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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, Sefer Hamitzvot #161) rules that women are exempt from counting Sefirah. This is brought in Bet Yosef 489:1 s.v. VeTzarich and 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.<br> Interestingly, Ramban (Kiddushin 34a) holds that women are obligated ''because it is a Mitzvat Aseh She'ein HaZman Grama''. Many Acharonim grapple with this Ramban, as, seemingly, it's indeed time bound between Pesach and Shavuot. The Avnei Nezer (O.C. 384) postulates that since the Torah ties Sefirat HaOmer to the day after Yom Tov, and not Yom Tov itself, it's not really dependent on the 16th of Nissan, but the day before, and, therefore, SheHaZman Grama. In opposition, the Sridei Esh (vol. 2 Siman 116) argues that Zeman Grama means there is a specific interval of time in which one must fulfill the Mitzvah. Sefirat HaOmer isn't bound to a time interval, however, it itself is a time interval, in which we are obligated to acknowledge during each of its days. Rav Yosef Dov Soloveitchic (Nefesh HaRav pg. 191, see also MiPininei HaRav pg. 124) and the editors of the Rambam Frankel (Sefer HaMitzvot ibid.) felt it was just a copyist error, as none of the Ramban's major Talmidim who usually quote his opinions cite it. [http://www.yutorah.org/lectures/lecture.cfm/854004/rabbi-hershel-schachter/sanhedrin-84-chazarah-6/ Rav Hershel Schachter] and [http://www.torahbase.org/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%90%D7%9E%D7%95%D7%A8-%D7%A0%D7%A9%D7%99%D7%9D-%D7%91%D7%9E%D7%A6%D7%95%D7%AA-%D7%A1%D7%A4%D7%99%D7%A8%D7%AA-%D7%94%D7%A2%D7%95%D7%9E%D7%A8/ Rav Asher Weiss] point out how a recent discovery of the [http://www.hebrewbooks.org/pdfpager.aspx?req=49831&st=&pgnum=471&hilite= Sefer Imrei Shefer], Chiddushim of the son of the Maharam Chalawa, who was a Talmid of a Talmid of the Rashba, shed light on the matter. The son quotes his father, the Maharam Chalawah, who explains that Sefirah isn’t Zman Grama since the time doesn’t cause Sefirah, but the Korban HaOmer, just like Birkat HaMazon on Shabbat isn't Zeman Grama, as the Mitzvah of Seudat Shabbat is Gorem it. Rav Schachter felt that the Maharam Chalawah's explanation was most relevant, as it was coming from a Talmid from the same Beit Midrash who most probably had a masorah. For a more detailed discussion, see the above article by HaRav Asher Weiss, Biur Sefer HaMitzvot LeRav Saadia Gaon by Rav Yerucham Fischel Perlow (Mevo chapter 12, specifically s.v. veOmnam), and the essay by HaRav Shlomo Wahrman, Rosh Yeshiva of HANC, in [http://www.hebrewbooks.org/pdfpager.aspx?req=51478&st=&pgnum=360&hilite= Orot HaPesach], pg. 289. | # Women are exempt from counting since it’s a [[Mitzvah Aseh SheZman Grama]]. <Ref>Rambam (Temidin UMusafin 7:24, Sefer Hamitzvot #161) rules that women are exempt from counting Sefirah. This is brought in Bet Yosef 489:1 s.v. VeTzarich and 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.<br> Interestingly, Ramban (Kiddushin 34a) holds that women are obligated ''because it is a Mitzvat Aseh She'ein HaZman Grama''. Many Acharonim grapple with this Ramban, as, seemingly, it's indeed time bound between Pesach and Shavuot. The Avnei Nezer (O.C. 384) postulates that since the Torah ties Sefirat HaOmer to the day after Yom Tov, and not Yom Tov itself, it's not really dependent on the 16th of Nissan, but the day before, and, therefore, SheHaZman Grama. In opposition, the Sridei Esh (vol. 2 Siman 116) argues that Zeman Grama means there is a specific interval of time in which one must fulfill the Mitzvah. Sefirat HaOmer isn't bound to a time interval, however, it itself is a time interval, in which we are obligated to acknowledge during each of its days. Rav Yosef Dov Soloveitchic (Nefesh HaRav pg. 191, see also MiPininei HaRav pg. 124) and the editors of the Rambam Frankel (Sefer HaMitzvot ibid.) felt it was just a copyist error, as none of the Ramban's major Talmidim who usually quote his opinions cite it. [http://www.yutorah.org/lectures/lecture.cfm/854004/rabbi-hershel-schachter/sanhedrin-84-chazarah-6/ Rav Hershel Schachter] and [http://www.torahbase.org/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%90%D7%9E%D7%95%D7%A8-%D7%A0%D7%A9%D7%99%D7%9D-%D7%91%D7%9E%D7%A6%D7%95%D7%AA-%D7%A1%D7%A4%D7%99%D7%A8%D7%AA-%D7%94%D7%A2%D7%95%D7%9E%D7%A8/ Rav Asher Weiss] point out how a recent discovery of the [http://www.hebrewbooks.org/pdfpager.aspx?req=49831&st=&pgnum=471&hilite= Sefer Imrei Shefer], Chiddushim of the son of the Maharam Chalawa, who was a Talmid of a Talmid of the Rashba, shed light on the matter. The son quotes his father, the Maharam Chalawah, who explains that Sefirah isn’t Zman Grama since the time doesn’t cause Sefirah, but the Korban HaOmer, just like Birkat HaMazon on Shabbat isn't Zeman Grama, as the Mitzvah of Seudat Shabbat is Gorem it. Rav Schachter felt that the Maharam Chalawah's explanation was most relevant, as it was coming from a Talmid from the same Beit Midrash who most probably had a masorah. For a more detailed discussion, see the above article by HaRav Asher Weiss, Biur Sefer HaMitzvot LeRav Saadia Gaon by Rav Yerucham Fischel Perlow (Mevo chapter 12, specifically s.v. veOmnam), and the essay by HaRav Shlomo Wahrman, Rosh Yeshiva of HANC, in [http://www.hebrewbooks.org/pdfpager.aspx?req=51478&st=&pgnum=360&hilite= Orot HaPesach], pg. 289. | ||
* 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> | ||
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Rav Soloveitchik ([https://www.torahmusings.com/2015/06/baomer-or-laomer/ Halakhic Positions of Rav Joseph B. Soloveitchik]) said that the word “Ba’Omer” reflects the connotation that Sefirah is diorayta even today, in accordance with the Rambam, and the present period is thus even today called the Omer period. However, “La’Omer” implies that the counting is from the time of the korban haomer, which does not apply nowadays, and thus the counting is only rabbinic. see however, Hilchot Chag Bechag pg. 33 who says exactly the opposite.</ref> Some even suggest saying both.<ref>Rav Soloveitchik ([https://www.torahmusings.com/2015/06/baomer-or-laomer/ Halakhic Positions of Rav Joseph B. Soloveitchik])</ref> Each person should stick to his own custom.<ref> Hilchot Chag BeChag pg 32, Shulchan Aruch Harav 489:7 </ref>Either way, entire addition of the phrase Ba’Omer or La’Omer is only Lechatechila but one fulfills the requirement of counting without mentioning either phrase. <Ref> Mishna Brura 489:8, Hilchot Chag Bechag pg. 34, Maamar Mordechai 489:2 </ref> | Rav Soloveitchik ([https://www.torahmusings.com/2015/06/baomer-or-laomer/ Halakhic Positions of Rav Joseph B. Soloveitchik]) said that the word “Ba’Omer” reflects the connotation that Sefirah is diorayta even today, in accordance with the Rambam, and the present period is thus even today called the Omer period. However, “La’Omer” implies that the counting is from the time of the korban haomer, which does not apply nowadays, and thus the counting is only rabbinic. see however, Hilchot Chag Bechag pg. 33 who says exactly the opposite.</ref> Some even suggest saying both.<ref>Rav Soloveitchik ([https://www.torahmusings.com/2015/06/baomer-or-laomer/ Halakhic Positions of Rav Joseph B. Soloveitchik])</ref> Each person should stick to his own custom.<ref> Hilchot Chag BeChag pg 32, Shulchan Aruch Harav 489:7 </ref>Either way, entire addition of the phrase Ba’Omer or La’Omer is only Lechatechila but one fulfills the requirement of counting without mentioning either phrase. <Ref> Mishna Brura 489:8, Hilchot Chag Bechag pg. 34, Maamar Mordechai 489:2 </ref> | ||
== | ==Counting the Wrong Day of the Omer== | ||
# 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, Kaf Hachaim 489:74, Shulchan Aruch 489:5 </ref> | ||
# If one started the bracha (Baruch | # If one made the bracha and counted incorrectly and didn't fix it within a Toch Kdei Dibbur one needs to count again with a new bracha.<ref>Kovetz Halachot Piskei Rebbe Shmuel Kamenetsky (Sefirat Haomer p. 39-40), Hilchot Chag Bchag (Sefirat Haomer by R' Moshe Karp) 6:9 p. 49, and Otzar Halachot (Sefirat Haomer by R' Friedman 489:31) all write that if he counted for the incorrect day and didn't correct himself within Toch Kdei Dibbur it is it is like he didn't count at all and he needs to count again with a bracha. This is also evident based on Shulchan Aruch 489:6, Magen Avraham 489:12, Mishna Brurah 489:32, and Kaf Hachaim 489:77.</ref> | ||
# If one started the bracha (Baruch | # 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 day one fulfilled one's obligation.<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 following 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 he fulfilled his obligation. 