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Sefirat HaOmer: Difference between revisions
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#One should say the Sefirat HaOmer standing. <Ref>S”A 489:1 based on the Rosh (Pesachim 10:41e) and Rambam (Temidin UMusafin 7:23) write that Sefirat HaOmer should be said standing. So rules S”A 489:1 that you need to stand. Rambam adds that, if one did say it while seated you’re also yotseh. So rules Mishna Brurah 489:6. Mishna Brurah adds that you should stand also for the Bracha. </ref> | #One should say the Sefirat HaOmer standing. <Ref>S”A 489:1 based on the Rosh (Pesachim 10:41e) and Rambam (Temidin UMusafin 7:23) write that Sefirat HaOmer should be said standing. So rules S”A 489:1 that you need to stand. Rambam adds that, if one did say it while seated you’re also yotseh. So rules Mishna Brurah 489:6. Mishna Brurah adds that you should stand also for the Bracha. </ref> | ||
==Timing== | ==Timing== | ||
# One may not count Sefirat HaOmer until Shekiyah (during Ben HaShemashot) and even then it’s preferable not to count until [[Tzet HaCochavim]]. <Ref>Tosfot (Menachot 66a), Rosh (Pesachim 10:40), Tur 489:1, and Ran (Pesachim 28a D”H VeBeHaggadah in name of most Mefarshim) rule that since Sefirah is Derabbanan one can count even during Ben HaShemashot. However, Rambam (Temidin UMusafin 7:22) who holds that Sefira is Deoritta, also holds that Sefirah must be said after nightfall. Teshuvot HaRashba 1:154 rules like this as well. S”A 489:2 rules | # One may not count Sefirat HaOmer until Shekiyah (during Ben HaShemashot) and even then it’s preferable not to count until [[Tzet HaCochavim]]. <Ref>Tosfot (Menachot 66a), Rosh (Pesachim 10:40), Tur 489:1, and Ran (Pesachim 28a D”H VeBeHaggadah in name of most Mefarshim) rule that since Sefirah is Derabbanan one can count even during Ben HaShemashot. However, Rambam (Temidin UMusafin 7:22) who holds that Sefira is Deoritta, also holds that Sefirah must be said after nightfall. Teshuvot HaRashba 1:154 rules like this as well. S”A 489:2 rules one may not count Sefirat HaOmer until Shekiyah (during Ben HaShemashot) and even then it’s preferable not to count until [[Tzet HaCochavim]]. Mishna Brurah 489:15 writes that Bedieved one fulfills one’s obligation if one counted during Ben HaShemashot and then quotes the Eliyah Rabba 489:10 who says that preferably one should count again after [[Tzet HaCochavim]] without a Bracha (because of the RIshonim who hold that Sefirah is Deoritta nowadays). </ref> | ||
# If one counted during the day (before Plag Mincha) one has not fulfilled one’s obligation even if one Davened Mariv early and one must count it again that night with a Bracha. <Ref>S”A 489:2, Mishna Brurah 489:13, Biur Halacha 489:3 D”H MeBeOd Yom</ref>However, because of a minority opinion who says one did fulfill one's obligation, some say one should count again at night without a bracha. <ref>Kaf HaChaim 489:47</reF> | # If one counted during the day (before Plag Mincha) one has not fulfilled one’s obligation even if one Davened Mariv early and one must count it again that night with a Bracha. <Ref>S”A 489:2, Mishna Brurah 489:13, Biur Halacha 489:3 D”H MeBeOd Yom</ref>However, because of a minority opinion who says one did fulfill one's obligation, some say one should count again at night without a bracha. <ref>Kaf HaChaim 489:47</reF> | ||
# If one said Mariv before Shekiyah after Plag Mincha one shouldn’t count then but rather wait until at least Ben HaShemashot, However if one did so then one should count again at night without a Bracha unless one didn’t daven mariv before Shekiyah in which case one should count again with a Bracha. <Ref>Hilchot Chag BaChag (pg 26), implied from Shaar HaTzion 489:17 </ref> | # If one said Mariv before Shekiyah after Plag Mincha one shouldn’t count then but rather wait until at least Ben HaShemashot, However if one did so then one should count again at night without a Bracha unless one didn’t daven mariv before Shekiyah in which case one should count again with a Bracha. <Ref>Hilchot Chag BaChag (pg 26), implied from Shaar HaTzion 489:17 </ref> | ||
# If someone is insistent on saying Kriyat Shema at night after [[Tzet HaCochavim]] of רבינו תם one should also wait until [[Tzet HaCochavim]] in order to count Sefirat HaOmer. <Ref>Piskei Shemuot (Shavuot pg 40-1) in name of Rav Nassim Karlitz </ref> | # If someone is insistent on saying Kriyat Shema at night after [[Tzet HaCochavim]] of רבינו תם one should also wait until [[Tzet HaCochavim]] in order to count Sefirat HaOmer. <Ref>Piskei Shemuot (Shavuot pg 40-1) in name of Rav Nassim Karlitz </ref> | ||
# One shouldn’t rely on the minhag to count after Plag Mincha. <Ref>Rav Elyashiv in Kovetz Teshuvot (vol 3, end of chapter 4) quoted by Piskei Shemuot (Shavuot pg 42), Biur Halacha 489:3 D”H MeBeOd Yom </ref> | # One shouldn’t rely on the minhag to count after Plag Mincha. <Ref>Rav Elyashiv in Kovetz Teshuvot (vol 3, end of chapter 4) quoted by Piskei Shemuot (Shavuot pg 42), Biur Halacha 489:3 D”H MeBeOd Yom </ref> | ||
# If one is Davening in a minyan which is davening early and finishes during Ben HaShemashot (Between Shekiah and [[Tzet HaCochavim]]) those who are careful about counting after [[Tzet HaCochavim]] should count with the minyan without a bracha and stipulate mentally "if I don't remember to count with a bracha then this counting should