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Sefirat HaOmer: Difference between revisions
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* Tosfot (Menachot 66a s.v. zecher) has one opinion who says that one may count sefira during [[Bein HaShemashot]] since sefira is only derabbanan. Rosh (Pesachim 10:40) and Tur 489:1 agree. However, the Ran (Pesachim 28a) argues that it’s not proper to enter a safek initially. Similarly, Rambam (Temidin UMusafin 7:22) rules that sefira should be counted at night. | * Tosfot (Menachot 66a s.v. zecher) has one opinion who says that one may count sefira during [[Bein HaShemashot]] since sefira is only derabbanan. Rosh (Pesachim 10:40) and Tur 489:1 agree. However, the Ran (Pesachim 28a) argues that it’s not proper to enter a safek initially. Similarly, Rambam (Temidin UMusafin 7:22) rules that sefira should be counted at night. | ||
* Bet Yosef 489:1 quotes this dispute, and his ruling in S”A is unclear. Mishna Brurah 489:14 understands that S”A holds that the halacha follows Tosfot but that it is proper to wait until Tzet Hakochavim. Chazon Ovadyah (p. 232) agrees. | * Bet Yosef 489:1 quotes this dispute, and his ruling in S”A is unclear. Mishna Brurah 489:14 understands that S”A holds that the halacha follows Tosfot but that it is proper to wait until Tzet Hakochavim. Chazon Ovadyah (p. 232) agrees. | ||
* After the fact, if one counted during [[Bein HaShemashot]], | * After the fact, if one counted during [[Bein HaShemashot]], Magen Avraham 489:6 writes that he has fulfilled his obligation. Beiur HaGra 489:3 and Mishna Brurah 489:15 agree. However, Eliyah Rabba 489:10 argues that one should count again after Tzet Hakochavim without a Bracha. </ref> | ||
# If one is praying in a [[minyan]] that finishes [[maariv]] after sunset and one wants to count after Tzet Hakochavim, he should count then without a Bracha and mentally stipulate, "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." If one in fact remembers, he should count after Tzet Hakochavim with a Bracha. <ref> | # If one is praying in a [[minyan]] that finishes [[maariv]] after sunset and one wants to count after Tzet Hakochavim, he should count then without a Bracha and mentally stipulate, "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." If one in fact remembers, he should count after Tzet Hakochavim with a Bracha. <ref> | ||
* The Avudraham (Tefillot HaPesach) writes that if one prays with an early [[minyan]], he should count without a Bracha, and if he remembers later, he should count with a Bracha. Shulchan Aruch 489:3 codifies this as the halacha. Taz 489:6 and Beiur HaGra 489:3 explain that the case is where the [[minyan]] finished during [[Bein HaShemashot]]. | * The Avudraham (Tefillot HaPesach) writes that if one prays with an early [[minyan]], he should count without a Bracha, and if he remembers later, he should count with a Bracha. Shulchan Aruch 489:3 codifies this as the halacha. Taz 489:6 and Beiur HaGra 489:3 explain that the case is where the [[minyan]] finished during [[Bein HaShemashot]]. | ||
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==Who is obligated to count?== | ==Who is obligated to count?== | ||
# 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 s.v. VeTzarich. This is also the opinion of | # 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 s.v. VeTzarich. This is also the opinion of Magen 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.] | ||
* Shulchan Shlomo 489:3 writes that women shouldn't count [[sefirat haomer]] with a bracha because they might forget to count one night and they won't know the halacha (that they're supposed to continue without a bracha). </ref> | * Shulchan Shlomo 489:3 writes that women shouldn't count [[sefirat haomer]] with a bracha because they might forget to count one night and they won't know the halacha (that they're supposed to continue without a bracha). </ref> | ||
==A child who became [[Bar Mitzvah]]ed during Sefirah== | ==A child who became [[Bar Mitzvah]]ed during Sefirah== | ||
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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, Shulchan Aruch 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, Shulchan Aruch 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 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 | # 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 Magen 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== | ||
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# 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> | ||
## Some observe this practice by [[mourning]] from the day after [[Rosh Chodesh]] Iyar until Erev [[Shavuot]] excluding [[Lag BaOmer]]. <Ref> | ## Some observe this practice by [[mourning]] from the day after [[Rosh Chodesh]] Iyar until Erev [[Shavuot]] excluding [[Lag BaOmer]]. <Ref>Magen Avraham 489:5, Mishna Brurah 493:15 </ref> | ||
##Some observe this practice by [[mourning]] from the first day of [[Rosh Chodesh]] Iyar until the third day before [[Shavuot]]. <Ref>Rama 493:3, | ##Some observe this practice by [[mourning]] from the first day of [[Rosh Chodesh]] Iyar until the third day before [[Shavuot]]. <Ref>Rama 493:3, Magen Avraham 489:5 </ref> | ||
## Some observe this practice by [[mourning]] from after [[Issru Chag]] until [[Rosh Chodesh]] Sivan excluding the two days of [[Rosh Chodesh]] Iyar and [[Lag BaOmer]]. <Ref>Mishna Brurah 489:15 quoting the Siddur Derech Chaim </ref> | ## Some observe this practice by [[mourning]] from after [[Issru Chag]] until [[Rosh Chodesh]] Sivan excluding the two days of [[Rosh Chodesh]] Iyar and [[Lag BaOmer]]. <Ref>Mishna Brurah 489:15 quoting the Siddur Derech Chaim </ref> | ||
## Some observe this practice by [[mourning]] all the days of the Omer expect for [[Rosh Chodesh]] Iyar and Sivan. <Ref> Sh”t Igrot Moshe 1:159 explains that the reason for this minhag is that it holds that the students of Rabbi Akiva died on all the days between [[Pesach]] and [[Shavuot]] except for the 16 days when one can not say [[Tachanun]] (7 days of [[Pesach]], 6 [[Shabbat]]ot, 3 days of [[Rosh Chodesh]]) and so the minhag forbids getting married and cutting hair the entire Sefira except for [[Rosh Chodesh]] Iyar and Sivan (and [[Pesach]] and [[Shabbat]] are already forbidden to get married). </ref> | ## Some observe this practice by [[mourning]] all the days of the Omer expect for [[Rosh Chodesh]] Iyar and Sivan. <Ref> Sh”t Igrot Moshe 1:159 explains that the reason for this minhag is that it holds that the students of Rabbi Akiva died on all the days between [[Pesach]] and [[Shavuot]] except for the 16 days when one can not say [[Tachanun]] (7 days of [[Pesach]], 6 [[Shabbat]]ot, 3 days of [[Rosh Chodesh]]) and so the minhag forbids getting married and cutting hair the entire Sefira except for [[Rosh Chodesh]] Iyar and Sivan (and [[Pesach]] and [[Shabbat]] are already forbidden to get married). </ref> | ||
