During this observance we count the daily Omer nightly with reflections in our Zoom Shul and on our social media media outlets. YOU are welcome to join us for these nightly counts.

Let's examine this important biblical observance and related insights.

"Counting the Omer" is Torah Mitzvah 127: To count forty-nine days from the time of the cutting of the Omer (first sheaves of the barley harvest). There are various counts of the 613 mitzvot.

וּסְפַרְתֶּ֤ם לָכֶם֙ מִמָּחֳרַ֣ת הַשַּׁבָּ֔ת מִיּוֹם֙ הֲבִ֣יאֲכֶ֔ם אֶת־עֹ֖מֶר הַתְּנוּפָ֑ה שֶׁ֥בַע שַׁבָּת֖וֹת תְּמִימֹ֥ת תִּהְיֶֽינָה׃ And from the day on which you bring the sheaf of elevation offering—the day after the sabbath—you shall count off seven weeks. They must be complete: עַ֣ד מִֽמָּחֳרַ֤ת הַשַּׁבָּת֙ הַשְּׁבִיעִ֔ת תִּסְפְּר֖וּ חֲמִשִּׁ֣ים י֑וֹם וְהִקְרַבְתֶּ֛ם מִנְחָ֥ה חֲדָשָׁ֖ה לַיהוָֽה׃ you must count until the day after the seventh week—fifty days; then you shall bring an offering of new grain to Adonai. -- Leviticus 23:15,16

How the Count Works:

From the second night of Pesach/Passover until the day before Shavuot, Jewish Tradition instructs us to observe the mitzvah of Sefirat HaOmer (counting of the Omer). HaTorah instructs us that we are to count seven full weeks each year for 49 days. This is the Counting of the Omer. There are various customs surrounding this practice. At the end of the seven weeks, we celebrate Shavuot, a word meaning "weeks." For this reason, Shavuot is often called the Festival of Weeks.

Sefirat HaOmer is an important mitzvah for all Jews. The count, which takes place each night as the new day begins (remember, we follow a lunar calendar), is preceded by a blessing. There are various rules associated with the counting. For instance:

If one fails to make the count before sunrise that day (remember the day begins at sundown), one is permitted to do the count during the day, only without the blessing. One then continues as normal the next night with the blessing and the count.

Most authorities agree that if one misses an entire day (i.e., they do not say the count for an entire day), they may continue the counting without the blessing until the next year. This is my understanding.

A minority opinion holds that if one misses a day's count, one may not continue the count at all, even without the blessing for the remainder of that year.

For this reason, it is important to be sure and recite the correct count on the correct night for the entire period.

According to the majority opinion, it is permitted to listen as a friend recites the blessing and then do the counting in all cases. HaShem is merciful.

Why do we count these days? We learn several reasons: Other than obedience to a direct command of G-d (Leviticus 23:15,16), the most important reason is that the count demonstrates our excitement as we look forward to receiving the Torah on Shavuot. As we count these days, we do so with excitement and emunah, confident that HaShem will reveal His Torah to our people once again. As we do the count, we are to be mindful that we are the same Israelites who left Egypt with Moshe and that we are, once again, making our way to Mount Sinai and receiving His Torah afresh. This elevated consciousness encourages us to physically and spiritually purify ourselves for our upcoming encounter with the King of all kings.

During this period we spiritually prepare and refine ourselves. Like the Israelites nearly 3,500 years ago, we have assimilated and embraced many of the immoral ways of the Egyptian (American, etc.) people among whom we live. Like the Israelites of Egypt, we now purge ourselves of all avodah zarah (foreign practices and influences). We remind ourselves that the Israelites who left Egypt failed to accomplish devekut, true attachment to G-d, and we are failing at present. As a result, they died in the wilderness rather than being permitted to enter the Land of Promise. As we count the omer, we determine not to be like them. Our growing kavanah or intention is to merit witnessing the coming of HaMashiach and the dawn of the Olam Haba, the Messianic World to Come. May this be the intention of all of our people, and may it be realized during this present season!

During the forty-nine days between Pesach and Shavuot we undergo a radical transformation of consciousness. Our forbearers witnessed HaShem's direct power and love as no other generation has, yet they created a golden calf and chose to return to slavery rather than place their emunah in HaShem. Likewise, no generation since theirs has witnessed the power of HaShem so publicly displayed.

Rabbi Akiva's 12,000 pairs of talmidim

The Counting of the Omer is a joyous time of year biblically, so why are we so mournful? As stated above, partly, this is a reminder of our ancestor's failure in the face of so many glorious experiences to make proper teshuvah and our determination not to make the same mistakes. Because of this, we are mentally more somber during this period. But there is another important reason as well. The Shulchan Aruch, section 493:1, explains that these mourning practices, including not getting married between Passover and Shavuot, are during the Omer period (until Lag B'Omer), are during this time, Rebbe Akiva's 24,000 talmidim (students) all perished. For this, we are especially mournful and mindful of our weaknesses and failures. These 24,000 talmidim were all Tannaim, each a great rabbinic sage in his own right, and yet they failed to show proper honor to one another. Today, this same spiritual cancer of lashon hara and disrespecting fellow Jews based on movement, sect, conversion status, and so on is destroying the collective souls of people. Sadly some of our supposedly greatest leaders are among the worst offenders! We read:

We are told that Rabbi Akiva had 12,000 pairs of disciples from Gabbatha to Antipatris, and all of them died simultaneously because they did not treat each other with respect. The world remained desolate until Rabbi Akiva came to our Masters in the South and taught the Torah to them. These were Rabbi Meir, Rabbi Yehuda, Rabbi Yose, Rabbi Shimon, and Rabbi Elazar ben Shammua, and it was they who revived the Torah at that time. A Tanna taught: "All of them died between Passover and Shavuot." Rabbi Hama ben Abba or, it might be said, Rabbi Hiyya ben Abin said: "All of them died a cruel death." What was it? Rabbi Nahman replied: "Croup." (Yevamot 62b)2

Let our mourning include teshuvah (course change) over the fact: that we are collectively following in the path of these sages, but not for good! We must restore Ahavas Yisroel (love of fellow Jews) if we wish to avoid HaShem's judgments and merit His blessings.

