Podcasts about safek

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** If a person forgot to count the Omer at night, and also forgot during the following day, but remembered shortly after sundown, may he still count the Omer? Let us take the example of a person who forgot to count the 26th night of the Omer, and forgot also the following day, until a few minutes after sunset. It is obvious that he cannot count with a Beracha, since one does not recite the Beracha if he forgot to count at night and counts the following day. The question, however, is whether he can count the 26th day without a Beracha and then count the 27th day that night, after dark, with a Beracha, just as one would if he counted during the day before sundown. The 13.5-minute period immediately after sunset, which is called "Ben Ha'shemashot," is a time of "Safek" (uncertainty), which means that it is uncertain whether it is regarded as daytime or nighttime. The question thus becomes whether counting the Omer during this period fulfills the previous day's counting, or whether we must consider the possibility that the subsequent day has already begun, such that it is too late to count the previous day's counting. This issue is subject to a debate among the Halachic authorities. The Hid"a (Rav Haim Yosef David Azulai, 1724-1806), in his Birkeh Yosef, writes that in such a case one cannot continue counting with a Beracha. Hacham Ovadia Yosef, however, in his Hazon Ovadia – Hilchot Yom Tov (p. 238), disagrees, and claims that counting the Omer during "Ben Ha'shemashot" suffices to allow one to continue counting with a Beracha. He adds, however, that a person in this case must ensure throughout the remaining nights of the Omer to count after "Ben Ha'shemashot." Since he has established that he considers this period daytime, he can no longer do the nighttime counting during "Ben Ha'shemashot," as he would then be acting in a self-contradictory manner. Rav Yaakob Haim Sofer (Baghdad-Israel, 1870-1939), in his Kaf Ha'haim (#83), writes that a person in this case should ensure henceforth to hear the Beracha recited from somebody else, rather than actually recite the Beracha, in order to satisfy all views. One who wishes to follow this stringency may certainly do so, but according to the strict Halacha, an individual in this case may continue counting with a Beracha, provided that he ensures to count after "Ben Ha'shemashot," as discussed. Summary: If one forgot to count the Omer at night and also during the next day, but he counted during the 13.5-minute period after sundown, he may continue counting on subsequent nights with a Beracha. He must, however, ensure from that point on to count after this 13.5-minute period, since he has established that he treats this period as daytime. One who wishes to be stringent and satisfy all views should try to hear the Beracha from somebody else for the rest of the Omer period, rather than recite the Beracha himself.

Supermarket Shopping After Pesach [Part 2]: Safek chametz she'avar alav haPesach; Mechiras chametz; Inventory turnover rate; Days on Hand; Groceries and spirits; When one may purchase chametz. See seforim by Rabbi Cohen at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.kashrushalacha.com⁠

