Sefirat HaOmer: Difference between revisions

# 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 day, according to Sephardim, one fulfilled one's obligation, while Ashkenazim hold that if one corrects the number of the day within [[Toch Kedi Dibbur]] one fulfilled one's obligation, otherwise one needs to recite 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 following 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. Therefore, Shulchan Aruch O.C. 489:6 rules that if one had in mind the correct day while reciting the bracha and then said the wrong day when reciting the text, one fulfilled their obligation. Many achronim agree with this approach fundamentally including the Magen 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 s.v. 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. This is also the opinion of 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]]. Maamar Mordechai in fact adds that one can correct himself with any time that he didn't start to deal with another thing than sefira, however, a time lapse isn't an interruption to his original bracha. Kaf Hachaim 489:77 subscribes to the opinion of the Maamer Mordechai and adds that this is also the opinion of the Shulchan Aruch Harav 489:21. (5) Another explanation of S”A is that of the Taz 489:9 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 day correctly and so one fulfilled his obligation according to the majority of Rishonim that Sefirah is Derabbanan. </ref>

# When correcting oneself within Toch Kdei Dibbur it isn't necessary to repeat the word Hayom, it is sufficient to just count the correct number.<ref>Mishna Brurah 489:32, Kaf Hachaim 489:78</ref> However, according to some opinions even if it was longer than Toch Kdei Dibbur, when one had the intent for the correct day during the bracha, one can correct oneself by starting with entire sentence of Hayom again as long as one didn't interrupt with something unrelated to sefirat haomer.<ref>Kaf Hachaim 489:78</ref>

==Prohibited Practices during the Sefirat HaOmer==