Parshat Emor
15 Iyar 5762
April 27, 2002
Daf Yomi: Baba Batra 38


Guest Rabbi:
Rabbi Dov A. Brisman
Young Israel of Elkins Park, PA

Sefirat HaOmer - Bridge of our Faith

�And you shall count from the day after Shabbat, from the day that you bring the Omer...� (Vayikra 23:15)

This season, commonly know as �Sefirah�, connects Pesach and Shavuot, creating a cohesive unit of spiritual elevation. We begin with �Yetziat Mitzrayim� (the Exodus from Egypt), our inception as a nation, and culminate the season with �Matan Torah� (the giving of the Torah), the consummation of our nationhood.

It is interesting to note that the Torah refers to Pesach as Shabbat. What is the significance of this designation?

The Berditchiver Rebbe, ZT�L (Kedushat Levi) explains: Chazal relate that the world was created for K�lal Yisroel. Although the physical creation was completed with Shabbat, the true purpose of creation was manifest in Pesach, for then the Al-Mighty portrayed His love for K�lal Yisroel. Therefore, in essence, Pesach is Shabbat, for the theme of Shabbat reached fruition on Pesach.

According to this interpretation, we can explain the reason that the mitzvah of Emunah (faith) in HaShem is described by its relationship with Yetziat Mitzrayim. At the beginning of the Aseret HaDibrot (the Ten Commandments), it states: �I am HaShem, Your Al-Mighty, who has taken you out of Mitzrayim.� Why did the Torah not state that faith is based upon the fact that HaShem created the universe? Why is it necessary to relate creation to Yetziat Mitzrayim? (see Ramban, S�forno, etc.)

Based on K�dushat Levi, we can suggest the following explanation. Creation itself culminates with Yetziat Mitzrayim. The declaration that the Al-Mighty has designated a nation as His own and its people as His adherents, clearly clarions the message that the purpose of creation has been achieved. By proclaiming our faith based upon Yetziat Mitzrayam, we are reaffirming that Creation was Divinely designed for a purpose. Yetziat Mitzrayim, our inception as a nation, defines the objective of creation. Hence the Torah articulated to us our role in Creation as the basis of faith in HaShem.

The Sefer HaChinuch (Mitzvah 306) writes that the mitzvah of Sefirat HaOmer is to prepare for Matan Torah. Counting each and every day between Pesach and Shavuot indicates our awareness that we are gradually coming closer to Matan Torah. Our nation�s essence is the Torah, and we were redeemed from Mitzrayim in order to receive the Torah at Sinai. The ultimate goal, Matan Torah, is more significant than the actual redemption from slavehood. Therefore, we were commanded to count every day until Shavuot in order to portray our tremendous desire to approach the day of Matan Torah. Counting days expresses a person�s desire to reach a lofty goal. This can only be achieved by gradual progression.

This concept of gradual progression strongly manifests itself in another part of our parsha.

�When an ox, sheep or goat are born, it shall be seven days under its mother; but from the eighth day and onward, it shall be accepted as a sacrifice to HaShem.� (Vayikra 23:27)

Why is it necessary to state that the new-born will be under its mother for seven days? Would it not suffice to merely state that the animal is fit for a sacrifice when it is eight days old?

The Midrash explains with a parable that the first seven days are also a necessity. Once a king imposed a decree throughout his kingdom that any person who wished to have an audience with his highness must first appear before the governess. So, too, states the Midrash, an animal is not fit to come before HaShem until it has lived in the world for seven days and has spent a Shabbat in this world. Upon being imbued with the spirit of Shabbat (the governess), the animal is then ready to be received by HaShem.

The Taz (Yoreh Deah, Chap. 255) points out that for this reason we celebrate the �Shalom Zachar� on the Shabbat (Friday night) preceding the �Brit Milah� of the new-born baby boy. The child is not ready to absorb the sanctity inherent in the Brit Milah until he first experiences a Shabbat in the world.

Indeed, no individual can climb the rungs of spirituality immediately (let alone an infant). It requires much exertion and toil to gradually ascend to high levels of scholarship and sanctity.

So too, a nation cannot rise immediately from bondage and submission to a Nation of Torah. Preparations must be undertaken over a period of time. Only through proper reflection and adjustment to the new situation can we evolve into an Am HaTorah.

It is thus incumbent upon us to utilize the period of Sefirat HaOmer as a time of reflection. Gratitude for being chosen as �Am HaShem� must be bridged to Matan Torah. As our forefathers did, we must prepare ourselves to receive the Torah with great anticipation and enthusiasm. I can think of no more practical way than to devote more time to learn or to upgrade our present learning. May we be granted a meaningful Matan Torah this year with only simcha!