Kovetz Shiurim 53

RAB AKIVA PERETS- SAFEK SI DIJO BERAJA DE UN ALIMENTO by FOOD 4 OUR SOUL

Halacha forbids deriving benefit from a Melacha (forbidden activity) performed on Shabbat. Thus, if a person cooked food on Shabbat in violation of Halacha, it may not be eaten. This prohibition was enacted by the Sages. As far as Torah law is concerned, food that was cooked on Shabbat is permissible for consumption; it was the Sages who enacted this provision prohibiting eating food that was prepared in violation of Shabbat. The Rabbinic origin of this prohibition yields important ramifications. Hacham Ovadia Yosef ruled that if food was prepared on Shabbat in violation of Halacha, but there are authorities who permitted food preparation in that fashion, then the food is permissible for consumption. Even though Halacha does not follow that opinion, and forbids performing the act in question, nevertheless, if the act was done, the food may be eaten. Since the prohibition against eating food cooked on Shabbat constitutes a Rabbinic, rather than Biblical, prohibition, it does not apply in situations of Safek (Halachic uncertainty). As such, if there is some question among the Halachic authorities as to whether the food was in fact prepared in violation of Shabbat, the food may be eaten. One example of this rule is the case of food that had been half-cooked before Shabbat, a situation known in Halacha as "Ke'ma'achal Ben Derusai." According to some authorities, if a food had been half-cooked before Shabbat, one who cooks that food on Shabbat has not violated Shabbat. Since the food was already edible, at least for some people, completing the cooking process does not violate the Shabbat prohibition against cooking. However, the Shulhan Aruch does not follow this view, and rules that fully cooking this kind of food constitutes a violation of Shabbat. Therefore, if a food had not been fully cooked before Shabbat, one may not put it on the stove or on the Blech on Shabbat to complete the cooking process. Nevertheless, if a person did place half-cooked food on the Blech to finish cooking, the food is nevertheless permissible. Since there are authorities who permitted cooking food in this fashion, the food may be eaten despite the fact that it was cooked in violation of the accepted Halacha. Thus, for example, if a person is a guest at somebody's home on Shabbat, and the host mentions that the food being served had only been half-cooked before Shabbat, and it was placed on the Blech in the morning to finish cooking, he may eat the food. Even though the host acted incorrectly by placing the food on the Blech, it is nevertheless permissible. Another example is soup that was reheated on Shabbat. The Shulhan Aruch rules that one may not reheat liquid food on Shabbat, even though it had been fully cooked before Shabbat. Therefore, one may not take Kibbehamda (soup with meatballs), for example, out of the refrigerator on Shabbat morning and put it on the Blech so it can be served during lunch. Nevertheless, if somebody did place a pot of soup on the Blech on Shabbat morning, it may be eaten. The Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) held that reheating liquid food is permissible on Shabbat, because, in his view, cooking any food that has been cooked before Shabbat does not violate the prohibition of "cooking" on Shabbat. Halacha does not follow this opinion, and forbids reheating liquid food on Shabbat. Nevertheless, if one did reheat liquid food, the food may be eaten, in light of the different opinions on the subject. Hacham Ovadia (listen to audio recording for precise citation) also applies this rule to a case of raw food that one cooked during the period of Ben Ha'shemashot (twilight) on Friday afternoon. The term Ben Ha'shemashot refers to the 13.5-minute period immediately after sundown, and it is uncertain whether this period should be considered daytime or nighttime. It is therefore clearly forbidden to cook during this period, as one thereby may be violating a Torah prohibition. However, food that was cooked during the period of Ben Ha'shemashot may nevertheless be eaten. This food has the status of Safek; there is a possibility that it was cooked on Shabbat, but there is also a possibility that it was cooked before Shabbat. Therefore, this food may be eaten, since it is uncertain whether or not it had been cooked on Shabbat. It must be emphasized, however, that it is certainly forbidden to cook during Ben Ha'shemashot; this discussion refers only to a case of someone mistakenly cooked during this period, in violation of Halacha. Summary: Generally speaking, food that was cooked on Shabbat in violation of Halacha may not be eaten. There are, however, several exceptions: 1) If food was half-cooked before Shabbat, one may not put it on the fire or Blech to finish cooking on Shabbat, but if he did, the food is permissible. 2) One may not reheat soup or other liquid foods on Shabbat, but if one did reheat liquid food that had been cooked before Shabbat, it may be eaten. 3) One may not cook during Ben Ha'shemashot (the 13.5-minute period after sundown) on Friday afternoon, but food cooked during this period may be eaten.

Arlah in Vineyards: Grape growth; Arlah basics; Primary questions; Safek arlah in chutz la'aretz; Atzis she'aino nakuv; Neta revai. See seforim by Rabbi Cohen at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.kashrushalacha.com

Hilchot Tefilah part 28: Speaking between Amidah & Tachnun!!! What happens if you speak during Tachnun?! Why do we tuck in Tzitzit?! R Ovadia's leniency on Tachnun!! Chida - Safek Tachnun Lehakel!!!

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Yom Tov. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Shiur given by Rabbi Yisroel Gottlieb on Halacha Shabbos. Shiur given in Yeshivas Ohr Reuven, Monsey NY.

