Tzitzit and Sefirat HaOmer: Difference between pages

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Tzitzit or tzitzis (Hebrew: ציצית) are "fringes" or "tassels" worn by observant Jews on the corners of four-cornered garments, including the tallit (prayer shawl) and tallit katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men.
[[Image:Sefirah.jpg|thumb|right|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 <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 s.v. 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>


[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a tallit'' ]]
==Procedure of counting Sefirat HaOmer==
# The Bracha to be said before counting the Omer is  ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על ספירת העומר - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTzivanu Al Sefirat HaOmer.<reF>Levush 489:1 records the text of the Bracha to be said before counting the sefira as Al Sefirat HaOmer. This is also evident from S"A 489:2</ref>
#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>
==When to count Sefira==
# According to most poskim, it is correct to wait until Tzet Hakochavim in order to count sefirat haomer; however, one fulfills his obligation by counting after sunset. <Ref>
* Tosfot (Menachot 66a) has one opinion who says that one may count sefira during Bein HaShemashot since sefira is only derabbanan. Rosh (Pesachim 10:40) and Tur 489:1 agree. However, the Ran (Pesachim 28a) argues that it’s not proper to enter a safek initially. Similarly, Rambam (Temidin UMusafin 7:22) rules that sefira should be counted at night.
* Bet Yosef 489:1 quotes this dispute, and his ruling in S”A is unclear. Mishna Brurah 489:14 understands that S”A holds that the halacha follows Tosfot but that it is proper to wait until Tzet Hakochavim. Chazon Ovadyah (p. 232) agrees.
* After the fact, if one counted during Bein HaShemashot, Magan Avraham 489:6 writes that he has fulfilled his obligation. Beiur HaGra 489:3 and Mishna Brurah 489:15 agree. However, Eliyah Rabba 489:10 argues that one should count again after Tzet Hakochavim without a Bracha. </ref>
# If one is praying in a minyan that finishes maariv after sunset and one wants to count after Tzet Hakochavim, he should count then without a Bracha and mentally stipulate, "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." If one in fact remembers, he should count after Tzet Hakochavim with a Bracha. <ref>
* The Avudraham (Tefillot HaPesach) writes that if one prays with an early minyan, he should count without a Bracha, and if he remembers later, he should count with a Bracha. S"A 489:3 codifies this as the halacha. Taz 489:6 and Beiur HaGra 489:3 explain that the case is where the minyan finished during Bein HaShemashot.
* Mishnah Brurah 489:17 writes that if one wants to count after Tzet Hakochavim, he should count with the minyan without a Bracha and have in mind that if he remembers later to count with a Bracha, this original counting shouldn’t fulfill his obligation. Hagahot Rabbi Akiva Eiger 46:16 and Aruch HaShulchan 489:8 agree. Chazon Ovadyah (Yom Tov p. 233-4) adds that the stipulation should be "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." However, the Taz writes that making such a condition doesn’t work.
* See, however, the Levush 489:3, who explains that the case is where the minyan finished before sunset, and the reason they counted was for Amei HaAretz who wouldn’t count later at night. </ref>
# If one is going to pray maariv with a minyan that is late at night, some poskim hold that one should wait to count with the minyan, while others say that one should count at Tzet Hakochavim. <Ref>
* S”A 489:1 writes that on the second night of Pesach, one should count sefira after maariv. The Chok Yaakov 489:16 explains that this is based on the halacha of giving precedence to the more common activity (Tadir). However, Mor UKetziah 489:1 argues that Tadir doesn’t apply here since sefira is deoraitta, or at least the mitzvah is explicit in the pasuk even though nowadays it’s derabbanan, while tefillah is entirely derabbanan. Thus, he explains that sefira must be said in the beginning of the night (Tzet Hakochavim) because one shouldn’t delay a mitzvah.
* Sh”t Igrot Moshe 4:99(1) defends the Chok Yaakov and writes that one must wait to count sefira after maariv even if he prays later in the night. Rav Elyashiv (quoted by Piskei Shemuot p. 18) agrees. On the other hand, Shevet HaLevi 6:53(3) agrees with the Mor UKetziah and says that if one is going to daven in a late minyan, he should count by himself earlier, but he defends the minhag to wait to count with the minyan because otherwise many people would forget to count. Similarly, Halichot Shlomo (Tefilaa 16:16) also writes that the minhag is not to eat from the time of Sefirat HaOmer, and even if one still didn't pray Maariv, one should count the sefira. </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 29) </ref>
# If someone is insistent on saying [[Kriyat Shema]] at night after [[Tzet HaKochavim]] of Rabbenu Tam, one should also wait until [[Tzet HaKochavim]] 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 forgot to count==
# 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>
# If one forgot to count one entire day and night, some say that one can be the Shaliach Tzibbur and make the bracha for others, however, others argue that one may not do so, rather once one missed a night and day, one may not count with a bracha but one may listen to someone making the bracha for himself.<ref>Pri Chadash 489:8 quotes one Rabbi who said that just like the Shaliach Tzibbur can make the brachot of chazarat hashatz even if no one in the congregation needs those brachot to fulfill an obligation, so too a Shaliach Tzibbur may make tha bracha of Sefirat HaOmer even if he isn't obligated in that bracha because he missed a day. However, the Pri Chadash argues that once he missed a day he isn't considered mechuyachav in the mitzvah of sefiarh according to that opinion that one may not miss any days. He compares it to the Yerushalmi which says that a person who lives in a city that reads the megillah on the 14th can't fulfill the obligation of a person who lives in a walled city who reads the megillah on the 15th. He argues that even Rashi (Megillah 2a) who seems to argue on the Yerushalmi, doesn't really disagree (see also Tosfot Yevamot 14a s.v. Ki).</ref>
# If a person counted in a self-contradictory manner, like saying the correct number of days but wrong number of weeks or vice versa and he didn't fix it by the next night, he can only continue to count without a beracha. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=563 Rabbi Eli Mansour Dailyhalacha] </ref>


