Hashkafic Themes of

Sefiras Ha'Omer
By Rabbi Joshua Flug

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I. Introduction- This shiur outline will address some of the hashkafic themes of sefiras
ha'omer.
a. The Torah mentions sefiras ha'omer twice. In Parshas Emor, the Torah states that one
should count seven weeks (Shabasos) and then bring a korban on the fiftieth day {}.
In Parshas Re'eh, the Torah states that one should count seven weeks. {}.
b. There a number of important differences between the two parshios that will be
addressed by some of the sources that we will present.
i. In Parshas Emor, there is an emphasis on the term "Shabbos." The count
begins ‫ממחרת השבת‬. The weeks are referred to as Shabasos. At the end of the
last Shabbos, the fiftieth day is observed. In Parshas Re'eh, the weeks are
called Shavuos. The holiday that follows these weeks is called "Chag
Shavuos."
ii. In Parshas Emor, the counting begins on the first day of bringing the korban
ha'omer. In Parsha Re'eh, the counting begins ‫מהחל חרמש בקמה‬, at the
beginning of the harvest.
iii. In Parshas Emor, the concept of the bringing of the omer, the count and
Shavuos are presented as separate and distinct from Pesach. In Parshas Re'eh,
the Torah concludes the concept of Shavuos with the idea of simcha and
remembering that we were slaves in Egypt, which seems to blend Pesach and
Shavuos.
II. Sefirah as a Count Towards Matan Torah- Many Rishonim explain that sefiras ha'omer is
a count towards Matan Torah:
a. Rambam (1138-1204) writes that since the purpose of Yetzias Mitrayim was to
receive the Torah, the sefirah represents the anticipation leading up to the special
event. {}
b. Sefer HaChinuch writes that the count is to symbolize the connection of the tafel to
the ikar. The goal of Yetzias Mitzrayim was Matan Torah and therefore, one must
count to show that the main event is Matan Torah. Counting shows anticipation for
something better. {}
i. The reason why the count begins on the second day of Pesach is so that we
don't lose focus of the great miracles that occurred in leaving Egypt.
ii. The count relates to the korban omer because the korban's message is that G-d
watches over us and provides grain to us each year.
1. R. Aharon Kotler (1891-1962) explains that understanding that G-d
provides for our daily needs is a prerequisite to learning Torah. If we
don't have sufficient emunah/bitachon, our learning is incomplete. {}
 c. Radvaz (d. 1573) writes that the count is comparable to a person anticipating a gift
from a king on a certain day. He is going to count the days until he can receive the
gift. {}
d. The Messages of this idea:
i. R. Shimshon Refael Hirsch (1808-1888) writes that the Torah is highlighting
the fact that one should not mistakenly think that the goal is freedom and now
that freedom is achieved and one is able to harvest grain from his fields that
he has achieved his life's goal. Rather, the goal is achieved when one has
accepted G-d's authority and His Torah. This is why the Torah uses the word
Shabbos in the context of sefiras ha'omer. Shabbos represents the day that
one achieves his greatest heights and specifically not while working. After
seven times of experiencing Shabbos, one is now ready to accept the Torah.
{}
ii. R. Meir Simcha of Dvinsk (1843-1926) suggests that the word Shabbos refers
to the commandment of "Tashbisu." The day after one is required to destroy
his chametz (i.e. after the first day of Pesach), one should start counting.
Chametz represents something that is part of life throughout the year and
during Pesach, we must learn to separate it from our lives. Similarly, Kabalas
HaTorah requires us to be prepared to live among the nations of the world,
while still remaining distinct and not assimilated. {}
III. Is the Reason Different Now that there is no Beis HaMikdash?
a. Rabbeinu Yerucham (1290-1350) quotes a Midrash (we don't have this Midrash) that
the purpose of Sefiras Ha'Omer is to anticipating Matan Torah. He notes that now
that we don't have a Beis HaMikdash, there are those that suggest that this is the
reason for Sefiras Ha'Omer. {}
b. Rabbeinu Nissim (1320-1380) quotes the idea presented by Rabbeinu Yerucham and
disagrees because our mitzvah nowadays is a zecher laMikdash. {}
c. Perhaps the comments of Rabbeinu Yerucham can be explained based on a comment
of R. Meir Simcha of Dvinsk (1843-1926) explaining a different ruling of Rabbeinu
Yerucham. Rabbeinu Yerucham {} as well as R. Meir Abulafia (Ramah, c. 1170-
1244) {} are of the opinion that the mitzvah to count weeks only applies on a Torah
level when the Beis HaMikdash is built. The mitzvah to count days applies biblically
even when there is no Beis HaMikdash. [See the shiur outline on the Mitzvah of
Sefiras Ha'Omer.] R. Meir Simcha suggest that they view the mitzvah of Sefiras
Ha'Omer as a product of the two different parshiyos. Parshas Emor teaches the
mitzvah to count fifty days and that count is not a count relating to korbanos. Parshas
Re'eh teach us the concept of "Chag HaShavuos," the holiday that relates to the
weeks. This holiday is rooted in korbanos, and this is why there is an entire week for
tashlumin for the korban chagigah. When there is no Beis HaMikdash, there is no