Safek berachot in birkot hanehenim

The Yeshiva of Newark continued its partnership with Tzurba M'Rabanan,with a Shiur dealing with topics in volume 2 which  covers Kibbud Av VaEim - Talmud Torah-Geirus-Bris Mila -Pidyon Haben and Tzedaka. This Episode's discussion- Beyond a Doubt-SaFek Arel-49 minutes (more or less) of A Kansas City Chief Rabbi's Psak The Tzurba M'Rabanan halacha program is represented in Eretz Yisroel by over one thousand shiurim across the country.  A systematic and concise learning method that walks the reader through the entire halachic process, Tzurba M'Rabanan covers the Biblical and Talmudic sources through modern-day halachic application.  The Program has a depth that never veers away from impacting your daily life and the way you view daily halachic living. It conveys the logic behind each halacha, helping people develop a deeper appreciation for what they are practicing in their everyday lives, granting the participant a new perspective on the halachic system. After the English Language edition  was launched over 5 years ago, with its clear introductions and trademark color-coded sections, Tzurba M'Rabanan began to take off in the Diaspora with over 50 Tzurba Shiurim in the United States. Tzurba is written in a digestible and easy-to-follow format allowing readers of all ages to walk away with a comprehensive understanding of halacha even without a guide or Rebbe. Each chapter contains all the sources in their original Hebrew along with a side-by-side English translation, informed by the aforementioned trademark color-coded sections based on the time period of the commentary. In addition to these prime sources,avreichim from the prestigious Manhigut Toranit  have  written additional in-depth articles to supplement the translations. Every Sunday night we will,ay'h, review and develop what has been studied by participants during the week and discuss interactively what we have learned.All of the Shiurim will be recorded for your convenience and be available on our dedicated site. https://jewishpodcasts.fm/rambanvsrambam Tzurba volumes are now available on Amazon https://www.amazon.com/Books-Tzurba-MRabanan/s?rh=n%3A283155%2Cp_27%3ATzurba+M%27Rabanan which means most people can get their order within 2 days. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Halacha requires that the Hanukah candles burn for a half-hour after they are lit, and one must therefore ensure that the candles are long enough, or that there is enough oil, to sustain the flame for a half-hour. Of course, the commonly sold Hanukah candles are tall enough to burn for this amount of time, and the specially-prepared oil lamps which many people use likewise contain enough oil to burn a half-hour. But if somebody prepares his own oil lamps, he must ensure to provide enough oil to sustain the flame for at least a half-hour. If somebody has a limited amount of oil, and when he lights the candles he is unsure whether or not they will burn for a half-hour, should he light the candles, and, if so, does he recite the Berachot? Hacham Ovadia Yosef ruled that one should certainly light the candles in such a case, and he may even recite the Berachot over the lighting. Although we normally follow the rule of "Safek Berachot Le'hakel" – that a Beracha is not recited in situations of uncertainty – the Berachot are nevertheless recited in this instance, because two separate uncertainties exist. Besides the obvious uncertainty as to whether the candles will burn for a half-hour, there is also a different question, namely, whether this even matters. Two Rishonim – the Samag and the Hagahot Maimonoyot – were of the opinion that the Hanukah candles do not have to burn for a half-hour, and one fulfills the Misva even if the candles burn for just a moment. Although Halacha does not follow this view, it may nevertheless be taken into account and be considered a "Safek" (uncertainty). As such, we have here a situation of "Sefek Sefeka," where there are two possible reasons why one fulfills the obligation with this lighting: 1) the oil may suffice to sustain the flame for a half-hour; 2) even if the oil will not sustain the flame for a half-hour, it is nevertheless sufficient according to one view. Therefore, the Berachot may be recited. Rabbi Bitan (Hilchot Hanukah, p. 101) writes that he asked Hacham Ovadia to reconcile this ruling with his ruling in other contexts that a Beracha is not recited in situations of "Sefek Sefeka." Elsewhere, Hacham Ovadia establishes that even if there are two factors that allow for the possibility of reciting a Beracha, the Beracha is nevertheless not recited, since its validity remains uncertain. Why, then, does Hacham Ovadia allow reciting the Berachot over the Hanukah candle lighting in this situation on the basis of "Sefek Sefeka"? Hacham Ovadia explained that this situation differs because we deal with a Beracha over a Misva. When a "Sefek Sefeka" establishes that one is obligated to perform the Misva, because there are two possible reasons why it is required, then the Beracha is recited. Since the Sages required reciting a Beracha over certain Misvot, one must recite the Beracha when he performs it in situations of "Sefek Sefeka," because the Misva is considered obligatory. When Hacham Ovadia ruled that a Beracha may not be recited in situations of "Sefek Sefeka," he spoke not of Berachot recited over Misvot, but rather of other kinds of Berachot, such as Berachot over food and the like. Summary: When lighting Hanukah candles, one must ensure that the candles are tall enough, or that there is enough oil, to sustain the flame for a half-hour. If one has only a limited supply of oil and he is unsure whether it can sustain the flame for a half-hour, he nevertheless lights the candles and even recites the Berachot.

