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The essential work of the Omer is internalization of the
Transcendent Light that shone on Pesach into every aspect of our lives. This is
accomplished by paying attention to our character traits (e.g. chesed,
gevura, tiferet, etc.) in our interactions with others, with the
intention of doing the detailed, internal work necessary to correct and refine
ourselves.
This internalization of this light is actually one of the
meanings of the phrase "al sefirat ha-Omer", usually translated
"regarding the Counting of the Omer", which we use in the blessing.
Nevertheless, the word "sefirat" shares the same consonants as the word "sapir"
(the source for the English word "Sapphire"). The word "sapir" in Hebrew
means "shining", and so "al sefirat ha-Omer" thus also means that we want
to "shine" the light of Ein Sof all the way down into the "Omer".
What is the "Omer"? Originally, it was a simple barley
offering. Its measure was an omer (approximately 2 quarts or liters), the
amount of Manna that each person was given per day in the Sinai Desert (Ex.
16:16).  | | " Barley is known to be animal food...." | | |
On a deeper level, barley is known to be animal food, as opposed
to wheat which is a higher form of food more fit for human consumption ( Rashi,
Num. 5:15). This symbolism is important because it clarifies why we offer two
loaves of leavened wheat bread on Shavuot. It represents the culmination of all
the work we are to do during the Omer period, i.e. the transformation of the
animal into the human, the transformation of the physical into the pure
consciousness of spirit.
The omer of barley thus represents the undeveloped seed
(i.e. potential) of spirituality that is planted into human consciousness. It is
our job to mature, grow and refine that seed into full-blown consciousness of
G-d in all things, in all events, in everything, at all times. This full
maturity is again represented in the two loaves of leavened wheat bread offered
on Shavuot, which parallel the two sapphire tablets of Torah, the higher
consciousness of G~dliness in all things.
What do we mean by "higher consciousness of G-dliness in all
things"? This is brought out in the idea that Shavuot, as a holiday, is supposed
to be "Half for G-d, half for you" (Pesachim 68b). "Half for G-d" means
devotion to spirituality, transcendence above the physical; "half for you"
points to the necessity of bringing that awareness to bear in our physical
existence. | | " Without the Torah, the only way we could live a spiritual life would be pure asceticism...." | | |
In other words, without the Torah, the only way we could live a
spiritual life would be pure asceticism, totally elevating ourselves above the
physical and abstaining from bodily pleasures. With the Torah, on the other
hand, we can eat "leavened bread", i.e. enter into relationship with the
physical, in such a way that the physical will not only not overwhelm us and
separate us from G~d, but, on the contrary, we will fulfill the true purpose for
which our souls descend into a physical body, e.g. the illumination of the
spiritual into the physical, and the elevation and transformation of the
physical by the spiritual.
This is also seen in the idea that there were different kinds of
offerings in the Temple. The Olah ("burnt" or "elevation") offering was
fully burned on the altar, and not eaten; a non-Jew was allowed to bring an
Olah offering. There were also Shelamim ("peace" and "celebration")
offerings. These were specifically to be eaten in an atmosphere of celebration
and thanksgiving; a non-Jew was not allowed to offer Shelamim! | | " In this blessing...we redeem and elevate the essence of G~dliness that is otherwise trapped in...physicality...." | | |
This might sound harsh, but it is actually consistent with the
teachings of all non-Jewish spiritual systems themselves in which spirituality
is seen as involving a necessary movement away from the physical.
Without the Torah, in other words, everybody understands that
the physical will inevitably pull us downwards. With the Torah, there is a
chance to elevate the physical.
Returning now with the above understanding and applying it to
the Omer: On an even deeper level, the omer of barley represents
the Shechina, the spiritual essence of G-dliness, the indwelling presence
of Ein Sof, that descends down into the world, down into the physical.
When we say the blessing "al Sefirat
ha-Omer", we want to "lesaper" (Hebrew for
"shine") light into this "Omer", this indwelling essence.
Why do we have to do this? Because, when we get caught up in
thinking that the world exists independently of G-d, we separate this spiritual
essence from its Source. We cause a separation between the Transcendent Holy One
and His Immanent Shechina, the Divine Presence. This is the meaning of
the idea that the Shechina is in Exile.
To reverse this, we have to work hard to become aware of the
underlying reality of holiness that is the foundation behind all phenomena.
Here, in this blessing, this involves shining the higher consciousness of G-d
that we received on Pesach night down into the "Omer", the "Shechina".
In this way, we redeem and elevate the essence of G-dliness that is otherwise
trapped in "exile", in physicality.
Click here to return to Counting Up and Down: Part One.
Click here to proceed to Counting Up and Down: Part Three.
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