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    Peninei Halakha

    12. A Brief Summary of the Joyous Days within the Omer Period

    Chapter 3: Customs of Mourning during the Omer Period

    There are different Halachos on the Joyous Days within the Omer Period.

    Rabbi Eliezer Melamed | Tishrei 30 5782
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    Peninei Halakha

    11. She-heheyanu

    Chapter 3: Customs of Mourning during the Omer Period

    During the omer period, one may buy a new fruit, garment, or piece of furniture and recite the berakha of She-heheyanu over it.

    Rabbi Eliezer Melamed | Tishrei 30 5782
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    Peninei Halakha

    10. Listening to Music on Electronic Devices

    Chapter 3: Customs of Mourning during the Omer Period

    Many poskim maintain that there is no difference between listening to live music and listening to music on the radio or any other electronic device.

    Rabbi Eliezer Melamed | Tishrei 30 5782
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    Peninei Halakha

    9. Brit Mila, Hakhnasat Sefer Torah, and Bar Mitzva Celebrations

    Chapter 3: Customs of Mourning during the Omer Period

    One may hold a se’udat mitzva and sing and dance at such a meal, just as one does throughout the year.

    Rabbi Eliezer Melamed | Tishrei 30 5782
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    Peninei Halakha

    8. Dancing and Musical Instruments

    Chapter 3: Customs of Mourning during the Omer Period

    Since it is customary not to celebrate too much during the omer period, the Aĥaronim write that one may not engage in optional dancing. They also forbid playing or listening to musical instruments.

    Rabbi Eliezer Melamed | Tishrei 30 5782
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    Peninei Halakha

    7. Shaving

    Chapter 3: Customs of Mourning during the Omer Period

    A question arises regarding the issue of shaving during the omer period. May one who shaves regularly throughout the year do so during this period?

    Rabbi Eliezer Melamed | Tishrei 30 5782
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    Peninei Halakha

    6. Haircuts

    Chapter 3: Customs of Mourning during the Omer Period

    The Rishonim write that one should not get a haircut during the omer period. Only regular haircuts, which include an element of joy, are prohibited.

    Rabbi Eliezer Melamed | Tishrei 30 5782
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    Peninei Halakha

    5. Weddings and Engagements during the Omer Period

    Chapter 3: Customs of Mourning during the Omer Period

    Now that we have discussed the duration of the mourning period, we will outline the laws of the various customs in detail

    Rabbi Eliezer Melamed | Tishrei 30 5782
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    Peninei Halakha

    4. Ashkenazic Practice

    Chapter 3: Customs of Mourning during the Omer Period

    The prevalent custom among Ashkenazim in Israel today amalgamates several traditions. Most customs of mourning last until Lag Ba-omer, while some continue afterward.

    Rabbi Eliezer Melamed | Tishrei 30 5782
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    Peninei Halakha

    3. Sephardic Practice

    Chapter 3: Customs of Mourning during the Omer Period

    According to Shulĥan Arukh , the customs of mourning begin on the first day of the omer and last until the morning of the 34th.

    Rabbi Eliezer Melamed | Tishrei 30 5782
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    Peninei Halakha

    2. The Duration of the Mourning Period

    Chapter 3: Customs of Mourning during the Omer Period

    Rabbi Eliezer Melamed | Tishrei 30 5782
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    Peninei Halakha

    1. The Reason for These Customs

    Chapter 3: Customs of Mourning during the Omer Period

    The days between Pesaĥ and Shavu’ot are days of sorrow, because 24,000 of R. Akiva’s students died during that period. Therefore, we keep some customs of mourning during this period.

    Rabbi Eliezer Melamed | Tishrei 30 5782
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    Peninei Halakha

    10. Specific Laws Regarding the Mitzva of Sefirat ha-Omer

    If, at a time when it is permissible to count, one’s friend asks him, “What is today’s omer count?” one should not answer, “Today is day such-and-such of the omer,” unless he has already counted with a berakha.

    Rabbi Eliezer Melamed | Tishrei 30 5782
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    Peninei Halakha

    9. Women and Sefirat ha-Omer

    women are exempt from the mitzva of sefirat ha-omer, as it is dependent on time. However, a woman who wants to perform this mitzva may do so.

    Rabbi Eliezer Melamed | Tishrei 30 5782
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    Peninei Halakha

    8. Counting with a Berakha in Cases of Uncertainty

    One who is uncertain whether he neglected to count one day may continue counting with a berakha, because we only defer to the opinion that one cannot continue counting with a berakha when one is certain that he missed a day.

    Rabbi Eliezer Melamed | Tishrei 30 5782
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    Peninei Halakha

    7. One Who Forgets to Count an Entire Day

    According to Behag, it is one long mitzva that extends from Pesaĥ to Shavu’ot. However, most poskim maintain that each night’s count is a separate mitzva.

    Rabbi Eliezer Melamed | Tishrei 30 5782
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    Peninei Halakha

    6. Until When May One Count?

    If one regularly prays Ma’ariv at a late hour all year round, it is best that he count after praying at his regular time. However, if one is preoccupied and cannot pray Ma’ariv with a minyan after tzeit, and he intends instead to pray by himself later on, he should preferably count the omer right after tzeit, in order to fulfill the mitzva as soon as possible.

    Rabbi Eliezer Melamed | Tishrei 30 5782
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    Peninei Halakha

    4. The Mitzva’s Status after the Temple’s Destruction

    A fundamental question about sefirat ha-omer is whether the mitzva is mandated by Torah law or rabbinical enactment while the Temple no longer stands.

    Rabbi Eliezer Melamed | Tishrei 30 5782
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    Peninei Halakha

    5. When to Count

    We begin to count the omer on the night of the sixteenth of Nisan. “From when the sickle is first put to the standing grain” refers to the omer harvest.

    Rabbi Eliezer Melamed | Tishrei 30 5782
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    Peninei Halakha

    3. The Formula for Counting the Omer

    Before counting the omer, one recites the following berakha: “Blessed are you, Lord our God, King of the universe, Who has sanctified us with His mitzvot and commanded us concerning the counting of the omer” Both the berakha and the count are optimally recited while standing, but if one recited them while seated, he has nonetheless fulfilled his obligation .

    Rabbi Eliezer Melamed | Elul 16 5781
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