That's a very interesting suggestion, and I'm surprised I've never put two and two together here. After some searching, I've found that a similar suggestion was made by Shlomo Yehuda Rapoport (Shir) in the journal Kerem Chemed (vol. 7, p. 183).
He suggests that the Romans chased and killed the students of R' Akiva on the suspicion that they were involved in ...
You sure you want to open up this can of worms? :-)
Here's the situation. There is no explicit mention of any such concept in the Torah, Talmud, or adressed by the Rambam, the Rosh, the Tur, or the Shulchan Aruch. The first time this really became an issue when during WWII when yeshiva students (notably those from Mir and Chachmei Lublin) relocated from ...
Taken from this blog post (emphasis mine)
R. Eliezer Dunner, in his work Zichron Yosef Tzvi, offers a very novel reason for the celebration on Lag Ba-Omer. He says that we know that R. Akiva was a strong supporter of Bar Kochba. He suggests that R. Akiva students were soldiers in his army to fight the Romans and they died in this time period of Sefirah. ...
That is why we say "yesterday was the fourth day" before counting. You do not want to say "today is" in any way because even in an indirect manner you are counting today. Once you have said "today is" then however you say the number, that is still a count.
"Code of Jewish Law Ganzfried - Goldin, volume 3 page 52 chapter 120 ...
There's no such thing as "counting with a bracha" and "counting without a bracha". The Mitzva is to count.
Blessings on (just about) all Mitzvot are separate rabbinic obligations. Whether or not a blessing is said on a Mitzva is a separate question from if there is a Mitzva (some Mitzvot never have blessings!). A Mitzva done without its requisite blessing (...
The Levush (489, end of 1) writes: 1) It's part of Yom Tov so it's included in the Shehecheyanu of Yom Tov, 2) Since Sefira was in anticipation for Matan Torah which is the main Simcha, it doesn't make sense to say Shehecheyanu on something we are anticipating for before that day arrives!
The Ba'er Heitev (5) brings that the reason is that Shehecheyonu is ...
The Beit Yosef there quotes many Rishonim who have a version of the story (Yevamot 62b) that Rabbi Akiva's students died until פרוס העצרת a half [month] before Shavuot. So 49-15=34 and on the last day we say that a partial day counts as the whole day so on the 34th in the morning, the mourning ends.
For a start, the words before the ones you mention are:
שֶׁבַע שַׁבָּתוֹת, תְּמִימֹת תִּהְיֶינָה
Seven complete weeks are only 49 days.
Secondly, we see other times in Chumash that a number means "until, but not including" that number. For example in Devarim (25:3):
אַרְבָּעִים יַכֶּנּוּ, לֹא יֹסִיף
We only strike him 39 lashes; all the up to - but ...
correct order to perform the Mitzvos would be:
1 - Krias
Shema(which is most frequent)
2 - Birchas Hamazon
3 - Sefiras Haomer
Many people are
accustomed to recite Krias Shema after Birchas Hamazon, even though
Krias Shema is the more frequent Mitzvah. The reason why many permit
this is that one is not obligated to interrupt his ...
R' Moshe Feinstein (Igros Moshe OC 6, §36) is lenient in the above case. He posits that the prohibition of R' Yehuda HaChassid to shave on a Friday Rosh Chodesh applies only when it was possible to shave for Shabbos on Thursday. However, in a situation where it was forbidden to shave up until Rosh Chodesh (like Sefiras Haomer), it would be permitted to shave ...
This is the ruling of Rabbi Yosef Karo in Shulchan Aruch OC 489:8 and Rabbi Moshe Isserles does not comment. Additionally, Aruch haShulchan (:15) and Shulchan Aruch haRav (:25) cite this ruling approvingly and Mishna Berura (:38) does not note any dissenters.
The Arizal is brought by R' Chaim Vital in Pri Eitz Chaim (Shaar 22 Sif Zayin) and Shaar Hakavonos (Inyan Sefiras Haomer); see also Birkey Yosef (493:6) and Kaf HaChaim (:12).
The reason is based on Kabbalah, and not related to the mourning of sefira, which is why it applies during the sheloshes yemei hagbala till Erev Shavuos, and according to most also on ...
The source is Shaar HaKavvanot 86d:
במ"ט ימים אלו של ימי העומר לא היה מורי האריז"ל מגלח ראשו אלא בערב
שבועות ולא היה מגלח לא ביום ראש חודש אייר ולא ביום ל"ג בעומר בשום
During the 49 days of the Omer my teacher the Arizal would not shave
his head except on Erev Shavuot, he would not shave on Rosh Chodesh
Iyyar and not on Lag B'Omer for ...
If the Rabbi of a congregation forgot to count one day and he usually makes the bracha out loud, he may continue to count with a bracha; by not continuing to count he will cause a disgrace for Torah and is a disgrace for the members of the congregation.
(Shevet Ha'Levi 3:96, 4:157 note to ch 96)
The heter is for a Rabbi because of his public position, not ...
R' C Cohen writes in Dose of Halacha
.. There is another machlokes as to whether women are obligated at all. Ramban (Kiddushin 34a) holds that women are obligated, while Rambam (Temidin Umusafin 7:24; Sefer Hamitzvot 161) and the Magen Avraham (OC 489:1) hold that as it is a time-bound mitzva, women are exempt.
