Observances & Rituals:

How to make every day count

Rabbi Yossi Kenigsberg

May 9, 2008

On the second night of Pesach, we recite the blessing of "al sefiras ha'omer" and begin the mitzvah of counting the Omer, which will continue for a complete 49 days until the holiday of Shavuot. The protocol for the mitzvah dictates that each night we repeat the blessing, counting upwards each time, until we reach the plateau of 49.

The following night is the festival of Shavuot. Our Sages inform us that the reason for this counting is an expression of our expectant anticipation of becoming recipients of the Torah. On the 50th day, after their liberation from Egyptian servitude, the Jews assembled at Mount Sinai and experienced an unparalleled and unprecedented national encounter with God, when He gave them the Torah in a dramatic and exquisite display of personal revelation. In order to articulate our own annual longing to receive the Torah on Shavuot, we replicate this counting.

Unfortunately, rather than being days of exultation, this period of time was eventually designated for the Jewish People as a period of national mourning. The Talmud tells us, "Rabbi Akiva had 12,000 pairs of students… and all of them died during this one period because they did not conduct themselves with respect toward one another." As a result, for 33 days during this juncture of time, excluding Lag ba'Omer, when the fatal plague ceased (either temporarily or permanently, depending on different opinions), we adopt certain practices of mourning, such as not getting haircuts, not shaving, and refraining from listening to music.

There are a series of questions regarding the period of sefirat ha'omer. First of all, why is it, that when we count from Pesach until Shavuot we increase the numerical value each night, by starting with one and ending at 49? Usually if we are looking forward to a future event or situation (vacation, graduation etc.) we engage in a countdown process.

Similarly, if receiving the Torah is our ultimate and most precious goal, why are we not also counting down toward that momentous occasion? Secondly, why did the students of Rabbi Akiva die specifically during this period of time? If they exhibited some deficit in interpersonal behavior, why did their punishment occur during the Omer period? Finally, why was their punishment so severe? Surely, poor manners are not a crime that requires capital punishment.

It is important to understand that the Exodus from Egypt was only the first step in God's ultimate plan for the Jewish People. The final component was to transpire 50 days later when the nation was to become not only a physically liberated entity, but spiritually emancipated as well. As mentioned in the previous column, on Pesach we were elevated from a collection of individuals to nationhood. This required a level of unity and singularity of purpose. The Jews were expected to maintain this level of solidarity to be deserving of receiving the Torah.

They were successful, as the Torah tells us that they encamped next to the mountain using the singular verb "vayichan" -- "and he camped"-- as if it were one person. Rashi comments on this verse that the Jews at that time operated in unison "like one man with one heart". This was the most perfect and pristine moment in our history, as all Jews were united both with God and one another.

We see from here that the acquisition of Torah requires interpersonal behavior that invites harmony and evokes peace. Somehow, the students of Rabbi Akiva were found somewhat deficient in this area. As a result, they died during the 49-day period when Jewish unity was particularly paramount. These Torah scholars were punished so severely because they were the representatives and ambassadors of Torah and the slightest flaw they exhibited in the interpersonal domain was fatal.

When a person counts down to an anticipated event it is because all of the intervening days are insignificant and even obstacles to the final achievement. The 49 days between Pesach and Shavuot, however, are not just an intermission between the two holidays, but rather are actually essential components. Each day represents an opportunity to climb ever higher in our positive connections with others, so that we may enter Shavuot in a similar fashion as the Jews at Mt. Sinai. As a result, we count in an ascending manner to indicate that we are going through a significant character building regimen at this time.

As we approach the time when we want to be worthy recipients of the holy Torah, let us make every effort not just to count the days but to make every day count.

Rabbi Kenigsberg is an educator who lives in Elizabeth. He has worked in Jewish education for 25 years, serving in various capacities, from teacher to principal, and is currently operating a tutoring service for children and adults. He can be reached at (908) 303-6924 or rabbiyk@aol.com.