The more things change the more they remain the same! HaShem has re-established half of the Jews to a small portion of our Homeland. This was accompanied by literal modern miracles in the whole world's sight! Further, we continue to see miracles on Israel's behalf every day! Despite this, a large segment of our people exercises little emunah in His leadership. Instead, we remain a woefully divided people looking to the Gentile nations for our security and the politically correct media gurus for our beliefs. And worse still, we have divided ourselves into rival movements and sects. We even sometimes see Jews deny the "Jewishness" of our fellow Jews! Despite our many crimes against one another and HaShem, we dare to say we believe in HaShem and desire His Theocratic rule over us! " We say, but we do not do!"

May this Sefirat HaOmer be the time we cast off our lack of unity and emunah! May all the Jews use this opportunity to arise to devekut, attachment to HaShem and His people. May we all say: Amen!

May we all learn the lessons of Sefirat HaOmer. Then we will truly be a Light to Nations as described in Yeshayahu (Isaiah) chapter 49:7.

This is what the Lord says—
the Redeemer and Holy One of Israel—
to him who was despised and hated by the nations,
to the servant of rulers:
“Kings will see you and stand up,
princes will see and bow down,
because of the Lord, who is faithful,
the Holy One of Israel, who has chosen you."

What Is An Omer?

• Noun: omer:
• 1. an ancient Hebrew dry measure, the tenth part of an ephah. This would be about 3.64 liters or 3.8 U.S. quarts.
• 2. a sheaf of corn or omer of grain presented as an offering on the second day of Passover.
      The period of 49 days between the second day of Pesach (Passover) and Shavu'ot (Pentecost).

Why Do We Keep Counting it?

With the annual count we are referencing the second definition with this practice. The annual counting reminds us of the exodus from Egypt and everything included in that event. This includes G-d's might, judgments, His causeless love for us, and our failures and missed opportunities. Both ours and those who came before us. Keeping this memory alive means that it is not too late, even now, for our Redemption! The greater exodus from slavery is still ahead of us. The final Redemption of our people could happen during this season IF we seek HaShem and purify our consciousness (II Chronicles 7:14).

Its not too late.

Understand that:

There Are Four "Worlds:"

Our physical world consists of two components: One celestial, the other terrestrial. The "celestial" includes the stars and other planets of the physical heavens. The "terrestrial" is our physical earth. These two comprise physical reality, the existence we experience with our senses (including what we see through telescopes, etc.). In our pride, we usually think our perception is the totality of existence, but in truth, what we behold is but a minor realm within a limitless expanse of be-ing. The 'wise' are often foolish, while the so-called 'foolish' are shown to be 'wise' due to their emunah. Due to their lack of emunah, fools are blinded by their limited perceptions. Such people fail to see beyond the curtains of reality. This is true of many religious people as well.

"Beyond" our finite realm is the world of the angels and other etheric entities. Their realm is much "larger" than ours by comparison, but it too is as nothing when compared with the totality of existence. Every culture throughout history has affirmed the existence of this ethereal realm. Some people and cultures have mistakenly worshipped its denizens as divine beings. This limited sight has kept them bound to terrestrial reality. This realm can be and has been 'visited' by those of our realm. Indeed most people have tasted its sweet waters at one time or another.

"Higher" or "deeper" and more expansive than the second and first worlds combined is the third. This is the 'world' our sages sometimes refer to as the Realm of the Higher Forces. This world is also known as the World of the Throne or Merkabah. A slight glimpse into this realm is found in the Chariot Throne referenced by Prophet Yechezkel (Ezekiel) in chapter one of the book bearing his name. There are mystical Jewish schools dedicated to the study of the Merkabah, and yet these also lack the clarity of vision to see completely beyond these etheric 'curtains'.

Each of these " three worlds" are teaming with diverse, complex life forms, 'entities' or souls. These souls are likened to sparks of the original Light, the Ohr Chodesh. We conceive the Soul as consisting of five 'parts' or aspects. These are the Nefesh (the Foundational or Animal Soul), Ruach the Spirit), Neshamah (the Breath), Chayah (the Living Essence), and Yechidah (the Unique Essence). Individualized self-aware existence is the Way of G-d's Creation. Each life form, species, and realm has its own nature of existence and its own degree of individuality as decreed by our Designer. Each exists as created by the Holy One, and each fills its unique purpose according to the Will of the Creator.

Despite this amazing cosmic diversity, only one of these life forms is unique in terms of individuality and free will according to the understanding of our sages. That aware being is the human. Only humans were "created in the image of G-d" as described and affirmed in the Torah (Genesis 1:26-28). This image is not referring to physical characteristics. The Holy One has no such form. The "image of G-d" refers to our intellectual ability to choose our course through deductive reasoning: See now the man has become like one of us, knowing good and evil (Genesis 3:22). Because we were created with dual impulses (or yetser) we are empowered by our Creator to choose between yetzer hatov and yetzer hara, between positive and the negative impulses. This dual nature grants us the power of free will.

With our free will we elevate or diminish our consciousness as we choose. We choose the path of light or the way of darkness. Those who choose to utilize the tools offered during the Sefirat HaOmer are especially empowered to uncover the secrets of devekut, attachment to the Holy One, which is our collective destiny. As such, people become increasingly attached to the Holy One, their consciousness ascends upwards, and they attain the awareness of Kether, the "highest" of the Saphirot.

With this attainment, it is explained that "Kether becomes Malkuth of the next order" and the Soul gradually ascends from one world to the next through the power of teshuvah and kavanah (i.e. soul correction and intention). All through the awesome power of emunah or active, complete faith in HaShem alone. Complete emunah is devekut because a person of complete emunah will be fully attached to HaShem. But, who has this level of emunah?

"Higher" of "deeper" still, transcending even the Realm of the Merkabah or Throne World of Conceptual Existence, is the transcendent realm that can only be called a "world" in the most general sense. The Fourth Realm transcends all description, yet its existence is certain and confirmed by deductive reason and Scripture. This realm encompasses realities we can only speak of in philosophical or allegorical terms. Its existence is so far beyond our finite comprehension as to be inconceivable. This is the Realm of Divine Influences. These emanations proceed from the Holy One (Blessed be He!) and fill all existence with Be-ing. From this Realm, all transcendent revelations of emanations of the luminous fibers from the One Light from which all existence comes, and all existence inevitably returns. Of this Supernal Realm, the Torah reveals:

"It has been demonstrated that Sacred Name alone is G-d; there is none beside Him. From the heavens, He let you hear His voice to discipline you; on earth, He let you see His great fire, and from amidst that fire, you heard His words. And because He loved your fathers, He chose their heirs after them; He, in His great might, led you out of Egypt, to drive from your path nations greater and more populous than you, to take you into their land and to assign it to you as a heritage, as is still the case. Know therefore this day and keep in mind that Sacred Name alone is G-d in heaven above and on earth below; there is no other (Deuteronomy 4:35-39).

See this? Other than the Holy One, there is no existence! The Influences emanating from the Beloved can not be considered "entities" in the proper sense because nothing exists other than the Holy One! There are no gods, no demigods, no incarnations, and no mediators. There are no individual beings of any kind; there are no phenomena, etc. in that Most Sacred Realm.

There is only "That Which Is:" There is only Ain Soph.

See now that it is I! I am the One ["ani echad"], and there is no god like Me! I cause death and grant life. I strike, but I heal, and no one can rescue from My Hand! -- Deuteronomy 32:39.

From within this Fourth World emanates a spectrum conceived as the Or Chodosh or Sacred Light. This all-inclusive Light emanates from the Holy One according to His Will due to His transcendent Love for all creatures. Through this 'spectrum' of Sacred Light, the inconceivable Holy One (Ain Soph) becomes conceivable as the King of the Merkabah(the King seated upon His Throne) as described by Navi Ezekiel (chapter one). According to their diverse natures, as revealed, the Holy One bestows life to all existence, both particular and universal, to the creations of the lower worlds. Not all realms are the same; not all entities are the same. HaShem provides to each according to its nature and needs through the emanations of His Holy Light for the purpose of their Devekut (i.e., attachment to/with the Holy One) according to their individual choosing or rejection of His Light.

As a spectrum, the Emanations are One, yet they can be categorized or conceptualized even as music is one, and yet consists of miscellaneous notes.

Related to this concept is the Ten Utterances perceived in the first chapter of Bereshit-Genesis wherein Elohim, "said" "Let there be... and there was." The graphic to the right shows a tzaddik (a pious one) pondering Torah and realizing the Ten Emanations (3aphirot.) of his being through it. Note that he ponders them through Torah as if the scroll were a prism. All truth is revealed through HaTorah.

The Emanations exist both as the microcosm and macrocosm of existence. They are therefore conceived as the "Palace," "House," or Body of Adam Kadmon (the original or primordial Man, not to be confused with Adam Rishon, the Adam of Gan Eden). As described above, Adam Kadmon is a foundational human concept with its unique potential to reason. Humanity is unique among the created beings. By actualizing the individual emanations or powers contained within the "Tree of Life," one is empowered to ascend ever higher as we attach ourselves (through devekut) ever more completely with the Holy One, Who Alone is Blessed throughout all of eternity.

Again, as one spiritually ascends or progresses along this sacred path, "Kether becomes Malkuth of the next order" and the process towards 'enlightenment' or at-one-ment with the Divine Light of the Or Chodosh advances. One gradually becomes ever more 'attached' to the Holy Name Who alone is both our Source and our Destination as described at Tehillim/Psalms 82. This process is referenced in the counting of the Omer. The Soul, deceived by material desires and poor choices, realizes its true nature as Sons or Daughters of the Most High as the personal unification of these emanations are merited and achieved. One need not be a Kabbalist to achieve this unification. Indeed in some ways, that knowledge can be a distraction. As our great Chassidic Master Rebbe Nachman of Breslov teaches:

No sophistication is needed in serving G-d - only simplicity, sincerity, and faith.
Simplicity is higher than all else. God is certainly higher than everything else, and G-d is ultimately simple! -- Sichot Haran #101

G-d is Echad: One. And again:

Even after all the wisdom and sophistication - even if you possess true wisdom - you must cast aside all wisdom and sophistication and serve G-d with complete innocence and simplicity, with no sophistication whatever.
The greatest wisdom of all is not to be wise at all. The truth is that no one in the world is wise, for "there is no wisdom and no understanding before G-d" (Proverbs 21:30 ). The main thing G-d wants is the heart -- Likutey Moharan II, 44.

For more on this topic see my study here.

For more information on Shavuot see my study here

Warning

Having presented this very basic level of mystical information in what I hope is an understandable fashion, I must also offer a serious warning:

While there is a vast wealth of wisdom and potential in studying proper Torah mysticism, there are also serious potential dangers. Just as religions and diverse sects of "replacement theologies" have arisen seeking to replace the Jewish people, hoping to usurp the Jewish Covenant with HaShem, many counterfeit people and groups are selling redacted and altered forms of "Kabbalah." These groups and their pseudo kabbalahs need to be avoided at all cost, lest they contaminate one's Soul with avodah zarah (foreign ideologies)! We even find these heretical teachings among some rabbis.

Real knowledge of these topics come with strict rules about teacher and student qualifications, applications of learned materials, and so on. In my opinion, most of the websites claiming to teach "Kabbalah" and "Jewish mysticism" should not be trusted. To study these ancient Jewish topics, one needs to be Jewish; this information is not intended for the other nations nor most Jews. A Jewish mystical talmid needs to be well versed in Torah, Tanach, Mishna, Talmud, etc., and have firm emunah in HaShem alone. One also needs to be Torah Observant, Shomer Shabbat, and regularly engaged in hitbodedut (personal, secluded prayer and meditation with HaShem). Qualified students need to learn one-on-one or in small groups, with an experienced master that is mature, knowledgeable in all these topics, qualified to teach, and possesses the applicable traits and discretion, holding back what ought not to be shared. Proper training in these areas is beyond the knowledge and ability of most Jews, even most rabbis. In my honest personal opinion, this negates anything you may find on the internet, other than basic descriptions such as those I am sharing here. Still, my advice is not to seek these materials online.

Please understand that this is not a field to be lightly dallying with. My suggestion is that you focus on the teachings of Rebbe Nachman of Breslov and other expert Chassidim. Rebbe Nachman, in particular, includes a lot of the core material in his teachings (and his stories especially) that present these truths in ways that are uplifting and beneficial to one's spiritual development.

Lag B'Omer

Lag B'Omer connects Pesach (the exodus from slavery) to Shavu'ot (the freedom from slavery through the giving of Torah). Pesach was instituted at Leviticus 23:15:

"And from the day on which you bring the sheaf of elevation offering— the day after the sabbath— you shall count off seven weeks. They must be complete: you must count until the day after the seventh week— fifty days; then you shall bring an offering of new grain to the LORD."

There are several traditions surrounding the period including partial mourning. For this reason, weddings, celebrations, parties, etc., are forbidden, as are haircuts and unnecessary attention to normal grooming.

Lag B'omer is day 33 of the count. On this one day all of the restrictions are lifted. They resume the next day.

For more information on Lag B'Omer see my study HERE

Sefirat HaOmer ends on Shavuot.

Shavuot is also known as Pentecost (no connection to the Christian holiday of the same name), the Festival of Weeks, Hag HaBikkurim (the Festival of First Fruits), and Hag Matan Torateinu (the Festival of the Giving of Torah).

Shavuot is observed for two days, beginning with the conclusion of the 49 days or 7 full weeks. For information about Shavuot see my study HERE.

Mashiach Seudah

Pesach begins with the Seder celebrating our passage from slavery to freedom. The eighth day of Pesach is traditionally associated with our emunah in the coming of Mashiach and our final Redemption. Another special meal has been observed on the final afternoon of Pesach for the past 250 years or so. This special meal is observed on the final afternoon of Pesach. It's known as Mashiach Seudah, the Messiah's meal.

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The Mashiach Seudah was instituted by the Ba'al Shem Tov (1698-1760), the founder of Chasidus. Mashiach's Seudah is intended to deepen our awareness of Mashiach and enable us to integrate it into our consciousness. Today it is mostly observed by the Chasidim, including Breslov and Chabad Lubavitch. Many Breslover Chassidim observe it by sharing the stories of the Baal Shem Tov's journey to Israel. The custom is to eat matzah and drink four cups of wine at the meal in joyous optimism that although our journey from Egypt to freedom continues, our Redemption is in sight. The Olam Haba is closer now than it's ever been. Given the current realities, we have good reason to hope that we may be the generation that will welcome Mashiach ben David.

As the Tzemach Tzedek, the third Lubavitcher Rebbe, put it, "The last day of Pesach is the conclusion of that which began on the first night of Pesach. The first night of Pesach is our festival commemorating our redemption from Egypt. The last day of Pesach is our festival commemorating the final redemption."

Observing Sefirat HaOmer

While only Jews are required to count the Omer, everyone can benefit from the wisdom expressed in the daily counting and the encouragement to do soul correction as expressed through the application of the Emanations as described by our sages. Our minhag at Beit Emunah is that non-Jews may do the formal count with us if they choose, but without the blessing. This restriction is because one should never speak falsely, especially before HaShem. The words 'blessed are you who has commanded us...' are specifically applicable to Jews only and not the other nations who were not so commanded:

We bow before HaShem with these ancient words:

לְשֵם יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ בִּדְחִילוּ וּרְחִימוּ, וּרְחִימוּ וּדְחִילוּ, לְיַחֵד שֵׁם יוּ”ד הֵ”א בְּוָא”ו הֵ”א בְּיִחוּדָא שְׁלִים בְּשֵׁם כָּל יִשְׂרָאֵל.‏

Behold, I am prepared and ready to perform the positive mitzvah of counting the Omer, as is written in your Torah:

"You shall count from the eve of the second day of Pesach when an omer of grain is to be brought as an offering, seven complete weeks. The day after the seventh week of your counting will make fifty days, and you shall present a new meal offering to G-d" (Leviticus 23:15-16)"

וִיהִ֤י׀ נֹ֤עַם אֲדֹנָ֥י אֱלֹהֵ֗ינוּ עָ֫לֵ֥ינוּ וּמַעֲשֵׂ֣ה יָ֭דֵינוּ כּוֹנְנָ֥ה עָלֵ֑ינוּ וּֽמַעֲשֵׂ֥ה יָ֝דֵ֗ינוּ כּוֹנְנֵֽהוּ׃ תהילים צ:יז‏

May the pleasantness of the Lord our G-d be upon us. May G-d establish the work of our hands, our work, may G-d establish.

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֺתָיו וְצִוָּֽנוּ עַל סְפִירַת הָעֹֽמֶר׃

Blessed are you, HaShem our G-d, King of the Universe, who has sanctified us through His mitzvot and commanded us concerning the counting of the omer.

יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ בִּמְהֵרָה בְיָמֵינוּ וְתֵן חֶלְקֵנוּ בְּתוֹרָתֶךָ׃

May it be Your will, HaShem our G-d, G-d of our ancestors, that [Mashiach ben David come soon and then] the Beit HaMikdash be rebuilt speedily in our days, and may You grant us a portion in Your Torah.

Each night we begin with the blessing, if applicable (see above for when not to recite the blessing):

Barukh ata Adonai Eloheinu Melekh ha’Olam asher kid’shanu b’mitzvotav v’tizivanu al sefirat ha’omer

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֺתָיו וְצִוָּֽנוּ עַל סְפִירַת הָעֹֽמֶר׃

BA-RUCH A-TAH ADO-NAI E-LO-HE-NU ME-LECH HA-OLAM
ASHER KID-E-SHA-NU BE-MITZ-VO-TAV VETZI-VA-NU AL SEFI-RAT HA-OMER.
Blessed are You, Lord our God, King of the Universe,
Who has sanctified us with His commandments and commanded us concerning the counting of the Omer.

Note the variation indicated by "ba-omer" or "la-omer" which refers to the two traditional texts in use for the Sefirat HaOmer. In one translation, “ba,” the preposition is “in” as in “in the count of the Omer.” In the other, “la,” the preposition has the meaning “of ” as in “of the Omer count.” In the translations below, I use the “of” form, corresponding to “la,” but in this technical matter of custom, (“ba” or “la”?), one should follow the tradition (minhag) of their community.

After the blessing, each day is counted. Then the perceived interactions of each day's emanation/quality, as discussed above, may be shared. I offer this nightly count live in our Zoom Shul and simulcast it to my social media sites each evening of the count. By focussing on these qualities, the daily count leads us to self-examination and soul correction. Personal soul correction or tikkun can lead to planetary redemption.

The ten Sefirot and their various connections signify our human perceptions of the manifestations of the One Reality within the world, created through Ten Utterances. One way our sages seek to convey the inconceivable conception of the Holy One is as Holy Light (Ohr Chodosh). When considered in this way, Ain Soph is conceived as manifesting the Divine Self as the Light of Creation into a darkened and concealed world. Were this Light perceived directly, Its radiance would destroy us, as staring directly into the physical sun would blind us by analogy. As the Scripture says, He said, "You will not be able to see My face, for man shall not see Me and live. And the Lord said: "Behold, there is a place with Me, and you shall stand on the rock (Exodus 33:20,21). The great Rashi clarified this:

And He said, "You will not be able…: Even when I let all My goodness pass before you, I [still] do not permit you to see My face.
Behold, there is a place with Me: on the mountain, where I always speak to you. I have a place prepared for your benefit, where I will hide you so that you will not be hurt, and from there, you shall see what you shall see. This is the simple meaning, but its midrashic meaning is that HaShem speaks of the place where His Shechinah is. He says: "The place is with Me," but He does not say: "I am in the place," for the Holy One, blessed is He, is the place of the world [i.e., the world is within Him], but the world is not His place [i.e., the world does not encompass him] (Gen. Rabbah 68:9).

To protect us the Light is concealed and appears as prisms of Light or luminous fibers as I prefer to describe them. While each prism or strand is in reality the manifestation of the Single Light, each takes on unique characteristics due to its being diffused for our comprehension and protection. These prisms are emanations which we call Sephirot (plural,sefirah singular). These sephirot should be conceived of as metaphorical conceptions and not taken too literally.

In truth, Ain Soph, and hence HaShem, is utterly and indivisibly echad or One. It is only to expand our conception of the inconceivable that we speak of G-d as a "Unity" and declare that there is no unity like His Unity. Howso? All other unity refers to more than a single thing as being joined or unified, while His Unity is utterly One (echad) and indivisible.

We have a clear indication that we are using a metaphor by the use of the number ten. Kabbalah, like the material universes themselves, may be thought of in mathematical terms. The number ten signifies a completion, as most ancient cultures and mystical systems recognize. Single digits become doubled, beginning with 10. The Lover of our souls invites us to use our hands and ten fingers to draw upon the ten sephirot and the ten utterances to "do" HaTorah and be blessed. Those who do are enraptured in the Love of Holy One, blessed be He, through devekut.

More specifically, when the Holy One determined to perform the act of creation, it is said that He uttered Ten Hebrew Words. These Ten Utterances indicate the Ten Sephirot and suggest their creative power contained in our ten digits. In part for the revelation of this Deep Secret, the Holy One said, "Let us," and so on. It is the Will of the Sovereign that we dwell in His House.

The creation is not something once done and then abandoned as conceived by the Deists. Rather it is the constantly occurring action of calling forth from the Primal Reality by the Creator. We refer to this primal reality as Adam Kadmon, the first spiritual World spoken into being following the contraction of God's Infinite Light. Adam Kadmon must not be confused with Adam Ha-Rishon (the Adam of the Garden of Eden).

For those with understanding, we are part of this ten-fold process of creation. The ten Sephirot may be likened to a toolbox. HaShem has given us a 'tool chest' to assist in the ultimate goal of His creation and the unlocking of the Torah. In this, humanity is unique. We will experience the results of our work in the Olam Haba or World to Come. In the meantime, we have jobs to do. Glimpses into this time beyond time can be experienced even now by those who are properly attached (devekut) to the Creator and are observant of Shabbat. The goal of all real Jewish mysticism is to empower the Souls, the children of the Most High, to achieve this state of consciousness and assist in the final Redemption as the revelation of the Perfected Community. It is with this understanding that we unlock Tehilim 82:

A tehilim of Asaph. God stands in the divine assembly; among the divine beings, and pronounces judgment.
How long will you judge perversely, showing favor to the wicked? Selah.
Judge the wretched and the orphan, vindicate the lowly and the poor,
rescue the wretched and the needy; save them from the hand of the wicked.
They neither know nor understand; they go about in darkness; all the earth's foundations totter.
I had taken you for divine beings, sons of the Most High, all of you, but you shall die as mortals do; you fall like any prince.
Arise, O God, judge the earth, for all the nations, are Your possession.

The following powers are stored, as it were, within the Divine 'toolbox' as Sacred Emanations of the One Light.

The Ten Sefirot

1. Keter – crown: Rational
2. Chochmah - wisdom: Rational, mental infusion
3. Binah - understanding (rational)
   (Da'at -- knowing)
   
4. Chessed - kindness: (active)
5. Gevura - strength: (active)
6. Tiferet - beauty (active)
7. Netzach - victory (preparation)
8. Hod - awe (preparation)
9. Yesod - foundation (preparation)
10. Malchut - monarchy/soverignty

During the annual counting of the omer we focus on the lower seven Sefirot, beginning with Chessed, and their various attributes. Each day of the count we seek to develop and harmonize these seven attributes within our own consciousness. Some say we seek to harmonize these with the seven levels of the soul (using a different format than those who spreak of five levels as discussed above); its mainly semanitics. Each of these signify an inanate part of our divine heretage as the Children of the Most High. We are after all the princes and princessess of the High King. His Will is that we master these qualities in His service for the well being of all existence: These Seven Emanations impact all areas of our existence. For instance:

The Seven Emotional Attributes

1. Chesed - Loving-Kindness
2. Gevurah -- Justice and Discipline
3. Tiferet - Harmony, Beauty, Compassion
4. Netzach - Endurance, Eternity
5. Hod - Humility and Splendour
6. Yesod - Bonding, bringing to Fruition
7. Malchut - Sovereignty, Leadership

Above Chessed is Da'at, Binah, Chochmah and Keter, known as the 'Upper Triade' (excluding Da'at which has certain unique properties). These attributes are referenced in my daily guide to the Omer Count and elsewhere.

Think of a human being who is a righteous judge. Wrong-doers stand before him in fear while the innocent look to him hopefully as their protector. To his wife, he is a husband, soul mate, trusted confidant, lover, and someone who keeps forgetting to take the trash can out to the curb on Mondays. To his children, he is dad, baseball partner, joke teller, religious instructor, allowance provider, he-who-must-be-answered-to for a bad report card or deed. To his friends, he is a buddy, and so on. He is but one man; however, he is viewed completely differently depending on which role he fulfills and to whom he is addressing. In the same way, we interact with the Holy One in many different ways, but He is always One.

The Sephirot can be thought of in this way as well. Each one represents a different aspect or role of the total, Ain Soph. These are, therefore, sparks of G-d's Light. They can purify and heal us! There exist within the seven sephirot countless applications to every aspect of existence. It is said that we "climb this tree" upward from Malchut to Chesed over and over again until we unlock the knowing of Da'at. Belief is not the same thing as knowing. The child believes the parent's warning that the stove is hot yet may eventually touch it despite that belief. Once the child is burned, he knows what 'hot' really means and avoids the future experience. Or one may taste the sweetness of a cake and desire more of it. "Taste and See that HaShem is Good!" (Psalm 34:8). Da'at is 'knowing'.

Once a degree of 'knowing' is achieved one continues into the upper triad. Blessed is one who attains to Keter, wherein 'Keter becomes Malchut of the next order,' and the soul continues its endless journey of devekut, attachment to and with the Beloved. Following is the Daily Omer overview. For the specific daily contemplations See Here.

The Count 1 Ha-yom yom e-chad ba-omer (or la-omer) Today is one day of the Omer 2 Ha-yom sh’nay yamim ba-omer (or la-omer) Today is two days of the Omer 3 Ha-yom sh’losha yamim ba-omer (or la-omer) Today is three days of the Omer 4 Ha-yom arba-a yamim ba-omer (or la-omer) Today is four days of the Omer 5 Ha-yom chami-sha yamim ba-omer (or la-omer) Today is five days of the Omer 6 Ha-yom shi-sha yamim ba-omer (or la-omer) Today is six days of the Omer 7 Ha-yom shiv-a yamim, shehaym shavu-a e-chad ba-omer (or la-omer) Today is seven days, which are one week of the Omer 8 Ha-yom sh’mona yamim, shehaym shavu-a e-chad v’yom e-chad ba-omer (or la-omer) Today is eight days, which are one week and one day of the Omer 9 Ha-yom tish-a yamim, shehaym shavu-a e-chad ushnay yamim ba-omer (or la-omer) Today is nine days, which are one week and two days of the Omer 10 Ha-yom asara yamim, shehaym shavu-a echad ushlosha yamim ba-omer (or la-omer) Today is ten days, which are one week and three days of the Omer 11 Ha-yom achad asar yom, shehaym shavu-a echad v’arba-a yamim ba-omer (or la-omer) Today is eleven days, which are one week and four days of the Omer 12 Ha-yom sh’naym asar yom, shehaym shavu-a echad vachami-sha yamim ba-omer (or la-omer) Today is twelve days, which are one week and five days of the Omer 13 Ha-yom sh’losha asar yom, shehaym shavu-a echad v’shisha yamim ba-omer (or la-omer) Today is thirteen days, which are one week and six days of the Omer 14 Ha-yom arba-a asar yom, shehaym sh’nay shavuot ba-omer (or la-omer) Today is fourteen days, which are two weeks of the Omer 15 Ha-yom chami-sha asar yom, shehaym sh’nay shavuot v’yom echad ba-omer (or la-omer) Today is fifteen days, which are two weeks and one day of the Omer 16 Ha-yom shi-sha asar yom, shehaym sh’nay shavuot ushnay yamim ba-omer (or la-omer) Today is sixteen days, which are two weeks and two days of the Omer 17 Ha-yom shiva asar yom, shehaym sh’nay shavuot ushlosha yamim ba-omer (or la-omer) Today is seventeen days, which are two weeks and three days of the Omer 18 Ha-yom shemonah asar yom, shehaym sh’nay shavuot v’arba-a yamim ba-omer (or la-omer) Today is eighteen days, which are two weeks and four days of the Omer 19 Ha-yom tisha asar yom, shehaym sh’nay shavuot va’chamisha yamim ba-omer (or la-omer) Today is nineteen days, which are two weeks and five days of the Omer 20 Ha-yom esrim yom, shehaym sh’nay shavuot v’shi-sha yamim ba-omer (or la-omer) Today is twenty days, which are two weeks and six days of the Omer 21 Hayom e-chad v’esrim yom, shehaym shlosha shavuot ba-omer (or la-omer) Today is twenty-one days, which are three weeks of the Omer 22 Ha-yom sh’nayim v’esrim yom, shehaym shelosha shavuot v’yom echad ba-omer (or la-omer) Today is twenty-two days, which are three weeks and one day of the Omer 23 Ha-yom sh’losha v’esrim yom, shehaym shelosha shavuot ushnay yamim ba-omer (or la-omer) Today is twenty-three days, which are three week and two days of the Omer 24 Ha-yom arba-a v’esrim yom, shehaym shelosha shavuot u’shelosha yamim ba-omer (or la-omer) Today is twenty-four days, which are three weeks and three days of the Omer 25 Ha-yom chami-sha v’esrim yom, shehaym shelosha shavuot v’arba-a yamim ba-omer (or la-omer) Today is twenty-five days, which are three weeks and four days of the Omer 26 Ha-yom shi-sha v’esrim yom, shehaym shelosha shavuot va-chamisha yamim ba-omer (or la-omer) Today is twenty-six days, which are three weeks and five days of the Omer 27 Ha-yom shiva v’esrim yom, shehaym shelosha shavuot v’shi-sha yamim ba-omer (or la-omer) Today is twenty-seven days, which are three weeks and six days of the Omer 28 Ha-yom shemonah v’esrim yom, shehaym arba-a shavuot ba-omer (or la-omer) Today is twenty-eight days, which are four weeks of the Omer 29 Ha-yom tisha v’esrim yom, shehaym arba-a shavuot v’yom e-chad ba-omer (or la-omer) Today is twenty-nine days, which are four weeks and one day of the Omer 30 Ha-yom shloshim yom, shehaym arba-a shavuot ushnay yamim ba-omer (or la-omer) Today is thirty days, which are four weeks and two days of the Omer 31 Hayom e-chad u’sheloshim yom, shehaym arba-a shavuot u’shelosha yamim ba-omer (or la-omer) Today is thirty-one days, which are four weeks and three days of the Omer 32 Ha-yom sh’nayim u’sheloshim yom, shehaym arba-a shavuot v’arba-a yamim ba-omer (or la-omer) Today is thirty-two days, which are four weeks and four days of the Omer ——————————————————————————– 33 Ha-yom sh’losha u’sheloshim yom, shehaym arba-a shavuot vachamisha yamim ba-omer (or la-omer) *** Lag Ba’Omer *** Today is thirty-three days, which are four weeks and five days of the Omer ——————————————————————————– 34 Ha-yom arba-a u’sheloshim yom, shehaym arba-a shavuot v’shi-sha yamim ba-omer (or la-omer) Today is thirty-four days, which are four weeks and six days of the Omer 35 Ha-yom chami-sha u’sheloshim yom, shehaym chami-sha shavuot ba-omer (or la-omer) Today is thirty-five days, which are five weeks of the Omer 36 Ha-yom shi-sha u’sheloshim yom, shehaym chami-sha shavuot v’yom echad ba-omer (or la-omer) Today is thirty-six days, which are five weeks and one day of the Omer 37 Ha-yom shiva u’sheloshim yom, shehaym chami-sha shavuot ushnay yamim ba-omer (or la-omer) Today is thirty-seven days, which are five weeks and two days of the Omer 38 Ha-yom shemonah u’sheloshim yom, shehaym chami-sha shavuot u’shelosha yamim ba-omer (or la-omer) Today is thirty-eight days, which are five weeks and three days of the Omer 39 Ha-yom tisha u’sheloshim yom, shehaym chami-sha shavuot va’arba-a yamim ba-omer (or la-omer) Today is thirty-nine days, which are five weeks and four days of the Omer 40 Ha-yom arba-im yom, shehaym chami-sha shavuot va’chamisha yamim ba-omer (or la-omer) Today is forty days, which are five weeks and five days of the Omer 41 Hayom e-chad v’arbaim yom, shehaym chami-sha shavuot v’shi-sha yamim ba-omer (or la-omer) Today is forty-one days, which are five weeks and six days of the Omer 42 Ha-yom sh’nayim v’arbaim yom, shehaym shi-sha shavuot ba-omer (or la-omer) Today is forty-two days, which are six weeks of the Omer 43 Ha-yom sh’losha v’arbaim yom, shehaym shi-sha shavuot v’yom e-chad ba-omer (or la-omer) Today is forty-three days, which are six weeks and one day of the Omer 44 Ha-yom arba-a v’arbaim yom, shehaym shi-sha shavuot ushnay yamim ba-omer (or la-omer) Today is forty-four days, which are six weeks and two days of the Omer 45 Ha-yom chami-sha v’arbaim yom, shehaym shi-sha shavuot u’shelosha yamim ba-omer (or la-omer) Today is forty-five days, which are six weeks and three days of the Omer 46 Ha-yom shi-sha v’arbaim yom, shehaym shi-sha shavuot v’arba-a yamim ba-omer (or la-omer) Today is forty-six days, which are six weeks and four days of the Omer 47 Ha-yom shiva v’arbaim yom, shehaym shi-sha shavuot va’chami-sha yamim ba-omer (or la-omer) Today is forty-seven days, which are six weeks and five days of the Omer 48 Ha-yom shemonah v’arbaim yom, shehaym shi-sha shavuot v’shi-sha yamim ba-omer (or la-omer) Today is forty-eight days, which are six weeks and six days of the Omer 49 Ha-yom tisha v’arbaim yom, shehaym shiv-a shavuot ba-omer (or la-omer) Today is forty-nine days, which are seven weeks of the Omer

The Emanations Day One: Chesed of chesed 1st Day of the Omer Day Two: Gevurah of Chesed 2nd Day of the Omer Day Three: Tiferet of Chesed 3rd Day of the Omer Day Four: Netzach of Chesed 4th Day of the Omer Day Five: Hod of Chesed 5th Day of the Omer Day Six: Yesod of Chesed 6th Day of the Omer Day Seven: Malchut of Chesed 7th Day of the Omer Day One of Week 2: Chesed of Gevurah 8th Day of the Omer Day Two of Week 2: Gevurah of Gevurah 9th Day of the Omer Day Three of Week 2: Tiferet of Gevurah 10th Day of the Omer Day Four of Week 2: Netzach of Gevurah 11th Day of the Omer Day Five of Week 2: Hod of Gevurah 12th Day of the Omer Day Six of Week 2: Yesod of Gevurah 13th Day of the Omer Day Seven of Week 2: Malchut of Gevurah 14th Day of the Omer Day One of Week 3: Chesed of Tiferet 15th Day of the Omer Day Two of Week 3: Gevurah of Tiferet 16th Day of the Omer Day Three of Week 3: Tiferet of Tiferet 17th Day of the Omer Day Four of Week 3: Netzach of Tiferet 18th Day of the Omer Day Five of Week 3: Hod of Tiferet 19th Day of the Omer Day Six of Week 3: Yesod of Tiferet 20th Day of the Omer Day Seven of Week 3: Malchut of Tiferet 21st Day of the Omer Day One of Week 4: Chesed of Netzach 22nd Day of the Omer Day Two of Week 4: Gevurah of Netzach 23rd Day of the Omer Day Three of Week 4: Tiferet of Netzach 24th Day of the Omer Day Four of Week 4: Netzach of Netzach 25th Day of the Omer Day Five of Week 4: Hod of Netzach 26th Day of the Omer Day Six of Week 4: Yesod of Netzach 27th Day of the Omer Day Seven of Week 4: Malchus of Netzach 28th Day of the Omer Day One of Week 5: Chesed of Hod 29th Day of the Omer Day Two of Week 5: Gevurah of Hod 30th Day of the Omer Day Three of Week 5: Tiferet of Hod 31st Day of the Omer Day Four of Week 5: Netzach of Hod 32nd Day of the Omer ——————————————————————————– Day Five of Week 5: Hod of Hod Lag BaOmer- 33rd Day of the Omer ——————————————————————————– Day Six of Week 5: Yesod of Hod 34th Day of the Omer Day Seven of Week 5: Malchut of Hod 35th Day of the Omer Day One of Week 6: Chesed of Yesod 36th Day of the Omer Day Two of Week 6: Gevurah of Yesod 37th Day of the Omer Day Three of Week 6: Tiferet of Yesod 38th Day of the Omer Day Four of Week 6: Netzach of Yesod 39th Day of the Omer Day Five of Week 6: Hod of Yesod 40th Day of the Omer Day Six of Week 6: Yesod of Yesod 41st Day of the Omer Day Seven of Week 6: Malchut of Yesod 42nd Day of the Omer Day One of Week 7: Chesed of Malchut 43rd Day of the Omer Day Two of Week 7: Gevurah of Malchut 44th Day of the Omer Day Three of Week 7: Tiferet of Malchut 45th Day of the Omer Day Four of Week 7: Netzach of Malchut 46th Day of the Omer Day Five of Week 7: Hod of Malchut 47th Day of the Omer Day Six of Week 7: Yesod of Malchut 48th Day of the Omer Day Seven of Week 7: Malchut of Malchut 49th Day of the Omer

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* © Rabbi Shlomo Nachman, April 14, 2015 (last updated April 24, 2024)

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