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Missing a day of Sefirat Ha’omer, by Rabbi Ezra Ghodsi
As the Sefirat Ha’Omer is well under way, we all hope to be able to count every single day without fail until Shavu’ot. The all-too-common scenario is that of a person who forgot to count one day, or counted a wrong number. In this article we will discuss the various applications of the Halacha in these possible scenarios.
There is a well-known dispute among the Rishonim regarding one who missed counting a day of Sefirat Ha’Omer. The opinion of the Bahag is that since the Torah says – “And you shall count … seven complete weeks”[1], one who missed a day does not continue to count on the subsequent days.[2] The reasoning is that when the Torah says that the counting should be complete, that means that the Mitzvah of Sefirat Ha’Omer is really just one Mitzvah which lasts for forty-nine days, and not a separate Mitzvah on each day to count that day’s counting. Therefore, if one missed a day he can no longer fulfill the Mitzvah, as he will not have counted all forty-nine days.[3] Tosafot, however, argue that one continues to count the Sefira, as each day is its own separate Mitzvah.[4] Maran in the Shulhan Aruch rules that one should continue counting, but he should not make a Beracha.[5]
A minor who becomes Bar Mitzvah during Sefirat Ha’Omer
Accordingly, a minor who becomes Bar Mitzvah in the middle of Sefirat Ha’Omer, should not be able to count with a Beracha after his Bar Mitzvah. Even if he counted every day before his Bar Mitzvah, being that a minor is not required to count, it is considered as if he did not perform the Mitzvah at all, and would be no different than one who forgot to count. This is the opinion of Hacham Ovadia Yosef זצ”ל.[6]
A novel approach to the Bahag’s opinion
However, some Aharonim offer a novel interpretation into the opinion of the Bahag. They explain that the Bahag also agrees to Tosafot that each day is its own Mitzvah. That being said, the Bahag holds that when the Torah writes that the counting must be a complete counting, that means that each day’s counting has to be connected with the previous day. For example, one cannot count days one and two – miss the counting of day three – and then count day four. This would not be considered a complete counting. Therefore, one who missed a day does not continue counting, as his counting will not be complete.
Based on this, only one who did not actually count would be unable to continue counting on the following nights. However, a minor who did count before his Bar Mitzvah, would be able to continue counting afterwards with a Beracha. Even though his counting is not considered like having fulfilled the Mitzvah, it can still be attached to his subsequent counting rendering his overall counting as a complete one.[7] This is also the opinion of Hacham Ben-Zion Abba Shaul זצ”ל.[8]
One who knows he will miss a day
Hacham Ben Zion Abba Shaul writes further, that based on this explanation, one who knows at the outset of Sefirat Ha’Omer that he will be forced to miss a day (i.e. he has a scheduled operation which would prevent him from counting throughout an entire twenty-four-hour period), would still be able to count with a Beracha until he actually misses a day. This would only be true according to the second explanation of the Bahag that each day is its own Mitzvah. According to the first explanation that every day is part of a broader mitzvah, one who knows that he will be forced to miss a day, should seemingly not start counting with a Beracha – since he knows that he will be unable to fulfill the Mitzvah.
Nevertheless, Hacham Ovadia Yosef himself ruled that in this case one could start to count with a Beracha. The primary reason is that, although one thinks that he is going to miss a day, one cannot be absolutely certain what will happen in the future, and therefore one can count with a Beracha.[9]
Conclusion
In conclusion, one who missed a day of Sefirat Ha’Omer, should continue to count on the subsequent nights without a Beracha. Similarly, a minor who became Bar Mitzvah in the middle of Sefirat Ha’Omer should stop counting with a Beracha when he becomes Bar Mitzvah. He should have in mind to be yotze with the Beracha of the Shaliah Tzibbur and then count himself.[10] A minor who became Bar Mitzvah and makes the Beracha himself has what to rely upon.[11] One who will miss a day of counting because he’s having surgery or for other reasons, should count with a Beracha until he actually misses a day.
[1] ויקרא כג, טו.
[2]הובא בתוספות מנחות (דף סו. סוד”ה זכר).
[3] עי’ בחינוך (מצוה שו) שכתב שכולן מצוה אחת היא. וכן מבואר להדיא מדברי הב”ח (סי’ תפט אות ו) והחיד”א במורה באצבע (אות ריז) והפמ”ג (סי’ תפט א”א ס”ק יג) ובחדושי הגרי”ז על הש”ס (מנחות סו. ד”ה עוד פסק) ע”ש.
[4] מנחות (דף סו. סוד”ה זכר).
[5] טוש”ע (סי’ תפט ס”ח)
[6] שו”ת יביע אומר (ח”ג סי’ כז – כח) חזו”ע (יו”ט עמ’ רכא).
[7]כ”כ במנחת חינוך (מצוה שו). ועי’ גם בשו”ת כתב סופר (חאו”ח סי’ צט ד”ה ונבוא) ובתורה תמימה (ויקרא פכ”ג אות נד) ובשו”ת הר צבי (חאו”ח ח”ב סי’ עו).
[8]שו”ת אור לציון (ח”א סי’ לו).
[9] כ”כ הגאון רבי גדעון בן-משה שליט”א בתשובה שהובא בקובץ בית אהרן וישראל (שנה יז, ד עמ’ קיח). ועי’ בילקוט יוסף (מהדו’ תשס”ד ח”ב עמ’ תרנה).
[10] כ”כ בחזו”ע (יו”ט עמ’ רכא).
[11] עי’ בחזו”ע (שם עמ’ רכב) שכתב שאין למחות בקטן שהגדיל אם ממשיך לספור גם אח”כ בברכה ע”כ.