Emor: Between Egypt and Sinai

The Torah introduces the mitzvah of counting the omer with the verse,5 “You shall count for yourselves from the day after the Shabbos….” Our Sages6 explain that, in this instance, the term “the Shabbos” does not refer to the Shabbos of the weekly cycle, but rather to Pesach, for the festivals are also termed “Shabbos.” However, as the Gemara relates, the Beitusim7 erred and interpreted “the day after the Shabbos” as referring to Sunday. It was necessary for the Sages to contend with them and bring several proofs and supports to demonstrate that, in this instance, the term Shabbos should not be interpreted according to its usual meaning, but rather as a reference to the festival of Pesach.

On the surface, this choice of words requires explanation: Why does the Torah use the phrase “the day after the Shabbos” – which could mistaken as referring to Sunday – when it could have explicitly stated, “the day after Pesach”?

That question can be answered by understanding the spiritual intent of the counting of the omer and its place in the progression from Pesach to Shavuos. When G‑d told Moshe that he would take the Jews out of Egypt, He promised,8 “When you take the people out of Egypt, you will serve G‑d on this mountain.” With that statement, He clarified that the Giving of the Torah would serve as the culmination and the purpose of the Exodus from Egypt. G‑d commanded the counting of the omer to serve as a bridge between the Exodus and the Giving of the Torah.9 The implication is that the counting of the omer is necessary to bring about the completion and the purpose of the Exodus. It serves as an intermediate phase between the beginning of the Exodus and its completion – the Giving of the Torah.

Accordingly, each of the three months – Nissan, Iyar, and Sivan – is identified with one of these phases: Nissan is the time of the Exodus; Iyar, with the counting of the omer – as reflected by the fact that the omer is counted every day of this month, (although some of the counting also takes place in Nissan and Sivan) – and Sivan, with the Giving of the Torah.

True, the omer is also counted during the first days of Sivan. However, as is well-known,10 on Rosh Chodesh Sivan, the first three days of the seventh week of the omer will have already been counted. These three days correspond to the first three – and primary – emotive attributes, chessed, gevurah, and tiferes, as they are incorporated within the attribute of malchus, and the remaining emotive attributes are included within them. Thus, the basic aspect of the counting of the omer will have been completed by Rosh Chodesh Sivan. Accordingly, it is the Giving of the Torah and not the counting of the omer that is the fundamental dimension of the month of Sivan. The Torah associates Sivan with the Giving of the Torah by saying,11 “In the third month…, they came to the Sinai Desert.” In a similar vein, our Sages12 praise G‑d for giving “a threefold Torah… in the third month.”

The Exodus from Egypt is mentioned in connection with each of these three months: With regard to the month of Nissan, it is written,13 “The month of Spring during which you departed from Egypt.” With regard to Iyar, it is written,14 “… of the second month, in the second year after their Exodus from the land of Egypt.” (True, in a straightforward, literal sense, the phrase, “after their Exodus from the land of Egypt,” refers to “the second year.” However, as is well known, the Zohar15 states that “the second month” and “the second year” are “all one.” Thus, the phrase, “after their Exodus from the land of Egypt,” also refers to the second month.) The month of Sivan is also connected to the Exodus, as it is written,8 “In the third month after the Exodus of the Children of Israel from the land of Egypt.”

Nissan is “the head of the months”16 and the reckoning of all the months begins from it. Thus, for example, Tishrei is referred to as the seventh month, counting from Nissan.17 Nevertheless, it is only in connection with these three months that the Exodus is mentioned explicitly.

The rationale for this is that these three elements – the Exodus from Egypt, the counting of the omer, and the Giving of the Torah – are three aspects and phases of the Exodus from Egypt, for the Giving of the Torah was the culmination of the Exodus.

