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Daily Daf Dose
Tosfos states that after the counting of the omer, one should say the following tefillah: Is should be the will of Hashem that the Beis Hamikdosh should be rebuilt. This is recited because the mitzvah nowadays is rabbinic and serves to commemorate the biblical mitzvah in the times when the Beis Hamikdosh was in existence.
Tosfos asks: What is the difference between the mitzva of sefiras haomer and the mitzvos of sounding the shofar and taking a lulav which is also only rabbinic nowadays and this additional tefillah is not recited?
He answers: The mitzva of sefiras haomer is merely a reminder of the Beis Hamikdosh and the other mitzvos involve an action. The distinction is extremely ambiguous and the commentators struggle to explain the difference.
The Gemora in Menochos (66a) says: Ameimar would count days and not weeks. He said: The mitzva of counting the omer is only to commemorate the Beis Hamikdosh.
The Brisker Rov explains: The rabbinic mitzva of sefiras haomer is different that other rabbinic mitzvos. A regular rabbinic mitzva, such as eating marror on Pesach, is the identical mitzva nowadays as was in the times of the Beis Hamikdosh. The only difference is that then it was biblical and now it is only rabbinic. Sefiras haomer is different. The purpose of the mitzva mitzva of counting the omer nowadays was not for the counting, but rather it was established to commemorate the Beis Hamikdosh. The mitzva nowadays is not the same mitzva as it was then. This is why Ameimar maintains that in the times of the Beis Hamikdosh, they counted days and weeks and nowadays, we only count the days.
According to this, he explains the Ba’al Hamaor at the end of Pesachim. The Ba’al Hamaor says that we do not recite a shehechiyonu on sefiras haomer like we do by other mitzvos because it is only a mitzva of remembering the Beis Hamikdosh. Shehechiyonu is recited at a time of joy and it would not be appropriate to recite it when we are recalling the tragedy of the destruction of the Beis Hamikdosh and the present exile. By other rabbinical mitzvos, a shehechiyonu is recited because the purpose of the mitzva was for the sake of the mitzva and not to remind us of the destruction of the Beis Hamikdosh.
This is the explanation of Tosfos. The special tefillah of requesting the building of the Beis Hamikdosh is exclusively reserved for the mitzva of sefiras haomer, which was only instituted to commemorate the Beis Hamikdosh.
Tosfos asks: What is the difference between the mitzva of sefiras haomer and the mitzvos of sounding the shofar and taking a lulav which is also only rabbinic nowadays and this additional tefillah is not recited?
He answers: The mitzva of sefiras haomer is merely a reminder of the Beis Hamikdosh and the other mitzvos involve an action. The distinction is extremely ambiguous and the commentators struggle to explain the difference.
The Gemora in Menochos (66a) says: Ameimar would count days and not weeks. He said: The mitzva of counting the omer is only to commemorate the Beis Hamikdosh.
The Brisker Rov explains: The rabbinic mitzva of sefiras haomer is different that other rabbinic mitzvos. A regular rabbinic mitzva, such as eating marror on Pesach, is the identical mitzva nowadays as was in the times of the Beis Hamikdosh. The only difference is that then it was biblical and now it is only rabbinic. Sefiras haomer is different. The purpose of the mitzva mitzva of counting the omer nowadays was not for the counting, but rather it was established to commemorate the Beis Hamikdosh. The mitzva nowadays is not the same mitzva as it was then. This is why Ameimar maintains that in the times of the Beis Hamikdosh, they counted days and weeks and nowadays, we only count the days.
According to this, he explains the Ba’al Hamaor at the end of Pesachim. The Ba’al Hamaor says that we do not recite a shehechiyonu on sefiras haomer like we do by other mitzvos because it is only a mitzva of remembering the Beis Hamikdosh. Shehechiyonu is recited at a time of joy and it would not be appropriate to recite it when we are recalling the tragedy of the destruction of the Beis Hamikdosh and the present exile. By other rabbinical mitzvos, a shehechiyonu is recited because the purpose of the mitzva was for the sake of the mitzva and not to remind us of the destruction of the Beis Hamikdosh.
This is the explanation of Tosfos. The special tefillah of requesting the building of the Beis Hamikdosh is exclusively reserved for the mitzva of sefiras haomer, which was only instituted to commemorate the Beis Hamikdosh.
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