you must count until the day after the seventh
days; then you shall bring an offering of new grain to the LORD. --
the second night of Passover until the day before Shavuot
Jewish Tradition instructs us to observe the mizvah of Sefirat HaOmer
(counting of the Omer). HaTorah instructs us that during this
time each year we are to count seven complete weeks, for a total of 49
days. This is the counting of the omer. There are various customs
surrounding this pratice. At the end of the seven-week
period 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 we fail to count before
sunrise we are permitted to do the count during the day, only without
the blessing. We then continue as normal the next night. Most
authorities say that if one misses a complete day (i.e. they do not say
the count for an entire day) they may continue the count however
without the blessing until the next year. A minority opinion holds that
they may not continue the count even without the blessing that year.
For this reason, it is important to recite the count on the correct
night for the entire period. According to majority opinion, it is
permitted to listen as a friend says the blessing and then do the
counting. HaShem is merciful.
Why do we count these days? We learn several reasons. The most
important is that the count demonstrates our excitememnt as we look
forward to receiving the Torah on Shavuot. As we count these days we do
so with excitement and emunah confident that once
again HaShem will reveal His Torah to us.
As we do the count we intend to be mindful that we are the Israelites
who left Egypt with Moshe and are, once again, making our way to Mount
Sinai. This elevated consciousness encourages us to purify ourselves,
both phyically and spiritually, for our upcoming encounter with King of
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. Like
them, we must purge ourselves. We are aware that the Jews who left
Egypt failed to accomplish this. 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 intnetion to merrit witnessing the coming of HaMashiach and the dawn
of of the Olam Haba, the Messianic World to Come.
May this be the intention of all of our people!
During their forty-nine days between Peasach and Shavuot they underwent
a radical transformation of consciousness. They witnessed the direct
power and love of HaShem as no other generation had, and yet they
created a golden calf and chose to return to slavery rather than place
their emunah in HaShem alone. Likewise no generation since theirs has
witnessed the power of HaShem so publicly displayed. Not only have
around hald of the Jews been allowed by G-d to retake a portion of our
Homeland, it was done with literal miracles! We continue to see
miracles on Israel's behalf every day. Despite this, a large segment of
our people excecise little to no emunah. Instead we reamin a woefully
divided people who look to the Gentile nations for our security. We are
divided into rival movements. We even sometimes deny the "Jewisness" of
our fellow Jews. Despite this, we have the audacity to say we believe
in HaShem and desire His Theocratic rule over us. May this Sefirat
HaOmer be the time we cast off our lack of emunah! May all Jews use
this opportunity to arise to devekut, attachment
to HaShem and His people.
May we all learn the
lessons of Sefirat HaOmer. Then we will be a Light to Nations as
described at Yeshayahu (Isaiah) chapter 49.
So said the Lord, the Redeemer of Israel,
his Holy One, about him who is despised of men, about him whom the
nation abhors, about a slave of rulers, "Kings shall see and rise,
princes, and they shall prostrate themselves, for the sake of the Lord
Who is faithful, the Holy One of Israel, and He chose you."
What Is An Omer?
1. an ancient Hebrew dry measure, the tenth part
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?
The counting reminds us of the exodus from Egypt and
everything included in that event. This includes G-d's might,
judgements and love as well as our failures and missed opportunities.
By keeping this memory alive we acknowledge that it is not too late!
The greater exodus from slavery is still ahead of us. The final
Redemption of our people could happen during our
lifetime IF seek HaShem and purify our consciousness (II Chronicles
7:14). Its not too late. ff
There Are Four "Worlds:"
Our physical world consists of two
components: One celestial and one terrestrial. The "celestial" includes
the stars and planets, the physical heavens. The "terrestrial" is our
realm, the physical earth.
These two combine and comprise our physical "world." The world we see
with eyes and experience (including through telescopes etc). In our
pride we usually think our "world" is the totality of existence, but in
truth it is but a minor realm within a limitless expanse. In this the
wise are often foolish while the 'foolish' are wise. Due to their lack
of emunah fools blind themselves to reality.
"Above" or beyond our finite realm is the world of the angels
and other similar etheric entities. Their realm is much "larger" than
ours by comparison, but it too is as nothing when compared with the
totality of existence.
"Higher" 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
is a mystical Jewish school dedicated to the study of the Merkabah.
All of these three words are teaming with diverse life forms
or entities. Individualized existence is the Way of G-d. Each life
form, each species, and each realm has its own nature of existence and
its own degree of individuality. Each exists as created by the Holy One
and each fulfills it purpose according to the will of the Creator.
One of these life forms is unique in terms of its inviduality and free
will according to the understanding of our sages. That being is
humanity. Only humans were "created in the image of G-d." This image is
not referring to physical characteristics. The Holy One has no such
The image of G-d refers to our intellectual ability to choose our
course. Because we were created with dual impulses (or yetser)
we choose between yetzer hatov and yetzer
hara, between the positive and the negative impulses. This
dual nature grants us free will.
By our free will we can elevate or diminish our consciousness.
We can choose the path of light or the way of darkness. Those who
choose to utilize the tools offered during the Sefirat HaOmer 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 consciounsess ascends
upwards and they attain the consciousness of Kether,
the "highest" of the sephirot.
With this attainment, "Kether becomes Malkuth of the next order" and
soul gradually ascenda from one world to the next.
"Higher" still, transcending the realm of the Merkabah or
third world of conceptual existence, is the realm that can only be
called a "world" in the most general sense. The Fourth Realm transcends
all description. It encompasses realities we can only speak of in
philosophical or allegorical terms because its Reality is so far beyond
our finite comprehension as to be inconcievable. This is the Realm of
Divine Influences. These emanations proceed from the Holy One (Blessed
be He!) and fills all existence. From this Realm flows the transcendant
revelations or emanations as luminous fibers of the One Light from
which all existence comes and to which all existence inevitable
returns. Of this Realm we read:
"It has been clearly demonstrated to you
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
Himself, 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 assign it to you as a heritage, as is still the case. Know
therefore this day and keep in mind that the LORD alone is God in
heaven above and on earth below; there is no other (Deuteronomy 4:35-39)
Other than the Holy One there is no existence! The Influences emanating
from the Holy One can not be considered "entities" because nothing
exists with the Holy One. There are therefore no gods, not demigods, no
incarnations, and no mediators. There are no individual beings,
phenomena, etc. in that Realm.
From this Fourth World
emanates a spectrum of the Or Chadash or Sacred Light. This all
inclusive Light emanates from the Holy One according to His Will due to
His love for all creatures. Through this 'spectrum' of Sacred Light the
inconcievable Holy One (Ain Soph) becomes
conceivable as the King of the Merkabah described by Navi Ezekiel. The
Holy One bestows existence, both particular and universal, to the
creations of the lower worlds according to their diverse natures. Not
all realms are the same, not all the entities are the same. HaShem
provides to each according it own nature and needs through the
emanations of His Holy Light.
As a spectrum, the Emanations are One and yet
can be categorized or conceptualized even as music is one and yet
consists of diverse notes. Related to this concept
is the Ten Utterances percieved in the first chapter of
Bereshit-Genesis when the 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 (Sephirot) of his being.
Note that he is pondering 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 (original or primordial Man, not to be confused Adam of Gan
Eden). Adam Kadmon is humanity and its unique potential as mentioned
above. Humanity is unique among the created beings. By actualizing the
individual emanations or powers of the Tree of Life one is empowered to
ascend ever higher as we attach ourselves more and more completely with
the Holy One (Blessed be He!).
As one spiritually ascends or progresses, "Kether becomes
Malkuth of the next order" and the process towards 'enlightenment' or
at-one-ment with the Divine Light of the Or Chadash advances and one
becomes ever more
'attached' to the Holy One, Who alone is both our Source and our
Destination (Tehillim/Psalms 82). This process is what is being
referenced in the counting of the Omer. The soul, enslaved by material
desires and poor choses, arises as the Son or Daughter of the Most High
as the personal unification of these emanations is merrited and
Having presented this very basic level of information
in what I hope is an understandable fashion, I must also offer a
serious warning as well:
While there is a vast wealth of wisdom and potential in
studying proper mysticism, there are also serious potential dangers.
Just as religions and diverse sects of "replacement theologies"
have arisen seeking to replace the Jewish people and hoping to usurp
the Jewish Covenant with HaShem, so too there are a LOT of counterfeit
groups and individuals selling "Kabbalah" by various names. These
need to be avoided at all cost let they containment one's soul with avodah
zarah (foriegn ideologies)!
Real knowledge of these topics comes with strict rules about
teacher and student qualifications, applications of learned materials,
and so on. Those websites that claim to teach "New Age,"
"Practical," "Universal," and so versions of Kabbalah are not to be
trusted in my opinion. To study these ancient Jewish topics one needs
to be Jewish [this information is not for the other nations] and well
versed in Torah, Tanach, Mishna, Talmud, etc. One also needs to be
Torah Observant, Shomer Shabbat, and regularly engaged in hitbodedut
(personal, secluded prayer and meditation with HaShem). One needs to
learn one on one, or in a small group, with an experienced master who
mature and knowledgeable in all these topics, and who possesses the
applicable traits. Proper training in these areas is beyond the
knowledge and ability of most Jews, even most rabbis. In my opinion,
this negates anything you may find on the
internet, other than basic descriptions such as I am sharing here.
There are a couple of introductory sources online, such as CHABAD's Kabbalah Online, but my advise
is to not seek these materials online if at all. Please understand that
this is not a field to be lightly dallying with.
My personal suggestion is to focus on the teachings of Rebbe Nachman of
Breslov and other expert Chassids. Rebbe Nachman in particular includes
a lot of the core material in his teachings (and his stories
especially)that will present these truths in ways that are uplifting
and beneficial to
ones spiritual development.
Note: Counting the Omer is a
Jewish only obligation. Non-Jews are not included in the counting.
Lag B'Omer: connects Pesach (exodus from
slavery) to Shavu'ot (freedom from slavery through the giving of
Torah). Pesach is 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."
The Torah commands counting the days from Pesach to Shavu'ot.
This period is known as the Counting of the Omer as discussed. There
are several traditions surrounding the period including partial
mourning. For this reason weddings, celebrations, parties etc. are
forbidden, as are haircuts and unnescessay 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, the Festival of Weeks, Hag
HaBikkurim (the Festival of
First Fruits), and Hag Matan Torateinu (the Festival of the Giving of
Shavuot is observed for two days,
beginning with the conclusion of 49 days or 7 full weeks. For
information about Shavuot see my study HERE
While the counting of the omer is only required of Jews,
everyone can be benefit from the wisdom expressed in the daily counting
and the encouragement to do soul searching as expressed through the
application of the Emanations as described by our sages. Non-Jews may
do the formal count but not the blessing. The reason for this
restriction is that one should never speak falsely, especially before
HaShem, and the words of the blessing are specifially applicable to
Jews and not to other other nations.
Behold, I am prepared and ready to perform the
positive mitzvah of counting the Omer, as is written in your Torah:
"You are to count from the end of the rest day (Pesach) when you
brought the waived the Omer-offering. To the day after the seventh
week, shall be seven complete weeks. Until the end of the seventh week
you shall count fifty days."
וִיהִ֤י׀ נֹ֤עַם אֲדֹנָ֥י אֱלֹהֵ֗ינוּ עָ֫לֵ֥ינוּ וּמַעֲשֵׂ֣ה יָ֭דֵינוּ
כּוֹנְנָ֥ה עָלֵ֑ינוּ וּֽמַעֲשֵׂ֥ה יָ֝דֵ֗ינוּ כּוֹנְנֵֽהוּ׃ תהילים
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
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 to
count the omer.
יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ
שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ בִּמְהֵרָה בְיָמֵינוּ וְתֵן חֶלְקֵנוּ
May it be Your will, HaShem our G-d, G-d of our
ancestors, that 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
kid’shanu b’mitzvotav v’tizivanu al
BA-RUCH A-TAH ADO-NAI E-LO-HE-NU
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
“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 practice (minhag) of his or her community.
After the blessing each day is counted along with the
interaction of its emanation/quality as discussed above. By focusses on
these qualities the daily count leads us to self examination and soul
The ten Sefirot are our human perceptions of the manifestations of the One reality within the world. One way our sages seek to convey the inconceivable conception of the Holy One is Holy Light (Ohr Chadash). When considered in this way Ain Soph is conceived as manifesting Self as the Light of Creation into a dark world. Were this Light pervcieved directly Its radiance would blind us,, as one staring directly into the physical sun. To protect us the Light is concieled and appears as prisms of Light. While each prism is in reality the manifestation of the Single Light, each takes on unique characteristics due to its being difused. These prisms are emanations which we call sephirot (plural,sefirah singular). These sephirot should be concieved of as metorical conceptions and not taken too literally.
In truth, Ain Soph, and hence HaShem, is utterly and indivisibly echad or One. It is only for the pupose of expanding our conception of the inconcievable 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 united, while His Unity is utterly One and indivisiblke.
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 is a completion recognized by most ancient cultures. Single digits become doubled beginning with 10. With the ten fingers of our hands we are commanded to "do" HaTorah.
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 are indicative of the Ten Sephirot and suggest their creative power. It is in part for the revelation of this secret that the Holy One said "Let us" and so on.
The creation is not something once done and then abandoned as concieved by the Deists. Rather it is the constantly occuring action of calling forth from the Primal Reality. We refer to this primal reality as Adam Kadmon, the first spiritual World that was spoken into being following the contraction of G'd'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 'toolchest' with which to asist in the ulitimate goal of His creation. In this humanity is unique. The perfection of creation will be experienced once the Olam Haba or World to Come is fully established. Glimpses of this time beyond time can be experienced even now by those who are properly attached (devekut) to the Creator. The goal of Kabbalah and all real Jewish mysticism is to empower the souls, the children of the Most High, to acheive this state of consciousness and to assist in the final Redepmption. It is with this understanding that we unlock Tehilim 82:
A tehilim of Asaph. G-d stands in the divine assembly; among the divine beings He 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 foundations of the earth totter.
I had taken you for divine beings, sons of the Most High, all of you;
but you shall die as men do, fall like any prince.
Arise, O God, judge the earth, for all the nations are Your possession.
The following are stored, as it were, within the Divine 'toolbox' as sacred emanations of the One Light.
During the annual counting of the omer we focus on the lower seven Sefirot and
their various attributes. Each day of the count we seek to develop and harmonize these seven attributes within our own consciousness. Each of these is 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:
The Seven Emotional Attributes
Chesed - Loving-Kindness
Gevurah -- Justice and Discipline
Tiferet - Harmony, Beauty, Compassion
Netzach - Endurance, Eternity
Hod - Humility and Splendour
Yesod - Bonding, bringing to Fruition
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 judge. Wrong-doers stand before him in fear while the innocent look to him hopefully as their protector. To his wife he is husband, soul mate, trusted confidant, lover, and someone who keeps forgetting to take the trash can out to curb on Mondays. To his children he is dad, baseball partner, joke teller, religious instuctor, allowance provider, he-who-must-be-answered 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 in completely different ways depending on which role he fulfilling and to whom. In the same way we interact wirth the Holy One in many different ways.
The Sephirot can be thought of in this way as well. Each represents a different aspect or role of the total, which is Ain Soph. There exist within the seven sephirot inumerable 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 and yet may eventually touch it despite the belief. Once the child is burned he knows what 'hot' really means and avoids the experience again. Da'at is 'knowing'.
Once a degree of 'knowing' is achieved one continues into the uper 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 Eternal. Following is the Daily Omer overview. For the specific daily contemplations See Here.
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
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