== Source of Requirement ==
==If someone asks the day of the Omer==
# There is a positive Torah commandment to place Tzitzit strands on a four cornered garment that one wears. <ref> Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with at least 4 corners, for instance, a 5 or 6 cornered garment. <ref> Aruch HaShulchan 10:1 </ref> On such a garment, one should only attach tzitsis to four corners of the garment. <ref> Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other. <ref> Shulchan Aruch 10:1 </ref> However, bedieved, one may make a beracha even if the tzistis were not placed at the farthest corners of the clothe. <ref> Mishna Berura 10:5 </ref>
# If someone asks "What day of the Omer is it?" if one hasn't fulfilled one's obligation yet, one should answer that "yesterday was such and such" rather than answering "today is such and such in the Omer" because if one were to do so, then one would fulfill one's obligation without having made the Bracha (and wouldn't be allowed to then say the Bracha). <ref>S"A 489:4 </ref>
# There is, however, no obligation to wear such a garment in the first place.<ref>Rambam Hilchot Tzizit 3:11; Tur 24:1; Shulchan Aruch 24:1</ref> Nevertheless, our Rabbis have strongly promoted the observance of this relatively simple Mitzvah since it comes with great reward.<ref>Rambam Hilchot Tzizit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Moshe Feinstein in Igres Moshe 4:4; Rav Ovadya Yosef in Yechaveh Daat 4:2</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>
# If a person asks the day of the Omer and one answered by saying the number of the Omer without saying the number of weeks many authoriites hold that one hasn't fulfilled one's obligation and one should repeat the counting with a Bracha <ref> Sh"t Maharash HaLevi Siman 5 ([http://hebrewbooks.org/pdfpager.aspx?req=1834&st=&pgnum=16&hilite= see it inside]) argues at length that the mitzvah includes an element of counting the days and an element of counting weeks and if one lacks either one the obligation wasn't fulfilled and one should repeat it with a Bracha. The Mishna Brurah 489:22 (and Shaar 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 s.v. VaAni </ref>, and some make a compromise to obligate one in repeating the counting with a Bracha on days when a week is completed. <ref> Shaar HaTzion 489:28 in name of the Pri Chadash </ref>
# Some say that if a person answered the number in abbreviation (such as Lag for 33 or Dalet for 4) one has not fulfilled one’s obligation and one should repeat counting the Sefirah with a Bracha. <Ref> Sh"t Maharash HaLevi Siman 5 </ref> while others hold that one fulfills one's obligation with an abbreviation and one should not repeat the Omer with a Bracha. <ref> Knesset HaGedolah on Bet Yosef 489 s.v. VaAni </ref>
# 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>
# 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>
# 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>
# 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>


== Person Requirements ==
==Eating before counting the Omer==
# The obligation applies to all Jewish men age 13 and up.<ref>Mishna Berura 17:10</ref>
# From a half hour before the time for sefira (according to some poskim, this refers to sunset, while others maintain that it refers to Tzet Hakochavim), one shouldn’t eat a meal until he counts sefira. More than a [[KeBaytzah]] of bread is considered a meal, however, even a lot of fruit isn’t a meal. There is a dispute whether [[Pas HaBah Bekisnin]] is considerd like bread for this halacha. Nonetheless, many poskim defend the minhag to eat before sefira if one regularly attends a later minyan.<ref>
# A blind man is equally obligated, and he should recite a bracha.<ref>Shulchan Aruch 17:1</ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Berura 17:1</ref>
* Rama 489:4 writes that from the time of sefira, it is forbidden to eat until one counts. Mishna Brurah 489:23 writes that really the prohibition begins from a half hour before Tzet Hakochavim, while the S”A HaRav 489:17 and Kaf HaChaim 489:64 hold that the prohibition begins from a half hour before sunset.
#Women are exempt, as Tzitzit is a positive time bound mitzvah.<ref>Rabbi Shimon in Gemara Menachot 43a; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosofot on Kiddushin 31a who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues, however, that women still should not do so, since it would appear as arrogant and further that Tzitzit is not a personal obligation anyway. The Mishna Berura (17:5) elaborates that although women may rely on Tosofot for Lulav and Sukkah, Tzitzit are different since even men aren’t required from the Torah except if they wear a four cornered garment. We treat Tzitzit both as and as not a personal obligation towards leniency. Hence, it is a personal obligation in the sense that only if one wears the garment does he need to attach Tzitzit and not just when he owns a garment. And, it is not a personal obligation that one would need to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men don’t really have to, women certainly shouldn’t do so. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2) and Ben Ish Chai (Lech Lecha 3) use similar logic.</ref>
* Kaf HaChaim 489:66 clarifies that it is forbidden only to eat a meal that fits the criteria given by S”A 232:3, meaning more than a KeBeitzah of bread; fruit, even in large quantities, is not considered a meal. Yalkut Yosef 489:43 and Hilchot Chag BeChag (p. 16) write that Pat HaBah Bekisnin is the same as bread for this halacha; Nitai Gavriel 26:5 disagrees.  
# A Katan, or minor child who is less than 13 years old, should wear tzitzit, with a bracha, once he reaches the age of chinuch <ref>The Shulchan Aruch (17:3) doesn’t specify an exact age, rather the idea is once a child knows how to properly wear the tzitzit so that two strings are behind him and two in front (Rema 17:3) </ref>.
* Sh”t Igrot Moshe 4:99 writes that the logic permitting a person to eat before maariv - namely, that if one usually prays in a minyan he won’t forget to pray - should also permit eating before sefira, even after Tzet Hakochavim. Az Nidbaru 6:52, Rav Elyashiv (quoted by Piskei Shemuot p. 47), and Nitai Gavriel 26:4 agree. See Aruch HaShulchan 232:16, who records this leniency regarding mincha. </ref>
# The proper age of chinuch for tbe mitzvah of tzitzit is nine years old. <ref> Kitzur S''A of Rav Rephael Baruch Toledano, siman 9, the proper time for tzitzit and who is obligated, seif 2 </ref>
# Learning is permitted before sefira if one usually goes to a later minyan. <Ref> Regarding [[Shacharit]], Rashi Brachot 5b understands that Abba Binyamin wouldn’t learn before Davening, however, Tosfot disagrees. Rosh 1:7 explains that Rashi meant only that a person who doesn’t usually pray with a minyan shouldn’t learn before praying. Someone who usually prays with a minyan, on the other hand, is unlikely to forget to pray and thus may learn before praying. Tur and S”A 89:6 codify the Rosh as halacha. Mishna Brurah 232:11 writes that the same is true of mincha. Therefore, when Mishna Brurah 489:24 writes that doing any activity before counting sefira is the same as by mincha, he means that it’s permitted if one usually davens with a minyan. </ref>


