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Sefirat HaOmer: Difference between revisions
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# 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. So rules 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. So rules 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 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 D”H 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. So rules 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 D”H 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. So rules 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== | |||
The practice is to observe certain practices of mourning during the Sefirah because the 24,000 students of Rabbi Akiva died during this time (Yevamot 62b). | |||
===Getting Married=== | |||
# The Sephardic custom is not to get married during the Sefira until the 34th day in the morning. <ref> Yalkut Yosef (Moadim pg 428) </ref> | |||
# The Ashkenazic custom is not to get married during the Sefira until the 33rd day (Lag BaOmer). <Ref> Rama 493:1 </ref> | |||
# If the marriage involves a couple with one side who is Ashkenazic and one side Sephardic, the custom of the husband should be followed. <ref> Sh"t Yabea Omer 3:26(4), Yalkut Yosef (Moadim pg 429) </ref> | |||
===Cutting hair=== | |||
# The Sephardic custom is not to cut one's hair during the Sefira until the 34th day in the morning. <ref> Yalkut Yosef (Moadim pg 430) </ref> | |||
# The Sephardic custom on a year that Lag BaOmer falls out on Friday is that one may cut one's hair on Friday morning out of respect for Shabbat and if one is unable to cut one's hair on Friday morning, it's permissible to cut one's hair on Thursday night after Tzet HaCochavim. <ref> Yalkut Yosef (Moadim pg 431-2) </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> | |||
===Shaving=== | |||
# It's proper to keep the minhag of not shaving until the 34th day in the morning, however, someone who is bothered greatly by not shaving some say that he may shave on Rosh Chodesh Iyar and some say on Friday. <ref> Yalkut Yosef (Moadim pg 431) </ref> | |||
===Making Shechiyanu=== | |||
# It is preferable not to wear new clothing which would require one to make a Shechiyanu 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) </ref> | |||
# It is permissible to eat a new fruit which would require one to make a Shechiyanu during the Sefira. <ref> Yalkut Yosef (Moadim pg 434) </ref> | |||
# It is permissible to move into a new apartment and make the requisite Shechiyanu during the Sefira. <ref> Yalkut Yosef (Moadim pg 434) </ref> | |||
===Listening to music=== | |||
# It is forbidden to listen to music during the Sefira even if it's not live music, and this practice should be kept until at least the 34th of the Omer. <ref> Yalkut Yosef (Moadim pg 434) </ref> | |||
==References== | ==References== | ||
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