YeshivaThe torah world Gateway
Beit Midrash
- Sections
- Peninei Halakha
- Shabbat and Holidays
- Sefirat Haomer
- The Laws of Sefirat Ha'omer
We begin to count the omer on the night of the sixteenth of Nisan, as it says, "You shall count off seven weeks; start to count seven weeks from when the sickle is first put to the standing grain" (Devarim 16:9-10). "From when the sickle is first put to the standing grain" refers to the omer harvest, so called because the first harvest of the yearly produce is designated for the omer offering. The omer harvest took place on the night after the first day of Pesaĥ, which is the sixteenth of Nisan. As a result, that is when we begin to count the omer.
One must count at night, because the Torah says regarding sefirat ha-omer, "seven weeks; they must be complete" (Vayikra 23:15), meaning that the weeks must be whole. On the Hebrew calendar, a full day consists of night followed by day, so in order to include all the nights and days of seven complete weeks, we must start counting on the night of the sixteenth of Nisan (Menaĥot 66a). So that the count covers all the hours of the day, it is a mitzva to count early, at the beginning of the night. We are especially meticulous on the first night, so that the count will cover every hour of the seven weeks. Nonetheless, we enhance the mitzva by counting at the beginning of the night on every night, so that each day’s count will be whole, covering an entire 24-hour day.
Even though it is a mitzva to count at the beginning of the night, one is not obligated to do so. Therefore, one who is about to pray Ma’ariv must do so before sefirat ha-omer, due to the principle that more frequent mitzvot take precedence over less frequent ones. The mitzvot of reciting the Shema and praying Ma’ariv apply all year round, making them more frequent than sefirat ha-omer (Ĥok Ya’akov; see bhl 489:1, s.v. "aĥar").[4]
[4] It seems that according to Rambam and Ran, it makes no difference when in the night one counts. However, the Sages say regarding all mitzvot, "The zealous perform mitzvot promptly." According to Tosafot and Rosh, it is better to count at the beginning of the night, because then the count is more complete. sa 489:1 rules that one should count at the beginning of the night. mb 489:2 and Kaf Ha-ĥayim 489:12 agree. Nevertheless, we pray Ma’ariv first, because the mitzvot of reciting the Shema and the Amida are more frequent (Ĥok Ya’akov). However, Mor U-ketzi’a maintains that one should count first, because the proper time for counting is the very beginning of the night, whereas Shema and the Amida can be delayed, le-khatĥila, for a half-hour. In practice, we count after Ma’ariv (bhl 489:1), because counting at the beginning of the night is not obligatory, merely a way of going above and beyond; as long as one counts at night, he fulfills the obligation of "temimot" (they must be complete). Therefore, we give precedence to Shema and the Amida, which are more frequent.
In order to avoid delaying the count, many poskim suggest that one count immediately after Kaddish Titkabel following the Amida, and before Aleinu, which is an additional prayer. This is found in mb 489:2 and Nehar Mitzrayim, and most follow this custom, including all Ashkenazim and those of North African descent. Nonetheless, many who follow Sephardi custom count after Aleinu, in order to first finish everything that is usually said in the Ma’ariv service.
Rabbis in Midrash
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.
