The one who asks his friend [during the period of time] between sunset and when the stars come out, “how many days of the counting [of the Omer] is it tonight?”, he should say to him, “yesterday was such and such.” Because if he had said to him, “Today is such and such,” he would not be able to go back and count with a blessing. However, [if he answered back] before [the period of time] between sunset and when the stars come out [he can go back and count], since it wasn’t the time of the counting of the Omer [which is when it is night time] and it doesn’t count for anything. GLOSS: And when the time arrives [to count], it is forbidden to eat until he counts and even if he began to eat, he should stop and count. However, if he began to eat before the time [to count] arrived, it is not necessary for him to stop except [when] he finishes his eating and counts afterwards. (These are his own words because he said counting in our time is D'Oraita (Toraitic Law).)
Nincsen ilyen a Gemárában, a Mechábér a Rámbámból tanulja, ő maga azt mondja, hogy pásut. De nem mindenkinek ilyen pásut!
Each night, the [following] blessing should be recited before counting: "Blessed are You, God, our Lord, Who sanctified us with His commandments and commanded us concerning the counting of the omer." If one counted without reciting the blessing, he fulfills his obligation and should not recite the blessing afterwards.
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Lemáásze, plág előtt nincsen injen máchmir lenni senki szerint.
Plág után már van, de bediávád a bróchét nem veszíti el.
Csak skie után, szóval így a három lehetséges elméleti opció megfelel a három valóságos időablaknak.
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E korábbi ügy kapcsán is felmerül a káváná szükségességének kérdése, vitája.
The one who prays with the community during the day, he should count with them without a blessing. And if he remembers at night, she should bless and count. GLOSS: And even if he answered “amen” to the blessing of the community, if he had the awareness that he was not fulfilled [of his obligation], he may go back and he may bless and count that night. (Beit Yosef in the name of the Rashba)
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MB szerint elég explicit gondolni, hogy nem akar jajce lenni, a Báál HáTánjá ezt vitatja.
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Sófárfújás kapcsán a végén hozza Ráo (és Rásbá?) sitáját, hogy még akkor is mentesül, ha kiabálva mondja, hogy nem akar!
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A Táz vitatja az egész koncepciót, bizonyítékokat hoz (a "csak bróchékra szigorítunk" nem tetszik neki, azt hiszem, hogy a bizonyítékai is bizonyítják). Lemáásze csak lekátchilának számítja, de nem bediávádnak. A bizonyítékai nem adnak több erőt?
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A Tázzal van, aki vitatkozik? Pm"G?
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Rabbinikusban nem kellene káváná, és az omer éppen az is – eszerint lehetséges, hogy valóban akaratunkon kívül mentesülhetünk? És amiket a Táz ír, azok is rabbinikusak?
Az egész vita jeszodja valahol hogy micvot crichot káváná vagy sem (hogyan teljesülhet sztám szándék által):
There are those who hold that the commandments do not require intention, and there are those who hold that they do need intention in order to fulfill the doing of that commandment - and such [i.e. the latter] is the [correct] halacha.
Ezek a Táz bizonyítékai, a luláv esetéből:
One should not give it to a child on the first day before fulfilling the obligation because a child can acquire but not bequeath by Torah law, and it will turn out that when it is returned it is not actually returned. There is one who says that if they have reached the age of understanding commerce, it is permitted. If one holds it together with the child, the obligation is fulfilled; because it has not left his hands, it is fine.
Bencsolás széder este után, annak, aki nem tud: nem jajce azzal, hogy „előbencsol” annak, aki maga nem tud. Táz bizonyítéka, amit a Pm"G kritizál.
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