Safek issur by monetary damage. Daf Yomi Bava Kama 3. ספק איסור בממון המזיק. דף היומי בבא קמא ג --- Support this podcast: https://podcasters.spotify.com/pod/show/yisroel/support

Davar Sheyesh Lo Matirim [Part 2]: Yoshon flour milling; Yoshon barley pearling; The concern; Salek es mino; Trei Mashehu; Safek issur mashehu; Limits to mashehu; Meat without hashgachah. See seforim by Rabbi Cohen at ⁠⁠⁠⁠⁠⁠⁠www.kashrushalacha.com

In a previous edition of Daily Halacha, we saw that if two people ate bread together, and a third person joined them after they had completed their meal, the three of them can make a Zimun if several conditions are met. Specifically, the first two must not have washed Mayim Aharonim or said, "Hab Lan Nibrich"; they must be willing to delay Birkat Hamazon until the third person finishes eating; and they must have enough room for some more food if it were served.What must the third person eat to allow for a Zimun? Must he eat bread, or does it suffice for him to eat other foods?In general, there is a debate among the Rishonim (Medieval Halachic scholars) as to which foods the third person must have eaten to require a Zimun if the other two ate bread. Some Rishonim maintain that the third person must have eaten either bread or Mezonot food, which resembles bread. (If a person eats a very large quantity of Mezonot food, he is required to recite Birkat Hamazon, and it thus resembles bread.) Others, however, maintain that he may eat even other foods. As for the final Halacha, Rabbi Moshe Halevi (Israel, 1961-2001) writes in Birkat Hashem that it is preferable for all three people to eat bread, but if the third person ate other foods, or even drank something other than water, they have an obligation of Zimun. However, he adds, this applies only if the three ate together and they must now determine whether they must recite a Zimun. But in the case described earlier, where two people ate together and were joined by a third person after they finished eating, they should not allow the third person to join them unless he will be eating bread or Mezonot. If he eats other foods, they are putting themselves in a situation of Safek (Halachic uncertainty), and they should therefore avoid this situation by insisting that the third person join them only if he will eat bread or Mezonot food. This is different from a case where three people happened to eat together and must now determine whether to recite a Zimun, as there they did not from the outset knowingly create a situation of Halachic doubt. In the case of a third person who joins two people, he should be allowed to join only if he will eat foods that will require them to recite a Zimun according to all opinions. Rabbi Moshe Halevi notes that this is the view of the Hida (Rav Haim Yosef David Azulai, 1724-1806), in his Haim Sha'al, and of the Kaf Ha'haim (197:21).Hacham Ovadia Yosef, however, disagrees. In his work Yehaveh Da'at (4:13, p. 66), he writes that this situation is not actually one of Safek, and therefore the third person may join the first two even if he will not be eating bread or Mezonot food. As long as the aforementioned conditions are met, the third person may join the first two and eat something, and they then recite a Zimun before Birkat Hamazon.Summary: If three people ate together, two of whom ate bread while the third ate other foods, they must recite a Zimun, though it is preferable for the third to also eat bread or Mezonot food so they may recite a Zimun according to all views. If two people ate together and before they washed Mayim Aharonim or expressed their intent to recite Birkat Hamazon they were joined by a third, the third may join them and make a Zimun even if he eats foods other than bread or Mezonot food.

