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Counting of the Omer
Introduction To Counting The OmerCounting the Omer (or Sefirat Ha'omer) is a verbal counting of each of the forty-nine days between the holidays of Passover and Shavuot. This mitzvah derives from the Torah commandment to count forty-nine days beginning from the day on which the Omer, a sacrifice containing an omer-measure of barley, was offered in the Temple in Jerusalem, up until the day before an offering of wheat was brought to the Temple on Shavuot. The counting of the Omer begins on the second day of Passover and ends the day before the holiday of Shavuot. Historical EventsAlthough one might think of these seven weeks as a time of joyous anticipation, it has been customary to observe a period of semi-mourning, as we remember many tragic events in Jewish history both ancient and modern that have occurred within this time period. The Talmud mentions a plague that killed many of Rabbi Akiva's students, and the surviving students' fighting in Bar Kokhba's revolt against Rome. The Hadrianic persecutions that followed also occurred during this time. Later, there were the Crusades. We also remember the Warsaw Ghetto Uprising, the six million who died, and the sacrifices made by Israeli freedom fighters preceding Israel's independence. Traditionally, Jews do not get haircuts, or conduct weddings and other joyous occasions during this time. However, the exception is the 33rd day, Lag B'Omer. This is when on the 18th of Iyar, the plague killing Rabbi Akiva's students abated; at the same time, the persecution of Jews lifted and later, Rabbi Luria's surviving students saved the Torah. It used to be customary for Jewish children to make bows and arrows and engage in archery on Lag B'Omer, a reference to the warlike activities of Rabbi Akiva's students. Lag B'Omer is a semi-holiday when joyous celebrations may be observed. Spiritual ConnectionsIn the Kabbala, Jewish mystics imagined God as having multiple faces or attributes called Sefirot, including Chesed (love or expansiveness), Gevurah (strength, severity, or judgment), tiferet (beauty, balance or compassion), and so forth. The Sefirot, or emanations of God, are the ten attributes that God created through which God can manifest not only in the physical, but in the metaphysical universe. Each of these Sefirot possessed unique traits, characteristics that balanced each other and manifested in the physical world as well as in the metaphysical. For example, Chesed (the attribute of Lovingkindness, Grace ) is balanced by Gevurah (Strength, Judgment). Binah (Understanding) is balanced by Hokhmah (Wisdom). Seven of these attributes, or Sefirot, are used in counting the Omer. (the other three-Keter, Chochmah, and Binah-are beyond human conception). Each of the weeks of the Omer represents one of these seven attributes. More particularly, each day within a week represents a combination of that week's attribute with another one. For example, the first week of the Omer represents Chesed (loving kindness). The first day is Chesed shebe'Chesed (love within love), while the second day is Gevurah shebe'Chesed (strength within love) and the third is Tiferet shebe'Chesed (compassion within love) and so forth. The eighth day begins the second week, the week of Gevurah, and the first day of that week is Chesed shebe'Gevurah, love within strength. The cycle continues onward through the weeks until the last week, which represents Malchut- the forty-third day of the Omer is Chesed shebe'Malchut, the forty-fourth is Gevurah shebe'malchut, and the final forty-ninth day is Malchut shebe'Malchut. Why Do We Count the Omer?In ancient days, during this time period the Israelites were preparing to receive Torah and also preparing for their transformation from a slave mentality to the realization of their identity as a nation and their destiny as a people. We commemorate and emulate this process by focusing on the Sefirot daily, as we strive to free ourselves of our bondage to materialism to arrive at Shavuot renewed, refreshed, and ready to receive Torah as if for the first time. The idea of counting each day represents spiritual preparation and anticipation for the giving of the Torah, which was given by God on Mount Sinai on the fiftieth day, Shavuot. The Sefer HaChinuch states that the Jewish people were only freed from Egypt at Passover in order to receive the Torah at Shavuot and to fulfill its laws. Thus, the Counting of the Omer demonstrates how much a Jew desires to accept the Torah in his or her own life. How Do We Count?The counting of the Omer should take place as soon as possible after nightfall. One stands during the counting, and should be careful not to mention the number of the day before reciting the blessing. If one does so-for example, in response to someone asking which day it is-you may not recite the blessing, since you have already counted that day, but you may recite the blessing on succeeding nights. In the Babylonian Talmud (the version we commonly use) in Menachot, Rabbi Abbaye said, "There is a mitzvah to count days and a mitzvah to count weeks." In other words, these are two separate mitzvot, so both are done. We say, for example: "Today is twenty-three days, which are three weeks, and two days, of the Omer" to acknowledge both mitzvot. The Torah invites us on a journey into the human psyche, into the soul. There are seven basic emotions that make up the spectrum of human experience, which can be aligned with the seven sefirot of the Kabbalistic system. The seven weeks, which represent these emotional attributes, further divide into seven days making up the 49 days of the counting. Since a fully functional emotion is multidimensional, it includes within itself a blend of all seven attributes. Thus, the counting of the first week, which begins on the second night of Pesach, as well as consisting of the actual counting ("Today is day one of the Omer...") would consist of the following structure with suggested meditations: Upon conclusion of the 49 days we arrive at the 50th day-Mattan Torah. After we have achieved all we can accomplish through our own initiative, traversing and refining every emotional corner of our psyche, we then receive a gift ('mattan' in Hebrew) from above. We receive that which we could not achieve with our own limited faculties. We receive the gift of true freedom-the ability to transcend our human limitations and touch the divine. The Seven Aspects Of GodlinessLet us now examine the bonds with God that make us human --- the seven expressive aspects of Godliness.
