Laws and Lessons of Counting the Omer

Introduction

The following laws are adapted with permission from the wonderful Hebrew sefer (book), Kovetz Halachot on Sefirat HaOmer (Passover), a collection of Halachic decisions from Rabbi Shmuel Kamenetsky Shlit”a. The “lessons” are written in italics, to differentiate them from the “laws”.

In truth, the Torah’s laws, and its lessons, are one and the same, as they both reveal what Hashem (God) wants from us most, an essential ingredient to true freedom (see §18).

The following ideas are just a drop in the sea compared to all of the Torah of Sefirat HaOmer, but, as Rabbi Tarfon teaches (Pirkei Avot, end of chapter 2), “The task is not upon you to complete, yet you are not free to withdraw from it!”

This adaptation is based on my best understanding of the laws in Kovetz Halachot. If any questions arise, please consult with a qualified rabbi.

Days of Growth

1. On Passover we celebrate our liberation from slavery in Egypt. However, our Sages^[1] teach that only one who studies and fulfills the Torah is truly a free person. Beginning with the second night of Passover are the days of Sefirat Ha’omer, counting the Omer (see §‎6). By taking this opportunity and to choose what is right over what feels comfortable, we can improve our character traits (middot), help others, and grow closer to Hashem. We count in excitement and anticipation^[2], as we prepare ourselves for the festival Shavuot, which celebrates our receiving the Torah at Mount Sinai, the full realization of our freedom^[3]. The directives of the Torah liberate us, to do what we really want, the will of Hashem.

What is an Omer?

1. An omer is a measurement used in the Torah, which contains the volume of 43.2 average-sized eggs^[4].

The Omer Sacrifice

1. In the times of the Holy Temple (Beit Hamikdash), we would bring the Omer sacrifice on the second day of Passover^[5].
2. The Omer sacrifice consists of an omer‘s worth of barley flour, mixed with oil. Some of it is burnt on the altar (mizbe’ach), and some is eaten by the Kohanim (Temple Priests)^[6].
3. Barley is a food eaten by animals. Offering the Omer of barley flour, represents our sacrificing our physical or animal-like desires to serve Hashem. 50 days later, on Shavuot, we will bring the sacrifice of the “Two Breads” (Sh’tei Halechem) made of wheat, the food of people. By working to serve Hashem and act kindly to others, we identify with our souls over our bodies, recognizing our true potential. We are not advanced animals, but Godly human beings^[7].

Counting the Omer

1. The Torah tells us to count seven complete weeks, and their 49 days, starting after the Omer sacrifice is brought. This mitzvah is referred to in Hebrew as Sefirat HaOmer.
2. Unfortunately, we do not have the Holy Temple today, and are unable to bring the Omer sacrifice.
3. Therefore, most poskim (Halachic decisors) say that counting the Omer in our times is not a Biblical obligation. It is a Rabbinic enactment, to remind ourselves of the Holy Temple^[8].

How to Count the Omer

First recite the blessing:

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֺתָיו וְצִוָּֽנוּ עַל סְפִירַת הָעֹֽמֶר׃

Baruch Atah Ado-noi Elo-heinu Melech ha’olam asher kidishanu b’mitzvotav v’tzivanu al sefirat ha’omer.
Blessed are you, Hashem, our God, King of the Universe, that He made us holy with His Mitzvot and commanded us regarding the counting of the Omer.

Then count the number of days and weeks (Download a Sefirat HaOmer chart for 2026 below):

הַיּוֹם חֲמִשָּׁה עָשָׂר יוֹם, שֶׁהֵם שְׁנֵי שָׁבוּעוֹת וְיוֹם אֶחָד לָעֹמֶר (בָּעֹמֶר)׃

Hayom chamisha asar yom, she-heim shnei shavuot v’yom echad la’omer (ba’omer).
Today is fifteen days, which is two weeks and one day to the Omer (of the Omer).

(See section titled Varying Texts for an explanation of the parenthesis above.)

Finish off with a prayer for the return of the services in the Beit Hamikdash (Holy Temple):

:הָרַחֲמָן הוּא יַחֲזִיר לָנוּ עֲבוֹדַת בֵּית הַמִּקְדָּשׁ לִמְקוֹמָהּ בִּמְהֵרָה בְּיָמֵֽינוּ אָמֵן סֶֽלָה

Harachaman hu yachazir lanu avodat Beit Hamikdash limkomah bimheirah b’yameinu amen selah:
May the Merciful One return to us the service of the Holy Temple to its place speedily in our days, amen, selah.

Women

1. Women are exempt from counting the Omer, as they are generally not obligated in time-bound mitzvot^[9].
2. Nonetheless, the custom is for women to count the Omer, with the customary blessing^[10].

