Sefirat HaOmer: Difference between revisions

. The Mitzvah is to count 49 days (counting the days and the weeks) from the second day of Pesach (when the Korban HaOmer was brought) until Shavuot. The mitzvah applies nowadays. <Ref> Rambam (Sefer HaMitzvah Mitzvot Aseh #161) counts this as one mitzvah to count days and weeks and not as two separate mitzvot. See Tosfot Menachot 65b D"H Ketuv who asks why we only count 49 days when the Pasuk says to count 50 days and answers that the pasuk doesn't mean from the Korban Omer until the day after HaShabbat HaShevit count 50 days but rather means to from the Korban Omer until the day after Hashabbat HaShevit which is the 50th day one should count (up to but not including). Alternatively Tosfot answers that the command to count to the number 50 in the pasuk refers to when the Korban Shtei HaLechem is brought and not the count of the Omer. </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>

# 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>

# 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> The accepted Sephardic minhag is to make Shehecheyanu as usual. <Ref> Maamer Mordechai of Rav Mordechai Eliyahu (Sefirat HaOmer #55) </ref>

# A third practice is to mourn 33 not consecutive days during the Omer. <ref> Sh"t Igrot Moshe 1:159 explains the reason for this minhag is that the students died the entire time between Pesach and Shavuot except for 16 non-consecutive days (which have no Tachanun which are 7 days of Pesach, 7 Shabbatot, 2 days of Rosh Chodesh). </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 Shabbatot, 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>