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Peninei Halakha > Zemanim > 2 - The Laws of Counting the Omer > 6 – Until When Can One Count?

6 – Until When Can One Count?

One who is accustomed to praying Ma’ariv at a late hour all year round, should [nonetheless] count after his regular prayer service.  If he counts by himself at the beginning of the night, he is liable to make a mistake or forget altogether.  Moreover, there is an advantage to doing the mitzvah together with a congregation.

However, one who cannot – due to time constraints – pray Ma’ariv [with a minyan] after the stars emerge, but intends to pray on his own later on, should preferably count the Omer right after the stars emerge, in order to fulfill the mitzvah as soon as possible.  Furthermore, there is reason to suspect that he might forget to count after he prays Ma’ariv by himself.[5]

There is a dispute among the Rishonim whether one who forgets to count at night can make it up during the day.  The Torah indicates that the time for counting the Omer depends on the time of the Omer harvest, as it says, From when the sickle begins [to cut] the standing crop shall you begin to count seven weeks (Devarim 16:9-10).  According to the Behag (the author of Halachot Gedolot), the halachah follows the opinion cited in Tractate Menachot (71a) that if [the harvester] fails to cut down the Omer at night, he may, be’di’avad, cut it down the next day.  Subsequently, the same is true of the Omer count: if one forgets to count at night, he may, be’di’avad, count the next day.  Rabbeinu Tam, however, holds that the halachah follows the opinion stated in Tractate Megillah (20b, 21a) that the mitzvah of harvesting the Omer applies at night alone.  Therefore, one who forgets to count at night cannot make it up the next day.  In practice, the accepted halachah is that one who forgets to count at night should count during the day without a blessing.  On the one hand, we give credence to the opinion that says that one may count during the day.  But we omit the blessing, in order not to possibly say a blessing in vain (Sh.A., O.C. 489:7).  Each subsequent night, he may count with a blessing (Terumat HaDeshen, M.B. 489:34).

[5]. If one is accustomed to praying later, with a minyan, there is reason to suspect that he might sometimes forget to count on his own [at the beginning of the night], and when the congregation counts, he will think that he already counted and will, thus, miss a day.  There is also concern that he will forget that he already counted and will, therefore, count again, reciting a blessing for no reason.  Furthermore, there is merit in counting with a minyan, as the Shelah writes.  See also Iggrot Moshe, O.C. 4:99; Piskei Teshuvot 2; and Hilchot Chag BeChag 3:3.

There is no reason to elaborate on the issue of eating before counting the Omer, because it is, anyway, forbidden to eat before praying.  Therefore, if it is permissible to eat before prayers – when there is something to remind him, as I explain in Peninei Halachah, Tefillah 25:9 – it is also permissible to eat before counting the Omer.

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Translated By:
Series Editor: Rabbi Elli Fischer

The Laws of Shabbat (1+2) - Yocheved Cohen
The Laws of Prayer - Atira Ote
The Laws of Women’s Prayer - Atira Ote
The Laws of Pesach - Joshua Wertheimer
The Laws of Zemanim - Moshe Lichtman

Editor: Nechama Unterman