Sefirat HaOmer

From Halachipedia

Bracha

  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). [1]
  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. [2]

Position

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

Timing

  1. Lechatchila, Sefirat HaOmer should be said after Tzet HaChochavim. However, it’s permissible to say it after Shekiyah. [4]
  2. One should say the Sefirah in the beginning of the night, if one forgot one can say the Sefirah with a Bracha the entire night. [5]

Who is obligated to count?

  1. Women are exempt from counting since it’s a Mitzvah Aseh SheZman Grama. [6]

A child who became Bar Mitzvahed during Sefirah

  1. A child who became Bar Mitzvahed during Sefirah should continue counting without a bracha. [7]

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. [8]
  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. [9]

Incorrect intent during Bracha

  1. 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. [10]
  2. 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. [11]

References

  1. ↑ S"A 489:4
  2. ↑ S"A 489:4
  3. ↑ S”A 489:1 based on the Rosh (Pesachim 10:41e) and Rambam (Temidin UMusafin 7:23) write that Sefirat HaOmer should be said standing. So rules S”A 489:1 that you need to stand. Rambam adds that, if one did say it while seated you’re also yotseh. So rules Mishna Brurah 489:6. Mishna Brurah adds that you should stand also for the Bracha.
  4. ↑ Tosfot (Menachot 66a), Rosh (Pesachim 10:40), Tur 489:1, and Ran (Pesachim 28a D”H VeBeHaggadah in name of most Mefarshim) rule that since Sefirah is Derabbanan one can count even during Ben HaShemashot. However, Rambam (Temidin UMusafin 7:22) who holds that Sefira is Deoritta, also holds that Sefirah must be said after nightfall. S”A 489:1.
  5. ↑ 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.
  6. ↑ Rambam (Temidin UMusafin 7:24) rules that women are exempt from counting Sefirah. 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.]
  7. ↑ Sh"t Yabea Omer 3:27-28
  8. ↑ 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.
  9. ↑ 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.
  10. ↑ 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.
  11. ↑ (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.
Retrieved from "http://localhost:80/index.php?title=Sefirat_HaOmer&oldid=2103"