Simply Complete

This week’s Sedra includes the Parsha that discusses the various Moadei Hashana. Included of course in these Pessukim is the Mitzvah of Sefiras HaOmer, which, though it is not itself a Yom Tov is obviously tied to both Pesach and Shavuos. This presents us with the rare opportunity to read about a Mitzvah in the weekly Parsha as we are fulfilling it—not a common occurrence with other Moadim. In fact it is not just interesting, but imperative, to note that no matter how the yearly calendar falls out, this Parsha is read during the Omer. Surely this is no coincidence, but rather a clear signal that we should use this opporiuntity to learn more about this Mitzvah in light of the Pesukim, and use the lessons learned to enhance our Kiyum of this Mitzvah.

In some respects, Sefiras HaOmer seems like a relatively simple Mitzvah: The Torah tells us to count forty-nine days, beginning with the second day of Pesach, until we reach the Yom Tov of Shavuos: “U’Sefartem Lachem”. On the face of it one may assume that this is just the way to determine what day Shavuos is: the Torah only tells us what day to start, and how many days to count, and says that on the fiftieth day we should bring the “Mincha Chadasha” known as the Shtei HaLechem, which other than Bikkurim is the only Mitzvah of Shavuos. We know, however that this is not the case: when it comes to other Yomim Tovim, the Torah tells us a specific calendar date and could have done so for Shavuos. Certainly then a separate Mitzvah would not have been added for the mere purposes of determining when Shavuos is.

The Sefer HaChinuch explains that the Shoresh of this Mitzvah is to show our anticipation for Mattan Torah. Just as one counts the days to any event of significance, we count the days until Shavuos. In doing so, explains the Chniuch, we show how eager we are to reach the day of Kabalas HaTorah. While this is likely the Pashut Pshat in this Mitzvah, there would seem to be more at hand. Some point out, for example, that the Bracha we say is “Al Sefiras HaOmer” and not “Al Sefiras Mattan Torah”—the period of the Omer is itself counted. This indicates that there is a significance to the time we are counting—it is not just a means to reaching Shavuos or Mattan Torah.

In fact, though these days are marked only by the simple act of counting, there are a number of indications that this is no simple Mitzvah.

The Chida writes that the number fifty corresponds to the days of Sefira as well as the number of “Lulauos” or hooks that were used to fasten the Yerios of the Mishkan to the Kerahsim. He explains that just as the Lulaos were a means of attachment, so too the days of Sefirah are used to form a connection between ourselves and Hakadosh Baruch Hu.

From Another perspective, R’ Meilech Biderman points out that in many of the Sefarim that count the Mitzvos, the Mitzvah of Sefiras HaOmer is number 307. Though each of the Monei HaMitzvos had their own method and criteria to count Mitzvos, Sefira is almost universally directly in the middle of the count—306 Mitzvos before it and the same amount after. This, says R’ Meilech, is an indication of the central role that the Mitzvah of Sefiras HaOmer—it is not just a Mitzvah, but one that other Mitzvos surround or perhaps even grow out of.

If this is the case, if Sefirah is in fact such an important Mitzvah, from which other Mitzvos emanate in some way, we must understand what the goal is—what we can take from these days.

In a way, it is clear that there is an aspect of personal growth that defines Sefirah. This is clear from the Teffilah that some say following the actual counting of the Omer, which discusses the way that counting the Omer can affect us: “LiTaharenu U’Likadsnu B’Kedhushascha HaElyona. That short Tefillah also discusses the Midos that are related to the Sefirah: there are seven general Middos and each week of Sefirah is connected to a specific Middah, with each day of that week assigned an aspect of that Middah. For example, the third week of the Omer relates to the Middah of Netzach, and the twenty-seventh day of the Omer, which is the last day of Netzach, is “Yesod She’BiNetzach”—that is, the aspect of Yesod within the Middah of Netzach.”

While the meaning of these Middos is slightly esoteric, and sometimes borders of areas of Toras Nistar, it is important for us to realize that they also relate to aspects of our lives that we can control. In fact, R’ Shimshon, in a lengthy Drasha, explains the practical aspect of each of the Middos and concludes that this is the focus of Sefiras HaOmer: Binyan Ha’Adam. In these forty-nine days we have the opportunity to work on every aspect of each of the Middos, one day at a time, allowing us to rebuild ourselves, so to speak, in anticipation of Mattan Torah.