Week 1 - Chesed: Loving-KindnessChesed is the definition of "kindness." While the drives of the body are towards oneself, those of the soul are directed outwards toward others. We love those to whom we give because they validate our spirituality. We see our highest self, reflected in them. Love is the single most powerful and necessary component in life. It is both giving and receiving. Love allows us to reach above and beyond ourselves, to experience another person and to allow that person to experience us. It is the tool by which we learn to experience the highest reality-God. Examine the love aspect of your love. Day 1 -- Chesed of Chesed: Loving-kindness in Loving-kindnessAsk yourself: What is my capacity to love another person? Do I have problems with giving? Am I stingy or selfish? Is it difficult for me to let someone else into my life? Am I afraid of being vulnerable, of opening up or getting hurt? For this day: Find a new way to express your love to a dear one, or your appreciation to a co-worker.
Day 2 -- Gevurah of Chesed: Discipline in Loving-kindnessHealthy love includes the elements of discipline and discernment; a degree of distance and respect for others' boundaries; and an assessment of another's readiness or capacity to receive love. Love must be tempered and directed. Ask a parent who, in the name of love, spoils a child; or one who suffocates a spouse with love by not allowing them personal space. For this day: Help someone on their terms, not on yours. Apply yourself to their specific needs, even if it takes effort.
Day 3 -- Tiferet of Chesed: Compassion, Harmony in Loving-kindnessHarmony in love represents a blend of both the chesed and Gevurah aspects of love. Harmonized love blends empathy with compassion. Love is too often given with an expectation of receiving love in return. Compassionate love is given freely; expecting nothing in return - even when the other doesn't deserve love. Tiferet is giving also to those who have hurt you. For this day: Offer a helping hand to a stranger.
Day 4 -- Netzach of Chesed: Endurance in Loving-kindnessIs my kindness enduring? Can it withstand challenges and setbacks? Do I give and withhold love according to my moods, or am I constant regardless of life's circumstances? For this day: Show constancy in your love or in the kindness you extend to others, regardless of the circumstances.
Day 5 -- Hod of Chesed: Humility in Loving-kindnessWe may sometimes be inflexible with those we love, or co-workers we see daily on the job. We may feel unable to forgive, or to bend, or compromise. Hod introduces the aspect of humility in loving-kindness; the ability to rise above ourselves and forgive or give in to those you love just for their own sake, even if you're convinced that you're right. Arrogant or haughty love is not love. For this day: Swallow your pride and reconcile with someone with whom you have quarreled. Prayer: Baruch ata Adonai, Eloheinu melekh ha'olam, asher kidshanu bemitzvotav vetzivanu al sefirat ha'omer. Blessed are You, God, Eternal Source of the Universe, who has sanctified us with Your commandments and commanded us to count the Omer. This is the fifth day of the Omer. Day 6 -- Yesod of Chesed: Bonding in Loving-kindnessFor love to endure, we must bond with others, and be responsible to create a sense of togetherness that actualizes love by mutual effort. Yesod of Chesed means that essential human connection, kinship and attachment, that nurtures each person equally. This bonding bears fruit, the fruit of loving-kindness nurtured from having healthy relationships. For this day: Start building something constructive together with someone, whether it is a loved one, a colleague, a friend.
