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Sefirat HaOmer: Difference between revisions
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# Lechatchila, one should know the number of the day when you make the bracha. Bedieved, if one said the bracha with intent to hear the number of the day from his friend and paused to hear his friend after his bracha, he’s Yotsei. <ref> Shulchan Aruch OC 489:5 writes that if one said the bracha with in mind that one will say the Hayom that his friend says, he fulfills his obligation. Yet, Taz 489:8 writes that implied from S”A is that Lechatchila one should say the bracha only when you know the number of the day. Mishna Brurah 489:29 adds that Lechatchila it’s forbidden to pause for more than [[Toch Kedi Dibbur]]. </ref> | # Lechatchila, one should know the number of the day when you make the bracha. Bedieved, if one said the bracha with intent to hear the number of the day from his friend and paused to hear his friend after his bracha, he’s Yotsei. <ref> Shulchan Aruch OC 489:5 writes that if one said the bracha with in mind that one will say the Hayom that his friend says, he fulfills his obligation. Yet, Taz 489:8 writes that implied from S”A is that Lechatchila one should say the bracha only when you know the number of the day. Mishna Brurah 489:29 adds that Lechatchila it’s forbidden to pause for more than [[Toch Kedi Dibbur]]. </ref> | ||
# Lechatchila, one should count today is such and such “to the Omer”, Bedieved if one just said today is such and such day you’re yotzei. <Ref> Sh”t Rashba 1:457 brought in Bet Yosef 489 s.v. Katav rules that really to fulfill the mitzvah it doesn’t matter whether you mention the Omer or not, however, it’s preferable to mention the Omer to clarify. This is also the opinion of the Mishna Brurah 489:8. </ref> | # Lechatchila, one should count today is such and such “to the Omer”, Bedieved if one just said today is such and such day you’re yotzei. <Ref> Sh”t Rashba 1:457 brought in Bet Yosef 489 s.v. Katav rules that really to fulfill the mitzvah it doesn’t matter whether you mention the Omer or not, however, it’s preferable to mention the Omer to clarify. This is also the opinion of the Mishna Brurah 489:8. </ref> | ||
# After ten days one should count the ones digit and then the tens digit such as Echad Asar and Eched V'esrim.<ref>Magen Avraham 489:5 writes that one should count the tens digit before the ones digit since that is the normal way to count and the Gemara Yoma 55a writes that when counting numbers we should follow the practice of the place. Chok Yakov 489:10 agrees. Emunat Shmuel responsa 49 writes that the sefira is counted with the ones digit first because we follow Rabbi Yehuda in Yoma 55a and he doesn't say that it depends on the place.</ref> If one switched the order one fulfilled his obligation.<ref>Mishna Brurah 489:9</ref> If it is normal in your country to say the tens digit first you should say it before the ones digit as in Esrim V'echad.<ref>Magen Avraham 489:5, Otzar Hamoadim 489:8. | # After ten days one should count the ones digit and then the tens digit such as Echad Asar and Eched V'esrim.<ref>Magen Avraham 489:5 writes that one should count the tens digit before the ones digit since that is the normal way to count and the Gemara Yoma 55a writes that when counting numbers we should follow the practice of the place. Chok Yakov 489:10 agrees. Emunat Shmuel responsa 49 writes that the sefira is counted with the ones digit first because we follow Rabbi Yehuda in Yoma 55a and he doesn't say that it depends on the place.</ref> If one switched the order one fulfilled his obligation.<ref>Mishna Brurah 489:9</ref> If it is normal in your country to say the tens digit first you should say it before the ones digit as in Esrim V'echad.<ref>Magen Avraham 489:5, Otzar Hamoadim 489:8.<br /> | ||
The Get Pashut 126:24 is bothered that the minhag is to say on Yom Kippur the text of Achat V'shatim mentioning the smaller number before the bigger one and for Gittin the minhag is to write the bigger number first (Rama EH 126:5). This is cited by the Mitzvat Sefirat Haomer p. 75.</ref> | |||
# The minhag is for the first ten days of the Omer to use the term Yamim to count the days but after the tenth day the minhag is to uses the term Yom for the days part of the counting as in Eched Asar Yom and not Yamim.<ref>Chok Yakov 489:10 writes that this is the regular form of terms in Hebrew.</ref> | # The minhag is for the first ten days of the Omer to use the term Yamim to count the days but after the tenth day the minhag is to uses the term Yom for the days part of the counting as in Eched Asar Yom and not Yamim.<ref>Chok Yakov 489:10 writes that this is the regular form of terms in Hebrew.</ref> | ||
===La'Omer vs. Ba'Omer=== | |||
# Some say that we recite today is such and such day la'omer.<ref>Shu"t HaRashba 1:457, Kol Bo Siman 55, Arizal (Shaar HaKavanot Sefirat Haomer Drush 11) and Shla Pesachim 23. Mishna Brura 489:8 says most poskim say la'omer</ref> Others say ba'omer.<ref> Rama 489:1, Taz 489:3<br /> | |||
Rav Soloveitchik ([https://www.torahmusings.com/2015/06/baomer-or-laomer/ Halakhic Positions of Rav Joseph B. Soloveitchik]) said that the word “Ba’Omer” reflects the connotation that Sefirah is diorayta even today, in accordance with the Rambam, and the present period is thus even today called the Omer period. However, “La’Omer” implies that the counting is from the time of the korban haomer, which does not apply nowadays, and thus the counting is only rabbinic. see however, Hilchot Chag Bechag pg. 33 who says exactly the opposite.</ref> Some even suggest saying both.<ref>Rav Soloveitchik ([https://www.torahmusings.com/2015/06/baomer-or-laomer/ Halakhic Positions of Rav Joseph B. Soloveitchik])</ref> Each person should stick to his own custom.<ref> Hilchot Chag BeChag pg 32, Shulchan Aruch Harav 489:7 </ref>Either way, entire addition of the phrase Ba’Omer or La’Omer is only Lechatechila but one fulfills the requirement of counting without mentioning either phrase. <Ref> Mishna Brura 489:8, Hilchot Chag Bechag pg. 34, Maamar Mordechai 489:2 </ref> | |||
==Incorrect intent during Bracha== | ==Incorrect intent during Bracha== | ||