Children

1. Children who can understand what it means to count^[11], and who are generally awake at nightfall (see §‎12-‎13)^[12], should be trained to count with a blessing^[13].

Timing   

1. Ideally (lechatchila), one should only count after tzet hakochavim (“when the stars come out”), halachic nightfall^[14].
2. If one counted after the sun has set, but before tzet hakochavim, (this zone of time is called ben hashmashot, or twilight), he has fulfilled the mitzvah^[15].
3. Nonetheless, it is recommended (nachon) that he count again after tzet hakochavim, without a blessing^[16].
4. In a pressing situation (sha’at hadchak), one may ideally (lechatchila) count during ben hashmashot^[17].
5. If one did not count at the beginning of the night, he may still count until alot hashachar (“rising of the dawn”), halachic daybreak^[18].
6. If he did not remember to count until after alot hashachar, he may still count for the rest of the day, but without the customary blessing^[19].
7. One should ideally (lechatchila) know which day of the Omer he will be counting before reciting the blessing^[20].

Missing a Day of Counting

1. One who missed counting one day must count the rest of the days without a blessing^[21].
2. It is recommended (nachon) that he fulfill his obligation in this blessing by listening to another reciting it^[22].

Fulfilling One’s Obligation by Listening

1. Although one can fulfill the blessing by listening to another, as he may do with most speech-related mitzvot, many poskim say that he must recite the counting itself on his own^[23].
2. Counting the Omer signifies our daily steps of self-improvement. Counting on our own reminds us that we cannot rely on others for our personal growth; we must achieve it ourselves^[24].

A Rabbi

1. If the rabbi of a congregation missed one night of counting, he may not continue to count with a blessing, even if he normally counts out loud before the congregation^[25].
2. However, the rabbi may ask one of the congregants, who is still reciting the blessing, not to recite it before counting. Then, the rabbi can recite the blessing and have in mind that he is doing so to fulfill this person’s obligation^[26].

Uncertainty

1. One who is uncertain whether he counted a particular day may continue to count with a blessing^[27].

Intent and Understanding

1. Before counting, one should have in mind to fulfill the mitzvah of counting the Omer^[28].
2. When counting in Hebrew, one must know which number day he is referring to when counting^[29].
3. He does not need to know the definition of each Hebrew word individually^[30].
4. If one will not know which number day he is referring to when counting in Hebrew, he does not fulfill this mitzvah. He should rather count in a language that he understands^[31].

Varying Texts

1. When counting, some say the word ba’omer (“in the Omer“), and some, la’omer (“to the Omer“). Both versions are completely acceptable^[32].
2. The word omer can also refer to a bundle of grain^[33]. Preparing ourselves to receive the Torah from Hashem may seem beyond our reach. But just as a collection of individual stalks come together to create a bundle, so can many small steps of growth develop us into holy people. By working day by day, even seemingly impossible goals become achievable.

By R’ Shmuel Simcha Sampson

Shmuel Simcha Sampson has been studying Torah in yeshivot in the New York area throughout his childhood, teen, and young adult years. Currently, he is enrolled in a program that focuses on studying Jewish law, in Yeshivat Ohr Reuven, in Monsey, NY. Over the years, he has enjoyed being a TorahMate and tutor for individuals from all walks of life.

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[1] Avot 6:2

[2] Sefer Hachinuch, Mitzvah 306

[3] See Ramban, Introduction to Sefer Shemot

[4] The Stone Edition Chumash pg. 684

[5] Rambam, Hilchot Temidin U’musafin 7:3

[6] Mishnah Menachot 10:4

[7] Rabbi Shimshon Pincus zt”l, Sichot Rebbi Shimshon Dovid Pincus zt”l, Pesach, pp. 178, 185

[8] Kovetz Halachot Pg. 5

[9] Pg. 6

[10] Pg. 6

[11] See Rabbi Zev Smith Shlit”a, What’s The Halachah? pg. 114, footnote 16: “The age at which children become obligated in mitzvot is approximately five or six years old and depends on the child’s intelligence and the particular mitzvah.”

[12] Rabbi Eliyahu Barax Shlit”a.

[13] Kovetz Halachot Pg. 7

[14] Pg. 16

[15] Pg. 16

[16] Pg. 16

[17] Pg. 16-17

[18] Pg. 14

[19] Pg. 14

[20] Pg. 37-38

[21] Pg. 43

[22] Pg. 43

[23] Pg. 63

[24] Rabbi Hillel Weinberg Shlit”a

[25] Kovetz Halachot Pg. 45

[26] Pg. 45-46

[27] Pg. 78-79

[28] Pg. 50

[29] Pg. 67

[30] Pg. 67

[31] Pg. 67

[32] Pg. 65

[33] Metzudat Tzion Michah, 4:12; see Devarim 24:19