Bots, Bureaucrats, Interface administrators, Suppressors, Administrators, wiki-admin, wiki-controller, wiki-editor, wiki-reader
1,206
edits
Sefirat HaOmer: Difference between revisions
From Halachipedia
m
Text replacement - "S"A" to "Shulchan Aruch"
m (Text replacement - "S"A" to "Shulchan Aruch") |
|||
| (One intermediate revision by the same user not shown) | |||
| Line 42: | Line 42: | ||
==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> | ||
| Line 115: | Line 115: | ||
===Getting Married=== | ===Getting Married=== | ||
#The custom is not to get married during the Sefirat Haomer period.<ref>Tur and Shulchan Aruch 493:1, Yalkut Yosef (Moadim pg 428 and Kitzur | #The custom is not to get married during the Sefirat Haomer period.<ref>Tur and Shulchan Aruch 493:1, Yalkut Yosef (Moadim pg 428 and Kitzur Shulchan Aruch 493:1), Chazon Ovadia (Yom Tov pg. 253-254)and Yabia Omer 3:26. See Nisuin Kehilchatam 5:19 for lengthier discussion. </ref> For exactly when this applies and the different customs, see above [[Sefirat_HaOmer#When.3F|When?]]. | ||
#If a marriage involves a couple with different customs, for example, one side who is Ashkenazic and one side Sephardic, the custom of the husband should be followed. <ref>Chazon Ovadia (Yom Tov pg. 256), Yalkut Yosef (Moadim pg. 429), Rav Elyashiv (Piskei Shemuot pg. 59). However, Minchat Yitzchak 4:84 questions this, as following the customs of the husband would only apply after marriage. </ref> | #If a marriage involves a couple with different customs, for example, one side who is Ashkenazic and one side Sephardic, the custom of the husband should be followed. <ref>Chazon Ovadia (Yom Tov pg. 256), Yalkut Yosef (Moadim pg. 429), Rav Elyashiv (Piskei Shemuot pg. 59). However, Minchat Yitzchak 4:84 questions this, as following the customs of the husband would only apply after marriage. </ref> | ||
#If one is invited to a wedding which takes place during a time of the sefira when one's custom is to observe the practices of [[mourning]], and the one who is getting married has the custom that it is permissible to get married then, one should not refrain from going to the wedding because of the sefira.<ref>Rav Moshe Feinstein (Igrot Moshe OC 1:159), Rav Soloveitchik (quoted in Nefesh Harav pg. 192), Rav Schachter ([https://www.yutorah.org/lectures/lecture.cfm/857286/rabbi-hershel-schachter/minhagei-sefirah/ Minhagei Sefirah] at ~20 minutes), Rav Shlomo Zalman Auerbach (Shalmei Simcha page 84 and Halichos Shlomo 11:19), Rav Elyashiv (Ashrei Haish 3:65:30), Rav Yaakov Kamenetsky (Emet L’yaakov 493: note 465), Rav Shalom Messas (Shemesh U’Magen OC 68). Rav Moshe’s rationale is that once a marriage has taken place, it creates an obligation of simcha. For example, a couple who gets married at the end of Nisan is allowed to continue with sheva berachot festivities, which should have been forbidden for the other participants. Additionally, Shulchan Aruch writes that we don’t penalize those who violate the minhag, and there would be no greater penalty than having nobody to celebrate with. <br> | #If one is invited to a wedding which takes place during a time of the sefira when one's custom is to observe the practices of [[mourning]], and the one who is getting married has the custom that it is permissible to get married then, one should not refrain from going to the wedding because of the sefira.<ref>Rav Moshe Feinstein (Igrot Moshe OC 1:159), Rav Soloveitchik (quoted in Nefesh Harav pg. 192), Rav Schachter ([https://www.yutorah.org/lectures/lecture.cfm/857286/rabbi-hershel-schachter/minhagei-sefirah/ Minhagei Sefirah] at ~20 minutes), Rav Shlomo Zalman Auerbach (Shalmei Simcha page 84 and Halichos Shlomo 11:19), Rav Elyashiv (Ashrei Haish 3:65:30), Rav Yaakov Kamenetsky (Emet L’yaakov 493: note 465), Rav Shalom Messas (Shemesh U’Magen OC 68). Rav Moshe’s rationale is that once a marriage has taken place, it creates an obligation of simcha. For example, a couple who gets married at the end of Nisan is allowed to continue with sheva berachot festivities, which should have been forbidden for the other participants. Additionally, Shulchan Aruch writes that we don’t penalize those who violate the minhag, and there would be no greater penalty than having nobody to celebrate with. <br> | ||