== Time Requirements ==
==Who is obligated to count?==
# The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light so that one is able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from 4 cubits away. Both descriptions are equivalent and commonly referred to as Misheyakir. There is a wide range of opinions precisely when Misheyakir occurs on a perfect day<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref>  in Jerusalem: 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechaveh Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons.  A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes. To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, he would simply determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref> MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although is a very lenient position is also well collaborated and accepted.</ref>
# 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.]
# If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot Berachot 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Berura 18:10</ref>  qualify that one shouldn’t rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Berura 2, 30:1.</ref>  and should rather wait at least until the most lenient interpretation of Misheyakir.
* Shulchan Shlomo 489:3 writes that women shouldn't count sefirat haomer with a bracha because they might forget to count one night and they won't know the halacha (that they're supposed to continue without a bracha). </ref>
# One may wear Tzitzit before these times, however he should do so without making a bracha, and only when it becomes the time period known as Misheyakir may one make a bracha.<ref>Rema 18:3</ref>  
==A child who became [[Bar Mitzvah]]ed during Sefirah==
# If one inadvertently made a bracha before dawn, he should not repeat another bracha when the correct time arrives.<ref>Mishna Berura 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Berura 1, 18:6</ref>  
# A child who became [[Bar Mitzvah]]ed 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>
# In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Berura ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk uritem oto bamidbar 15:39.  Rambam hilchot tzitzit 3:7 says this applies to any garment being worn at nighttime. Rosh in Halachot ketanot hilchot tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> He wouldn’t have to be worried about violating Baal Tosef.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref>  In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefilat Arvit:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref>
==Language of the Sefirah==
# However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Berura 18:4; Birkay Yosef 18:1</ref>  unless one is the shliach tzibur (cantor) for Maariv and he isn’t wearing an appropriate outer garment (like a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Berura 18:4</ref>
# Lechatchila, one should know the number of the day when you make the bracha. Bedieved, if one said the bracha with intent to hear the number of the day from his friend and paused to hear his friend after his bracha, he’s Yotsei. <ref> S”A 489:5 writes that if one said the bracha with in mind that one will say the Hayom that his friend says, he fulfills his obligation. Yet, Taz 489:8 writes that implied from S”A is that Lechatchila one should say the bracha only when you know the number of the day. Mishna Brurah 489:29 adds that Lechatchila it’s forbidden to pause for more than Toch Kedi Dibbur. </ref>
# Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if after sunset than without a bracha.<ref>Halacha Berura 1, 18:2</ref>
# 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>
# Strings can be tied onto a garment at night even though we do not recite the beracha before putting it on then. <ref> Sh"t Yabia Omer OC 8:3 </ref>  
==Incorrect intent during Bracha==
# 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 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>
# 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>


