web analytics
December 29, 2014 / 7 Tevet, 5775
 
At a Glance
Judaism
Sponsored Post
8000 meals Celebrate Eight Days of Chanukah – With 8,000 Free Meals Daily to Israel’s Poor

Join Meir Panim’s campaign to “light up” Chanukah for families in need.



Q & A: A Sefirah Dilemma (Part II)


QuestionsandAnswers-logo

Question: As the shamash in a small community shul with an aging population, I am faced with numerous challenges. The following is only one of them. During sefirah, different people daven for the amud for Ma’ariv. Once, a bar mitzvah was one of them. On another occasion, a very recent ger lead the service. Were these individuals allowed to lead the congregation in counting sefirah? I also wonder, in general, if everyone should be trusted to lead the counting. What if someone forgot to count on one of the previous nights but does not inform anyone of this?

No Name
(Via E-Mail)

Answer: Last week, we reviewed the mitzvah of sefirat ha’omer (Vayikra 23:15). The Talmud (Menachot 66a) tells us to start counting the omer at night so that a full 49 days are counted. If someone misses even one day, he has not fulfilled the essence of the mitzvah. The Mechaber (Orach Chayim 489:8) states that if one forgot to recite the blessing, he should count on subsequent days without a blessing.

We cited many poskim who rule that a minor who becomes bar mitzvah during sefirat ha’omer should count with a blessing provided he has done so from the beginning of sefirah. Although he was not obligated to count with a blessing before he became bar mitzvah, he probably did so for chinuch purposes. Other poskim disagree and rule that a minor should not count with a blessing if he attains maturity in the middle of sefirah because his counting before bar mitzvah is considered different from his present counting as an adult, which is biblically mandated. Still others rule that even if a bar mitzvah boy had not counted the omer while a minor, he can start counting with a blessing upon reaching maturity. They reason that the obligation to count applies only from the day the boy becomes bar mitzvah.

We follow the first rule mentioned above – that a bar mitzvah may count with a blessing if he has not missed a single day of counting while still a minor. The Piskei Teshuvot adds that such a young man should not serve as a congregation’s representative to count on behalf of other adults. In his view, counting the omer is a biblical obligation for an adult, whereas the obligation of a boy who became bar mitzvah in the middle of sefirah might only be rabbinic according to some poskim.

The Teshuvot VeHanhagot (Orach Chayim 147) explains that we follow this opinion since today we view the obligation of counting the omer as a rabbinic obligation.

* * * * *

Rabbi Nissan Alpert ob”m (Limudei Nissan) deliberates on the following: Some say that the full seven weeks are required to fulfill the obligation of sefirat ha’omer. Therefore, if someone missed even one day, he cannot continue saying a berachah because he is no longer fulfilling the mitzvah in its totality. However, perhaps we can argue that counting involves 49 separate mitzvot. If so, this individual would be allowed to continue saying a berachah. This latter opinion is supported by the fact that we recite a blessing for sefirat ha’omer each day. (If counting the omer was just one extended mitzvah, one berachah at the beginning of sefirah would seemingly be sufficient.)

Rabbi Alpert injects another element into the discussion by suggesting that since the majority of poskim rule that the obligation to count the omer is rabbinic today, a boy who becomes bar mitzvah in the middle of sefirah should be allowed to continue saying a berachah since both his counting before bar mitzvah and his counting after bar mitzvah are rabbinic (before bar mitzvah, he was counting due to the rabbinic mitzvah of chinuch). Thus, all 49 days are one unit for him, which would satisfy those poskim who rule that counting all 49 days is a single, continuous mitzvah.

He further notes Rashi’s opinion that, from a rabbinic point of view, a minor is not required to observe commandments; rather, it is the father’s responsibility to educate him (Rashi, Berachot 20b, s.v. “vechayavin bi’tefillah”). If that is the case, how can a son (see Gemara, ibid.) fulfill his father’s obligation of saying birkat hamazon when his father ate a quantity that would make him rabbinically required to bentch?

About the Author: Rabbi Yaakov Klass, rav of Congregation K’hal Bnei Matisyahu in Flatbush, Brooklyn, is Torah Editor of The Jewish Press. He can be contacted at yklass@jewishpress.com.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Q & A: A Sefirah Dilemma (Part II)”

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
Brandeis University junior Khadijah Lynch who tweeted she has "no sympathy" for slain NYPD officers, shown here on "Wake Up With Tayla Andre, "Dec. 24, 2014.
A War of Words (Some More Accurate Than Others) at Brandeis
Latest Judaism Stories
Torah-Hakehillah-121914

Why is the tzitzis reminder on our clothing? How does it remind us that there are 613 mitzvos?

Grunfeld-Raphael-logo

The court cannot solely rely on death certificates issued by non-Jewish institutions without conducting its own investigation into the facts of the case.

Business-Halacha-logo

“I’m still not sure we have a right to damage his property,” said Mrs. Schloss. “Can you ask someone?”

Rabbi Sacks

Jacob’s blessing of Ephraim over Manasseh had nothing to do with age and everything to do with names

Slavery was universal; So, why was Egypt targeted in this object lesson?

Rav Akiva Eiger is assuming that the logic of the halacha that both the son and his mother are obligated to honor his father and therefore he must honor his fathers wishes first, is a mathematical equation.

The first requirement is a king must admit when he is wrong.

Reward And Punishment
‘Masser Rishon For The levi’im’
(Yevamos 86a)

Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.

M. Goldman
(Via E-mail)

Reb Shlomo Zalman could not endure honorifics applied to him because of his enormous humility

Because we see these events as world changing, as moments in history, they become part of us forever.

They stammer “I’m not Orthodox,” as if that absolves them from the responsibility of calling to G-d

It’s fascinating how sources attain the status “traditional,” or its equivalent level of kashrus.

She was determined that the Law class was Dina’s best chance of finding a husband, and that was the real reason she wanted her to go to college.

But who would have ever guessed that Hashem would unlock the key to the birth on same day as the English anniversary of our wedding.

More Articles from Rabbi Yaakov Klass
QuestionsandAnswers-logo

Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.

M. Goldman
(Via E-mail)

Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.

M. Goldman
(Via E-mail)

Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.
M. Goldman
(Via E-mail)

Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.
M. Goldman
(Via E-mail)

Printed from: http://www.jewishpress.com/judaism/ask-the-rabbi/q-a-a-sefirah-dilemma-part-ii/2013/05/01/

Scan this QR code to visit this page online: