Announcements

Mazal Tov

to

Mr & Mrs David Menashe

on the safe arrival of their new 

baby BOY

Sheyizke laberit bizmana

latorah lachupa ulemaasim tovim

Moorlanenews

would like to take this opportunity

to wish our very dear President

David Menashe 

& his wife Riki 

a very heartfelt 

Mazal Tov

on the arrival of their son.

We would also like to thank 

David Menashe

for all his hard work & selfless amount of time 

he gives up for all aspects of our

Bet Hakeneset

May Hashem repay him

with good health, beracha & mazal

for many years. 

Family Menashe

invite the Kahal to 

Shalom Zachar

this Friday evening

70 Bury New Road (opposite Shefa)

***

Mazal Tov

to

Asher Tzvi Weinberg

on reaching his Bar Mitzva

May Hashem shower on him

ALL His berachot that he should continue

to grow in

Torah, Mitzvot Umaasim tovim

Mazal Tov to families

Weinberg

&

Lewis 

on this special Simcha

***

As we are now entering the summer months,

there are many relevant Halachot which apply

to accepting Shabbat on Friday afternoon

whilst it is still daylight.

These Halachot are from Rabbi Eli Mansour

(1) How Early on Friday Afternoon May a Woman Light Shabbat Candles Without Accepting Shabbat? 

Halacha allows women to light the Shabbat candles without accepting the onset of Shabbat. For example, if a woman must drive somewhere before Shabbat and will not return home before Shabbat begins, she may light the Shabbat candles before she leaves and stipulate that she does not yet accept the onset of Shabbat. She then accepts Shabbat later, a few minutes before sundown. 

However, the Shulhan Aruch writes (263:4;) that when a woman lights the Shabbat candles early, rather than shortly before sundown, she must accept the onset of Shabbat. Halacha allows a woman to light Shabbat candles as early as Pelag Ha’minha – which occurs on the average 75 minutes before sundown, depending on the season – but she must accept Shabbat at that point, because otherwise it is not evident that she lights specifically for the honor of Shabbat. This Halacha gives rise to the question of how early before sundown a woman may light Shabbat candles without accepting Shabbat. Said differently, at which point on Friday afternoon does it become clear that the candles are lit specifically for the honor of Shabbat, such that a woman may light without accepting Shabbat?

Hacham Yishak Yosef (She’erit Yosef, vol. 3, p. 383;) rules that a woman may light candles without accepting Shabbat as early as a half-hour before sundown; according to other authorities, she may do so as early as forty minutes before sundown. Thus, for example, if sundown on a summer day occurs at 8:30 PM, a woman who lights candles before 7:50 PM on Friday must accept the onset of Shabbat. If she wishes to perform Melacha (activity forbidden on Shabbat) after lighting candles, then she must light candles no earlier than 7:50 PM.

Summary: A woman may light Shabbat candles on Friday afternoon as early as Pelag Ha’minha – approximately 75 minutes before sundown, depending on the season. She must accept Shabbat at the time of lighting unless she lights within thirty minutes – or, according to others, forty minutes – before sundown, in which case she may stipulate at the time of lighting that she does not yet accept the onset of Shabbat.

(2) Is a Wife Bound by Her Husband’s Early Acceptance of Shabbat?

Many congregations have the practice during the summer months of accepting Shabbat early, before sundown on Friday afternoon. The men go the synagogue, recite Minha, Kabbalat Shabbat and Arbit, and return home well before sundown. The question arises in this situation as to whether or not the wife is bound by the husband’s acceptance of Shabbat. If, for example, the husband estimates that he will recite Kabbalat Shabbat and thus accept the onset of Shabbat at 7:15pm, must he instruct his wife to complete all Shabbat preparations and light the Shabbat candles by 7:15? A famous Halachic principle known as “Ishto Ke’gufo” establishes that a husband and wife are considered a single unit. Seemingly, then, once a husband accepts Shabbat, the wife must likewise accept Shabbat at that point, and may therefore not perform any Melacha (activity forbidden on Shabbat) past the time when her husband accepts Shabbat. 

In truth, however, this is not the case. Hacham Ovadia Yosef explicitly rules that a husband and wife accept Shabbat separately, and are not bound by the other’s acceptance. Strictly speaking, then, it is possible for the husband to return home from the synagogue on Friday night during the summer months and find his wife still turning on and off lights, dealing with the oven, lighting candles, and so on. Since the wife is not bound by the husband’s acceptance of Shabbat, she may continue performing Melacha until the time for Shabbat candle lighting eighteen minutes before sunset. Needless to say, once the wife lights the Shabbat candles, she accepts the onset of Shabbat and may no longer perform Melacha.

The also applies in the reverse case. Meaning, if a wife accepts Shabbat early, before the other members of her family, her acceptance is not binding upon them, and they may still perform Melacha.

It should be noted that the restrictions of “Amira Le’akum” – asking a gentile to perform Melacha on Shabbat on one’s behalf – do not apply to asking Jews. For example, if somebody accepted Shabbat early, before sunset, and then realizes that he mistakenly left his bedroom light on, he may ask another Jew who has not yet accepted Shabbat to turn off the light. There is no prohibition against asking a fellow Jew to perform Melacha on one’s behalf if he has yet to accept Shabbat and the sun has not yet set. This applies after Shabbat, as well. For example, many people extend their Se’uda Shelishit meal until well after nightfall, by which time many other people have already recited Habdala and ended Shabbat. It would be permissible in such a situation to ask somebody who has ended Shabbat to perform Melacha on his behalf, such as to bring him something from his car. Even though the one making the request has not yet ended Shabbat, he may ask a fellow Jew to perform Melacha for him if that other Jew has already ended Shabbat.

Summary: Even though a man accepted Shabbat early, before sundown, his wife is not required to accept Shabbat at that point, and she may continue performing Melacha until the usual candle lighting time. A person who accepted Shabbat early may ask a fellow Jew who has not yet accepted Shabbat to perform Melacha for him. Similarly, a person who did not yet end Shabbat on Saturday night may ask a person who did end Shabbat to perform a Melacha for him.

(3) Shabbat – The Prohibition Against Eating and Drinking Before Kiddush on Friday Night

There is an obligation to recite Kiddush over a cup of wine on Friday night, and the Shulhan Aruch (Orah Haim 271:6) rules that once Shabbat begins, it is forbidden to eat or drink anything – including water – before reciting or hearing Kiddush. This means that if a person is in the synagogue after sundown on Friday night, he may not have a sucking candy, or even a drink of tea or water. Since Shabbat has begun, and thus the obligation of Kiddush has taken effect, he may not eat or drink anything before Kiddush. This applies even in the summer months, when many communities have the custom of accepting Shabbat well before sundown. Thus, for example, if a person returns home from the synagogue on Friday night before sunset, and he needs to wait for the other family members to complete their Shabbat preparations, he may not have a snack or drink. Since he already accepted Shabbat, he may not eat or drink anything before Kiddush. 

As the Kiddush obligation applies equally to men and women, both men and women are included in this prohibition against eating or drinking before Kiddush.

An important exception to this rule is noted by Hacham Bension Abba Shaul (Israel, 1923-1998), in Or Le’sion (2:46), where he writes that this Halacha was instituted only for those who have reached the age of Misva obligation. Minors – boys before the age of thirteen, and girls before the age of twelve – may be fed if they wish to eat or drink before Kiddush. Although children approaching the age of Misva obligation should be trained to refrain from food and drink before Kiddush, as a general rule parents should not hesitate to give their children food or drinks before Kiddush on Friday night, as this Halacha was instituted only for those above the age of Misva obligation. This is also the ruling of several earlier Halachic authorities (Magen Abraham, Mishna Berura).

Summary: Once Shabbat has begun – even if one accepted Shabbat well before sundown, as many people do during the summer – one may not eat or drink anything, even water, before Kiddush. This applies to both men and women. Children below the age of Misva obligation may be given food or drinks before Kiddush, though children approaching the age of Misva obligation should be trained to wait until Kiddush.

(4) When Should One Recite Kiddush and Begin the Shabbat Meal When Accepting Shabbat Early?

Many communities have the practice of accepting Shabbat and reciting Arbit before sundown on Friday afternoon during the summer months. Rather than waiting until after dark to recite Arbit, as we normally do, these communities recite Arbit and begin Shabbat after Pelag Ha’minha (approximately one and a quarter hours before sundown). 

If one begins Shabbat before sundown, may he recite Kiddush and begin his Shabbat meal immediately, or must he wait until dark?

The Shulhan Aruch (267:2) rules explicitly that even when one begins Shabbat before sundown, he may nevertheless recite Kiddush and conduct his meal immediately, and need not wait until nightfall. However, the Mishna Berura (267:5) cites some authorities who require that one eat at least a Kezayit (approximately 1 oz.) of bread after nightfall. According to this view, the obligation to eat three meals on Shabbat requires that they be eaten on Shabbat itself, and not during the period on Friday afternoon that one added onto Shabbat. Hence, one should ensure to eat at least a Kezayit of bread – the minimum amount that constitutes a “meal” – after dark, in order to fulfill the obligation of the Shabbat meal. (Hacham Ovadia Yosef cites this stringent position, as well.)

Often, when a person accepts Shabbat early, he returns home and begins his meal within a half-hour of nightfall, in which case an interesting Halachic question arises regarding the obligation of Keri’at Shema. The Mitzva to recite the evening Shema begins at Tzet Ha’kochavim (nightfall), and Halacha forbids beginning a meal within a half-hour of Tzet Ha’kochavim out of concern that one might forget to recite Shema as a result. Thus, if a person returns from the synagogue on Friday night within a half-hour of nightfall, he should perhaps be required to wait until after nightfall, recite Shema, and only then begin his meal.

Maran (author of the Shulhan Aruch) addresses this question in his work Bet Yosef, where he rules that one may, in fact, begin his Shabbat meal within a half-hour of nightfall on Friday night. According to the Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327), one may fulfill the evening Shema obligation before sundown, so long as he recites the Shema after Pelag Ha’minha. Although Halacha does not follow this view, and requires that the evening Shema be recited specifically after nightfall, we may nevertheless rely on this view with respect to the prohibition against beginning a meal within a half-hour of nightfall. Once a person has recited Arbit and has thus fulfilled his Shema obligation according to the Rosh’s view, he may then begin his meal within a half-hour of Tzet Ha’kochavim. (Needless to say, when one recites Arbit before nightfall he must repeat the Shema after nightfall.)

Summary: When one accepts Shabbat and recites Arbit on Friday afternoon before sundown, as is customary during the summer months, he may recite Kiddush and begin the Shabbat meal immediately upon returning from the synagogue. He must repeat the Shema after nightfall, and, according to some authorities, he should eat at least a Kezayit (1 oz.) of bread after nightfall.

In our Bet Hakeneset

we have established that 

anyone wishing to accept Shabbat 

based on the timing we pray 

Kabalat Shabbat

should light candles about

30 minutes after the time listed for 

MINCHA & KABALAT SHABBAT (see below)

This week

Mincha & K.SH is at 6:45 pm

Candle lighting should be approx. 7:15 pm

***

THIS SHABBAT

we will be hosting a  

YOUTH MINYAN

where

ALL parts of SHACHARIT 

will be conduct & run by the YOUTH

of our Kehila.

*** 

SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע“ח

Summer Timetable 5778 – 2018

 *    For those not in synagogue, but wishing to bring in Shabbat with the community, candles should be lit about 30 minutes after the time listed for Minha and Kabbalat Shabbat. (Unless the time listed in the ‘latest candle lighting’ column is earlier, when candles should be lit by that time, in all cases.)

Pirke Avot 5:50 pm

Mincha 6:00 pm

Followed by Shiur

*****

Children’s Service From 10am Every Shabbat morning

Children’s Tehilim straight after Musaf

****

Anyone wishing to donate a Kiddush Please email Moorlanenews

****

Q & A on Parashat Tazria – Metzora

Tazria

All references are to the verses and Rashi’s commentary, unless otherwise stated.

1. When does a woman who has given birth to a son go to the mikveh?
   12:2 – At the end of seven days.
2. After a woman gives birth, she is required to offer two types of offerings. Which are they?
   12:6 – An olah and a 
3. What animal does the woman offer as a chatat?
   12:6 – A tor (turtle dove) or a ben yona (young pigeon).
4. Which of these offerings makes her tahor (ritual purity)?
   12:7 – The 
5. Which of the sacrifices does the woman offer first, the olah or the chatat?
   12:8 – The chatat.
6. Who determines whether a person is a metzora tamei (person with ritually impure tzara’at) or is tahor?
   13:2 – A 
7. If the kohensees that the tzara’at has spread after one week, how does he rule?
   13:5 – The person is 
8. What disqualifies a kohenfrom being able to give a ruling in a case of tzara’at?
   13:12 – Poor vision.
9. Why is the appearance of tzara’aton the tip of one of the 24 “limbs” that project from the body usually unable to be examined?
   13:14 – The tzara’at as a whole must be seen at one time. Since these parts are angular, they cannot be seen at one time.
10. On which days is a kohennot permitted to give a ruling on tzara’at?
    13:14 – During the festivals; and ruling on a groom during the seven days of feasting after the marriage.
11. In areas of the body where collections of hair grow (e.g., the head or beard), what color hair is indicative of ritual impurity?
    13:29 – Golden.
12. In areas of the body where collections of hair grow, what color hair is indicative of purity?
    13:37 – Any color other than golden.
13. If the kohenintentionally or unintentionally pronounces a tamei person “tahor,” what is that person’s status?
    13:37 – He remains 
14. What signs of mourning must a metzora display?
    13:45 – He must tear his garments, let his hair grow wild, and cover his lips with his garment.
15. Why must a metzora call out, “Tamei!Tamei! “?
    13:45 – So people will know to keep away from him.
16. Where must a metzora dwell?
    13:46 – Outside the camp in isolation.
17. Why is a metzoracommanded to dwell in isolation?
    13:46 – Since tzara’at is a punishment for lashon hara (evil speech), which creates a rift between people, the Torah punishes measure for measure by placing a division between him and others.
18. What sign denotes tzara’atin a garment?
    13:49 – A dark green or dark red discoloration.
19. What must be done to a garment that has tzara’at?
    13:52 – It must be burned
20. If after washing a garment the signs of tzara’atdisappear entirely, how is the garment purified?
    13:58 – Through immersion in a 

Metzora

All references are to the verses and Rashi’s commentary, unless otherwise stated.

1. When may a metzora not be pronounced tahor?
   14:2 – At night.
2. In the midbar, where did a metzora dwell while he was tamei?
   14:3 – Outside the three camps.
3. Why does the metzora require birds in the purification process?
   14:4 – Tzara’atcomes as a punishment for lashon hara. Therefore, the Torah requires the metzora to offer birds, who chatter constantly, to atone for his sin of chattering.
4. In the purification process of a metzora, what does the cedar wood symbolize?
   14:4 – The cedar is a lofty tree. It alludes to the fact that tzara’atcomes as a punishment for haughtiness.
5. During the purification process, the metzora is required to shave his hair. Which hair must he shave?
   14:9 – Any visible collection of hair on the body.
6. What is unique about the chatatand the asham offered by the metzora?
   14:10 – They require n’sachim (drink offerings).
7. In the Beit Hamikdash, when the metzora was presented “before G-d” (14:11), where did he stand?
   14:11 – At the gate of Nikanor.
8. Where was the ashamof the metzora slaughtered?
   14:13 – On the northern side of the mizbe’ach.
9. How was having tzara’atin one’s house sometimes advantageous?
   14:34 – The Amorites concealed treasures in the walls of their houses. After the conquest of the Land, tzara’at would afflict these houses. The Jewish owner would tear down the house and find the treasures.
10. When a house is suspected of having tzara’at, what is its status prior to the inspection by a kohen?
    14:36 – It is tahor.
11. What happens to the vessels that are in a house found to have tzara’at?
    14:36 – They become tamei.
12. Which type of vessels cannot be made tahorafter they become tamei?
    14:36 – Earthenware vessels.
13. Where were stones afflicted with tzara’atdiscarded?
    14:40 – In places where tahor objects were not handled
14. When a house is suspected of having tzara’at, a kohencommands that the affected stones be replaced and the house plastered. What is the law if the tzara’at:
    1. returns and spreads;
    2. does not return;
    3. returns, but does not spread?
    4. 14:44-45 – It is called “tzara’atmam’eret,” and the house must be demolished;
    5. 14:48 – The house is pronounced tahor;
    6. 14:44 – The house must be demolished.
15. When a person enters a house that has tzara’at, when do his clothes become tamei?
    14:46 – When he remains in the house long enough to eat a small meal.
16. What is the status of a man who is zav(sees a flow):
    1. two times or two consecutive days;
    2. three times or three consecutive days?

15:2 –

1. He is tamei;
2. he is tameiand is also required to bring a korban.

17. A zavsat or slept on the following:
    1. a bed;
    2. a plank;
    3. a chair;
    4. a rock.

15:4-5 – Only a type of object that one usually lies or sits upon becomes a transmitter of tumah when a zav sits or lies on it. A tahor person who subsequently touches the object becomes tamei and the clothes he is wearing are also tmei’im. Therefore:

1. tamei;
2. tahor;
3. tamei;
4. tahor.

18. What does the Torah mean when it refers to a zavwho “has not washed his hands”?
    15:11 – One who has not immersed in a mikveh.
19. When may a zavimmerse in a mikveh to purify himself?
    15:13 – After seven consecutive days without a flow.
20. What is the status of someone who experiences a one-time flow?
    15:32 – He is tameiuntil evening.

****

During the week

Shiurim in our Bet Hakeneset

— 

Shabbat Shalom

moorlanenews@gmail.com

SHABBAT

Shabbat Times

לוח זמני תפלה לקיץ תשע“ח

Summer Timetable 5778 – 2018

*    For those not in synagogue, but wishing to bring in Shabbat with the community, candles should be lit about 30 minutes after the time listed for Minha and Kabbalat Shabbat. (Unless the time listed in the ‘latest candle lighting’ column is earlier, when candles should be lit by that time, in all cases.)

Pirke Avot 5:50 pm

Mincha 6:00 pm

*****

Children’s Service From 10am Every Shabbat morning

Children’s Tehilim straight after Musaf

****

Anyone wishing to donate a Kiddush Please email Moorlanenews

****

Q & A on Parashat Shemini

1. What date was “yom hashemini“?
   9:1 – First of Nissan.
2. Which of Aharon’s korbanot atoned for the Golden Calf?
   9:2 – The calf offered as a korban chatat.
3. What korbanot did Aharon offer for the Jewish People?
   9:3,4 – A he-goat as a chatat, a calf and a lamb for an olah, an ox and a ram for shelamim, and a mincha.
4. What was unique about the chatat offered during the induction of the Mishkan?
   9:11 – It’s the only example of a chatat offered on the courtyard mizbe’ach that was burned.
5. When did Aharon bless the people with the birkat kohanim?
   9:22 – When he finished offering the korbanot, before descending from the mizbe’ach.
   
6. Why did Moshe go into the Ohel Mo’ed with Aharon?
   9:23 – For one of two reasons: Either to teach Aharon about the service of the incense, or to pray for the Shechina to dwell with Israel.
   
7. Why did Nadav and Avihu die?
   10:2 – Rashi offers two reasons: Either because they gave a halachic ruling in Moshe’s presence, or because they entered the Mishkan after drinking intoxicating wine.
   
8. Aharon quietly accepted his sons’ death. What reward did he receive for this?
   10:3 – A portion of the Torah was given solely through Aharon.
   
9. What prohibitions apply to a person who is intoxicated?
   10:9-11 – He may not give a halachic ruling. Also, a kohen is forbidden to enter the Ohel Mo’ed, approach the mizbe’ach, or perform the avoda.
   
10. Name the three chatat goat offerings that were sacrificed on the day of the inauguration of the Mishkan.
    10:16 – The goat offerings of the inauguration ceremony, of Rosh Chodesh, and of Nachshon ben Aminadav.
    
11. Which he-goat chatat did Aharon burn completely and why?
    10:16 – The Rosh Chodesh chatat: Either because it became tamei, or because the kohanim were forbidden to eat from it while in the state of aninut (mourning).
    
12. Why did Moshe direct his harsh words at Aharon’s sons?
    10:16 – Out of respect for Aharon, Moshe directed his anger at his sons and not directly at Aharon.
    
13. Moshe was upset that Aharon and his sons diatat.d not eat the ch Why?
    10:17 – Because only when the kohanim eat the chatat are the sins of the owners atoned.
    
14. Why did G-d choose Moshe, Aharon, Elazar, and Itamar as His messengers to tell the Jewish People the laws of kashrut?
    11:2 – Because they accepted the deaths of Nadav and Avihu in silence.
    
15. What are the signs of a kosher land animal?
    11:3 – An animal whose hooves are completely split and who chews its cud.
    
16. How many non-kosher animals display only one sign of kashrut? What are they?
    11:4,5,6,7 – Four: Camel, shafan, hare, and pig.
    