==Material Requirements==
==Prohibited practices during the Sefirat HaOmer==
#Sephardim generally follow the opinion of the Shulchan Aruch<ref> S"A 9:1. This is based off of Rav Nachman in Gemara Menachot 39b and is purported by the Rif and Rambam Hilchot Tzitzit 3:2 and Sefer Hamitzvot aseh 14 </ref> that only garments made of wool or linen  have a torah obligation to be affixed with tzitzit strands. Accordingly, all other materials only require tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. Nevertheless, it one finds it uncomfortable to wear wool tzitzit, he may wear tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 9:1; Rav Ovadya Yosef in Yalkut Yosef 9:1</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:
#Ashkenazim rely on the Rema who holds that all materials are included in the Torah obligation.<ref>This is based off of Rava in Gemara Menachot 39b which Tosafot there "Rav Nachman" says Rashi and Rabbeinu Tam both paskin like. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Berura 9:5. In Halichot Shlomo 3:25 Rav Shlomo Zalman says one should try to be strict even in the summertime. </ref> One the other hand, many poskim are lenient if wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igres Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Shternbuch cites several reasons that one should be strict and said that we can't learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
# One practice is to mourn the first 33 days from the beginning of the Omer until the 34th day in the morning. This practice is followed by Sephardim. <Ref>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>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbenu Tam in Gemara [[Shabbat]] 25b</ref>  an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for his tzitzit, they may be used with a bracha.<ref>Rema and Mishna Berura ad loc. This opinion comes from Teshuvot HaRosh 2:8</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).
#Leather garments are exempt from the obligation of tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4</ref>  
This is explained clearly in Biur Halacha 493 D”H Yesh Nohagim and [http://www.yutorah.org/lectures/lecture.cfm/714562/Rabbi_Josh_Flug/The_Mourning_Period_Of_Sefirat_Ha'omer Rabbi Flug's article on Sefirat HaOmer]. </ref>
#Along the same lines, some poskim equate leather with synthetic materials (such as polyester, nylon, and rayon) and maintain that they are also exempt from tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does he should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
# A third practice is to mourn 33 not consecutive days during the Omer. <ref>  
# For a discussion of using Techelet (blue) strings as Tzitzit see the [[Techelet]] page.
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>
# The minhag for sehpardim is that the garment and tzitzit be of the same color. <ref> Ben Ish Chai Noach Halacha 11 </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>
== Size Requirements ==
##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>
#There are various opinions<ref>This range emanates from the Gemara Menachot 40b dictate that the garment needs to be the size that it would cover the head and majority of a minor. First off, there are different interpretations as to how old this minor is: The Chinuch (Shelach: 386) and Bach (16) say the reference is to a 6 or 7 year old, the Tur (16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. Second of all, there is ambiguity if the majority requirement means that the garment needs to cover the head and then in addition a majority of the kid’s body (Radbaz) or if it only needs to cover in total a majority of the kid with the head included (Chinuch). Meaning, it would be sufficient to cover the kid’s head and another 30 or 40% of his body, as opposed to 51%</ref>   as to how big the garment needs to be to qualify as a halachically bona fide garment, so that one could make a bracha on them without worrying if it is a bracha levatala (in vein or wasted blessing): 1 [[amah]] by 1 amah<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adoma 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>, 1.5 [[amot]] by 1 amah<ref>Chazon Ish 3:31; Rav Pe’alim 2:6; Mishna berura 16:4;</ref> , 1.5 [[amot]] by 1.5 amot<ref>Lev Chaim 1:99; </ref>, 2 [[amot]] by 1 amah<ref>Siddur of Rabbi Shneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Berura (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>, and finally there is even an opinion that there is no size requirement at all.<ref>Aruch HaShulchan 16:5</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>
#Additionally, there are two different opinions for the conversion of one amah, or 6 tefachim (fists), to modern measurements:  Rav Chaim Na’eh holds it is 48 cm or 18.9 inches, while the Chazon Ish holds it is 57.7 cm or 22.7 inches. 
## 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>
#Additionally, there is a dispute if the dimensions include or exclude the center hole for one’s head and neck. The Mishna Berura <ref>8:17, 16:4</ref> doesn’t include the neck hole in the measurement, while the Chazon Ish <ref>3:30</ref> does.
# 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>
# Halacha Le'Maaseh:
# 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>  
* Sephardim: To fulfill Mitzvah BUT not to make a bracha: should wear tzitzit measuring 1.5 [[amot]] by 1 amah. It would also be best if this shiur doesn’t include neck hole, but if it’s difficult to find a tzitzit that size or uncomfortable to wear, one may rely on the opinions that the neck hole is included. In this case, one should make a bracha on a tallit Gadol and patur (exempt) the tallit katan. In order to make a bracha on a tallit katan, it should measure 2 [[amot]] by 1 [[amah]] <ref>See Halacha Berurah 1, 16:1; and “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, p. 8-11.</ref>.
===Getting Married===
*Ashkenazim: To follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.75 [[amah]] (in width) not including the neck hole. <ref> Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear a Tzitzit 32 by 16 inches not including the neckhole. <ref> Rabbi Neusadt, author of Daily Halacha Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the Amah which is 21.3 inches per Amah one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
# The Sephardic custom is not to get married during the Sefira until the 34th day in the morning. <ref> Yalkut Yosef (Moadim pg 428) </ref>
# Even a garment with four corners needs to be open at least a majority of the way up. <ref> Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in tzitzit. <ref> Halacha Berura 10:20 </ref>
# The Ashkenazic custom is not to get married during the Sefira until the 33rd day (Lag BaOmer). <Ref> Rama 493:1 </ref>
=== Shoulder straps and sleeves===
# 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>
# The cloth that goes over the shoulder can’t be thin strips but rather they must be at least as wide as 3 Etzba’ot. <Ref> Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over the shoulder can’t be thin stripes but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 Etzba’ot wide. </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>
# It’s better not to have sleeves on Tzitzit. <Ref>Mishna Brurah 16:4 </ref>
===Getting engaged===
==Other Garments==
# 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>
# A scarf is exempt from tzitzit. <ref> Shulchan Aruch 10:11 </ref>
===Cutting hair===
# Towels are exempt from tzitzit. <ref> Biur Halacha 10: "soder" </ref>  
# 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>
# If one wears more than one four-cornered garment they are all obligated in tzitzit but the beracha is only recited on the first one that he puts on. But if one recited the beracha and only had in mind to wear one four-cornered garment and then changed his mind and put on another one, he must recite a new beracha. <ref> Shulchan Aruch 8:12 </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.
==Shehecheyanu==
* 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.  
# If one buys a new tallit, a shehecheyanu is recited. <ref> S"A 22:1. </ref> According to Ashkenazim some poskim say to say it after the beracha on the tallit<ref> Mishna Berura 22:3 </ref>, while some say to say it prior to the beracha on the tallit<ref> Baer Heitev 22:2 </ref>. Sephardim should say it after. <ref> Birkei Yosef 22:2. </ref>
* 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.
# The beracha may be recited as long as someone is still wearing it for his first time. <ref> Halacha Berura 22:7 </ref>
* 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.  
# One should recite the beracha on a new tallit katan if it brings him joy. <ref> Ben Ish Chai Bereishit Halacha 7. </ref>
* 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>
# If one places new strings on an old garment a shehecheyanu is not recited. <ref> Mishna Berura 22:2, Kaf Hachayim 22:3 </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 HaKochavim]]. <ref> Yalkut Yosef (Moadim pg 431-2) </ref>
# One who wears a tallit that has been worn before, even if this is his first time fulfilling the mitzva he doesn't recite a shehecheyanu. <ref> Sh"t Yechave Daat 2:31 </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>
==Borrowed Tallit==
# According to some poskim, children under the age of bar mitzvah are permitted to get haircuts during the omer as they are not included in the mourning of the sefirat haomer. <ref> Sh"t Or Litzion 3:page 184 </ref>  
# A Tallit which one borrows directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one can recite the beracha, because we assume that the owner gives it as a present on condition that it is returned. However, it's better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref> Ben Ish Chai Lech Lecha Halacha 5 </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>
==Checking the Tzitzit==
# It is permissible to tweeze eyebrows or eyelashes. <ref> Bein [[Pesach]] Lishavuot page 241 quoting Rav Shlomo Zalman Auerbach and Rav Shmuel Wosner. </ref>
# One should check one's tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref> Rambam Hilchot Tzitzit 1:8. S"A 8:9 writes clearly that one must check one's tzitzit before making the bracha so that one doesn't make a bracha levatala in case the tzitzit are ripped. Mishna Brurah 8:21 adds that there's also a need to check the strings close to the talit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut not to make a bracha levatala. </ref>
# It is permissible to comb hair even if some hairs will be removed in the process. <ref> Mishna Berura 551:20 </ref>
# One can check the tzitziyot before putting it its case/bag and not have to check again in the morning before making the bracha. <ref> Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
===Shaving===
# If checking the tzitzit will cause somebody to be late to praying, one can assume that they are kosher and make a beracha. <ref> Sh"t Otzrot Yosef 1:26 </ref>
# 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.
# One shouldn't miss Tefillah Betzibuur because of this checking as long as knows the strings were complete yesterday. <Ref> Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
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>  
# One should separate the strings of the Tzitzit before making the bracha, however if one's late to shul, one doesn't have to. <Ref> S”A 8:7, Buir Halacha s.v. Tzarich writes that surely it's preferable to seperate the tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one's late to shul one doesn't have to seperate the strings. </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>
# One may untangle tzitzit on shabbat, unless they have never been worn before, in which case it would be considered mitaken. <ref> Sh"t Yabia Omer OC 5:3 </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.
==If the strings ripped==
* 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.
[[Image:TzitzitEnd.png|right|200px]]
* 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>
# If one of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit is Kosher. However, if 2 of the 8 strings ripped completely down to the knots, the Tzitzit is Kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other), assuming that it was tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the tzitzit knots).<ref>Kitzur S"A 5:13</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>
# The amount that is needed to tie a bow (Kedi Anivah) is considered by some to be 4 cm. <Ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that Kedi Anivah is 4 cm, although Kitzur S"a 9:13 writes that it is supposed to be 4 Agudlin.</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.
==Tuck In or Out==
* 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>
===Strings===
# 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>
# Some ashkenazim have the minhag to tuck their strings in and some leave them out. <ref> Mishna Berura 8:26 was strongly against those who wear their tzitzit in and says that by doing so you are disgracing mitzvot and adds that if you received a gift from the king you would surely wear it outside to show off to others. He also says that tucking them out fulfills the pasuk of "u'riitem oto." This is the psak of S"A Harav 8:18, and the Magen Avraham 8:13 based on the Tosafot Berachot 18a which allows for tucking them in on for a dead person because they don’t have to fulfill "uritem oto" if they cannot see. Magen Avraham says this implies that they should normally be out. He says to at least least leave them tucked out for long enough for the time that it takes to walk four amot. Aruch HaShulchan OC 8:17, 23:2 says that in many communities in eastern Europe they would took the strings in but he says this isn't really correct. In Nefesh HaRav page 105 Rabbi Herschel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. </ref> The sephardi minhag is to wear them tucked in. <ref> Sh"t Yechave Daat 2:1, Sh"t Yaskil Avdi 5:3 and 8:2, Rabbi Shalom Messas in Shemesh U'Magen OC 2:74. Rav Ovadia in Yechave Daat 2:1 quotes opinions that if a sephardi wears them out he is disrespected the earlier sephardi poskim. Rav Yaakov Hillel writes in Gevurat HaAri page 137 that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). </ref> A sephardic boy can wear his tzitzit out if it will help him with his yirat shamayim or if he is in an ashkenazi yeshiva and feels uncomfortable. <ref> Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2 </ref>
# Many authorities permit shaving if not shaving will cause one a loss of income; however, each case should be judged individually. <ref>
# At a cemetery one must tuck in his strings. <ref> Shulchan Aruch 23:1 </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.
===Garment===
* 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.
# One may wear the tzitzit under his clothes even if it will touch his skin. <ref> Halacha Berura 8:33. Sh"t Rivevot Efraim 4:15 quotes several achronim however who hold that it may be a disgrace to the tzitzit to sweat into them directly, and himself allows being lenient on a hot day. Halichot Shlomo 3:11 says that this would not be a disgrace at all. Sh"t Teshuvot Vihanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt than he's unsure if it would even be obligated in tzitzit, so one should try to refrain from this. </ref>
* 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>


