In the previous articles we addressed the priority Hashem places on our interpersonal relationships. We also expressed our gratitude that He offers us so many avenues that not only lead us on this path, but also keep us from straying into foreign territory. In this article we will direct our attention on the compelling life lessons Hashem intended us to glean from the lengthy period of contemplation offered to us via this period in our yearly spiritual journey. It is in the period of our yearly spiritual journey, spanning from Pesach to Shavuot, that we learn so much on how to achieve the “freedom” to be the Jews Hashem expects us to be. As a first step, we learn that the redemption from Mitzrayim was the starting point in the process of elevating our spirituality from lowest status of “enslavement” to the highest levels of “freedom,” in all aspects of life. This was meant to lead us to grow as close as possible to God, as we interact with Him not only on a spiritual but also physical level. While He needs nothing from us, He asks so much of us to demonstrate that the path to holiness is through the process of giving rather than taking. Moreover, the closer we get to God, through our avodat Hashem, the stronger and deeper our interpersonal relationship grows.
In studying this topic, I came upon some novel perspectives on how the Judaic concept of spirituality differs from that of the umot ha’olam (nations of the world). I was not surprised to learn that the period of time we found ourselves in during Sefirat HaOmer helped us to understand how this is so. The Torah teaches us that the Omer barley offering was brought on the second day of Pesach, the 16th of Nissan. We were also instructed that until the time that these Omer offerings were brought forth, the grain planted in the previous years could not be consumed from the 16th of Nissan and on. As it states: “You shall not eat bread, parched grain flour, or parched kernels [from the new crop] until this very day, until you bring your God’s sacrifice” (Vayikra: 23:14). We also learned that the new grain that was prohibited for consumption is called “chadash.” Not surprisingly, the grain that grew after the Omer was brought is called Yashan, which is permitted for consumption. This permissible grain was also used for the various mincha korbanot in the Beit Hamikdash. Moreover, there was a greater restriction on the grain used for the mincha korbanot than on grain the people were to consume. It was for this reason that Bnei Yisrael were mandated to wait until Shavuot for the two-loaf mincha. It was only following the process of using the grain for the Omer and the mincha offering that the grain was deemed “mature” enough to be used for korbanot in the Mishkan.
This all seems a bit complicated, and unrelated to the concept of Sefirat HaOmer. We may wonder why our religion holds us responsible for so many details and minutia that on the surface seem unrelated to the state of freedom we are celebrating. In fact, to some, this all represents just another kind of slavery. This is especially true when we are asked to give up the time, money and items that are valuable to us. The good news is that we find answers to our questions via the periods in our history when we counted this period in different ways.
Early on, the minhag, based on the biblical prose, was to count the days; and during the time of the Temple, the rabbinic laws directed us to count the weeks. Yet, today we count both the days and the weeks. This is due to the metaphoric value they reflect. Our rabbis and commentators teach us that the days serve as metaphors for the “details” in the mandates, and the weeks represent the emotions evoked when we perform the mitzvot. Our Jewish history also reflects the many events that occurred during this period of time, pleading a good case for how these days and weeks serve as a propitious time for “spiritual growth.” The essential life lesson we learn is that it is important to abide by every detail that leads us to holiness. Yet, at the same time, it is the emotions evoked that count just as much, or even more. Viewed from this perspective, we don’t have to understand the “why” when doing something for Hashem and those we love and care about. It is just because it means so much to them that we should be motivated to do so with alacrity, joy, appreciation, empathy and all the other positive emotions we feel when we give and do for someone we love.
In past articles my readers were introduced to the themes of new beginnings, second chances and tikun olam, correcting the flaws in the world, which are all part and parcel of what Hashem expects of us. This is the way in which we serve Hashem as ambassadors and role models of the import of positivity. Most importantly, placing value on both the details and emotions with which we interact with Hashem allows us to meet Hashem’s expectation of striving for outstanding behavior at all times. The Torah makes it clear to us that all these themes connect us to the opportunities Hashem gives us to connect with Him and work toward the status of God’s holiness and goodness. This is also the best avenue to emulate the difficult feat of forgiving even if we can’t forget. Indeed, if He, the Master Architect of this world, the real Boss, can do so, how dare we fail to do so?
I believe that all of the above insights fortify us with the hope, and for some, even with the certainty, that the best is yet to come no matter where we find ourselves in the minute, hour or even days. If we contemplate on the above insights, we recognize that they also position us to introspect and figure out our part in the process of moving forward rather than remaining stuck in the moment, feeling helpless and hopeless. These sentiments, gleaned from the details in the Omer offering, a mitzvah we can hardly relate to, are especially relevant and uplifting as we are faced with difficult news each day, particularly the dangerous situation of the Israel-Gaza violence. Still, despite the compassion, empathy, anxiety, fear and anger we may feel, with the above positive emotions evoked in our avodat Hashem, love for one another, we are fortified to move forward in every positive way possible. Indeed, every one of us is meant to learn that life may not be perfect, and even heartbreaking at times, but our God of goodness is in control to turn things around on a dime, k’heref ayin—like the blink of an eye. Whether it is the ecstatic reunion with God, our people and our land we are waiting for, or the strength of our hearts and souls that He will facilitate until we get there, the sun will surely shine, as soon as tomorrow!
Look forward to learning the steps our Torah teaches us to take in doing our part to make this happen sooner rather than later!
Renee Nussbaum is a practicing psychoanalyst with special training in imago relational therapy. She can be reached at [email protected].
