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Sefirat HaOmer: Difference between revisions
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* 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. | * 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> | * 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, | # 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, Beiur 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 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> | # 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), | # 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), Beiur Halacha 489:3 D”H MeBeOd Yom </ref> | ||
==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> | ||
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==Prohibited practices during the Sefirat HaOmer== | ==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. <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]]: | The practice is to observe certain practices of [[mourning]] during the Sefirah because the 24,000 students of Rabbi Akiva died during this time. <ref> Tur and Shulchan Aruch 493:1 based on gemara in Yevamot 62b. </ref> There’s three basic minhagim about the [[mourning]] period between [[Pesach]] and [[Shavuot]]: | ||
# One practice is to mourn the first 33 days from the beginning of the Omer until the 34th day in the morning. This practice is followed by Sephardim. <Ref>The source for this minhag is the Teshuvah of R. Yehoshua Ibn Shuib (cited by Bet Yosef 493:2) which says that the students of Rabbi Akiva died during the Omer except for the last 15 days which leaves the first 34 days, however, based on Miksat HaYom KeKulo (a minority of the day is considered like a whole day) one may stop [[mourning]] on the morning of the 34th. This is the ruling of S”A 493:2 and the practice of Sephardim as recorded in Yalkut Yosef (Kitzur S”A 493:1), Yabia Omer 3:26, Yechave Daat 4:32. This is explained clearly in Biur HaGra 493:6 D”H Nohagin, | # 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), Yabia Omer 3:26, Yechave Daat 4:32. This is explained clearly in Biur HaGra 493:6 D”H Nohagin, Beiur Halacha 493 D”H Yesh Nohagim, and [http://www.yutorah.org/lectures/lecture.cfm/714562/Rabbi_Josh_Flug/The_Mourning_Period_Of_Sefirat_Ha'omer Rabbi Flug's article on Sefirat HaOmer]. </ref> | ||
# A second practice is to mourn from the beginning of the Omer until the 33rd day in the morning. This practice is followed by most Ashkenazim. <Ref>The source for this minhag is the Rama 493:2 who holds that the students of Rabbi Akiva stopped dying on the 33rd day of the Omer and by the principle of Miksat HaYom KeKulo (a minority of the day is considered like a whole day) one may stop [[mourning]] on the morning of the 33rd. This is the explanation of the Biur HaGra 493:9 D”H UMarbim, and the practice of Ashkenazim as recorded by [https://docs.google.com/viewer?url=http%3A%2F%2Fwww.thehalacha.com%2Fattach%2FVolume5%2FIssue8.pdf Halachically Speaking] (Volume 3, Issue 8, page 3). | # A second practice is to mourn from the beginning of the Omer until the 33rd day in the morning. This practice is followed by most Ashkenazim. <Ref>The source for this minhag is the Rama 493:2 who holds that the students of Rabbi Akiva stopped dying on the 33rd day of the Omer and by the principle of Miksat HaYom KeKulo (a minority of the day is considered like a whole day) one may stop [[mourning]] on the morning of the 33rd. This is the explanation of the Biur HaGra 493:9 D”H UMarbim, and the practice of Ashkenazim as recorded by [https://docs.google.com/viewer?url=http%3A%2F%2Fwww.thehalacha.com%2Fattach%2FVolume5%2FIssue8.pdf Halachically Speaking] (Volume 3, Issue 8, page 3). | ||
This is explained clearly in | This is explained clearly in Beiur Halacha 493 D”H Yesh Nohagim and [http://www.yutorah.org/lectures/lecture.cfm/714562/Rabbi_Josh_Flug/The_Mourning_Period_Of_Sefirat_Ha'omer Rabbi Flug's article on Sefirat HaOmer]. </ref> | ||
# A third practice is to mourn 33 not consecutive days during the Omer. <ref> | # A third practice is to mourn 33 not consecutive days during the Omer. <ref> | ||
Bet Yosef 493:3 quotes the Ri Ibn Shoiv who records another tradition that Rabbi Akiva’s students only died on the 33 days during the Sefira when there’s no [[Tachanun]], which are the 7 days of [[Pesach]], 7 Shabbatot, and 2 days of [[Rosh Chodesh]]. Based on this tradition, Sh"t Igrot Moshe 1:159 writes, there is a minhag to mourn for 33 non-consecutive days during the sefira. </ref>This practice is followed by some Ashkenazim. <Ref> Mishna Brurah 489:5 </ref> | 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> | ||
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# 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> | # In commemoration of the death of the students of Rabbi Akiva, the minhag is not to cut one’s hair during sefira. Although many minhagim exist, the common minhag is that Sephardim don’t cut their hair until the 34th day of sefira in the morning and Ashkenazim don’t cut their hair until the 33rd in the morning.<ref> | ||
* The Gemara Yevamot 62b records the tragic story of Rabbi Akiva’s student passing away between [[Pesach]] and [[Shavuot]]. The Tur 493:1 records the minhag not to take hair cuts during sefirat HaOmer in order to mourn the death of Rabbi Akiva’s students. The Tur writes that some would cut their hair from [[Lag BaOmer]] and on because there’s a tradition that the students of Rabbi Akiva stopped dying on [[Lag BaOmer]]. The Tashbetz 1:178, however, says that they died until 15 days before [[Shavuot]] (Pros HaAseret), which is the 34th of the Omer. S”A 493:2 follows the Tashbetz, while the Rama quotes some who follow the Tur and some who don’t take a hair cut from [[Rosh Chodesh]] Iyar until [[Shavuot]]. | * 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, | * 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, Beiur 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. | * S”A 493:2 writes that the minhag is to mourn from the beginning of the sefira until the morning of the 34th of the Omer. Kaf HaChaim 493:12 and Chazon Ovadyah (pg 253) agree that this is the common minhag among Sephardim. Yalkut Yosef (Moadim pg 430) and Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #48) agree. Kaf HaChaim 493:12-3 adds that some follow the Arizal’s practice not to cut one’s hair the entire Sefira. | ||
* Although the Mishna Brurah 493:15 records the Ashkenazic minhag to mourn from the first day of [[Rosh Chodesh]] Iyar until the Shelosha Yemei Hagbala, [http://www.yeshiva.org.il/midrash/shiur.asp?id=301 Peninei Halacha] (Hilchot Sefirat HaOmer) writes that nowadays the common Ashkenazic minhag is like the Rama to mourn from the beginning of the Omer until [[Lag BaOmer]] in the morning. | * 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. | ||
