 493:8, Aruch Hashulchan 493:2, Yechave Daat 3:30 based on a Magen Avraham that prohibits dancing during sefira because the two come together. Rav Mordechai Willig quoted in http://www.yutorah.org/lectures/lecture.cfm/735746/Rabbi_Aryeh_Lebowitz/Music_During_Sefira says that music is not necessarily forbidden, the prohition was only placed on things that lead to excessibe joy, which music doesn't necessarily accomplish.
  74. ↑ Az Nidberu 8:58, Iggerot Moshe OC 1:167, Tzitz Eliezer 15:33, Yalkut Yosef Moadim page 434, Maamar Mordechai of Rav Mordechai Eliyahu Sefirat Haomer #40. Chelkat Yaakov 1:62 argues that a device which didn't exist at the time of the decree cannot be included. In his article at [[1]] Rabbi Aryeh Lebowitz says that this argument can only be made for music in general, but during sefira this would not apply because there was never a formal ban placed on music specifically during sefira. See http://halachipedia.com/index.php?title=Listening_to_Music for the discussion about music during the year.
  75. ↑ Yalkut Yosef (Moadim pg 434), Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #40),
  76. ↑ Shevet Halevi 8:127, Salmat Chaim 4:21. see http://matzav.com/p%E2%80%99sak-from-rav-yisroel-belsky-and-rav-shlomo-miller-on-acappella-music-during-sefirah-2 that Rav Yisrael Belsky and Rav Shlomo Miller differentiate between different types of a cappella, only permitting choirs which simply sound like a group of people singing and nothing more. Rav Binyamin Silber in Az Nidberu 8:58 discussing music during the year says that a recorded voice is considered like an instrument.
  77. ↑ http://www.yutorah.org/lectures/lecture.cfm/735746/Rabbi_Aryeh_Lebowitz/Music_During_Sefira quotes Sefer Eleh Heim Moadai quoting Rav Chaim Pinchas Scheinberg and Rav Eliyahu Schlesinger.
  78. ↑ Hilchot Chag B’chag p.63, Halichot Shlomo, Moadim 2:11:14.
  79. ↑ Iggerot Moshe OC 3:87.
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