"Chag HaShavuos," just the Chag Ha'Atzeres (or Chag HaBikurim) which is observed
in all generations. {}
 i. R. Meir Simcha seems to say that count mentioned in Parshas Re'eh doesn't
relate at all to the omer, but to the korban chagigah. His idea is difficult to
resolve with the language of R. Yerucham and Ramah because they say the
distinction is based on the term "Shabosos" used in connection with the omer
and the term "‫ "חמשים יום‬as a separate idea.
ii. Based on R. Meir Simcha's idea, one can explain that the anticipation for
Matan Torah relates to the holiday mentioned in Parshas Emor and not to the
holiday mentioned in Parsha Re'eh. In the times of the Beis HaMikdash, the
focus was on Shavuos as one of the regalim when everyone would come to
Yerushalyim and celebrate by bringing korbanos. Nowadays, there is
different focus to the holiday and the focus is to commemorate Matan Torah.
d. R. Naftali Z.Y. Berlin (The Netziv 1816-1893) takes a similar approach. He also
views the two parshios as representing two different themes. However, he sees
Parshas Re'eh as the introduction of the bridge between Yetzias Mitzrayim and Matan
Torah. The seven weeks are a taharah process, similar to a kallah who must wait
seven days before her wedding. The focus of Parshas Emor is on the sefiros (chesed,
gevurah etc.) and their combinations (chesed shebigevurah etc.) which are really
based on days, not weeks. These sefiros are a reflection of the different ways G-d
runs the world. {}
IV. Other Reason for Sefiras Ha'Omer
a. R. Chaim ibn Atar (Ohr HaChaim 1696-1743) writes that the seven weeks represent a
taharah process similar to the seven clean days of a zavah. Although, the zavah only
requires seven days and the Jewish People required seven weeks, this was the
determination of the Almighty because of the situation. {}
i. Ohr HaChaim notes that this is why they didn't start the count until the second
day of Pesach. Just as the seven clean days require seven complete days, the
seven weeks require seven whole weeks. The day they left Egypt was not a
full day of cheirus because they left in the middle of the night. Therefore, the
count did not start until the next day and that is how it is observed in all future
generations.
ii. R. Moshe Alshich (1508-1593) writes that because the sefirah is a taharah
process, the term Shabbos is used in the context of sefiras ha'omer. Shabbos
refers to the fact that there was a break from one period to the next. The
eating of korban Pesach and bris milah signified a change in status quo,
similar to a zavah who stops bleeding and can now move to the seven clean
days. {}
b. Ramban (1194-1270) suggests that just as there is a chol hamoed to separate Sukkos
from Shemini Atzeres, sefiras ha'omer is the "chol hamoed" that separates Pesach and
Shavuos. {}
i. R. Shlomo HaKohen Rabinowitz (1801-1866) writes that during Pesach we
reach spiritual heights, but it is with the assistance of G-d. During sefiras
 ha'omer, we try to grow in spirituality so that we can reach those same heights
on Shavuos without any assistance. {}
ii. R. Yosef Lieberman (not the senator) writes that based on R. Rabinowitz's
comments, one can explain why sefiras ha'omer is called a chol ha'moed. It
serves as the bridge between Pesach and Shavuos. {}
iii. One can also add that this explains why the Torah presents Pesach and
Shavuos together in Parshas Re'eh, and Sukkos is a separate parsha (a parsha
pesucha separates them as opposed to a parsha sesumah between Pesach and
Shavuos).
c. R. David Avudraham (14th century) writes that Pesach and Shavuos are times where
we are judged on grains and fruit respectively. During the sefirah period, everyone is
anxious about their produce and therefore, it is a time for teshuva. {}
V. The Concept of the Sefiros
a. R. Chaim Vital (1543-1620) writes that the seven weeks of the omer represent the
seven sefiros of this world (‫ מלכות‬,‫ יסוד‬,‫ הוד‬,‫ נצח‬,‫ תפארת‬,‫ גבורה‬,‫ )חסד‬and the days of
those weeks are sefiros within sefiros (‫ גבורה שבחסד וגו‬,‫)'חסד שבחסד‬. {}
b. R. Moshe Cordovero (1522-1570) writes that the sefiros are not only a reflection of
the attributes that G-d uses to run the world. We should try to emulate these middos.
{}
c. R. Kalonymus Kalman Shapira (1889-1943) writes that although the sefiros
themselves are kabbalistic, even those who don't understand kabbalah, should find
meaning in these sefiros by improving on those middos. This is what one have in
mind when reciting "('‫שבזכות ספירת העמר שספרתי יתקן מה שפגמתי בספירה )חסד שבחסד וגו‬
‫ואטהר ואתקדש בקדשה של מעלה‬." It is not just a kabbalistic recitation to fix the sefiros in
the heavens. It is a call to action as well. {}
VI. Sefiras Ha'Omer as a Time for Achdus
a. R. Yehuda Leib Alter (Sefas Emes 1847-1905) quotes from his grandfather (the
Chiddushei HaRim) that sefiras ha'omer represent a gathering of the parts. This is a
necessary requirement for Matan Torah. {}
b. R. Shmuel Borenstein (1856-1926) also sees sefiras ha'omer as a time where we must
focus on achdus. This is why the students of R. Akiva were punished specifically
during this time. {}
 ‫‪ .4‬ספר החינוך מצוה שו‬ ‫‪ .1‬ויקרא כג‪:‬טו‪-‬טז‬