17. If a fish sheds its fins and scales when out of the water, is it kosher?
    11:12 – Yes.
    
18. Why is a stork called chasida in Hebrew?
    11:19 – Because it acts with chesed (kindness) toward other storks.
19. The chagav is a kosher insect. Why don’t we eat it?
    11:21 – We have lost the tradition and are not able to identify the kosher chagav.
    
20. What requirements must be met in order for water to maintain its status of purity?
    11:36 – It must be connected to the ground (i.e., a spring or a cistern).

****

Halachot from Maran Rabbi Ovadia Yosef Ztz’l

מצות ספירת העומר

מצות ספירת העומר
כתוב בתורה (ויקרא כא טו): וספרתם לכם ממחרת השבת מיום הביאכם את עומר התנופה שבע שבתות תמימות תהיינה. וקבלו חז”ל (במסכת מנחות דף סה:) שפירוש “ממחרת השבת” הוא מחרת יום טוב הראשון של פסח שהוא יום שבתון (ואליו הכוונה במילים “ממחרת השבת”, ממחרת ליום ראשון של פסח שהוא יום שבתון, לכן מיד במוצאי יום טוב ראשון של פסח אחרי תפילת ערבית מתחילים לספור ספירת העומר). ומצות עשה מן התורה לספור ספירת העומר החל מליל ט”ז בניסן עד גמר שבעה שבועות שהם ארבעים ותשעה ימים.

ספירת העומר – מצוה מדרבנן או מן התורה?
ומכל מקום הואיל ונאמר (דברים טז ט): שבעה שבועות תספר לך “מהחל חרמש בקמה” תחל לספור שבעה שבועות, דהיינו משעת קצירת העומר, ובזמן הזה שבית המקדש חרב אין לנו קצירת העומר ולא קרבן העומר, לכן אין מצות ספירת העומר בזמן הזה אלא מדברי סופרים זכר למקדש. ולכן בנוסח “לשם יחוד” שנוהגים לומר קודם ספירת העומר נכון להשמיט ממנו מה שאומרים “כמו שכתוב בתורה וספרתם לכם וכו'” שהרי מצות ספירת העומר אינה מן התורה. (ואף שבאמת לדעת הרמב”ם והראבי”ה אין שייכות בין מצות ספירת העומר לקצירת העומר, ולדעתם מצות ספירת העומר מן התורה אף בזמן זה, מכל מקום אין אנו פוסקים כדבריהם, אלא כדעת מרן השלחן ערוך שקבלנו הוראותיו, שפסק שספירת העומר מדרבנן, שכן דעת רב האי גאון והתוספות והרא”ש והעיטור והרשב”א והר”ן ועוד(.

השוכח לספור יום אחד
מצות ספירת העומר, היא מצוה בכל יום ויום מימי הספירה, ולכן אנו מברכים עליה בכל יום ויום קודם הספירה.

אולם לדעת בעל הלכות גדולות, מי ששכח לספור ספירת העומר יום אחד, שוב אינו יכול להמשיך בספירת העומר, הואיל ואי אפשר לספור בדילוג (שכן הסופר אחד שנים ארבעה אינו סופר נכון, כמו כן השוכח יום אחד, שוב אין לו תקנה והמשך הספירה שלו אינו נחשב לספירה). ואנו נוקטים להלכה, שגם אם שכח יום אחד לספור ספירת העומר, ימשיך עוד בספירת שאר הימים, מכיון שכל יום הוא מצוה בפני עצמה שאינה תלויה בשאר הימים. רק הואיל וכלל גדול בידינו “ספק ברכות להקל“, לכן לענין הברכה אנו חוששים לסברת בעל הלכות גדולות.

נמצא אם כן, שמי ששכח יום אחד לספור ספירת העומר, ימשיך בשאר הימים לספור כדרכו, רק מכאן ולהבא אינו מברך על הספירה.

קטן שהגדיל בימי הספירה
כתב מרן רבינו עובדיה יוסף שליט”א (בשו”ת יביע אומר ח”ג או”ח סימן כז), אודות ילד, שמלאו לו שלוש עשרה שנה בתוך ימי הספירה. שמאחר והימים שספר לפני שנעשה בר מצוה, היו בעודו קטן, שלא היה עדיין מחוייב במצות מן התורה כמו גדול, לכן, הרי זה דומה למי שעד עתה לא ספר ספירת העומר, ואינו יכול להמשיך לספור בברכה בשאר הימים. והאריך בדין זה מאד, והביא ראיות לדבריו. וגדולי הדור הקודם התכווחו הרבה בדין זה. אולם להלכה יש להורות, שקטן שנעשה בר מצוה בתוך ימי הספירה, ימשיך לספור “בלא ברכה“.