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 day, according to Sephardim, one fulfilled one's obligation, while Ashkenazim hold that if one corrects the number of the day within [[Toch Kedi Dibbur]] one fulfilled one's obligation, otherwise one needs to recite 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 following 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. Therefore, Shulchan Aruch O.C. 489:6 rules that if one had in mind the correct day while reciting the bracha and then said the wrong day when reciting the text, one fulfilled their obligation. Many achronim agree with this approach fundamentally including the 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]]. Maamar Mordechai in fact adds that one can correct himself with any time that he didn't start to deal with another thing than sefira, however, a time lapse isn't an interruption to his original bracha. Kaf Hachaim 489:77 subscribes to the opinion of the Maamer Mordechai and adds that this is also the opinion of the Shulchan Aruch Harav 489:21. (5) Another explanation of S”A is that of the Taz 489:9 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 day correctly and so one fulfilled his obligation according to the majority of Rishonim that Sefirah is Derabbanan. </ref> | ||
# When correcting oneself within Toch Kdei Dibbur it isn't necessary to repeat the word Hayom, it is sufficient to just count the correct number.<ref>Mishna Brurah 489:32, Kaf Hachaim 489:78</ref> However, according to some opinions even if it was longer than Toch Kdei Dibbur, when one had the intent for the correct day during the bracha, one can correct oneself by starting with entire sentence of Hayom again as long as one didn't interrupt with something unrelated to sefirat haomer.<ref>Kaf Hachaim 489:78</ref> | |||
# If a person actually counted correctly and then thought he made a mistake and corrected himself within a Toch Kdei Dibbur, that correction doesn't nullify his fulfillment of the mitzvah.<Ref>Minchat Yisrael Sefirat Haomer p. 16 citing Halichot Shlomo Tefillah ch. 16 fnt. 45</ref> | |||
==Prohibited Practices during the Sefirat HaOmer== | ==Prohibited Practices during the Sefirat HaOmer== | ||
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However, Minchat Yitzchak 4:84 disagrees and feels that one may not attend a wedding during their Sefira. <br> | However, Minchat Yitzchak 4:84 disagrees and feels that one may not attend a wedding during their Sefira. <br> | ||
Rav Shmuel Vosner (Piskei Shemuot pg. 58) says that one should just go to wish a Mazel Tov but not participate.</ref> However, one may still not shave in such a situation.<ref> Rav Moshe Feinstein (Igrot Moshe OC 2:95) writes that unless being unable to shave will prevent you from going, it is not permissible to shave. However, if he realized earlier that he would be attending a wedding, he could plan accordingly by changing his custom for just that year, as per the teshuva mentioned above (OC 1:159)</ref> | Rav Shmuel Vosner (Piskei Shemuot pg. 58) says that one should just go to wish a Mazel Tov but not participate.</ref> However, one may still not shave in such a situation.<ref> Rav Moshe Feinstein (Igrot Moshe OC 2:95) writes that unless being unable to shave will prevent you from going, it is not permissible to shave. However, if he realized earlier that he would be attending a wedding, he could plan accordingly by changing his custom for just that year, as per the teshuva mentioned above (OC 1:159)</ref> | ||
# One may have a wedding within the three days of Shavuot<ref>Yalkut Yosef - Shavuot, page 573 </ref> | |||
===Getting Engaged=== | ===Getting Engaged=== | ||
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* However, the Radvaz 2:687 permits cutting one’s hair on [[Rosh Chodesh]] Iyar if not cutting one’s hair causes one’s pain based on the halacha that one who is pain is exempt from the mitzvah of [[Sukkah]]. Sh”t Chazon Ovadyah (vol 1, pg 55) clarifies that although the halacha of [[Sukkah]] is based on Teshvu Kein Taduro, the Radvaz means that it’s logical that one can be lenient if it’s bothersome since sefira is only a minhag. Chida in Yosef Ometz 40:2 and Kaf HaChaim 493:40 write that some rely on this Radvaz. Similarly, Rav Ovadyah in Yalkut Yosef (Moadim pg 431) and Chazon Ovadyah (pg 262) writes that one should be careful not to shave during sefira and if it’s difficult not to shave, one may shave on [[Rosh Chodesh]] Iyar. | * However, the Radvaz 2:687 permits cutting one’s hair on [[Rosh Chodesh]] Iyar if not cutting one’s hair causes one’s pain based on the halacha that one who is pain is exempt from the mitzvah of [[Sukkah]]. Sh”t Chazon Ovadyah (vol 1, pg 55) clarifies that although the halacha of [[Sukkah]] is based on Teshvu Kein Taduro, the Radvaz means that it’s logical that one can be lenient if it’s bothersome since sefira is only a minhag. Chida in Yosef Ometz 40:2 and Kaf HaChaim 493:40 write that some rely on this Radvaz. Similarly, Rav Ovadyah in Yalkut Yosef (Moadim pg 431) and Chazon Ovadyah (pg 262) writes that one should be careful not to shave during sefira and if it’s difficult not to shave, one may shave on [[Rosh Chodesh]] Iyar. | ||
* The Bach 493 quotes the Minhagim who says that it’s permitted to get married on [[Rosh Chodesh]] Iyar if it falls out on [[Shabbat]] and explains that it’s based on the fact that there’s a combination of the [[kedusha]] of [[rosh chodesh]] and [[kedusha]] of [[Shabbat]] to override [[mourning]] of Sefira. Pri Megadim (E”A 493:2) clarifies that the Bach means getting married on Friday because it’s forbidden to get married on [[Shabbat]]. Regarding this Bach, the Pri [[Chadash]] 493:3 writes that the same is true for haircuts. Thus, Mishna Brurah 493:5 writes that if [[Rosh Chodesh]] Iyar falls out on [[Shabbat]] one may cut one’s hair on Friday. Kitzur S”A 120:6 and S”A HaRav 493:8 agree. It seems clear from the above achronim that [[Rosh Chodesh]] alone isn’t sufficient to permit cutting one’s hair. </ref> | * The Bach 493 quotes the Minhagim who says that it’s permitted to get married on [[Rosh Chodesh]] Iyar if it falls out on [[Shabbat]] and explains that it’s based on the fact that there’s a combination of the [[kedusha]] of [[rosh chodesh]] and [[kedusha]] of [[Shabbat]] to override [[mourning]] of Sefira. Pri Megadim (E”A 493:2) clarifies that the Bach means getting married on Friday because it’s forbidden to get married on [[Shabbat]]. Regarding this Bach, the Pri [[Chadash]] 493:3 writes that the same is true for haircuts. Thus, Mishna Brurah 493:5 writes that if [[Rosh Chodesh]] Iyar falls out on [[Shabbat]] one may cut one’s hair on Friday. Kitzur S”A 120:6 and S”A HaRav 493:8 agree. It seems clear from the above achronim that [[Rosh Chodesh]] alone isn’t sufficient to permit cutting one’s hair. </ref> | ||
# If Rosh Chodesh Iyar falls out on Shabbat, Ashkenazim allow shaving for Kavod Shabbat.<ref>Mishna Brurah 493:12, [https://matzav.com/taking-a-haircut-or-shaving-on-friday-rosh-chodesh-iyar-this-year/ matzav.com]</ref> Sephardim still don't shave then.<Ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.493.12.1?lang=bi&with=all&lang2=en Kaf Hachaim 493:12]</ref> | # If Rosh Chodesh Iyar falls out on Shabbat, Ashkenazim allow shaving for Kavod Shabbat.<ref>Mishna Brurah 493:12, [https://matzav.com/taking-a-haircut-or-shaving-on-friday-rosh-chodesh-iyar-this-year/ matzav.com]</ref> Sephardim still don't shave then.<Ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.493.12.1?lang=bi&with=all&lang2=en Kaf Hachaim 493:12]</ref> If Rosh Chodesh Iyar falls out on Sunday, some Sephardic poskim hold that one can be lenient to shave for Shabbat.<ref>Yalkut Yosef 493:12. Yalkut Yosef (Moadim p. 431) cites the Yosef Ometz 40:2 who says that one can rely upon the Radvaz to shave on Rosh Chodesh Iyar or beforehand to be strict for Rabbi Yehuda Hachasid's will who advised not shaving on Rosh Chodesh itself. Yalkut Yosef applies it to a case of Rosh Chodesh on Sunday for the honor of Shabbat and Rosh Chodesh.</ref> | ||
# Many authorities hold that one may not shave on Friday for [[Kavod Shabbat]], though some allow it. If there is a great need the Sephardic poskim are lenient to allow shaving every Friday.<ref> | # Many authorities hold that one may not shave on Friday for [[Kavod Shabbat]], though some allow it. If there is a great need the Sephardic poskim are lenient to allow shaving every Friday.<ref> | ||
* Rav Shlomo Zalman (cited by Shalmei Moed pg 449-450) and Rav Yacov Kamenetsky (Emet L’Yaakov 493 note 467) hold that one may not shave during the sefira for [[Kavod Shabbat]]. (It seems evident from the Mishna Brurah 493:5 that one may not cut one’s hair because of [[Kavod Shabbat]] alone.) | * Rav Shlomo Zalman (cited by Shalmei Moed pg 449-450) and Rav Yacov Kamenetsky (Emet L’Yaakov 493 note 467) hold that one may not shave during the sefira for [[Kavod Shabbat]]. (It seems evident from the Mishna Brurah 493:5 that one may not cut one’s hair because of [[Kavod Shabbat]] alone.) | ||