==Sanctity of the tzitzit==
===Cutting nails===
# One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if it is not going to be used. <ref>Tosfot (Shabbat 22a s.v. 22a), S"A 15:1</ref>
# 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, Chazon Ovadia Hilchot Yom Tov page 261 </ref>
# It is permitted to use the strings and garment of a tallit gadol to make a tallit katan. <ref> Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
 
# One should not enter the bathroom with his tallit gadol. <ref> Shulchan Aruch 21:3, Chayei Adam 11:37, Mishnah Berura 21:14, S"A Harav 21:3. </ref>
===Making Shehecheyanu===
# One shouldn't enter the bathroom with his tallit katan if it is on top of his clothing. It is permitted to enter with the tallit katan under his clothing. <ref> S"A 21:3, Kaf Hachayim 21:13. </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 should try to prevent his strings from touching the ground. <ref> S"A 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, S"A Harav 21:5,  </ref>
# 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>
==Tallit Gadol==
# It is permitted to by new undergarments which do not regularly require a [[Shehecheyanu]] during sefira. <ref> Piskei Teshuvot 493:3 </ref>
# The minhag for sephardim is to start wearing a tallit gadol from the age of chinuch in mitzvot. <ref> Kaf Hachayim 8:12, Yechave Daat 4:36. Halacha Berura 17:3 says that this age begins once the child can participate in the prayers in the shul. </ref> The minhag for ashkenazim is not to wear one until one gets married. <ref> Keztot Hashulchan 7:7, Eliya Rabba 17:3, Tashbetz Katan 462 based on a Maharil in Hilchot Nisuin. </ref> A sephardic boy studying in an ashkenazi yeshiva should continue his minhag to wear a tallit gadol. <ref> Yechave Daat 4:36 </ref>  
# 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>
# One should unfold the tallit before making the beracha so that there won't be any interruption between the beracha and the wrapping. <ref> Kaf Hachayim 206:4 </ref> If one made an interruption before placing the tallit on his head, he should recite a new beracha, but if he interrupted only after placing it on his head he doesn't recite a new beracha. <ref> Kaf Hachayim 8:39. He adds that if one hears kaddish, kedusha, or anything else that he would be required to answer to, he is permitted to do so. </ref>
# 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 beracha should be recited before wrapping oneself in the tallit gadol, but if he forgot he can recite it as long as it is still on him. <ref> Shulchan Aruch 8:10 </ref>  
===Moving to a New House===
# One shouldn't write a pasuk or the beracha on his tallit gadol <ref> Shulchan Aruch YD 283:4, Rambam Sh"t Pe'er Hador 7 </ref> , but he may keep the tallit if he did get one but should be more careful with it. <ref> Kaf Hachayim 24:24 </ref>
 
# The beracha and the wrapping of the tallit gadol should be done standing up. <ref> Shulchan Aruch 8:1 </ref> If one is weak or sick he can recite the beracha and wrap himself in it while seated. <ref> Halacha Berura 8:3 </ref>
# 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>
# If one said the beracha al mitzvat tzitzit on the tallit gadol instead of lihitaatef bitzitzit he has nevertheless fulfilled his obligation. The same would be true if he recited lihitaatef bitzitzit on the tallit katan. <ref> Kaf Hachayim 8:21, although the minhag sepharad is not to recite a beracha on the tallit katan but rather to exempt it with the beracha on the tallit gadol, Ben Ish Chai Bereishit halacha 2. </ref>
# 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>
# If one removes his tallit and plans to put it back on within a half an hour, he does not recite a new beracha when putting it back on. <ref> Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
 