זמן הספירה, ודין הנשים
זמן ספירת העומר בלילה, ומכל מקום אם שכח לספור בלילה יספור ביום שאחריו בלי ברכה, ואחר כך יוכל להמשיך לספור בכל לילה ולילה בברכה.

אשה הסופרת ספירת העומר, לא תברך על הספירה. ולמנהגינו, אין הנשים סופרות ספירת העומר. והטעם בזה מבואר על פי דברי המקובלים

The Mitzvah of Counting the Omer

The Torah states (Vayikra 21, 15): “And you shall count for yourselves, from the day following the Shabbat, from the day the waved Omer offering is brought, seven complete weeks shall they be.” Our Sages (Menachot 65b) have a tradition that the “day following the Shabbat” refers to the day following the first day of Pesach which is a holiday. (This is what is meant by the words, “the day following the Shabbat,” i.e. the day following the first day of Pesach which is a holiday, also known as “Shabbaton.” Therefore, on the night following the first day of Pesach following Arvit, we immediately begin counting the Omer.) It is a Torah commandment to count the Omer beginning from the sixteenth of Nissan until the end of seven weeks, which is a period of forty-nine days.

Counting the Omer-A Torah or Rabbinic Commandment
Nevertheless, since the Torah also states (Devarim 16, 9), “You shall count for yourselves seven weeks, from when the sickle begins to strike the standing stalks shall you begin to count these seven weeks,” which means from the time the Omer offering was harvested, and unfortunately nowadays when the Bet Hamikdash is destroyed, we have neither the harvesting of or bringing of the Omer offering. Thus, this Mitzvah of counting the Omer is only rabbinic in commemoration of the services performed in the Bet Hamikdash. Therefore, in the “Leshem Yichud” text customarily recited before counting the Omer, one should omit the phrase, “As the Torah states, ‘And you shall count for yourselves’” etc. for the Mitzvah of counting the Omer is no longer a Torah commandment. (Although according to the opinion of the Rambam and the Ra’avaya there is no correlation between the Mitzvah of counting the Omer and the harvesting the Omer and according to them the Mitzvah of counting the Omer is a Torah commandment even nowadays, nonetheless, we do not rule this way and the Halacha in this matter follows Maran HaShulchan Aruch, whose rulings we have accepted, who rules that counting the Omer is only a rabbinic commandment nowadays, for this is indeed the opinion of Rav Hai Gaon, Tosafot, Rosh, Itur, Rashba, Ran, and others).

One Who Forgets to Count One Day
The Mitzvah of counting the Omer is a Mitzvah during every single day of the counting period, and for this reason we recite a blessing on it before counting every single day.

However, according to the opinion of the Ba’al Halachot Gedolot, if one has forgotten to count the Omer on one day during the counting period he can no longer continue to count the Omer since it is not possible to count by skipping (for if one counts one, two, four, he has counted incorrectly; thus, if one missed counting one day he can no longer rectify this and what he counts from now on is not considered counting at all). Halachically speaking, we hold that even if one has forgotten to count one day of the Omer, he may in fact continue to count the rest of the days for every day is a separate Mitzvah regardless of the other days. Nevertheless, since we always follow the great rule of “when in doubt, do not bless,” regarding the blessing we are concerned about the opinion of the Ba’al Halachot Gedolot. Therefore, if one forgets to count one day of the Omer, he should continue to count the rest of the days as usual; however, from now on he should not recite the blessing before counting.

A Child who Turns Thirteen during the Omer
Maran Harav Ovadia Yosef Shlit”a discusses (in his Responsa Yabia Omer, Volume 3, Orach Chaim, Chapter 27) the Halacha regarding a child who turns thirteen years old during the Omer period. Since the days he has counted until this point were counted when he was still a child and not halachically obligated to perform the Mitzvot like an adult, his status is similar to one who has not counted the Omer until now and thus does not continue to count with a blessing on subsequent nights. He speaks lengthily and brings a great many sources to support his view. The luminaries of the previous generation debated this matter at length. Nevertheless, halachically speaking, a child who turns thirteen years old during the Omer should continue to count on the subsequent night without reciting a blessing.