Safek derabanan lekula vs. safek berachot lehakel

Two different kinds of safek deoraita

Safek

Regarding one law that is applicable this year. Because the holiday is falling out on a Thursday and Friday, and we're going straight into Shabbat, Halacha does tell us that it is forbidden to cook from Yom Tov to Shabbat. Even though Friday is Yom Tov and we are allowed to cook according to the Halachot of Yom Tov, but one would not be allowed to prepare the food on Friday for the Friday night Shabbat, unless one prepared Eruv Tavshilin on Erev Pesach, which this year would be Wednesday. Wednesday before the holiday, Halacha says; you take a slice of Matzah that at least has the shiur of a kezayit and you take a hard boiled egg, and make sure its cooked well, and you place them on the side, and you make the Beracha, "Asher Kidishanu Bemitzvotav Vitsivanu Al Mitzvat Eruv", and then you recite; "Biden Eruva….", ‘With this Eruv that I am making, it would be permissible for me to cook, and to bake, and to carry, and to do all my needs for Yom Tov to Shabbat.' So Eruv Tavshilin is vital in order to make those preparations. Now, it should be pointed out, Eruv Tavshilin while it helps you for Friday to Shabbat, it does not help from one Yom Tov to the next. This means, if let's say, someone is having a Seder by their home on Thursday night, which is the 2nd night of Yom Tov, and now they want to start preparing Thursday afternoon, cooking the rice, and preparing some of the foods, so that when the people come home Thursday night its all ready- It's Forbidden. We're not allowed to prepare from one Yom Tov to another! We must wait until its dark outside, and then you can start cooking for the holiday. So this Eruv only allows you to start preparing food Thursday night or Friday for the Shabbat meal. Of course the cooking and the preparations have to be finished obviously before Shabbat.Now, in the event one forgets to make the Eruv Tavshilin, Halacha tells us that the Rabbi of the City, of every city knowing that people forget or don't know, he has in mind when he makes his Eruv to include all the dwellers in the city. So Bediavad, if you forgot to make Eruv Tavshilin, you're still OK, as you can rely on the Rabbi's Eruv. However, you cannot rely on the Rabbi's Eruv Lachatchila. Which means you can't say; ‘I'm not making an Eruv, and I'm too busy, and I'm relying on the Rabbi's.' That does not work. It only works in the case where you made a mistake, or you forgot or there were circumstances where you couldn't do the Eruv.Of course you place the Eruv in a safe place and Halacha says you have to be careful that you don't eat it until after you finish your cooking on Friday for Shabbat. Halacha says, let's say you ate or somebody ate it, then now your Eruv is invalid, so either you have to rely on the Rabbi's Eruv, or Halacha says you can make Eruv Tavshilin on the 1st day of Yom Tov. It's an interesting Case. Let's say you remember on the 1st day of Yom Tov, this year being Thursday that you didn't make Eruv Tavshilin, you could then still make it. However, you have to say the following condition. The condition is we have 2 days of Yom Tov, and Yom Tov is really on Thursday or on Friday. We keep 2 days out of Safek, but one of the days is actually Yom Tov and one of the days is really Chol, so we make the following condition: ‘If today is Yom Tov, and therefore I would not be allowed to make an Eruv on Yom Tov, then no problem, because you don't need an Eruv, because tomorrow, Friday would really be a weekday, and you're allowed to cook a weekday to Shabbat. So again, if today is Yom Tov, then you really don't need an Eruv. However, if today is Chol, then you're allowed to make an Eruv, and then you make the Eruv, so that Friday you can cook for Shabbat, and when tomorrow is Yom Tov, so therefore you make this condition. Once you make this condition the Eruv then works even on Yom Tov Rishon (1st day), but you do not make a Beracha.Halacha says when should you eat the Eruv? Preferably you eat it on Shabbat, and the custom is to eat at Seudat Shelishit. You take the Matzah and the egg in order to do another Mitzvah. The Gemarah says that since you're doing one Mitzvah, you want to recycle it and do another Mitzvah. Again you should remind the ladies or the men, as its not specifically a lady's item, that one should prepare the Eruv Tavshilin on Wednesday afternoon, and one should set it aside and fulfill this most important Mitzvah.It's a trivia question - What's the only Beracha that Lechatchila, you could only make on a Wednesday? And that's the Beracha of Al Mitzvat Eruv.

Safek in Halacha if someone interrupted his Birkat Hamazon

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Salek es mino (סלק את מינו); Safek chisaron chochmah. See seforim by Rabbi Cohen at www.kashrushalacha.com

Tasting Safek Issur: Tasting Issur; Tasting safek issur; Boiler Condensate; Mouthwash; Toothpaste; e-Cigarette Juice. See seforim by Rabbi Cohen at www.kashrushalacha.com

Shiur given by Rabbi Bezalel Rudinsky on Halacha Brachos. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Rosh Hashana. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Safek slander. Daf yomi Kesubos 46. ספק מוציא שם רע. דף היומי כתובות מו --- Support this podcast: https://anchor.fm/yisroel/support

