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Sefirat HaOmer: Difference between revisions
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==If one forgot to count== | ==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> | # 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 | # 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 Brurah 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> | ||
# 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 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> | ||
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# 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> | # If one has a [[Brit Milah]] during the Sefira, the father of the baby, the Mohel, and the Tzandak may cut their hair that day. <ref> Yalkut Yosef (Moadim pg 432) </ref> | ||
# It is permissible to tweeze eyebrows or eyelashes. <ref> Bein [[Pesach]] Lishavuot page 241 quoting Rav Shlomo Zalman Auerbach and Rav Shmuel Wosner. </ref> | # It is permissible to tweeze eyebrows or eyelashes. <ref> Bein [[Pesach]] Lishavuot page 241 quoting Rav Shlomo Zalman Auerbach and Rav Shmuel Wosner. </ref> | ||
# It is permissible to comb hair even if some hairs will be removed in the process. <ref> Mishna | # It is permissible to comb hair even if some hairs will be removed in the process. <ref> Mishna Brurah 551:20 </ref> | ||
===Shaving=== | ===Shaving=== | ||
# Included in the minhag not to take hair cuts is not to shave. <ref> Tur 493 says that some have the custom "lo lihistaper." Masekhet Semachot (7:11) in regards to [[mourning]] writes that lihistaper means to cutting the hair of one's head, mustache, beard, and all other hair. Nitei 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. | # 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. Nitei 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. | ||
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===Making Shehecheyanu=== | ===Making Shehecheyanu=== | ||
# If something occurs that would require a [[shehecheyanu]], one should recite it as usual. <ref> Mishna | # If something occurs that would require a [[shehecheyanu]], one should recite it as usual. <ref> Mishna Brurah 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> | ||
# 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> | # 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> | ||
# It is permitted to buy new undergarments which do not regularly require a [[Shehecheyanu]] during sefira. <ref> Piskei Teshuvot 493:3 </ref> | # It is permitted to buy new undergarments which do not regularly require a [[Shehecheyanu]] during sefira. <ref> Piskei Teshuvot 493:3 </ref> | ||
