Weeks and Weeks

There are a variety of Mitzvos and topics discussed in this week’s Sedra, including the a section that includes the Mitzvos of Yomim Tovim. Though there are other places in the Torah that the Torah tells us about the Yomim Tovim, this would seem to be on of the central sources for these Mitzvos. Besides the actual Yomim Tovim that are mentioned, this Parsha is also the source for the Mitzvah of Sefiras HaOmer.

As we find ourselves in the midst of this period of time, it would seem appropriate to discuss the way the Torah presents the Mitzvah in the hopes of extracting some extra meaning that we can apply as we fulfill this Mitzvah.

The Torah tells us that on the second day of Pesach there is a special Korban Mincha brought, called the Korban Omer. Following that Korban we are told to count a period of time—fifty days—after which we bring another Korban on the Yom Tov of Shavuos.

But, as we know, the Torah doesn’t just tell us to count fifty days, there is another qualification: “U’Sefartem Lachem...Sheva Shabasos Timimos.” We are told to count a period of seven weeks, that will make us the fifty days between Pesach and Shavuos. This method of counting endures: to this day as we count the Omer, we mention not only the days, but also the weeks, as in “Hayom Arba U’Shloshim Yom, Shehem Arba Shavuos V’Shisha Yamim L’Omer.”

If we look at the Passuk, however, it seems that the Torah uses an interesting term to refer to the weeks that we must count: “Sheva Shabosos.” If this were the only place in the Torah that this Mitzvah was discussed, we may assume that this is the way that the Torah refers to weeks, as Shabasos.

However, as we mentioned, these Mitzvos—like many others—are repeated in Sefer Devarim at the end of Parshas Re’eh. There the Torah refers to the time periods with a different word: “Shevah Shavuos Tispor Lecha.” In this case the weeks are referred to as Shavuos and not Shabasos. Why does the Torah switch terms? Why are the weeks reffered to as Shabasos in Parshas Emor and Shavuos in Parshas Re’eh?

There is another difference between the two Pessukim—that of our Parsha and that of Parshas Re’eh—as well. In our Parsha, the Torah speak in a Lashon Rabim: “U’Sefartem Lachem” whereas in Parshas Re’eh as Lashon Yachid, “Tispor Lecha” is employed. Why does the Torah choose to use the singular in one case and the plural in another?

First, let us try to understand the usage of Shabasos or Shavuos so that we may better understand what the Torah is communicating to us with these words.

Rav Hirsch explains the word Shabbos, as it refers to a week, based on a Gemarah in Meseches Nedarim, which discusses one who makes a Neder in the following formulation: “I will not drink wine for one Shabbos.” The Gemarah says that he is not allowed to drink wine for seven days. For example, if he made the Neder on Monday, he is forbidden from eating figs up to and including the following Sunday. In this case a Shabbos refers to the entire seven day period.

Rav Hirsch explains that this is because a week does not have to begin on Shabbos, but rather any six days that are attached to the day of Shabbos, whether they occur before or after it, are called a Shabbos week. This is because the six weekdays are influenced by the Shabbos they are attached to. If we are positively focused on Shabbos our entire week leads up to that day, and the Shabbos completes the week. Similarly, when we use Shabbos to its fullest, we can change the entire six days that follow it: Ki Hi Mekor HaBeracah.

Rav Hirsch therefore suggests that Torah is telling us that the seven weeks of the Omer must be must be a days that are affected by the Shabbosos that surround them: they must be a time of growth in Ruchniyus and Avodas Hashem in a way that can only come from the effects of Shabbos. In this way they must truly be “Shabbos-Weeks.”

He adds that this contrasts with the use of the word Shavuos in Parshas Re’eh. A Shavuah is any seven day period, regardless of the relationship between those days and Shabbos; a “regular” week. As R’ Hirsch so eloquently puts it: If the Torah merely told us to count Sheva Shavuos, that would mean that the weeks were created by the counting along, the usage of the word Shabosos means that the weeks are “created” by the Shabbosim they are attached to. The counting, says R’ Hirsch, merely reminds us of the significance of the day.

This concept—that the days of the Omer are not merely days to be counted and checked off on a chart, but days of growth and self-improvement—is one that is found in sources from all paths of Yiddishkeit. These days are not just a time period between two Yomim Tovim, rather they are a time to take ourselves from Galus Mitzrayim to Har Sinai. This is indicated by the fact that the Korban Omer is made from barley, which is Machal Beheima and the Shtei Halechem, brought on Shavuos, are made of wheat, which is Machal Adam. In the period of Sefiras HaOmer we have the opportunity to transform ourselves, to disconnect from our animalistic qualities and reconnect to that which elevates us.

This being the case, however, it would seem curious that the Torah uses the word Shabasos—which implies a time connected to Ruchnias—in our Parsha and the word Shavuos—which, as R’ Hirsch explains, has a more mundane connotation—in Parshas Re’eh. If the days of Sefirah are indeed to be ones of Aliyah in Ruchnias, why did the Torah use the word Shavuos at all? It would seem that each mention of weeks with regard to the Omer should be infused with the implication of Shabbos?

Perhaps we can explain the usage of both words based on a comment of the Meshech Chachma.

When discussing the Korban Omer, which is brought on the Second Day of Pesach, the Torah refers to the Yom Tov of Pesach as Shabbos: “Mimacharas Hashabbos Yinifenu HaKohen.” The Omer is brought the day after Yom Tov Rishon of Pesach, and the Torah refers to as the day after Shabbos.

