Sefirat HaOmer: Difference between revisions
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===Counting During the Day=== | ===Counting During the Day=== | ||
#If one forgot to count at night one can still count during the day without a bracha and continue to count the next night with a bracha.<ref>Shulchan Aruch O.C. 489:7</ref> | #If one forgot to count at night one can still count during the day without a bracha and continue to count the next night with a bracha.<ref>Shulchan Aruch O.C. 489:7</ref> | ||
#If someone forgot until sunset, it is possible to count during ben hashemashot and later that night continue to count with a bracha. In such a case a person should be careful to continue to count each subsequent day at night and not ben hashemashot. For this purpose a person should only employ the ben hashemashot of the geonim and not rabbenu tam.<ref>Piskei Teshuvot 489:24, Chazon Ovadia p. 238</ref> | |||
#If someone forgot to count until they accepted Shabbat and davened maariv early, it is still possible to count without a bracha, and then continue that night to count with a bracha.<ref>Chazon Ovadia p. 240, Piskei Teshuvot 489:24 quoting the Shaarei Teshuva, Igrot Moshe 4:99, and Shraga Hameir 6:41 based on Taz 600</ref> | |||
#Sephardim have a minhag to count the sefirat haomer after Shacharit every day so that in case someone forgot they will have fixed it.<ref>Kaf Hachaim 489:80 and Yalkut Yosef 489:25 (Moadim n. 18) write that the minhag is to count the sefirat haomer after Shacharit each day so that if someone forgot to count at night they will have counted during the day and continue the next night.</ref> Ashkenazim don't have that minhag.<ref>Teshuvot Vehanhagot 2:247 writes that the Ashkenazi minhag is not to count each day after Shacharit because doing so would be considered baal tosif to validate the day for sefirat haomer which isn't true according to some rishonim. Rivevot Efraim 1:331 writes that in fact this difference of minhagim appears in the Maharshal (end of Bava Kama n. 44) that in Israel they would count after Shacharit each day but in Bavel they wouldn't.</ref> | #Sephardim have a minhag to count the sefirat haomer after Shacharit every day so that in case someone forgot they will have fixed it.<ref>Kaf Hachaim 489:80 and Yalkut Yosef 489:25 (Moadim n. 18) write that the minhag is to count the sefirat haomer after Shacharit each day so that if someone forgot to count at night they will have counted during the day and continue the next night.</ref> Ashkenazim don't have that minhag.<ref>Teshuvot Vehanhagot 2:247 writes that the Ashkenazi minhag is not to count each day after Shacharit because doing so would be considered baal tosif to validate the day for sefirat haomer which isn't true according to some rishonim. Rivevot Efraim 1:331 writes that in fact this difference of minhagim appears in the Maharshal (end of Bava Kama n. 44) that in Israel they would count after Shacharit each day but in Bavel they wouldn't.</ref> | ||
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==If someone asks the day of the Omer== | ==If someone asks the day of the Omer== | ||
#If someone asks "What day of the Omer is it?" if one hasn't fulfilled one's obligation yet, one should answer that "yesterday was such and such" rather than answering "today is such and such in the Omer" because if one were to do so, then one would fulfill one's obligation without having made the Bracha (and wouldn't be allowed to then say the Bracha). <ref>Shulchan Aruch 489:4 </ref> | #If someone asks "What day of the Omer is it?" if one hasn't fulfilled one's obligation yet, one should answer that "yesterday was such and such" rather than answering "today is such and such in the Omer" because if one were to do so, then one would fulfill one's obligation without having made the Bracha (and wouldn't be allowed to then say the Bracha).<ref>Shulchan Aruch 489:4 </ref> | ||
