Chapter II

Let us understand the counting of the Omer in terms of man's spiritual service.

The Omer offering was brought from barley,1 one of the five species of grain. Barley differs from wheat in that wheat is used for human consumption while barley is used for animal feed.2 ,3 The Omer was prepared in a way4 such that each aspect of its service involved a triad: three sah [a large dry measure] of moist grain5 were gathered in three separate bins. The grain was pounded and then singed in a special vessel so that the fire would surround and singe all the grain evenly. It was then sifted 13 times. From all the grain, only one isoron [a small dry measure] of truly fine grain was used for the actual offering.

[In terms of man's spiritual service, this offering signifies the refining and elevating of the animal within man.] Every human being possesses a human side and an animal side. Spiritually, the human aspect refers to the G-dly soul, which is mainly intellectual, with its emotions being governed by intellect. The animal within man refers to the natural soul, which is mainly emotive,6 its intellect serving to fulfill its longings and desires.

The Omer offering involved cutting, singeing and then milling the kernels of animal grain. After the three sah of flour were sifted through 13 sieves, the isoron of flour would be truly pure and fit for an offering to G-d. After the offering was brought, the seven-week sefirah count began.

Each week involves the counting of only one sefirah [one of the seven emotional attributes], but a different aspect of that sefirah is counted on each day of the week, so that the totality of each sefirah7 is counted. During the first week, for example, all seven sub-sefiros found in the sefirah of chesed are counted, while during the second week the seven sub-sefiros within the sefirah of gevurah are counted. Thus, in the course of seven weeks, all the sefiros each composed of seven aspects are enumerated.

This matter will be understood by drawing an analogy to the soul powers and the emotions of the heart. The first emotional attribute is that of chesed, or kindness. Chesed is love. This love brings about the act of kindness, as the verse states:8 "An eternal love have I for you, therefore I have showered upon you kindness [chesed]."

"Chesed within chesed" refers to the revealed love emanating from one's inner intrinsic love, such as the love of a father for his child. Though the intrinsic love exists in any case, and nothing novel is achieved by its revelation, when this love is plain for all to see, it is called "chesed within chesed." "Gevurah, or severity, within chesed," is achieved when the attribute of chesed clothes itself in a garment which is its antithesis. Chesed is love and gevurah is enmity. "Gevurah within chesed" is the enmity which results from chesed, an example being the animosity felt towards the enemy of one's friend.

[The third attribute is that of tiferes, beauty and/or mercy.] Tiferes refers to spiritual beauty [which comes about by combining already existing attributes]. For example, a picture drawn with several colors is more beautiful than one drawn only in black. Tiferes is thus a combination of chesed and gevurah. The manner in which one acts toward an individual unworthy of being treated with chesed but with whom one is reluctant out of a sense of mercy to act with gevurah, reflects the attribute of tiferes. "Tiferes within chesed" is the beauty of chesed: utilizing chesed only toward spiritually fruitful ends such as tzedakah, spreading Torah knowledge and the like. Such conduct "adorns [tiferes] the doer."9

"Netzach within chesed" is the proper fulfillment of chesed under any and all circumstances; the person will allow nothing to stand in the way of his acting with chesed.

"Hod within chesed" is experienced when one's love for a friend is so great that he endangers his own life to save his.

"Yesod within chesed" is the strong bond between lover and beloved.

"Malchus within chesed" finds expression as the lover speaks words of love to his beloved.

All these manifestations combine to make the attribute of chesed complete. The same is true for the six other emotive attributes: they find completion through the seven sub-attributes contained within each of them.

In summary: The Omer was made from three sah of moist barley that had been dried by fire, after which only one isoron was taken and sifted through 13 sieves. After the offering was brought, one must count the seven attributes during seven weeks, each attribute being counted in its complete form. For example, chesed is love. " Chesed within chesed" is revealed love. " Gevurah within chesed" involves hating the enemy of one's beloved. " Tiferes within chesed" is chesed utilized to strengthen spirituality. " Netzach within chesed" involves not being fazed by obstacles. " Hod within chesed" is to do battle in order to save one's beloved. " Yesod within chesed" is the bond of lover to beloved. " Malchus within chesed" is words of love.