Each of these three periods is connected with grain or grain products. Thus, Pesach is connected with eating matzah. The counting of the omer relates to the barley offering. In this vein, our Sages taught18 that all the meal offerings came from wheat with the exception of the sotah offering and the omer offering which came from barley. And Shavuos is associated with the two loaves of bread offered on that day, which must be baked as chametz.19

Explanation is necessary:

a) Why must the omer offering be brought specifically from barley, as opposed to all other meal offerings that were from wheat? The Mishnah gives a reason why the sotah offering is an exception. Barley is described by our Sages20 as primarily animal fodder and the sotah offering is brought by a woman who conducted herself in a manner leading to the suspicion that she may have committed adultery. Accordingly, the Sages commented, “Since she conducted herself in an animal-like manner, the sacrifice she brings is animal fodder.” Why, however, is the omer offering brought from barley?

b) On Pesach, chametz is strictly forbidden, because it alludes to yeshus, self-absorption, and the yetzer hara.21 Why then is chametz permitted throughout the entire year and, on Shavuos, not only is it permitted, but the mitzvah is that the bread offered specifically be made of chametz?

Chassidic teachings22 explain that these three stages in our Divine service are alluded to in the verse,23 “Draw me forth. Let us run after you! The king has brought me to his chambers.” “Draw me forth (moshcheini)” refers to the Exodus. “Let us run after you (narutzah)” refers to the counting of the omer. And “The king has brought me to his chambers” refers to the Giving of the Torah.

To clarify these references: There are several differences between the phrases, “Draw me forth” and “Let us run after you.” Among them:

a) Moshcheini, “Draw me forth” implies passivity, i.e., being drawn by an external force. By contrast, narutzah, “Let us run” implies action, i.e., running.

b) “Draw me forth” is a request to be acted upon, that one be drawn. In the analogy, the Jewish people ask G‑d to take the initiative from Above and draw them to Him. “Let us run after you” implies that the Jews will run after G‑d on their own initiative, raising themselves from below to Above.

c) “Draw me forth” is singular, while “Let us run” is plural.

At the time of the Exodus from Egypt, the Jews were mired in the 49 Gates of Impurity.24 As implied by the verse,25 “You were naked and bare,” they were not at all fit to accept and internalize G‑dliness. It is only that “the King of kings, the Holy One, blessed be He, revealed Himself to them in His glory”26 and took them out of Egypt; He had to pull them out of Egypt, as it were.

Since the redemption did not come about as a result of their Divine service but rather as a result of the revelation of G‑dly light from Above, the revelation did not bring about an inner metamorphosis. At that time, they were incapable of accepting and internalizing such a revelation. However, the revelation of Divine light motivated them to seek G‑dliness.

It is also understandable that this revelation of light only affected their G‑dly souls, which were inherently fit to appreciate G‑dliness, but not their animal souls. Thus, at the time of the Exodus from Egypt, the Jews had not yet rid themselves from the evil within themselves because the inherent strength of their animal souls remained fully potent.

On this basis, the Alter Rebbe27 explains why the Jewish people fled Egypt.28 On the surface, it is not understandable why they fled. If they had asked Pharaoh to release them and grant them their freedom for all time, he would have had to do so. If so, why was it necessary for them to flee? The Alter Rebbe answers by explaining that, at the time of the Exodus, the evil within the Jews still possessed its inherent strength and, therefore, they had to flee. They were not fleeing Pharaoh and the Egyptians; they were fleeing their own inherent evil.

On this basis, it is possible to explain the three points regarding the word moshcheini, “draw me forth,” raised above:

a) Moshcheini shares its root letters with the word meshichah, which means “drawing after.” That term has a specific halachic meaning, for when a person draws an object into his domain, he formally acquires it, making it his property. More specifically, acquiring an object through meshichah is different than acquiring it through chazzakah, i.e., actively manifesting ownership of it. When a person draws an article into his domain, he does not bring about any change in the article itself. The article remains as it was; it is only that it is transferred from the domain of the seller to that of the buyer. By contrast, the very nature of chazzakah is that the buyer brings about a change in the acquired article – or at least in the manner it is used – that indicates that he has taken possession of it. Similarly, when the Jews left Egypt, they had not yet undergone an inner change. It is only that they left Egypt, “the nakedness of the land,”29 and entered the domain of holiness.

b) The Jews were drawn forth from Above; they had not yet performed any Divine service.

c) Moshcheini uses a singular form because the revelation of light affected only the G‑dly soul, but not the animal soul.

