Temimus and Sefiras HaOmer

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A significant portion of Parshas Emor is devoted to a discussion of the various Yomim Tovim that comprise our calendar. In a section that begins with the words “Moadei Hashem Asher Tikru Osam Mikraei Kodesh..”, the Torah speaks about each of the Shalosh Regalim, as well as Rosh Hashana and Yom Kippur. The words of these Pessukim are the sources for many of the Mitzvos we do on the Yomim Tovim from the Inuyim of Yom Kippur to the Arba Minim of Sukkos. Although the Torah does speak about the Yomim Tovim in detail here, they are each discussed multiple times throughout Chumash, with various parts of the Mitzvos HaYom detailed each time. The exception to this rule is the Mitzvah of Sefiras HaOmer, which is spoken about at great length in our Parsha, but only one other time, very briefly, in Sefer Devarim. This being the case, in conjunction with the fact that Parshas Emor is always Leined during the period of Sefiras HaOmer, it is certainly a good opportunity to explore one of the deeper messages of this Mitzvah.

As we look at the Pessukim that discuss the Mitzvah of Sefirah, there is one word that has a significant import. The Passuk tells us: “U’Sifartem Lachem MiYom HaViachem Es HaOmer HaTenufah Sheva Shabbosos Temimos Tehiyena…” The Torah tells us that we are to count seven weeks, but that they must be Temimos, which means complete. The word “Temimos” dictates many of the Halachos of Sefirah with which we are familiar. For example, one who does not count on of the days may no longer count with a Bracha because his Sefirah can no longer be called “Temimos”. In addition, the Mishna Berurah cites the common Minhag not to begin Maariv on the first night of Shavuos—ushering in the Yom Tov and ending the forty-ninth day—until nightfall, in order to ensure that the weeks of Sefira are “Temimos”. Clearly the concept of “Temimus” is central to Sefiras HaOmer—why? Why does the Torah include an aspect of “Temimos” in this Mitzvah particularly?

Perhaps we can answer this question by seeing how Dovid Hamelech speaks about this idea.

In Kapital 101 is Dovid Hamelech describes to us the way in which he seeks to lead his life, and it is obvious that he does so in order to teach us how we should in turn lead ours. The Perek begins with the words “L’Dovid Mizmor Chesed U’Mishpat”. Rashi explains that with these words Dovid expresses his appreciation for the Ma’asei Hashem, whether they are Chesed or Mishpat. In the case of the former, he responds with praise and if the former befalls him, with the Bracha of Dayan HaEmes. Clearly this Perek is meant to pass on important lessons.

The next Passuk continues this theme: “Askila B’Derech Tamim Masai Avo Eilay”. The word “Askilah”, Rashi explains, means “Etain Lev”: Dovid Hamelech is telling us that he was focused on attaining the “Derech Tamim”. The word “Tamim” appears again, later in the Passuk when Dovid says “Holech B’Drech Tamim Hu Yisharseini”, expressing interest in associating with those who walk on the “Derech Tamim”. Neither Passuk defines the “Derech HaTamim”, but if Temimus was something to which Dovid aspired, and placed such import upon, than it is certainly a Middah that is worth identifying.

For the most part the Meforshei HaPshat do not explain the meaning of the term “Tamim” as used in this context. Earlier in Sefer Tehillim, when Dovid extolls one who is “Holech Tamim U’Poel Tzedek”, Radak does identify a Tamim as one who does not focus “B’Tachbulos HaOlam”, meaning that a Tamim does not get involved in the subterfuge that pervades this world. It is difficult to understand how this translate into the “Derech Tamim” for which Dovid pines, however.

For more clarity, though, we can turn to the Divrei Chazal.

The Mishna in Meseches Derech Eretz Rabba tells us that “Ba’alei Amana, Michasei Razim, Meshivei Pikadon, Machzirei Aveidah” are included in the Passuk which says “Einei B’Neemanei Aretz Lasheves Imadi Holech B’Derech Tamim”. According to the Mishna, the words “Holech B’Derech Tamim” are referring to those who are trustworthy in business, keep secrets, return items given to them for safekeeping and lost items to their owners.

In a sense, this Gemara seems to mesh well with the words of the Radak on the words “Holech Tamim U’Poel Tzedek”: the Gemara is certainly describing one who does not participate in the “Tachbulos HaOlam”, but conducts his affairs on the up-and-up. This really just serves to highlight the question the Mishna compels, however.