# If one tallit gadol fell off and to the floor, he doesn't recite a new beracha when putting it back on. <ref> Sh"t Yabia Omer YD 3:17:11 </ref>
===Listening to music===
==Text of Bracha==
# 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>
# The Bracha for a Tallit Gadol is LeHitatef BeTzitzit. <ref>S"A 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit.</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>
# For a pair of Tzitzit, according to Ashkenazim, the Bracha is Al Mitzvat Tzitzit, while according to Sephardim, if one puts on the Tzitzit regularly the Bracha is Al Mitzvat Tzitzit, but if one wraps one's head with the Tzitzit, one should make LeHitatef BeTzitzit.<Ref>S"A 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit. Rama argues that for Tzitzit one should say Al Mitzvat Tzitzit. Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the Bracha is Al Mitzvat Tzitzit, but if one wraps one's head with the Tzitzit, one should make LeHitatef BeTzitzit.</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>
# The text of the bracha of LeHitatef BeTzitzit is: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.
# If one is reliant on playing live music to make an income, he is permitted to. <ref> Iggerot Moshe OC 3:87. </ref>
# The text of the bracha of Al Mitzvat Tzitzit is: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.
==Sources==
==Sources==  
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<references/>

Revision as of 22:15, 11 April 2013

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. The Bracha to be said before counting the Omer is ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על ספירת העומר - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTzivanu Al Sefirat HaOmer.[3]
  2. One should say the Sefirat HaOmer standing. [4]

When to count Sefira

  1. According to most poskim, it is correct to wait until Tzet Hakochavim in order to count sefirat haomer; however, one fulfills his obligation by counting after sunset. [5]
  2. If one is praying in a minyan that finishes maariv after sunset and one wants to count after Tzet Hakochavim, he should count then without a Bracha and mentally stipulate, "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." If one in fact remembers, he should count after Tzet Hakochavim with a Bracha. [6]
  3. If one is going to pray maariv with a minyan that is late at night, some poskim hold that one should wait to count with the minyan, while others say that one should count at Tzet Hakochavim. [7]
  4. 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. [8]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. [9]
  5. 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. [10]
  6. If someone is insistent on saying Kriyat Shema at night after Tzet HaKochavim of Rabbenu Tam, one should also wait until Tzet HaKochavim in order to count Sefirat HaOmer. [11]
  7. One shouldn’t rely on the minhag to count after Plag Mincha. [12]

If one forgot to count

  1. 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. [13]
  2. If one forgot to count the Omer an entire night and day one should continue to count without a Bracha. [14]
  3. If one is unsure whether one missed an entire day one should continue to count with a Bracha. [15]
  4. If one forgot to count one entire day and night, some say that one can be the Shaliach Tzibbur and make the bracha for others, however, others argue that one may not do so, rather once one missed a night and day, one may not count with a bracha but one may listen to someone making the bracha for himself.[16]
  5. If a person counted in a self-contradictory manner, like saying the correct number of days but wrong number of weeks or vice versa and he didn't fix it by the next night, he can only continue to count without a beracha. [17]

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). [18]
  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. [19]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".[20]
  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 counting with a Bracha [21], while others argue that one should repeat the counting without a Bracha [22], and some make a compromise to obligate one in repeating the counting with a Bracha on days when a week is completed. [23]
  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. [24] while others hold that one fulfills one's obligation with an abbreviation and one should not repeat the Omer with a Bracha. [25]
  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.)[26]
  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. [27]
  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. [28]
  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. [29]

Eating before counting the Omer

  1. From a half hour before the time for sefira (according to some poskim, this refers to sunset, while others maintain that it refers to Tzet Hakochavim), one shouldn’t eat a meal until he counts sefira. More than a KeBaytzah of bread is considered a meal, however, even a lot of fruit isn’t a meal. There is a dispute whether Pas HaBah Bekisnin is considerd like bread for this halacha. Nonetheless, many poskim defend the minhag to eat before sefira if one regularly attends a later minyan.[30]
  2. Learning is permitted before sefira if one usually goes to a later minyan. [31]

Who is obligated to count?

  1. Women are exempt from counting since it’s a Mitzvah Aseh SheZman Grama. [32]

A child who became Bar Mitzvahed during Sefirah

  1. A child who became Bar Mitzvahed during Sefirah should continue counting without a bracha. [33]

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. [34]
  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. [35]

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. [36]
  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. [37]
  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. [38]

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. [39] 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. [40]
  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. [41]
  3. A third practice is to mourn 33 not consecutive days during the Omer. [42]This practice is followed by some Ashkenazim. [43]
    1. Some observe this practice by mourning from the day after Rosh Chodesh Iyar until Erev Shavuot excluding Lag BaOmer. [44]
    2. Some observe this practice by mourning from the first day of Rosh Chodesh Iyar until the third day before Shavuot. [45]
    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. [46]
    4. Some observe this practice by mourning all the days of the Omer expect for Rosh Chodesh Iyar and Sivan. [47]
  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.[48]
  5. It is permitted for a wife to observe her family’s mourning period, as long as her husband does not object. [49]

Getting Married

  1. The Sephardic custom is not to get married during the Sefira until the 34th day in the morning. [50]
  2. The Ashkenazic custom is not to get married during the Sefira until the 33rd day (Lag BaOmer). [51]
  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. [52]
  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.[53]

Getting engaged

  1. It's permissible to get engaged during the Sefirah, however one may not have music and one shouldn't dance much. [54]

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.[55]
  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 HaKochavim. [56]
  3. According to Ashkenazim, if there's a pressing need women may cut their hair during Sefirat HaOmer.[57] According to Sephardim, women may cut their hair during the Sefirah.[58]
  4. According to some poskim, children under the age of bar mitzvah are permitted to get haircuts during the omer as they are not included in the mourning of the sefirat haomer. [59]
  5. 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. [60]
  6. It is permissible to tweeze eyebrows or eyelashes. [61]
  7. It is permissible to comb hair even if some hairs will be removed in the process. [62]