#If it's before [[Shekiah]] then one may answer the day in the Omer in a straightforward manner and still say that night's Omer with a Bracha. <ref>Shulchan Aruch 489:4 </ref>However, because of a minority opinion that one fulfills one's obligation by counting after Plag [[Mincha]], even before [[Shekiyah]], one should be careful not to answer in a straightforward manner but rather say "yesterday was such and such".<ref>Kaf HaChaim 489:52 quoting Shulchan Aruch 489:15</ref> | #If it's before [[Shekiah]] then one may answer the day in the Omer in a straightforward manner and still say that night's Omer with a Bracha.<ref>Shulchan Aruch O.C. 489:4 </ref> However, because of a minority opinion that one fulfills one's obligation by counting after Plag [[Mincha]], even before [[Shekiyah]], one should be careful not to answer in a straightforward manner but rather say "yesterday was such and such".<ref>Kaf HaChaim 489:52 quoting Shulchan Aruch 489:15</ref> | ||
#If a person asks the day of the Omer and one answered by saying the number of the Omer without saying the number of weeks many authoriites hold that one hasn't fulfilled one's obligation and one should repeat the counting with a Bracha <ref>Sh"t Maharash HaLevi Siman 5 ([http://hebrewbooks.org/pdfpager.aspx?req=1834&st=&pgnum=16&hilite= see it inside]) argues at length that the mitzvah includes an element of counting the days and an element of counting weeks and if one lacks either one the obligation wasn't fulfilled and one should repeat it with a Bracha. The Mishna Brurah 489:22 (and Shaar HaTziyun 489:28) hold like the Eliyah Rabba who also holds that if one didn't count the weeks one must repeat the counting with a Bracha. </ref>, while others argue that one should repeat the counting without a Bracha <ref>Knesset HaGedolah on Bet Yosef 489 s.v. VaAni </ref>, and some make a compromise to obligate one in repeating the counting with a Bracha on days when a week is completed. <ref>Shaar HaTziyun 489:28 in name of the Pri [[Chadash]] </ref> | #If a person asks the day of the Omer and one answered by saying the number of the Omer without saying the number of weeks many authoriites hold that one hasn't fulfilled one's obligation and one should repeat the counting with a Bracha <ref>Sh"t Maharash HaLevi Siman 5 ([http://hebrewbooks.org/pdfpager.aspx?req=1834&st=&pgnum=16&hilite= see it inside]) argues at length that the mitzvah includes an element of counting the days and an element of counting weeks and if one lacks either one the obligation wasn't fulfilled and one should repeat it with a Bracha. The Mishna Brurah 489:22 (and Shaar HaTziyun 489:28) hold like the Eliyah Rabba who also holds that if one didn't count the weeks one must repeat the counting with a Bracha. </ref>, while others argue that one should repeat the counting without a Bracha <ref>Knesset HaGedolah on Bet Yosef 489 s.v. VaAni </ref>, and some make a compromise to obligate one in repeating the counting with a Bracha on days when a week is completed. <ref>Shaar HaTziyun 489:28 in name of the Pri [[Chadash]] </ref> | ||
#Some say that if a person answered the number in abbreviation (such as Lag for 33 or Dalet for 4) one has not fulfilled one’s obligation and one should repeat counting the Sefirah with a Bracha. <ref>Sh"t Maharash HaLevi Siman 5 </ref> while others hold that one fulfills one's obligation with an abbreviation and one should not repeat the Omer with a Bracha. <ref>Knesset HaGedolah on Bet Yosef 489 s.v. VaAni </ref> | #Some say that if a person answered the number in abbreviation (such as Lag for 33 or Dalet for 4) one has not fulfilled one’s obligation and one should repeat counting the Sefirah with a Bracha. <ref>Sh"t Maharash HaLevi Siman 5 </ref> while others hold that one fulfills one's obligation with an abbreviation and one should not repeat the Omer with a Bracha. <ref>Knesset HaGedolah on Bet Yosef 489 s.v. VaAni </ref> | ||
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*However, Rav Lichtenstein (vbm.org) ruled that not only is it permitted but an obligation to shave for [[kavod Shabbat]] during sefira just like [[Kavod Shabbat]] theoretically overrides the [[nine days]] (see Mishna Brurah 551:32). | *However, Rav Lichtenstein (vbm.org) ruled that not only is it permitted but an obligation to shave for [[kavod Shabbat]] during sefira just like [[Kavod Shabbat]] theoretically overrides the [[nine days]] (see Mishna Brurah 551:32). | ||
