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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 s.v. 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 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 s.v. 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 [[Bein 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 [[Bein 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> | ||
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# 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> | # 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. This is also the opinion of 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 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. This is also the opinion of 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 s.v. 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. This is also the opinion of 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> | # 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 s.v. 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. This is also the opinion of 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> | ||
==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 s.v. Nohagin, Beiur Halacha 493 s.v. 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> | # 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 s.v. Nohagin, Beiur Halacha 493 Daat 4:32. This is explained clearly in Biur HaGra 493:6 s.v. 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 s.v. 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 s.v. 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 Beiur Halacha 493 s.v. 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> | This is explained clearly in Beiur Halacha 493 s.v. 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> | ||
