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Sefirat HaOmer: Difference between revisions
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→Prohibited practices during the Sefirat HaOmer
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##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 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> | ||
## A fourth minhag followed by some is to observe sefira, in regards to not cutting one's hair, for the entire duration of the sefira from Erev [[Pesach]] until Erev [[Shavuot]].<ref>Arizal quoted by Shaarei Teshuva 493:8</ref> | ## A fourth minhag followed by some is to observe sefira, in regards to not cutting one's hair, for the entire duration of the sefira from Erev [[Pesach]] until Erev [[Shavuot]].<ref>Arizal quoted by Shaarei Teshuva 493:8</ref> | ||
# Some say that one may switch customs from year to year.<ref>In analyzing the different practices, Rav Moshe Feinstein (OC 1:159) notes that those who observe 33 non-consecutive days are all of the same opinion but they choose different days to observe. Therefore, in theory, one may choose to observe a different set of 33 days from one year to the next. The reason why specific days are chosen for these various minhagim is because there must be uniformity within the same city. In New York, where the inhabitants originate from many different cities and all of the various minhagim are represented, the concern for the violation of lo titgodidu is mitigated and one may follow any of the minhagim. Therefore, one who has the tradition to observe 33 non-consecutive days, may switch from one minhag to another from year to year. Additionally, since the Bach thinks the Rama follows Tosafot, one can, in theory, switch to the minhag of counting the first 33 days. However, one should only do so in a case of great need.</ref> Others argue.<ref>Rabbi Shimon Eider’s Sefer Halachos of Pesach (vol. 2, Ch. 19, pg. 332) who quotes Rav Aharon Kotler as holding that one may not switch ‘Sefirahs’ unless in case of necessity and with Hatarat Nedarim.</ref> | # Some say that one may switch customs from year to year.<ref>In analyzing the different practices, Rav Moshe Feinstein (OC 1:159) notes that those who observe 33 non-consecutive days are all of the same opinion but they choose different days to observe. Therefore, in theory, one may choose to observe a different set of 33 days from one year to the next. The reason why specific days are chosen for these various minhagim is because there must be uniformity within the same city. In New York, where the inhabitants originate from many different cities and all of the various minhagim are represented, the concern for the violation of lo titgodidu is mitigated and one may follow any of the minhagim. Therefore, one who has the tradition to observe 33 non-consecutive days, may switch from one minhag to another from year to year. Additionally, since the Bach thinks the Rama follows Tosafot, one can, in theory, switch to the minhag of counting the first 33 days. However, one should only do so in a case of great need.</ref> Others argue.<ref>Rabbi Shimon Eider’s Sefer Halachos of Pesach (vol. 2, Ch. 19, pg. 332) who quotes Rav Aharon Kotler as holding that one may not switch ‘Sefirahs’ unless in case of necessity and with Hatarat Nedarim.</ref> | ||