Day 7 -- Malchut of Chesed: Nobility in Loving-kindnessMature loving-kindness comes with-and brings-personal dignity: An intimate feeling of nobility and self-sovereignty is experienced when we know our special place and contribution in this world. A love that breaks or damages a human spirit is no love at all. For love to be whole, it must leave the dimension of personal sovereignty intact, in ourselves and in others. For this day: Focus on an aspect of your ability to love that has bolstered your spirit and enriched your life...and celebrate.
Week 2 - Gevurah: Justice, Discipline, Restraint, AweGevurah is "strength" or "empowerment." Specifically this refers to empowering one's soul to overcome the obstacles that stand before it. We have the capacity to live for the sake of our goals, and to make sacrifices to attain it. The ultimate goal of every Jew is to be a source of light. In order to do this, we must submit our egos and desires to the scrutiny of God's Torah. After the miraculous Exodus from Egypt, the Jewish people spent 49 days preparing for the most awesome experience in human history-the giving of the Torah at Mount Sinai. Just as the redemption from Egypt teaches us how to achieve inner freedom in our lives; so too, this 49-day period, called 'Sefirat Ha-Omer' the Counting of the Omer, is a time of intense character refinement and elevation. During this time, we highlight the area of the emotions, the aspect of the human psyche that most requires refinement. We do this by channeling the spectrum of human emotion through the seven lower emotional attributes, or sefirot. This week we continue Sefirat Ha'Omer, utilizing the seven dimensions of the seven emotional attributes. The first week after Pesach was dedicated to examining the aspect of chesed, loving-kindness. The second week corresponds to the emotional attribute of Gevurah, discipline or justice. If love (Chesed) is the bedrock of human expression, discipline (Gevurah) is the channel through which we express love. It gives our life and love direction and focus. Gevurah-discipline and measure-concentrates and directs our efforts and our love in the proper directions. Day 8 - Chesed of Gevurah: Loving-kindness in DisciplineThe underlying intention and motive in discipline is love. Why measure and judge our behavior? Why establish standards and expect people to live up to them? Only because of love. Chesed of Gevurah is the love in discipline, the recognition that our personal sense of discipline and the self-regulation we expect from others is only an expression of love. This attribute gives us the understanding that we have no right to judge others; we have a right only to love them, which may include wanting to see them be their best. Ask yourself: when I judge and criticize another could it be tinged with my own contempt and irritation with my own shortcomings? When I judge, do I take hidden satisfaction in another's failure? Or do I really offer out of love for the other person? For this day: Before you criticize someone today, think twice: Are you truly doing it out of concern and love? If not, wait, until you feel you can deliver your correction so that it will be experienced as an act of love.
Day 9 -- Gevurah of Gevurah: Discipline in DisciplineExamine the self-control factor of discipline: Do I deliver a critique of a co-worker or an employee in a restrained, considered, and measured manner, or is it excessive or emotional in nature? When I judge another's work, is it just or vengeful? Do I have enough discipline in my own life and in my interactions? For example, am I organized? Do I use my time effectively? Am I accountable for the way I judge others, and what can I do to enhance my personal accountability? Do I make time each day to review my personal use of time, my choices, and my accomplishments? For this day: Make a detailed plan for spending your day effectively, and at the end of the day, see how true you stayed to your plan.
Day 10 -- Tiferet of Gevurah: Compassion in DisciplineUnderlying and governing the power of discipline must not only be love, but also compassion. Compassion is unconditional love. It is love just for the sake of the value of another's life, not considering any other element. Tiferet is a result of total selflessness before the eyes of God. It is love without desire to receive; love because you are a reflection of God. When I judge, does my discipline reflect this facet of compassion? For this day: Show compassion with someone you have reproached.
Day 11 -- Netzach of Gevurah: Endurance in DisciplineEffective self-control must be enduring and consistent. Am I consistent in the way I conduct leadership? Do I follow through with corrective action when needed? Am I weak as an employer, teacher, leader, supervisor, or parent? For this day: Extend the plan you made on day two for a longer period of time, listing short and long-term goals. Review and update it daily, and see how consistent you are and whether you follow through.