While this idea helps us to understand one of the goals of Sefiras HaOmer—to improve ourselves and work on Binyan Ha’Adam—we must still understand why the Torah specifically selected the time period leading up to Kabalas HaTorah for this Avodah. In fact, one may assume that since the Torah is the source for all Tikun HaMidos we should devote the days after Mattan Torah to working on ourselves—why do we do so in advance of, and really in preparation for, Shavuos?

I think that we can understand this based on another component of Sefiras HaOmer that is mentioned in the Parsha.

The Passuk tells us: “U’Sefartem Lachem…Sheva Shabbasos Temimos.” We learn from these words that Sefirah requires an aspect of Temimos, completeness, and many Halachos of Sefirah are based on this requirement. For example, this is why many are Makpid to count Sefirah after Tzeis HaKochavim, once it is definitively night, and why one can no longer make a Bracha if one night is missed: we must count each day, in order, at the correct time.

Although the requirement of Temimus—which is unique to Sefiras HaOmer—is seemingly a technical one, there is another aspect of this term which may help us identify the essence of our Avodah in these days.

The term Temimus can mean complete, but can also have another implication. The Torah tells us “Tamim Tihiyeh Im Hashem Elokecha”, we have a responsibility to be a Tamim. In addition, this is a term that the Torah uses to describe Tazaddikim—both Noach and Yaakov Avinu are referred with titles of Tam: “Tamim Haya B’Dorosav” and the “Ish Tam Yoshev Ohalim.” It is not easy to translate the word Tamim when used in this context, or to succinctly describe the Middah of Temimus, but I think that through the words of Chazal we can perhaps develop an understanding.

The Radak in Tehillim on the words: “Holech Tamim U’Poel Tzeddek” explains that the word Tamim refers to a sort of single-minded focus. In this case Dovid HaMelech lauds he who lives his life without being distracted by the illusions that are offered by Olam Hazeh, but rather focuses on his pursuit of Olam HaBa’ah.

Based on this Radak, we can understand that Temimus refers to an ability to focus on a goal without be sidetracked. Indeed across the spectrum of Ba’alei Machshava and Mussar, as well as Gedoeli HaChassidus, there is a common thread when describing the Tamim.

For example, in his Pirush on Mishlei, the Gr”a explains that the mark of a Tamim is one who makes decisions based on the Ratzon Hashem, without any reliance on his own Sechel—he is driven only by the dicatates of the Torah.

A similar idea can be seen in the words of R’ Tzadok, who writes: “V’Temimus Hu Hepach HaChachma, V’Haynu She’Ain Lo Chachma M’Tzad Atzmo Klal.” Here too we see that a Tamim is defined by his ability to suspend his own Chachma and rely only on the Torah to make decisions. His every step is governed by the Chachmas HaTorah.

With this in mind we can understand the role of Temimus in our preparations for Mattan Torah.

The Medrash Sochar Tov, on the words “Ashrei Timimei Derech” tells us the title of Tamim is paramount, for both Hashem and the Torah are referred to as Tamim: Hakdosh Baruch Hu is known as “Hatzur Tamim Pa’alo” and His Torah is “Torah Temimah”. The Medrash then explains that at the time of Kabalas HaTorah, Klal Yisroel was on a level of Temimus: they were given the Mitzvos and they didn’t ask why, or what the Schar was—rather they submitted themselves to the Torah in totality. Indeed, what more perfect expression of Temimus, as we now understand it, can there be than “Na’aseh V’nishma”—a declaration of unconditional subjection to the Torah itself?

Each year, as we approach the yom Tov of Shavuos, one which we not only commemorate Mattan Torah, but in some ways relive it as well, we are told to count Sefirah with one provisio: “Sheva Shabbasos Temimos Tihiyenah.” We have seven weeks, forty-nine days, to work on ourselves, but there is a goal in mind: we are not just trying to be better people, but to achieve Temimus.

In whatever way we use this time to be Misaken our Middos, to focus on the areas in which we are lacking, we must have an eye toward Temimus. If we try to develop our own ability to approach all aspects of our life through the lens of the Torah Hakedosha, and not our own Sechel and Chachma, we will reach Shavuos in a manner that will render us deserving of the gift of the Torah Temimah.