The Time for the Counting and the Laws of Women and Counting the Omer
The appropriate time for counting the Omer is at night; however, if one forgets to count at night, he may count during the day without reciting a blessing before counting, in which case he may continue counting on all subsequent nights with reciting a blessing.

Women who count the Omer should not recite a blessing before counting. According to our custom though, women do not count the Omer at all. The reason for this is discussed by the Mekubalim

תספורת, גילוח הזקן, בימי הספירה

שלא להסתפר בימי הספירה
פשט המנהג שלא להסתפר בימי ספירת העומר, למנהג האשכנזים עד יום ל”ג לעומר, ולמנהג הספרדים עד יום ל”ד לעומר בבוקר. (וכפי שנתבאר לעניין נישואין בימי הספירה). ויש מהספרדים שמיקלים לענין תספורת כמנהג האשכנזים, שבל”ג לעומר כבר מסתפרים, והמיקלים בזה (אף מבני עדות המזרח), יש להם על מה שיסמוכו.

גילוח הזקן
החרדים לדבר ה’ נזהרים בענין תספורת בימי הספירה אף לענין גילוח הזקן, אלא שיש מיקלים בזה למי שמצטער הרבה כשאינו מגלח זקנו, משום שכתב הרדב”ז שבענין כזה שאינו בתורת חובה ממש מתקנת חכמים, אלא מנהג בלבד, כל שיש צער כזה יש להקל. אולם ראוי מאוד להחזיק במנהג זה שנהגו בו אבותינו משנים קדמוניות, שלא לגלח את הזקן בימי הספירה, (ובפרט יש להחמיר בזה עד ראש חודש אייר).

דין הנשים במנהג זה
נשים, אינן בכלל האיסור לענין תספורת בימי הספירה, שהרי אף לענין אבלות ממש על אחד מהקרובים שנפטר, (שלאיש אבל אסור להסתפר כל שלשים יום של אבלותו) פסק מרן השלחן ערוך שנשים אינן בכלל איסור זה ומותרות בתספורת תוך שלשים יום. ואם כן כל שכן לענין מנהג האבלות בימי ספירת העומר, שאשה אינה צריכה להזהר שלא להסתפר. והוא הדין גם כן לענין ימי בין המצרים מאחרי שבעה עשר בתמוז, שאיסור התספורת שייך באנשים בלבד, אבל נשים מותרות להסתפר.

Taking Haircuts and Shaving during the Omer Period

Abstaining from Taking Haircuts during the Omer
It has become customary among the Jewish nation to refrain from taking haircuts during the Omer counting period: According to the Ashkenazi custom, until the 33^rd day of the Omer and according to the Sephardic custom, until the morning of the 34^th day of the Omer (as we have already explained regarding getting married during the Omer). Some Sephardic individuals act leniently with regards to haircuts in accordance with the Ashkenazi custom, i.e. taking haircuts beginning from the 33^rd day of the Omer. Those who act leniently in this regard (even Sephardic individuals) have on whom to rely.

Shaving
Those who are truly G-d-fearing customarily abstain from shaving their beard during the Omer period as well. However, there are those who rule leniently for individuals who are truly distressed as a result of not shaving their beard, for the Radbaz writes regarding such matters which are not actual obligations as a result of an edict of our Sages and is merely a custom, in a case of such distress, there is room for leniency. Nevertheless, it is indeed correct and proper to follow this custom which was observed by our ancestors for many generations with regards to refraining from shaving one’s beard during the Omer period (it is especially worthy to be stringent until Rosh Chodesh Iyar).

The Status of Women Regarding these Laws
Women are not included in the prohibition of taking haircuts during the days of the Omer, for even with regards to actual mourning for a relative who has passed away (for which a male mourner must abstain from taking a haircut for the entire thirty-day mourning period), Maran HaShulchan Aruch rules that women are not included in this prohibition and are permitted to take haircuts during the thirty-day mourning period. If so, this would certainly apply to the mourning customs observed during the Omer period in that a woman need not abstain from taking a haircut. The same would apply to the three week period between the Seventeenth of Tammuz and the Ninth of Av that the prohibition to take haircuts applies to men alone, however, women are permitted to take haircuts.

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