Shaving

  1. Included in the minhag not to take hair cuts is not to shave. [63] Some authorities permitted someone who shaves daily after having waited 3 or 5 days of not shaving to shave during the Sefira. [64]
  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.[65]
  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.[66]
  4. Some authorities permit shaving in honor of Yom HaAtzmaut, however, some disagree. [67]
  5. Many authorities permit shaving if not shaving will cause one a loss of income; however, each case should be judged individually. [68]
  6. Many authorities hold that one is not permitted to shave during his custom of sefira in order to look presentable for a date. [69]

Cutting nails

  1. It is permissible to cut one's nail during the Sefirat HaOmer. [70]

Making Shehecheyanu

  1. If something occurs that would require a shehecheyanu, one should recite it as usual. [71]
  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. [72] The accepted Sephardic minhag is to make Shehecheyanu as usual. [73] 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. [74]
  3. It is permitted to by new undergarments which do not regularly require a Shehecheyanu during sefira. [75]
  4. It is permissible to eat a new fruit which would require one to make a Shehecheyanu during the Sefira. [76]
  5. It is permissible to move into a new apartment and make the requisite Shehecheyanu during the Sefira. [77]

Moving to a New House

  1. It is permitted to move to a new house or apartment during sefira. [78]
  2. It is permitted to redecorate or paint one's home. [79]

Listening to music

  1. It is forbidden to listen to music during the Sefira [80] Some poskim say that even if it's not live music, [81] and this practice should be kept until at least the 34th of the Omer. [82] Some poskim even prohibit listening to a Capella music. [83]
  2. According to some poskim slow music that would not lead to dancing such as slow classical music can be listened to. [84]
  3. If not listening to recorded music will result in depression, even the stringent authorities would permit it. [85]
  4. If one is reliant on playing live music to make an income, he is permitted to. [86]