In explaining why the Torah chose to use the word Shabbos to refer to Pesach, the Meshech Chachma explains that there are two types of Mitzvos: those that serve to bring us closer to Hashem, and those that serve to bring us closer to our fellow Jews. Teffilin and Tzitzis are examples of the former: our Kiyum of these Mitzvos improves our connection to Hashem. Mitzvos such as Chesed and Trumos and Masros, on the other hand, allow us to have closer and more productive relationships with Acheinu Bnei Yisroel. Shabbos and Yom Tov, explains the Meshech Chachma, differ in this way as well.

On Shabbos we are obligated, due to the Melacha of Hotzah, to stay within our own homes, we cannot venture to far out as the Passuk says “Al Yetzi Ish Mimkomo.” In addition, the Issur of Bishul limits our options when it comes to food, making the Seudos Shabbos less lavish affairs. Therefore, Shabbos is a day spent steeped in Torah and Teffilah. The very nature of the day ensures that we will have few other distractions, and be able to use Shabbos to improve our relationship with Hashem.

Yom Tov, on the other hand, is a time that we can venture outside the walls of our own homes, and easily prepare a variety of foods. While we know that we must capitalize on the message of the various Yomim Tovim for our own growth—Chatzi Lachem V’Chatzi LaHashem—these days are more easily and enjoyably spent with family and friends. In this way Yomim Tovim can be seen as Mitzvos that serve to bring us closer to our fellow Jews.

The Meshech Chachma uses this Yesod to explain why the first day of Pesach is referred to as Shabbos. I would like to expand on this idea to understand why the Torah uses both the words Shabbos and Shavuah to refer to the weeks of Sefiras HaOmer.

Maybe the message the Torah wishes to impart is that during Sefirah we must focus on the totality of our growth.

As we have seen, the connotation of Shabbos is a time to grow in our relationship with Hashem. If one uses his time wisely on Shabbos, he can truly inspire a change in his Avodas Hashem that will last well past Havdala. Such is the power of Shabbos, the Mekor HaBracha. Similarly, the days Sefiras HaOmer are auspicious for growth in our Bein Adam Lamakom; as R’ Hirsch explains, we can turn the weeks of the Omer into days that are fully affect by the Shabbosos they are attached to.

But if the Torah used only the word Shabbos to refer to these weeks, we may think that if we focus on our relationship with Hashem we have indeed capitalized on the days of Sefiras HaOmer. This, however, is not the case for during Sefirah we require Temimus. During Sefirah we must focus on the whole picture, we are urged to try and improve every area of our lives, both in our relationship with Hashem and with others.

In many Siddurim there are small words next to the Sefirah for each night: Chesed SheBiChesed, Netzch SheBiHod and so on. The full implication and meaning of these words is very deep, certainly beyond my own comprehension, but there is a simple meaning as well. These words refer to seven Middos, and throughout the forty-nine days of Sefirah there is one day that is somehow related to an aspect of each Middah. For example, the first day of Sefirah is related to Chesed SheBiChesed, the Chesed within Chesed: this is pure Chesed in its essence. The second day, however, is the Middah of Gevurah SheBiChesed: on this day we focus on the aspect of Gevurah (strength) that can sometimes coexist with Chesed.

Again, we may not be truly understand how each of these Middos is present within the other, but the message seems clear: rather than just working on a “Middah of the Week” on a general level, we drill down, working on each aspect of that Middah on a different day. This speaks to the need for Temimos: during Sefirah we focus on every aspect of our Yiddishkeit, trying our best to improve on as many fronts as possible.

Maybe this is why the Torah did not only use the word Shabbos to refer to the weeks of Sefirah. This may have given us the sense that if we work only on our Bein Adam L’Makom, as implied by the word Shabbos, we have served our purpose. Therefore the Torah used the word Shavuos as well, to remind us that we must focus on other aspects as well. In this understanding, the word Shavuos is not meant in a mundane sense, but rather to convey a meaning beyond Shabbos itself.

This may also help explain why the Torah uses the plural term Lachem in our Parsha and the singular Lecha in Parshas Re’eh. The Gr”a writes that when the Torah employs a singular terminology, it is in fact speaking to the whole of Klal Yisroel, whereas when a plural word is used, the Torah is speaking to each of us on an individual level. While this may in a way seem to be contrary to our expectations, it is in fact very understandable: when Am Yisroel is together, we are one unit and the usage of a singular term is quite understandable. When Hashem is speaking to each of us on an individual basis, however, a plural term is more appropriate as he is speaking to more than one unit.

In our Parsha the Torah refers to the weeks of Sefirah as Shabbosos, which carries a message of the importance of working on our relationship with Hashem. In this case the Torah uses Lachem, a plural term, because this is indeed a personal Avodah, one which we must each work on in our own way.

In Parshas Re’eg however, the Torah uses the word Shavuos which perhaps is used to remind us of the importance of working on the rest of our Yiddishkeit, those Mitzvos that serve to brin us closer to our fellow man. Such an Avodah goes beyond personal boundries, it is something that affects our communal existence and goes beyond our “Daled Amos.” In this case the Torah says “U’Sefartem Lachem” because it speaks to Klal Yisroel on the whole, as it refers to the part of our lives that affect the great Klal.

As we see, the Torah goes to great lengths to pass on the message of Sefiras HaOmer: this is a time to work on ourselves in a compete manner, Sheva Shabbosos Temmimos. There is, of course, no expectation that anyone will be able to alter their lives completely in the span of forty-nine days, but this is the time to start. These are days in which we can take stock of every aspect of our lives and find ways to take the journey from Machal Beheima to Machal Adam into the rest of the year.