The Mishna Berura (489:3) quotes the Shulchan ...
There was a korban omer even during shemitah. (Otherwise, how could one have eaten from chodosh in chutz la'aretz?) It came ideally from the "sefiach" (self-seeded produce); though if that wasn't available, it was imported from Suryah, or, if still necessary, planted in Israel and offered on the Altar (but not eaten by the priests). As such, all ...
See yeshiva.org.il who writes
יב. בליל שבועות אין מתפללין ערבית מבעו"י, אלא מאחרין להתפלל בצאת
הכוכבים כדי שיהיו ימי הספירה מ"ט יום תמימות (מ"ב תצד ס"ק ד). וכן
נוהגים בקהילות רבות,
אמנם בקהילות אשכנזיות מסויימות נוהגים להתפלל
ערבית ולקדש מבעו"י אף בליל שבועות,
ויש קהילות שמתפללים ערבית מבעו"י
וממתינים עם הקידוש עד צאת ...
according to HasidicUniversity.org (who lists what are obligation privileges (to do mitzvot) non-Jew's are) a non-Jew may do the mitzvah of counting the omer
(Related Rambam Kings 10.10
Where the Rambam says non-Jew's are alowed to do mitvot)
but without a blessing
(see Rambam Blessings 11.7
Where the Rambam seems to hint (at least that is how ...
Halichos Shlomo quotes Reb Shlomo Zalman Aurbach's handwritten tshuva as saying it seems that the person has fulfilled his obligation with the first counting.
This is found in chapter 11 halacha 5.
ספר ספירת העומר כהוגן, וסבר שטעה וחזר בו תוך כדי דיבור וספר שלא כהוגן, מסתבר שיצא בספירתו הראשונה.
In the dvar halacha section there the author offers ...
The last בעל המאור on פסחים says that we can't make שהחיינו on ספירת העומר because the whole point of the count is to lead to the קרבן שתי הלחם, and being that we don't have the בית המקדש nowadays, counting is just ''אגמת נפש'' for us, and we don't make שהחיינו on things that cause us anguish.
The students mentioned in yevamoth could not have died in the times of Bar-Kochba. Firstly the talmud speaks of students in his (R. Akiba's) youth and students in his old age - so there had to be a respectable amount of time between the death of his first students and the studies with his latter students.
Secondly, R. Akiba was arrested in tishre after ...
As DoubleAA pointed out, the Beis Yosef quotes the "Gaonim".
Those "Gaonim" could be referring to the Halachos Pesukos, which was a sefer written by one of the Gaonim, possible Rabbi Yehudai Gaon.
וששאלתם למה אין מקדשין ואין כונסין בין פסח לעצרת אם מחמת איסור ואם לאו הוו ידעין שלא משום איסור נגעו בה אלא משום מנהג אבילות שכך ...
Piskei Teshuvos 493:7 cites the Sefer "Bein Pesach Le'Shavuos" (9:11) in the name of R' Shlomo Zalman Auerbach and R' Shmuel Vozner that plucking eyebrows or eyelashes during Sefiras Haomer is permitted although it is done for beatification, since this is not characterized as "תספורת" (cutting).
Rabbi Gavriel Zinner also brings this ruling in Nitei Gavriel (...
According to the Dvar Avraham (1:34), the reason one does not count ספירת העומר מספק is because if you do not know for certain what number it is, that is not considered "counting" at all. According to this reason, if there was an actual doubt, you would not be able to count at all. As the Dvar Avraham explains,
אבל לפי דברינו הנ"ל נראה לומר דבר חדש דדוקא ...
Mishna Berura 489:32: If a person makes a mistake in the counting the best option is to fix it “toch kdei dibbur” (appx 3 seconds). If too much time passes and it is the type of mistake which disqualifies the count, he should count over again and make a new Bracha.
Regarding if he realized his mistake in the morning, it would be similar to one who totally ...
We do count 50 days. On day 50 we say in Kiddush "This day of Shavuot" which essentially means "Today is 50 days" since by definition "Shavuot" is the 50th day of the Omer count (not unlike counting in some other language or using a slang word for a number). The Rokeach 294 writes:
צריך לספור מ"ט יום אבל ביום נ' אין צריך לספור שהרי נזכר בברכה ובתפלה
The short answer is yes. The reason is that there is a machlokes as to whether it is a mitzvah to count each day or if the mitzvah is one "long" mitzvah to count all seven weeks or both. Thus, we count without a bracha to take all the opinions into account. Rabbi Chaim Jachter discusses the latest time that one can count the omer and explains why we would ...
Rav Heinemann told us:
If you are practicing for your parnasa or are practicing because you
want to have the choice to enter such a field, then that would be the
equivalent of practicing accounting when you’re unsure if you want to
be an accountant. The Shulchan Aruch (560:3) says you cannot listen to
music “לְשַׂמֵּחַ בָּהֶם’, but to learn a ...
Tosfot (Menachot 65a) rules that indeed nowadays counting the Omer is a rabbinical Mitzva (as the Gemara there says: זכר למקדש הוא it's a remembrance of the Temple).
Rambam (Temidin 7:24) rules that the Mitzva to count applies always. Seemingly he thinks it's sufficiently disconnected from the actual Omer offering and more connected to the holidays of ...