G‑d’s intent is that the G‑dly soul will also refine the animal soul. It cannot be said that the purpose of the redemption from Egypt and, in a larger sense, of the descent of the soul to this material plane, was only for the sake of the G‑dly soul, for if so, the soul could have remained in the spiritual realms Above. For its own self, there was no need for the soul to descend to this material plane. Since it is “an actual part of G‑d from Above,”30 it need not be corrected at all. The purpose of its descent to this material plane is in order to refine the animal soul.31 This means coming to love G‑d “with all your heart(s)”32 – which our Sages33 interpret as meaning, “with both your inclinations” – so that the love include not only the yetzer tov, but also the yetzer hara.

By refining the animal soul, the G‑dly soul also becomes elevated, because it capitalizes on and harnesses the powerful, innate potential of the animal soul. In this way, it is able to produce “many harvests with the power of an ox.”34

The difference between a human being and an animal is that a human being’s will and emotions are not that powerful because he possesses an intellectual potential that controls his will and emotions, and thereby mitigates their force. By contrast, an animal’s desires are exceedingly strong because they lack this moderating influence.

Similarly, in the human realm itself, the desire of the G‑dly soul does not possess the same brute strength as the lust of the animal soul. However, when the G‑dly soul brings about a change within the animal soul, motivating it to focus the strength of its desire on G‑dliness, this increases the power of the G‑dly soul, engendering a potent drive toward G‑dliness.

On this basis, we can understand why the omer offering is brought from barley, animal fodder. The rationale is that the omer offering represents the refinement of the animal soul.

As mentioned, an animal – and the animal soul within man – is primarily controlled by its inherent emotions. The way the emotions are refined is through meditation. When a person meditates on G‑dliness, he is aroused with love and fear of G‑d.35

The initial stages of Divine service – when a person is still mired within the Gates of Impurity, i.e., when he can still entertain the possibility of actually transgressing – is not a time for meditation. At such a time, the immediate reaction must be “the people fled,” i.e., forcing oneself to flee evil. However, after one has already left Egypt, “the nakedness of the land,” and is no longer motivated by a desire for forbidden things, his Divine service involves controlling his desires for permitted things. This is a time for meditation with the intent of ishapcha, transforming one’s natural emotions in an inner way.

On this basis, it is possible to understand the use of the word narutzah, “Let us run,” in the three contexts cited above (in secs. 4 and 6):

a) Narutzah means “Let us run,” not merely “Let us go.” As explained above, the desires of the animal soul are innately strong and active. Accordingly, when through his Divine service, a person brings about a change within the animal soul and motivates it to desire G‑dliness, its desire for G‑dliness is then stronger than the inherent desire of the G‑dly soul.

b) The movement is one of ascent from below because it comes about through a person’s own Divine service.

c) Narutzah is a plural term. This Divine service is carried out not only by the G‑dly soul, but also by the animal soul. They both “run,” i.e., the animal soul brings about a change within the G‑dly soul, motivating it to run. As explained above, the Divine service of the G‑dly soul is inherently calculated and limited. However, motivating the animal soul to run with desire for G‑dliness also energizes the G‑dly soul and enables it to run. This is the ascent that the transformation of the animal soul brings about within the G‑dly soul.

The Divine service of counting the omer leads to the revelation of the Giving of the Torah. At the time of the Giving of the Torah, the Jews lost all sense of self; they were entirely nullified (batel). This is a different and loftier stage of Divine service. The efforts to refine one’s emotions do not involve total bittul. Since this transformation comes through intellectual activity and meditation, the person’s identity remains intact. By contrast, at the time of the Giving of the Torah, the Jews reached utter self-transcendence. Upon hearing each of the Ten Commandments, their souls literally left their bodies and they had to be miraculously resurrected.36

On this basis, it is possible to understand why even though chametz is forbidden on Pesach, it is permitted throughout the year and, on Shavuos, it is used in the performance of a mitzvah. In the initial stage of Divine service, when the evil within a person retains its initial strength, he must put aside his intellect. Otherwise, he will witness how “They are wise to do evil.”37

During the phase of the counting of the omer, after one has already partaken of matzah and received the spiritual impetus matzah generates, and when one is in the midst of Divine service, he can employ his mind. It will then not necessarily lead to using his intellect for evil.38 Through the preparatory phase of counting the omer, one refines all the evil within him and he becomes entirely batel; he is identified totally with G‑dliness. At this stage, chametz constitutes a mitzvah, i.e., he must use his mind, his reason, and his knowledge and have them become receptive to G‑dliness.

