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Answer: Let’s start with the simple background. Omer is the measurement of barley brought as a korban on the second day of Pesach, and it is the accepted rabbinic parlance to refer to the korban. The mitzva to count 49 days starts the day the korban ha’omer is offered (Vayikra 23:15). There is a machloket whether in our times, when there is no korban ha’omer, the mitzva of sefirat ha’omer is Torah law or Rabbinic (see Beit Yosef, Orach Chayim 489).
Ba’omer almost certainly means "within the period of the omer." La’omer can be a different expression of the same thing, or it can mean "from the time of the offering of the korban omer." The Taz (OC 489:3) assumed that the latter explanation of la’omer is correct and, therefore, rejects it in favor his community’s minhag and the Rama’s (OC 489:1) opinion – ba’omer. He argues that the first night la’omer would not make sense since the count precedes the omer offering. It follows, then, that the text throughout must be ba’omer. We present another indication that the omer represents a time period and not from the bringing of the omer. The beracha is "on the counting of the omer." This makes sense if omer is a period of time, broken up into days and weeks, which we count. However, if it is a korban or the day one brings it, we do not count it, but from it. (To deflect the proof one would have to say that the beracha is a slight misnomer.)
The Chok Yaakov (489:9) demonstrates that the apparently most prevalent text in the time of the Rishonim was la’omer. He supports the text, saying that la’omer means from the day of the offering of the omer and argues that ba’omer does not work well because it implies that this is one of the days that the omer is brought, which is true only on the first day. As mentioned, proponents of ba’omer understand it differently.
The Beit Yaakov (23) and his father-in-law, whom he cites, understand both la’omer and ba’omer as going on the day within a time period. The question for them is which the more appropriate prepositional prefix is. We find, in a get and a ketuba, that the letter lamed is used for the day number within the month, and bet for the day number within the week. The Bach (Even Haezer 126) feels that the standard way of writing is with a lamed and gives a technical reason why bet is sometimes needed to avoid confusion. On the other hand, we find "Tisha B’av, Tu B’shevat, and Lag Ba’omer, for days within months, even when there is no concern of confusion.
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
279 - Ma’aser Kesafim from Proceeds of a Damage Suit Settlement
280 - “Ba’omer” or “La’omer”?
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Realize that the stakes are very low. Even if one leaves out the word entirely, the counting is valid (Mishna Berura 489:8), and it seems that even if the word were needed, both versions are similar enough to be valid. One’s preference is certainly not an excuse to recite out loud a different version than is accepted (if one is accepted) in a specific shul (see Igrot Moshe, OC II:23), all the more so the chazan or other who recites it for the rest of the community must conform to their minhag.
There are reports of talmidei chachamim who repeat(ed) the count to cover both versions. This is certainly not necessary and probably not preferable (it is not found in classical poskim). If one is constantly in the practice of covering all halachic bases, and wants to include this one, he should do so only unnoticeably.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
