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Sefirat HaOmer: Difference between revisions
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# There is a dispute if a person can fulfill Sefirat HaOmer by listening to someone else count. Therefore, one should avoid doing so. However, one may fulfill the bracha by listening to someone else count.<Ref>There is a major dispute amongst the Rishonim if [[Shomea KeOneh]] is operable by Sefirat HaOmer. The Ramban (Pesachim 7a s.v. VeAni) implies that you can't Sefirat HaOmer with [[Shomea KeOneh]], since in theory we should have said the bracha with a lamed as it can't be fulfilled by someone else. Rashi (Menachot 65b) also seems to say that Shomea KeOneh doesn't work since the Torah wanted each and every person to count. However, the Rashba 1:458 implies that the congregation can fulfill Sefirat HaOmer with [[Shomea KeOnah]]. The Beiur Halacha 489 s.v. UMitzvah quotes the Maharitz Geyitz and Orchot Chaim as saying that Shomea KeOnah is effective for Sefirat HaOmer. In conclusion, the Beiur Halacha writes that one should avoid using Shomea KeOnah for Sefirat HaOmer. Nonetheless, Mishna Brurah 489:5 points out that there's no dispute that Shomea KeOnah is effective for the bracha.</ref> | # There is a dispute if a person can fulfill Sefirat HaOmer by listening to someone else count. Therefore, one should avoid doing so. However, one may fulfill the bracha by listening to someone else count.<Ref>There is a major dispute amongst the Rishonim if [[Shomea KeOneh]] is operable by Sefirat HaOmer. The Ramban (Pesachim 7a s.v. VeAni) implies that you can't Sefirat HaOmer with [[Shomea KeOneh]], since in theory we should have said the bracha with a lamed as it can't be fulfilled by someone else. Rashi (Menachot 65b) also seems to say that Shomea KeOneh doesn't work since the Torah wanted each and every person to count. However, the Rashba 1:458 implies that the congregation can fulfill Sefirat HaOmer with [[Shomea KeOnah]]. The Beiur Halacha 489 s.v. UMitzvah quotes the Maharitz Geyitz and Orchot Chaim as saying that Shomea KeOnah is effective for Sefirat HaOmer. In conclusion, the Beiur Halacha writes that one should avoid using Shomea KeOnah for Sefirat HaOmer. Nonetheless, Mishna Brurah 489:5 points out that there's no dispute that Shomea KeOnah is effective for the bracha.</ref> | ||
# If a person read an email or text aloud stating that today was such-and-such in the Omer and didn't have intent to fulfill one's obligation, if it was after the seventh day one hasn't fulfilled one's obligation since he has not mentioned weeks and may count afterwards with a bracha.<ref>[http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=1629 Rabbi Mansour on dailyhalacha.com]</ref> However, if it was read without verbal expression or just mentally expressed, one certainly doesn't fulfill one's obligation. <ref>Pri Chadash 489:6</ref> | # If a person read an email or text aloud stating that today was such-and-such in the Omer and didn't have intent to fulfill one's obligation, if it was after the seventh day one hasn't fulfilled one's obligation since he has not mentioned weeks and may count afterwards with a bracha.<ref>[http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=1629 Rabbi Mansour on dailyhalacha.com]</ref> However, if it was read without verbal expression or just mentally expressed, one certainly doesn't fulfill one's obligation. <ref>Pri Chadash 489:6</ref> | ||
# If a person wrote in a letter that today was such-and-such in the Omer there is a dispute if one has fulfilled one's obligation and therefore, one should count again without a bracha.<ref>Kaf HaChaim 489:28 cites a dispute whether one has fulfilled his obligation and concludes that one should count again without a bracha. See [[Birchot_HaTorah#What_Type_of_Learning_Requires_Birchot_HaTorah.3F]] for a similar discussion.</ref> | # If a person wrote in a letter that today was such-and-such in the Omer there is a dispute if one has fulfilled one's obligation and therefore, one should count again without a bracha.<ref>Kaf HaChaim 489:28 cites a dispute whether one has fulfilled his obligation and concludes that one should count again without a bracha. The Aruch Hashulchan (O.C. 489:9) assumes that one cannot fulfill the mitzvah through writing. However, R’ Akiva Eiger (Teshuvos 1:29-32) and Chasam Sofer (Teshuvos 6:19) consider the possibility that “Kisiva Kidibur”, writing has the same Halachic status as speaking, and therefore after writing the sefira, a bracha may no longer be recited on a secondary counting. Rav Soloveitchik (Harerei Kedem, 2:110) suggested, that perhaps, even if in other areas of Halacha writing is not equivalent to speaking, sefiras haomer is unique and the mitzvah may be fulfilled with writing. This is because sefira does not require verbalization. Rather, the person must list the correct date in some manner and writing would be sufficient to do so even without articulation. See [[Birchot_HaTorah#What_Type_of_Learning_Requires_Birchot_HaTorah.3F]] for a similar discussion.</ref> | ||
==When to Count Sefira== | ==When to Count Sefira== | ||