Day 12 -- Hod of Gevurah: Humility in DisciplineThe results of discipline and strength without humility are obvious. The greatest tragedies have occurred as a result of people sitting in arrogant judgment of others. Am I arrogant in the name of justice (what I consider just)? Do I ever think that I sit on a higher pedestal and bestow judgment on others below? What about co-workers or employees? Children? Students? For this day: Before judging anyone, ensure that you are doing so selflessly with no personal bias.
Day 13 -- Yesod of Gevurah: Bonding in DisciplineFor discipline to be effective it must be coupled with commitment to bonding. Whether the discipline issue is related to self or others, we must have a sense that the action we take will affirm a stronger bond of trust and respect, whether with another or our own respect for ourselves. Not that "I" judge "you", but that we are taking an action together in agreement for our mutual benefit. For this day: Demonstrate to a child or student how discipline is an expression that intensifies the bond and commitment between you. If relating to co-workers or employees, display your coaching skills in an encouraging, positive way.
Day 14 -- Malchut of Gevurah: Nobility of DisciplineDiscipline, like love, must enhance personal dignity in self and others. Discipline that breaks another person's spirit will backfire. Healthy discipline should bolster self-esteem and help elicit the best in a person; cultivating sovereignty over oneself. Does my judgement cripple the human spirit; does it weaken or strengthen others and myself? For this day: When in the position to judge another, encourage the other person's selfhood and self-respect.
Week 3 - Tiferet - Harmony, CompassionTiferet is "beauty." Beauty is created through harmony and contrast -- that is when we make a "match." When we become people of truth, our words, thoughts, and deeds match. Only humans can lie. The reason for this is that only humans have the possibility of creating themselves in a certain sense. To use the words of the Maharal of Prague, "we give birth to ourselves." When we lie we succumb to our animalistic desire for comfort and ease. When we tell the truth, we reconnect to God's transcendental reality and chose to be authentic as humans. During the third week of Counting the Omer, we examine the emotional attribute of Tiferet, or compassion. Tiferet blends and harmonizes the free outpouring love of Chesed with the discipline of Gevurah. Tiferet possesses this power by introducing a third dimension -- the dimension of truth, which is neither love nor discipline, and therefore can integrate the two. Truth is accessed through acts of selflessness. Rising above ego and our natural predisposition toward self-centeredness enables us to realize truth. Truth gives us an objective clarity toward our and others' needs. This quality gives Tiferet its name, which means beauty: it blends the differing colors of love and discipline, and this harmony makes it beautiful. Day 15 -- Chesed of Tiferet: Loving-kindness in CompassionExamine the love aspect of compassion. Ask yourself: Is my compassion welcoming and loving, or does it come across as pity? Is my sympathy condescending or patronizing? Is my empathy overbearing or self-serving? Even if my intention is otherwise, do others see it that way? Does my compassion overflow with love and warmth; is it expressed with enthusiasm, or is it mechanical and lifeless? For this day: When helping someone, when you extend yourself, make it real; allow mind, feeling, and action to operate in harmony.
Day 16-Gevurah of Tiferet: Discipline in CompassionFor compassion to be effective and healthy, it must be disciplined and focused. Compassion requires judgment, both in to whom we give and how much we express. We must recognize when compassion should be expressed and when it is more appropriate to withheld or limit its expression. Having discipline in compassion is knowing when being truly compassionate may mean withholding compassion or "tough love". True compassion is not an expression of the giver's needs, but a response to the recipient's needs. For this day: Express your compassion in a focused and constructive manner by addressing someone's specific need.
Day 17 -- Tiferet of Tiferet: Compassion in CompassionTrue compassion is limitless. It is not an extension of our needs or defined by our perspective. Compassion is achieved with a selfless attitude, by placing ourselves in the other person's place. Am I prepared and able to do that? If not, why not? Do I use the opportunities around me to express and actualize the compassion and empathy in my heart? What blocks me from expressing compassion for others? Is my compassion genuine, or self-serving? Is it compassion that comes from guilt or obligation, or from genuine empathy? Test yourself to see if you can express compassion even when you don't feel guilty, even when no one will see your selfless act. For this day: Express your compassion in a new way that goes beyond your previous limits: express it towards someone to whom you have been callous, knowingly or unconsciously.
Day 18 -- Netzach of Tiferet: Endurance in CompassionIs my compassion enduring and consistent, or is it changeable and capricious? Does my sense of compassion prevail over other forces in my life? Do I have the capacity to be compassionate even when I'm busy and stressed, or only when it's convenient for me? Am I prepared to stand up and fight for another? For this day: In the middle of your busy day, take a moment and call someone who needs a compassionate word. Defend someone who is in need of support, even if it's not a popular position.