fulfill my obligation, however, if I remember later then I have intent not to fulfill my obligation with this counting" and then after [[Tzet HaCochavim]] count the Omer with a Bracha. <Ref> S"A 489:3 states that if davens early with a minyan one should count without a Bracha and if one remembers later with a minyan one should count with a Bracha. Mishnah Brurah 489:17 and Chazon Ovadyah ([[Yom Tov]] pg 233-4 explain that the minyan finishes during Ben HaShemashot and one must stipulate that if one remembers to count later that one will not fulfill one's obligation with the counting together with the Minyan. </ref> | # If one is Davening in a minyan which is davening early and finishes during Ben HaShemashot (Between Shekiah and [[Tzet HaCochavim]]) those who are careful about counting after [[Tzet HaCochavim]] should count with the minyan without a bracha and stipulate mentally "if I don't remember to count with a bracha then this counting should fulfill my obligation, however, if I remember later then I have intent not to fulfill my obligation with this counting" and then after [[Tzet HaCochavim]] count the Omer with a Bracha. <Ref> S"A 489:3 states that if davens early with a minyan one should count without a Bracha and if one remembers later with a minyan one should count with a Bracha. Mishnah Brurah 489:17 and Chazon Ovadyah ([[Yom Tov]] pg 233-4) explain that the minyan finishes during Ben HaShemashot and one must stipulate that if one remembers to count later that one will not fulfill one's obligation with the counting together with the Minyan. </ref> | ||
# One should say the Sefirah in the beginning of the night, if one forgot one can say the Sefirah with a Bracha the entire next night. <Ref> Tur 489:1 writes that if one forgot to count at the beginning of the night one can count all night. Perisha 489:1 quotes the Ran (Pesachim 28a D”H VeBeHaggadah Gam Ken) who agrees. So rules S”A 489:1. </ref> | # One should say the Sefirah in the beginning of the night, if one forgot one can say the Sefirah with a Bracha the entire next night. <Ref> Tur 489:1 writes that if one forgot to count at the beginning of the night one can count all night. Perisha 489:1 quotes the Ran (Pesachim 28a D”H VeBeHaggadah Gam Ken) who agrees. So rules S”A 489:1. </ref> | ||
# If one forgot to count the Omer an entire night and day one should continue to count without a Bracha. <Ref> S"A 489:8, Yabia Omer 3:28. Mishna Berura 489:36-37 explains that we continue counting to satisfy the opinions that say that you can, but don't say a beracha because of the opinions that you cannot, namely the Behag quoted by Tosafot Menachot 66a "zecher" that if you miss one night you can't count any longer because to fulfill the mitzva you need seven full weeks. Tosafot themselves disagree and say you can continue counting, as does Rabbeinu Yitzchak quoted in the Rosh Pesachim 10:41 because the Behag believes that the mitzva is only one long mitzva. Rabbi Joseph B. Soloveitchik quoted by Rav Herschel Schachter in Eretz Hatzvi 3:6-7 explains the behag not as saying that you need seven full weeks, but that you need the 49 consecutive days, and that is why the halacha is that if you count during the day even if you missed it the night before, you can continue through the rest of sefira with a beracha because you accomplished this obligation of consecutive nights. Sh"t Beit Halevi 1:39 says that since there is a mitzva to count days and weeks, if somebody misses a night in the middle of the week, he can count with a beracha on the nights that complete the week. Shearim mitzuyanim Bihalacha 120:4 says that nowadays when people miss a night they think they are exempt, and that is not what the S"A intended by saying that one should count without a beracha, and therefore, nowadays one should continue counting with a beracha. </ref> | # If one forgot to count the Omer an entire night and day one should continue to count without a Bracha. <Ref> S"A 489:8, Yabia Omer 3:28. Mishna Berura 489:36-37 explains that we continue counting to satisfy the opinions that say that you can, but don't say a beracha because of the opinions that you cannot, namely the Behag quoted by Tosafot Menachot 66a "zecher" that if you miss one night you can't count any longer because to fulfill the mitzva you need seven full weeks. Tosafot themselves disagree and say you can continue counting, as does Rabbeinu Yitzchak quoted in the Rosh Pesachim 10:41 because the Behag believes that the mitzva is only one long mitzva. Rabbi Joseph B. Soloveitchik quoted by Rav Herschel Schachter in Eretz Hatzvi 3:6-7 explains the behag not as saying that you need seven full weeks, but that you need the 49 consecutive days, and that is why the halacha is that if you count during the day even if you missed it the night before, you can continue through the rest of sefira with a beracha because you accomplished this obligation of consecutive nights. Sh"t Beit Halevi 1:39 says that since there is a mitzva to count days and weeks, if somebody misses a night in the middle of the week, he can count with a beracha on the nights that complete the week. Shearim mitzuyanim Bihalacha 120:4 says that nowadays when people miss a night they think they are exempt, and that is not what the S"A intended by saying that one should count without a beracha, and therefore, nowadays one should continue counting with a beracha. </ref> | ||