Our Sages teach,39 “In every generation – and every day40 – a person must see himself as if he left Egypt today.”34 Every day, we should re-live the Exodus. Accordingly, the three phases of the Exodus mentioned above exist in our daily Divine service.

Each day’s Divine service begins with hodaah – the acknowledgment of G‑d. As soon as one awakes, he recites Modeh Ani, “Thankfully I acknowledge,” and the prayer service begins,41 “Thankfully I acknowledge G‑d.” Hodaah implies the acceptance of a position even though one does not understand it or feel for it.42 Similarly, in one’s relationship with G‑d, hodaah reflects a state in which one does not understand or feel G‑dliness. Nevertheless, he acknowledges G‑d and commits himself to Him in a general manner. This resembles the Jews’ Divine service at the beginning of the Exodus. This mode of service characterizes the month of Nissan.

Afterwards, the next stage of Divine service in the morning prayers is Pesukei D’Zimrah (the Songs of Praise), then the blessings of the Shema, and the recitation of the Shema. This stage of prayer involves the service of meditation. This is even emphasized in the first verse of the Shema, for the word shema usually translated as “listen” or “hear” can also be understood as meaning “understand”43 and “comprehend.” A corollary to that is one’s effort to transform his emotions and reach the highest levels of the love of G‑d, loving Him, “with all your heart, with all your soul,” and even “with all your might.” This corresponds to the Divine service of the month of Iyar, as reflected by the fact that the omer is counted throughout the entire month and the omer is associated with the refinement of our emotional attributes.44

Through this process, the person refines his mind and his heart, transforming his personality. However, he still retains his individual identity. Afterwards, he comes to Shemoneh Esreh, at which point he stands “as a servant before his master.”45 He loses his identity entirely to the extent that he cannot speak on his own and, therefore, asks, “G‑d, open my lips.”46 He is like one who merely repeats after the reader. This resembles the Divine service of the month of Sivan which is identified with the Giving of the Torah and the utter bittul the Jews experienced then.

On the basis of the above, it is possible to understand why the Torah commands that the omer offering be brought specifically “on the day after the Shabbos” and not “on the day after Pesach.”

In order to refine the animal soul, it is necessary to employ a truly lofty spiritual power, as implied by the statement,47 “The loftier the potential, the further it [is capable of] descending.”

This principle was demonstrated at the time of the Exodus. Since the Jews were mired in the 49 Gates of Impurity, the revelation that brought about their redemption had to come from G‑d in His very essence and glory. He alone was able to take them out from there. As explained in the writings of the Arizal,48 if an angel or a seraph had descended to redeem the Jews, not only would he not have been able to accomplish that mission, he himself would have been dragged down into that realm.

However, this involves merely the initial stage of Divine service, departing evil. Certainly, to carry out the Divine service associated with the counting of the omer, transforming the animal soul itself, requires a loftier spiritual potential, one that can descend to lower levels and have an effect on the evil within a person.

Therefore, the Torah uses the phrase, “from the day after the Shabbos.” Shabbos is the loftiest level of time. However, it is still within the context of time, part of the seven days of the weekly cycle,49 albeit the highest level within that cycle. Thus, on the verse,50 “G‑d concluded on the seventh day,” our Sages commented,51 “What was the world lacking? Rest. Shabbos came and [with it] came rest.” The implication is that Shabbos relates to the structures and patterns prevailing within the world. “The day after the Shabbos” alludes to a level above Shabbos, a G‑dly light that transcends the Spiritual Cosmos.

This is the implication of the verse, “You shall count for yourselves from the day after the Shabbos.” In order to carry out the Divine service of counting the 49 days – refining the 49 emotional attributes and sub-attributes of the animal soul40 to the extent that they shine, for sefirah also means “shining”52 – it is necessary to draw on “the day after the Shabbos,” a level that transcends the Spiritual Cosmos.

Adapted from the maamar entitled U’Sefartem, 5711 [1951] and the maamar entitled Lehavin Inyan Matan Torah, 5713 [1953]
Likkutei Sichos, Volume 1, P. 265ff.