The Mishna in the last chapter of Masechet Berachot teaches that upon seeing rivers, one recites the Beracha, "Oseh Ma'aseh Bereshit"(Maker of Creation). Rabbi Yehuda says that upon seeing the "Yam HaGadol" (the great sea), one recites, "She'asah Et HaYam HaGadol" (Who Made the Great Sea). The question is what the "Yam HaGadol" refers to. Maran, in 228:1, based on Rabbenu Yonah, states that it refers to the waters that flow between Israel and Egypt, i.e. the Mediterranean Sea. This is how the Mishna Berura understands Maran, as well. The commentaries explain that while the Mediterranean may not be the largest body of water, but because it's connected to Eres Yisrael, it becomes "Great" by association. Accordingly, one who has not seen the Mediterranean within thirty days should recite the Beracha with Hashem's name. However, the Bet Yosef cites the Teshubot HaRosh who understands that "Yam HaGadol" refers to the "Oceanus," meaning the Atlantic Ocean. Thus, there is a Machloket whether this Beracha applies to the Mediterranean. Because of this Safek (uncertainty), Hacham David rules that when seeing the Mediterranean, one should incorporate both Berachot by saying, "Baruch Atah Hashem Elohenu Melech HaOlam SheAsah Et HaYam HaGadol-Oseh Ma'aseh Bereshit." Even if the Mediterranean is not the Yam HaGadol, it is no worse than seeing other rivers, whose Beracha is "Oseh Ma'aseh Bereshit." If it is Yam HaGadol, the correct Beracha was said. If it's not the Yam HaGadol, then the correction was made "Toch K'deh Dibur"-immediately. This circumvents the problem of Safek Berachot. According to this, if one sees the Atlantic Ocean and the Mediterranean Sea simultaneously, e.g. from Gibraltar, there is no Safek, as one of them is certainly the Yam HaGadol. In that case, the Beracha of "SheAsah Et HaYam HaGadol could be made with Hashem's name. Those who live on the East Coast of the United States who see the Atlantic Ocean, even when driving, within a thirty day period, do not recite a Beracha.SUMMARYOne who sees the Mediterranean Sea for the first time in thirty days, recites the Beracha: "SheAsah Et HaYam HaGadol-Oseh Ma'aseh Bereshit."

Safek tamei Terumah and a broken barrel

The Torah clearly states that the Misva of counting the Omer is to count both the days and the weeks of the 49-day period. Maran (489:1) writes that when one reaches the seventh night, he adds that it is one week to the Omer. If on the seventh night, he forgot to count the week and only counted the days, what is the Halacha?The Mishna Berura (489:7) discusses this and cites opinion of the Magen Abraham (Rav Abraham Gombiner, Poland, 1637-1682) that he fulfilled the Misva B'diavad (after the fact). He then cites the opinions that he did not fulfil the Misva whatsoever, and must count again. His conclusion is to count again without a Beracha, since the disagreement generated a Safek (uncertainty). He should correct himself at night or even during the day. However, if he did not count again, he may continue counting the rest of the nights with a Beracha.

If a person forgot to count the Omer at night, and also forgot during the following day, but remembered shortly after sundown, may he still count the Omer? Let us take the example of a person who forgot to count the 26th night of the Omer, and forgot also the following day, until a few minutes after sunset. It is obvious that he cannot count with a Beracha, since one does not recite the Beracha if he forgot to count at night and counts the following day. The question, however, is whether he can count the 26th day without a Beracha and then count the 27th day that night, after dark, with a Beracha, just as one would if he counted during the day before sundown. The 13.5-minute period immediately after sunset, which is called "Ben Ha'shemashot," is a time of "Safek" (uncertainty), which means that it is uncertain whether it is regarded as daytime or nighttime. The question thus becomes whether counting the Omer during this period fulfills the previous day's counting, or whether we must consider the possibility that the subsequent day has already begun, such that it is too late to count the previous day's counting.This issue is subject to a debate among the Halachic authorities. The Hid"a (Rav Haim Yosef David Azulai, 1724-1806), in his Birkeh Yosef, writes that in such a case one cannot continue counting with a Beracha. Hacham Ovadia Yosef, however, in his Hazon Ovadia – Hilchot Yom Tov (p. 238), disagrees, and claims that counting the Omer during "Ben Ha'shemashot" suffices to allow one to continue counting with a Beracha. He adds, however, that a person in this case must ensure throughout the remaining nights of the Omer to count after "Ben Ha'shemashot." Since he has established that he considers this period daytime, he can no longer do the nighttime counting during "Ben Ha'shemashot," as he would then be acting in a self-contradictory manner.Rav Yaakob Haim Sofer (Baghdad-Israel, 1870-1939), in his Kaf Ha'haim (#83), writes that a person in this case should ensure henceforth to hear the Beracha recited from somebody else, rather than actually recite the Beracha, in order to satisfy all views. One who wishes to follow this stringency may certainly do so, but according to the strict Halacha, an individual in this case may continue counting with a Beracha, provided that he ensures to count after "Ben Ha'shemashot," as discussed.Summary: If one forgot to count the Omer at night and also during the next day, but he counted during the 13.5-minute period after sundown, he may continue counting on subsequent nights with a Beracha. He must, however, ensure from that point on to count after this 13.5-minute period, since he has established that he treats this period as daytime. One who wishes to be stringent and satisfy all views should try to hear the Beracha from somebody else for the rest of the Omer period, rather than recite the Beracha himself.