Sources

  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 s.v. 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. ↑ Levush 489:1 records the text of the Bracha to be said before counting the sefira as Al Sefirat HaOmer. This is also evident from S"A 489:2
  4. ↑ 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.
  5. ↑
    • Tosfot (Menachot 66a) has one opinion who says that one may count sefira during Bein HaShemashot since sefira is only derabbanan. Rosh (Pesachim 10:40) and Tur 489:1 agree. However, the Ran (Pesachim 28a) argues that it’s not proper to enter a safek initially. Similarly, Rambam (Temidin UMusafin 7:22) rules that sefira should be counted at night.
    • Bet Yosef 489:1 quotes this dispute, and his ruling in S”A is unclear. Mishna Brurah 489:14 understands that S”A holds that the halacha follows Tosfot but that it is proper to wait until Tzet Hakochavim. Chazon Ovadyah (p. 232) agrees.
    • After the fact, if one counted during Bein HaShemashot, Magan Avraham 489:6 writes that he has fulfilled his obligation. Beiur HaGra 489:3 and Mishna Brurah 489:15 agree. However, Eliyah Rabba 489:10 argues that one should count again after Tzet Hakochavim without a Bracha.
  6. ↑
    • The Avudraham (Tefillot HaPesach) writes that if one prays with an early minyan, he should count without a Bracha, and if he remembers later, he should count with a Bracha. S"A 489:3 codifies this as the halacha. Taz 489:6 and Beiur HaGra 489:3 explain that the case is where the minyan finished during Bein HaShemashot.
    • Mishnah Brurah 489:17 writes that if one wants to count after Tzet Hakochavim, he should count with the minyan without a Bracha and have in mind that if he remembers later to count with a Bracha, this original counting shouldn’t fulfill his obligation. Hagahot Rabbi Akiva Eiger 46:16 and Aruch HaShulchan 489:8 agree. Chazon Ovadyah (Yom Tov p. 233-4) adds that the stipulation should be "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." However, the Taz writes that making such a condition doesn’t work.
    • See, however, the Levush 489:3, who explains that the case is where the minyan finished before sunset, and the reason they counted was for Amei HaAretz who wouldn’t count later at night.
  7. ↑
    • S”A 489:1 writes that on the second night of Pesach, one should count sefira after maariv. The Chok Yaakov 489:16 explains that this is based on the halacha of giving precedence to the more common activity (Tadir). However, Mor UKetziah 489:1 argues that Tadir doesn’t apply here since sefira is deoraitta, or at least the mitzvah is explicit in the pasuk even though nowadays it’s derabbanan, while tefillah is entirely derabbanan. Thus, he explains that sefira must be said in the beginning of the night (Tzet Hakochavim) because one shouldn’t delay a mitzvah.
    • Sh”t Igrot Moshe 4:99(1) defends the Chok Yaakov and writes that one must wait to count sefira after maariv even if he prays later in the night. Rav Elyashiv (quoted by Piskei Shemuot p. 18) agrees. On the other hand, Shevet HaLevi 6:53(3) agrees with the Mor UKetziah and says that if one is going to daven in a late minyan, he should count by himself earlier, but he defends the minhag to wait to count with the minyan because otherwise many people would forget to count. Similarly, Halichot Shlomo (Tefilaa 16:16) also writes that the minhag is not to eat from the time of Sefirat HaOmer, and even if one still didn't pray Maariv, one should count the sefira.
  8. ↑ S”A 489:2, Mishna Brurah 489:13, Biur Halacha 489:3 D”H MeBeOd Yom
  9. ↑ Kaf HaChaim 489:47
  10. ↑ Hilchot Chag BaChag (pg 29)
  11. ↑ Piskei Shemuot (Shavuot pg 40-1) in name of Rav Nassim Karlitz
  12. ↑ 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
  13. ↑ 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.
  14. ↑ 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.
  15. ↑ S"A 489:8
  16. ↑ Pri Chadash 489:8 quotes one Rabbi who said that just like the Shaliach Tzibbur can make the brachot of chazarat hashatz even if no one in the congregation needs those brachot to fulfill an obligation, so too a Shaliach Tzibbur may make tha bracha of Sefirat HaOmer even if he isn't obligated in that bracha because he missed a day. However, the Pri Chadash argues that once he missed a day he isn't considered mechuyachav in the mitzvah of sefiarh according to that opinion that one may not miss any days. He compares it to the Yerushalmi which says that a person who lives in a city that reads the megillah on the 14th can't fulfill the obligation of a person who lives in a walled city who reads the megillah on the 15th. He argues that even Rashi (Megillah 2a) who seems to argue on the Yerushalmi, doesn't really disagree (see also Tosfot Yevamot 14a s.v. Ki).
  17. ↑ Rabbi Eli Mansour Dailyhalacha
  18. ↑ S"A 489:4
  19. ↑ S"A 489:4
  20. ↑ Kaf HaChaim 489:52 quoting S"A 489:15
  21. ↑ 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.
  22. ↑ Knesset HaGedolah on Bet Yosef 489 s.v. VaAni
  23. ↑ Shaar HaTzion 489:28 in name of the Pri Chadash
  24. ↑ Sh"t Maharash HaLevi Siman 5
  25. ↑ Knesset HaGedolah on Bet Yosef 489 s.v. VaAni
  26. ↑ Sh"t Maharash HaLevi Siman 5
  27. ↑ 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).
  28. ↑ Sh"t Pri HaAretz Siman 10 (at the end in parentheses), Kemach Solet pg 118b D”H Im Shoalo Chavero
  29. ↑ 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)
  30. ↑
    • Rama 489:4 writes that from the time of sefira, it is forbidden to eat until one counts. Mishna Brurah 489:23 writes that really the prohibition begins from a half hour before Tzet Hakochavim, while the S”A HaRav 489:17 and Kaf HaChaim 489:64 hold that the prohibition begins from a half hour before sunset.
    • Kaf HaChaim 489:66 clarifies that it is forbidden only to eat a meal that fits the criteria given by S”A 232:3, meaning more than a KeBeitzah of bread; fruit, even in large quantities, is not considered a meal. Yalkut Yosef 489:43 and Hilchot Chag BeChag (p. 16) write that Pat HaBah Bekisnin is the same as bread for this halacha; Nitai Gavriel 26:5 disagrees.
    • Sh”t Igrot Moshe 4:99 writes that the logic permitting a person to eat before maariv - namely, that if one usually prays in a minyan he won’t forget to pray - should also permit eating before sefira, even after Tzet Hakochavim. Az Nidbaru 6:52, Rav Elyashiv (quoted by Piskei Shemuot p. 47), and Nitai Gavriel 26:4 agree. See Aruch HaShulchan 232:16, who records this leniency regarding mincha.
  31. ↑ Regarding Shacharit, Rashi Brachot 5b understands that Abba Binyamin wouldn’t learn before Davening, however, Tosfot disagrees. Rosh 1:7 explains that Rashi meant only that a person who doesn’t usually pray with a minyan shouldn’t learn before praying. Someone who usually prays with a minyan, on the other hand, is unlikely to forget to pray and thus may learn before praying. Tur and S”A 89:6 codify the Rosh as halacha. Mishna Brurah 232:11 writes that the same is true of mincha. Therefore, when Mishna Brurah 489:24 writes that doing any activity before counting sefira is the same as by mincha, he means that it’s permitted if one usually davens with a minyan.
  32. ↑ 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.]
    • Shulchan Shlomo 489:3 writes that women shouldn't count sefirat haomer with a bracha because they might forget to count one night and they won't know the halacha (that they're supposed to continue without a bracha).
  33. ↑ 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.
  34. ↑ 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.
  35. ↑ 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.
  36. ↑ Mishna Brurah 489:29, S"A 489:5
  37. ↑ 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.
  38. ↑ (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.
  39. ↑ Tur and Shulchan Aruch 493:1 based on gemara in Yevamot 62b.
  40. ↑ 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.
  41. ↑ 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.
  42. ↑ 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.
  43. ↑ Mishna Brurah 489:5
  44. ↑ Magan Avraham 489:5, Mishna Brurah 493:15
  45. ↑ Rama 493:3, Magan Avraham 489:5
  46. ↑ Mishna Brurah 489:15 quoting the Siddur Derech Chaim
  47. ↑ 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).
  48. ↑ Arizal quoted by Shaarei Teshuva 493:8
  49. ↑ Rav Doniel Neustadt Daily Halacha Discussion page 219
  50. ↑ Yalkut Yosef (Moadim pg 428)
  51. ↑ Rama 493:1
  52. ↑ Sh"t Yabea Omer 3:26(4), Yalkut Yosef (Moadim pg 429)
  53. ↑ Rabbi Hershel Schachter on yutorah.org (at the very end) based on a ruling of Rav Moshe Feinstein
  54. ↑ Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #45)
  55. ↑
    • 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.
  56. ↑ Yalkut Yosef (Moadim pg 431-2)
  57. ↑ Sh"t Igrot Moshe YD 2:137. See Halachically Speaking article on Sefirah.
  58. ↑ Chazon Ovadyah (Yom Tov pg 261)
  59. ↑ Sh"t Or Litzion 3:page 184
  60. ↑ Yalkut Yosef (Moadim pg 432)
  61. ↑ Bein Pesach Lishavuot page 241 quoting Rav Shlomo Zalman Auerbach and Rav Shmuel Wosner.
  62. ↑ Mishna Berura 551:20
  63. ↑ 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.
  64. ↑ 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.
  65. ↑
    • 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.
  66. ↑
    • 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.
  67. ↑ 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.
  68. ↑
    • 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.
  69. ↑ [www.thehalacha.com/attach/Volume5/Issue8.pdf Halachically Speaking] quoting Rav Belsky, Piskei Shmuos (pg 62-63) quoting Rav Elyashiv
  70. ↑ Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #54), Kaf Hachayim 493:16, Chazon Ovadia Hilchot Yom Tov page 261
  71. ↑ 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.
  72. ↑ 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.
  73. ↑ Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #55)
  74. ↑ Yechave Daat 1:24.
  75. ↑ Piskei Teshuvot 493:3
  76. ↑ Yalkut Yosef (Moadim pg 434), Rav Elyashiv quoted in Mivakshei Torah 19
  77. ↑ Yalkut Yosef (Moadim pg 434)
  78. ↑ 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.
  79. ↑ Yechave Daat 3:30, Tzitz Eliezer 11:41. Piskei Teshuvot 493:1 quotes several poskim who bring this minhag as well.
  80. ↑ 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.
  81. ↑ 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.
  82. ↑ Yalkut Yosef (Moadim pg 434), Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #40),
  83. ↑ 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.
  84. ↑ 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.
  85. ↑ Hilchot Chag B’chag p.63, Halichot Shlomo, Moadim 2:11:14.
  86. ↑ Iggerot Moshe OC 3:87.
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