*Similarly, Rav Ovadyah in Chazon Ovadyah ([[Yom Tov]] pg 262) and Yalkut Yosef (Moadim pg 431) writes that if there is a great need one may shave every Friday. [http://www.hebrewbooks.org/pdfpager.aspx?req=9084&st=&pgnum=321 Kaf Hachaim 493:17] and Nitai Gavriel (Pesach v. 3, 49:7) write that if one gets headaches from not shaving one may shave every Friday.</ref> | *Similarly, Rav Ovadyah in Chazon Ovadyah ([[Yom Tov]] pg 262) and Yalkut Yosef (Moadim pg 431) writes that if there is a great need one may shave every Friday. [http://www.hebrewbooks.org/pdfpager.aspx?req=9084&st=&pgnum=321 Kaf Hachaim 493:17] and Nitai Gavriel (Pesach v. 3, 49:7) write that if one gets headaches from not shaving one may shave every Friday.</ref> | ||
#Some authorities permit [[shaving]] in honor of [[Yom HaAtzmaut]], however, some disagree. <ref>Rabbi Eliezer Melamed (Peninei Halacha " | #Some authorities permit [[shaving]] in honor of [[Yom HaAtzmaut]], however, some disagree.<ref>[https://ph.yhb.org.il/en/05-04-11/ Rabbi Eliezer Melamed (Peninei Halacha "Yom HaAtzmaut")] writes that those who shave regularly should shave prior to [[Yom HaAtzmaut]] in order to look presentable for the holiday. However, someone who looks fine is only allowed to take a haircut only Yom Haatzmaut itself and not beforehand. He also quotes Rav Yitzchak Nissim and Rav Tzvi Yehuda HaCohen Kook who agreed. Shana Beshana (5752, p. 145) quotes Rav Tzvi Pesach Frank as agreeing. Shana B’shana (5752, p. 145) quotes Rav Tzvi [[Pesach]] Frank as agreeing. Rav Shaul Yisraeli in Mareh HaBezek 4:54 permits [[shaving]] from after midday prior to [[Yom HaAtzmaut]] even for those living outside [[Israel]]. However, Yaskil Avdi 6:10 and Rav Soloveitchik (quoted by Rav Schachter in Nefesh HaRav p. 94) argue.</ref> | ||
#Many authorities permit [[shaving]] if not [[shaving]] will cause one a loss of income; however, each case should be judged individually. <ref>*Rav Moshe in Igrot Moshe 4:102 rules that if one will lose money by not [[shaving]], one may shave during sefira, because the minhag never applied in a case of monetary loss. In 5:24(9), he explains his position and says that only a person who is concerned about losing his income for the duration of the sefira is permitted to shave. If, however, he can simply borrow money and then repay it with later income, this leniency wouldn’t apply. See Maadanei Shlomo (p. 54) who quotes Rav Shlomo Zalman as also being lenient. | #Many authorities permit [[shaving]] if not [[shaving]] will cause one a loss of income; however, each case should be judged individually. <ref>*Rav Moshe in Igrot Moshe 4:102 rules that if one will lose money by not [[shaving]], one may shave during sefira, because the minhag never applied in a case of monetary loss. In 5:24(9), he explains his position and says that only a person who is concerned about losing his income for the duration of the sefira is permitted to shave. If, however, he can simply borrow money and then repay it with later income, this leniency wouldn’t apply. See Maadanei Shlomo (p. 54) who quotes Rav Shlomo Zalman as also being lenient. | ||
*Similarly, Sh”t Zera Emet 69 writes that for [[parnasa]] it is permitted, but each case should be judged independently. Chida in Machzik Bracha 493:4, Kaf Hachaim 493:19, Sh”t Yaskil Avdi 6:5, and Nitei Gavriel (49:8) agree. | *Similarly, Sh”t Zera Emet 69 writes that for [[parnasa]] it is permitted, but each case should be judged independently. Chida in Machzik Bracha 493:4, Kaf Hachaim 493:19, Sh”t Yaskil Avdi 6:5, and Nitei Gavriel (49:8) agree. | ||
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#If something occurs that would require a [[shehecheyanu]], one should recite it as usual. <ref>Mishna Brurah 493:2. The minhag not to is quoted in the Eliyahu Zuta 493:1 quoting Rabbeinu Yerucham and Leket Yosher page 97 quoting the Terumat Hadeshen. </ref> | #If something occurs that would require a [[shehecheyanu]], one should recite it as usual. <ref>Mishna Brurah 493:2. The minhag not to is quoted in the Eliyahu Zuta 493:1 quoting Rabbeinu Yerucham and Leket Yosher page 97 quoting the Terumat Hadeshen. </ref> | ||