‫‪ .2‬דברים טז‪:‬ט‪-‬יב‬

‫‪ .3‬מורה נבוכים ג‪:‬מג‬

‫‪ .5‬משנת רבי אהרן מחשבה ומוסר חלק א' עמ' סו‬

‫‪ .6‬מצודת דוד מצוה שפט‬

‫‪ .9‬רבינו ירוחם תולדות אדם ה‪:‬ד‬ ‫‪ .7‬פירוש הרב שמשון רפאל הירש ויקרא כג‪:‬טו‬

‫‪ .10‬ר"ן פסחים כח‪.‬‬

‫‪ .11‬רבינו ירוחם תולדות אדם ה‪:‬ד‬ ‫‪ .8‬משך חכמה כג‪:‬טו‬

‫‪ .12‬כתאב אל רסאייל עמ' קנא‬

‫‪ .15‬אור החיים ויקרא כג‪:‬טו‬ ‫‪ .13‬אור שמח הל' תמידין ומוספין ז‪:‬כב‬

‫‪ .16‬תורת משה ויקרא כג‪:‬ט‬

‫‪ .14‬העמק דבר במדבר כח‪:‬כו‬

‫‪ .19‬משנת יוסף חלק ב' ס' עג‬ ‫‪ .17‬רמב"ן ויקרא כג‪:‬לו‬

‫‪ .18‬תפארת שלמה לספירת העומר‬

‫‪ .22‬תורת נתן ערי הרמ"ק ערך מדות‬ ‫‪ .20‬אבודרהם סדר ספירת העומר‬

‫‪ .23‬חובת התלמידים עמ' נא‬ ‫‪ .21‬שער הכוונות ענין הפסח דרוש י'‬
 ‫‪ .24‬שפת אמת שבועות לשנת תרנב‬

‫‪ .25‬הגדת שם משמואל‪ -‬ספירת העומר‬