Sefirat HaOmer: Difference between revisions
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# If one is Davening in a minyan which is davening early and finishes during Ben HaShemashot (Between Shekiah and [[Tzet HaCochavim]]) those who are careful about counting after [[Tzet HaCochavim]] should count with the minyan without a bracha and stipulate mentally "if I don't remember to count with a bracha then this counting should fulfill my obligation, however, if I remember later then I have intent not to fulfill my obligation with this counting" and then after [[Tzet HaCochavim]] count the Omer with a Bracha. <Ref> S"A 489:3 states that if davens early with a minyan one should count without a Bracha and if one remembers later with a minyan one should count with a Bracha. Mishnah Brurah 489:17 and Chazon Ovadyah ([[Yom Tov]] pg 233-4 explain that the minyan finishes during Ben HaShemashot and one must stipulate that if one remembers to count later that one will not fulfill one's obligation with the counting together with the Minyan. </ref> | # If one is Davening in a minyan which is davening early and finishes during Ben HaShemashot (Between Shekiah and [[Tzet HaCochavim]]) those who are careful about counting after [[Tzet HaCochavim]] should count with the minyan without a bracha and stipulate mentally "if I don't remember to count with a bracha then this counting should fulfill my obligation, however, if I remember later then I have intent not to fulfill my obligation with this counting" and then after [[Tzet HaCochavim]] count the Omer with a Bracha. <Ref> S"A 489:3 states that if davens early with a minyan one should count without a Bracha and if one remembers later with a minyan one should count with a Bracha. Mishnah Brurah 489:17 and Chazon Ovadyah ([[Yom Tov]] pg 233-4 explain that the minyan finishes during Ben HaShemashot and one must stipulate that if one remembers to count later that one will not fulfill one's obligation with the counting together with the Minyan. </ref> | ||
# One should say the Sefirah in the beginning of the night, if one forgot one can say the Sefirah with a Bracha the entire next night. <Ref> Tur 489:1 writes that if one forgot to count at the beginning of the night one can count all night. Perisha 489:1 quotes the Ran (Pesachim 28a D”H VeBeHaggadah Gam Ken) who agrees. So rules S”A 489:1. </ref> | # 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. 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 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 is unsure whether one missed an entire day one should continue to count with a Bracha. <ref> S"A 489:8 </ref> | ||
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# Women are exempt from counting since it’s a Mitzvah Aseh SheZman Grama. <Ref>Rambam (Temidin UMusafin 7:24) rules that women are exempt from counting Sefirah. (Rambam is also found in the Sefer Hamitzvot #161). This is brought in Bet Yosef 489:1 D”H VeTzarich. So rules Magan Avraham 489:1 (who also quotes Zohar Titzaveh pg 319 to show women are exempt) and Mishna Brurah 489:3. [Interestingly, Ramban (Kedushin 34a) holds women are obligated and the Shitat HaKadmonim (last page of Bava Kama) brings the son the Maharam Challavah who explains that Sefirah isn’t Zman Grama since the time doesn’t cause Sefirah, but the Korban HaOmer.] </ref> | # Women are exempt from counting since it’s a Mitzvah Aseh SheZman Grama. <Ref>Rambam (Temidin UMusafin 7:24) rules that women are exempt from counting Sefirah. (Rambam is also found in the Sefer Hamitzvot #161). This is brought in Bet Yosef 489:1 D”H VeTzarich. So rules Magan Avraham 489:1 (who also quotes Zohar Titzaveh pg 319 to show women are exempt) and Mishna Brurah 489:3. [Interestingly, Ramban (Kedushin 34a) holds women are obligated and the Shitat HaKadmonim (last page of Bava Kama) brings the son the Maharam Challavah who explains that Sefirah isn’t Zman Grama since the time doesn’t cause Sefirah, but the Korban HaOmer.] </ref> | ||
==A child who became Bar Mitzvahed during Sefirah== | ==A child who became Bar Mitzvahed during Sefirah== | ||
# A child who became Bar Mitzvahed during Sefirah should continue counting without a bracha. <ref> Sh"t Yabea Omer 3:27-28 </ref> | # A child who became Bar Mitzvahed during Sefirah should continue counting without a bracha. <ref> Sh"t Yabea Omer 3:27-28. Rabbi Yosef Dov Soloveitchik quoted in Eretz Hatzvi 3:6-7 says that according to the Behag quoted in Tosafot 66a "zecher" the bar-mitzva boy should be allowed to continue with a beracha because the mitzva is dependent on the consecutiveness of the 49 nights, which he fulfills even before becoming of age. </ref> | ||
==Language of the Sefirah== | ==Language of the Sefirah== | ||
# Lechatchila, one should know the number of the day when you make the bracha. Bedieved, if one said the bracha with intent to hear the number of the day from his friend and paused to hear his friend after his bracha, he’s Yotsei. <ref> S”A 489:5 writes that if one said the bracha with in mind that one will say the Hayom that his friend says, he fulfills his obligation. Yet, Taz 489:8 writes that implied from S”A is that Lechatchila one should say the bracha only when you know the number of the day. Mishna Brurah 489:29 adds that Lechatchila it’s forbidden to pause for more than Toch Kedi Dibbur. </ref> | # Lechatchila, one should know the number of the day when you make the bracha. Bedieved, if one said the bracha with intent to hear the number of the day from his friend and paused to hear his friend after his bracha, he’s Yotsei. <ref> S”A 489:5 writes that if one said the bracha with in mind that one will say the Hayom that his friend says, he fulfills his obligation. Yet, Taz 489:8 writes that implied from S”A is that Lechatchila one should say the bracha only when you know the number of the day. Mishna Brurah 489:29 adds that Lechatchila it’s forbidden to pause for more than Toch Kedi Dibbur. </ref> | ||