#It is preferable not to wear new clothing which would require one to make a [[Shehecheyanu]] 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> Others write that it is completely permissible and one may buy new clothing and furniture during sefira. <ref>The Mishna Berura (493:2) writes that it is permissible to recite the bracha of shehechiyanu during sefira.Thus, Rav Moshe Feinstein (Mesoras Moshe, p. 156), Rav Yaakov Kamenetzky (Emes L’Yaakov O.C. 493), Rav Shlomo Zalman Auerbach (Halichos Shlomo, Sefiras Haomer 11:53, Shalmei Moed pg. 441 and Aleihu Lo Yibol 286), and Rav Yosef Shalom Elyashiv (Ashrei HaIsh, Moadim 65:12) rule that it is completely permissible to buy new clothing if it is not your minhag not to. See Taamei Haminhagim page 251. </ref> The accepted Sephardic minhag is to make [[Shehecheyanu]] as usual. <ref>Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #55) </ref> If one thought it was prohibited to recite [[shehecheyanu]] but later found out that it is not, doesn't need a [[hatarat nedarim]] to start saying [[shehecheyanu]] during sefira. <ref>Yechave Daat 1:24. </ref> | #It is preferable not to wear new clothing which would require one to make a [[Shehecheyanu]] 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> Others write that it is completely permissible and one may buy new clothing and furniture during sefira.<ref>The Mishna Berura (493:2) writes that it is permissible to recite the bracha of shehechiyanu during sefira.Thus, Rav Moshe Feinstein (Mesoras Moshe, p. 156), Rav Yaakov Kamenetzky (Emes L’Yaakov O.C. 493), Rav Shlomo Zalman Auerbach (Halichos Shlomo, Sefiras Haomer 11:53, Shalmei Moed pg. 441 and Aleihu Lo Yibol 286), and Rav Yosef Shalom Elyashiv (Ashrei HaIsh, Moadim 65:12) rule that it is completely permissible to buy new clothing if it is not your minhag not to. See Taamei Haminhagim page 251. </ref> The accepted Sephardic minhag is to make [[Shehecheyanu]] as usual. <ref>Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #55) </ref> If one thought it was prohibited to recite [[shehecheyanu]] but later found out that it is not, doesn't need a [[hatarat nedarim]] to start saying [[shehecheyanu]] during sefira. <ref>Yechave Daat 1:24. </ref> | ||
#It is permitted to buy new undergarments which do not regularly require a [[Shehecheyanu]] during sefira. <ref>Piskei Teshuvot 493:3 </ref> | #It is permitted to buy new undergarments which do not regularly require a [[Shehecheyanu]] during sefira.<ref>Piskei Teshuvot 493:3 </ref> | ||
#It is permissible to eat a new fruit which would require one to make a [[Shehecheyanu]] during the Sefira. <ref>Yalkut Yosef (Moadim pg 434), Rav Elyashiv quoted in Mivakshei Torah 19 </ref> | #It is permissible to eat a new fruit which would require one to make a [[Shehecheyanu]] during the Sefira.<ref>Yalkut Yosef (Moadim pg 434), Rav Elyashiv quoted in Mivakshei Torah 19 </ref> | ||
#It is permissible to move into a new apartment and make the requisite [[Shehecheyanu]] during the Sefira. <ref>Yachava Daat 3:30, Yalkut Yosef (Moadim pg 434). Rav Ovadia reasons that since one may recite shehechiyanu during the omer one could move into a new house during the omer and it isn't similar to the three weeks. </ref> | #It is permissible to move into a new apartment and make the requisite [[Shehecheyanu]] during the Sefira.<ref>Yachava Daat 3:30, Yalkut Yosef (Moadim pg 434). Rav Ovadia reasons that since one may recite shehechiyanu during the omer one could move into a new house during the omer and it isn't similar to the three weeks. </ref> | ||
===Moving to a New House=== | ===Moving to a New House=== | ||
#It is permitted to move to a new house or apartment during sefira.<ref>Piskei Teshuvot 493: note 6 quoting the Satmar Rebbe, Mevakshei Torah 19 quoting Rav Elyashiv, Tzitz Eliezer 11:41. Piskei Teshuvot 493:1 quotes several poskim who quote this minhag. </ref> | |||
#It is permitted to move to a new house or apartment during sefira. <ref>Piskei Teshuvot 493: note 6 quoting the Satmar Rebbe, Mevakshei Torah 19 quoting Rav Elyashiv, Tzitz Eliezer 11:41. Piskei Teshuvot 493:1 quotes several poskim who | #It is permitted to redecorate or paint one's home.<ref>Yechave Daat 3:30, Tzitz Eliezer 11:41. Piskei Teshuvot 493:1 quotes several poskim who cite this minhag as well. </ref> | ||
#It is permitted to redecorate or paint one's home. <ref>Yechave Daat 3:30, Tzitz Eliezer 11:41. Piskei Teshuvot 493:1 quotes several poskim who | |||
===Listening to Music=== | ===Listening to Music=== | ||
