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Sefirat HaOmer: Difference between revisions
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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) rules that women are exempt from counting Sefirah | # 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. Rav Yosef Dov Soloveitchic (Nefesh HaRav pg. 191, see 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 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> | ||
==A child who became [[Bar Mitzvah]]ed during Sefirah== | ==A child who became [[Bar Mitzvah]]ed during Sefirah== | ||
# A child who became [[Bar Mitzvah]]ed during Sefirah should continue counting without a bracha. <ref> Sh"t Yabia Omer 3:27-28. Rabbi Yosef Dov Soloveitchik quoted in Eretz Hatzvi 3:6-7 says that according to the Behag quoted in Tosafot 66a "zecher" the bar-mitzva boy should be allowed to continue with a beracha because the mitzva is dependent on the consecutiveness of the 49 nights, which he fulfills even before becoming of age. </ref> | # A child who became [[Bar Mitzvah]]ed during Sefirah should continue counting without a bracha. <ref> Sh"t Yabia Omer 3:27-28. Rabbi Yosef Dov Soloveitchik quoted in Eretz Hatzvi 3:6-7 says that according to the Behag quoted in Tosafot 66a "zecher" the bar-mitzva boy should be allowed to continue with a beracha because the mitzva is dependent on the consecutiveness of the 49 nights, which he fulfills even before becoming of age. </ref> | ||