Day 19 -- Hod of Tiferet: Humility in CompassionCompassion is not condescending; it gives the gift of humility. Hod is recognizing that being a compassionate giver does not make me better than the receiver; I acknowledge and appreciate that God gave me the gift of being able to bestow compassion by creating one who needs compassion. There is no place for pride in compassion. Do I feel superior to others because I am compassionate? Do I secretly look down on those who need compassion? Am I humble and thankful to God for giving me the ability to have compassion for others? For this day: Express compassion in an anonymous fashion, not taking any personal credit.
Day 20 -- Yesod of Tiferet: Bonding in CompassionFor compassion to be fully realized, there must be the meaningful ness of a bond with another. Compassion permits the creation of a channel between giver and receiver, a mutual positive effect that goes beyond the moment, a bond that endures. That is the most gratifying outcome of true compassion. Do you bond with those you show compassion for, or do you keep yourself at a distance? Does your interaction achieve anything beyond a single act of sympathy? For this day: Ensure that something eternal is built as a result of your compassion.
Day 21 -- Malchut of Tiferet: Nobility in CompassionExamine the dignity within your compassion. For compassion to be complete (and enhance the other six aspects of compassion) it must recognize and appreciate individual sovereignty. Compassion boosts self-esteem and cultivates human dignity, both your own, and the dignity of the receiver. Is my compassion expressed in a dignified manner? Does it elicit dignity in others? Do I recognize the fact that when I experience compassion as dignified, it will reflect reciprocally in the one who receives compassion? For this day: Rather than just giving charity, help the needy help themselves in a fashion that strengthens their dignity.
Week 4 - Netzach - EnduranceNetzach means "infinity." Anyone who has ever resisted the desire for immediate gratification has touched this quality. It is the source of hope and aspiration towards growth. During the fourth week of counting the Omer, we examine and refine the emotional attribute of endurance known as Netzach. Netzach means endurance, fortitude and ambition. It combines determination and tenacity. It is a balance of patience, persistence and endurance. Endurance is also being reliable and accountable, which establishes security and commitment. Without endurance, any good endeavor or intention has no chance of success. Endurance means to be alive, to be driven by what counts. It is the readiness to fight for what you believe, to go all the way. This, of course, requires that endurance be closely examined to ensure that it is used in a healthy and productive manner. Day 22 -- Chesed of Netzach: Loving-kindness in EnduranceFor anything to thrive and endure, it requires love. A neutral or indifferent attitude will result in a weak commitment. If you have difficulty making commitments, examine how much you love and enjoy that which requires your commitment. Do I love my work? My family? My choices? For endurance to be effective, it must be caring, loving, responsive and flexible. Does my endurance cause me to be, or seem to be, inflexible? Does my drive and determination cause me to be controlling or narrow in my views? Am I too demanding? Do others (employees, friends, children) cooperate with me out of the sheer force of my will and drive, or out of love? For this day: When fighting for something I believe in, I will pause a moment to ensure that it is accomplished in a loving manner.
Day 23 -- Gevurah of Netzach: Discipline in EnduranceExamine the discipline of your endurance. Endurance must be directed toward productive goals and expressed in a constructive manner. Is my endurance and determination focused to cultivate good habits and break bad ones? Does my endurance come from strength or weakness? Does it come from deep conviction or defensiveness? Do I use my endurance negatively by being tenacious for the wrong things, or to defend bad habits? For this day: Abstain from one bad habit today.
Day 24 -- Tiferet of Netzach: Compassion in EnduranceHealthy endurance, aimed at developing good qualities and modifying bad ones, is always compassionate. The compassion of endurance reveals a most beautiful quality of endurance: an enduring commitment to help others. Endurance without compassion is misguided and selfish. Tiferet of Netzach, compassion in endurance, means not just extending love to those who are easy to love, but also to those who can be difficult to love. Does my determination to succeed compromise my compassion for others? Am I able to rise above my ego and empathize with competitors? Am I gracious in victory? Can I show compassion for someone I have trouble getting along with? For this day: Be patient and listen to someone who usually makes you impatient.
Excerpted and adapted from "A Spiritual Guide to Counting the Omer" by Rabbi Simon Jacobson. This unique book is now available in English and in Hebrew online.
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