All these traits are praiseworthy, to be sure, but they are all in the category of Bein Adam L’Chaveiro –is this the “Drech Tamim” that Dovid one day hopes to achieve? We would assume that he aspired to heights in Bein Adam L’Makom, which seem more difficult to attain and more elevated. Why does Dovid indeed wish to one day walk on the Derech Tamim as defined by Radak and the Mishna in Derech Eretz?

Perhaps we can answer this question and gain a new appreciation for the concept of Temimus so central to Sefiras HaOmer, by examining another aspect of this time period.

The Gemara in Yevamos tells us that R’ Akiva had twelve-thousand pairs of Talmidim who perished during one time period, because “Lo Nahagu Kavod Zeh L’Zeh.” The Gemara speaks of R’ Akiva’s recover from this loss, and then identifies the “Perek Echad” during which the Talmidim were Niftar: Kulam Mesu M’Pesach V’Ad Atzeres”. As we know, the period between Pesach and Shavuos, or Lag B’Omer, includes aspects of Avielus to commemorate the Talmidei Rebbi Akiva, but this obviously requires some explanation.

We cannot assume that the behaviors identified by Chazal, “She’Lo Nahagu Kavod Zeh L’Zeh” were present only between Pesach and Shavuos. If so, why were they Niftar during this “Perek Echad” in particular?

In a Vaad entitled “Hachana L’Kabalas HaTorah” printed in Alei Shur, R’ Wolbe answers this question with an enlightening thought.

Kavod, explains R’ Wolbe, connotes value: only if someone values something he will treat it with Kavod. As an example of this truism, R’ Wolbe cites the Gemara in Kedushin that tells us “Ochel B’Shuk Domeh L’Kelev”. Although there is no Issur that one transgresses by eating in the street, it displays a lack of Kavod for oneself and is therefore a Siman that he does not understand his true value. If a person truly realized that he is a Tzelem Elokim, a prince of the Am Hanivchar, he would never lower himself to be Ochel B’Shuk. It is not Chazal that deem him Domeh L’kelev—he deems himself so.

The period of time between Pesach and Shavuos, explains the Mashgiach, is one that highlights our inherent value. At Yetzias Mitzrayim, Klal Yisroel was Zoche to fully appreciate, and even behold, the Tzelem Elokim that resides within each of us. This sight was hidden from them the next day, but during the seven weeks that followed, Bnei Yisroel worked to reattain those heights. They were successful in this venture, and were therefore Zoche to Kabalas HaTorah on Shavuos.

Each year, explains R’ Wolbe, we can experience this cycle anew: on Seder Night we gain an appreciation for who we truly are, and the next forty-nine days are meant to be spent honing this renewed sense of self so that we can approach Har Sinai once again.

As the Gemara tells us, the Talmidim of R’ Akiva fell short in the arena of Kavod—Lo Nahagu Kavod Zeh L’Zeh. R’ Wolbe explains that a lack of Kavod for another Yid is in essence a lack of Kavod for oneself. If we understood what we are, our own value, then we would surely have Kavod for other members of Klal Yisroel. It is only because we do not fully appreciate our Gadlus that we fail to treat others in the appropriate manner.

The Mashgiach concludes that this is why the Perek Echa identified by the Gemara was M’Pesach V’Ad Atzeres. The Talmidei Rabi Akiva were not Noheg Kavod Zeh L’Zeh because they didn’t subsume the lessons of this time period—they did not appreciate the Tzelem Elokim revealed on Pesach and therefore could not possibly work properly towards Kabbalas HaTorah. Their shortcomings would have been rectified if they had perfected the Avodah of these days, and so their punishment came in this particular Perek Echad.

Based on this thought, we can understand the “Derech Tamim” that Dovid wishes to achieve. Based on Chazal it seems that the Tamim is identified by the way he treats others—if possesses the traits mention in Meseches Derech Eretz or if he is involved in the Tachbulos HaOlam. This yardstick, however, is just an indication of how he sees himself. If one has perfected his own appreciation for his Erech, for his value as a Tzelem Elokim, he will certinaly treat others accordingly.

Dovid aspires to the “Derech HaTamim” because this achievement would mean that he had attained a true understanding of his own value, a key to true Gadlus. The words “Askila B’Derech Tamim” are an expression of the hopes that Dovid Hamelech one day understand who he is to the point that he can see the same in others.

We can now understand why Temimus is such an integral part of Sefiras HaOmer. During these days, when we are meant to be focusing on our own potential, we must all look towards the Derech HaTamim. Our success in in the Avodah of this period, can be measured by our attitude towards others. If we attain the proper Kavod for ourselves we can treat others accordingly and be Zoche to true Temimus, answering the question “Masai Avo Eilay” in our own lives.