וּסְפַרְתֶּם לָכֶם מִמָּחֳרַת הַשַּׁבָּת מִיּוֹם הֲבִיאֲכֶם אֶת עֹמֶר הַתְּנוּפָה שֶׁבַע שַׁבָּתוֹת תְּמִימֹת תִּהְיֶינָה: עַד מִמָּחֳרַת הַשַּׁבָּת הַשְּׁבִיעִת תִּסְפְּרוּ חֲמִשִּׁים יוֹם וְהִקְרַבְתֶּם מִנְחָה חֲדָשָׁה לַיְהוָֹה: מּוֹשְׁבֹתֵיכֶם תָּבִיאוּ לֶחֶם תְּנוּפָה שְׁתַּיִם שְׁנֵי עֶשְׂרֹנִים סֹלֶת תִּהְיֶינָה חָמֵץ תֵּאָפֶינָה בִּכּוּרִים לַיְהוָֹה: (כג:טו-יז)
This mitzvah of Sefiras HaOmer we learn from the Torah in its proper time and season—during the days of the counting themselves. Therefore, one cannot pass over these sacred posukim without deeply considering the essence of this mitzvah and its purpose, so that we may serve our Creator with the proper avodah for this time, and merit that this practice leaves an impression upon us, enabling us to attain abundant blessing with the coming chag of the Giving of the Torah.
Behold, in the Sefer HaChinuch (Mitzvah 306), he elaborates at length regarding this mitzvah, and these are his words: “From the roots of the mitzvah, on the level of the simple understanding, is that the essence of the Jewish people is nothing other than the Torah... and it is the primary purpose and the reason that they were redeemed and left Egypt—so that they would receive the Torah at Sinai and fulfill it... Therefore... we were commanded to count from the day after the chag of Pesach until the day of the giving of the Torah, in order to express in our souls the great longing for the glorious day, which is so desired by our hearts, like a servant who longs for shade [as the verse states in Iyov 7:2, explained by Rashi there: like a servant who toils all day and yearns and desires for the evening shade to come], and he constantly counts when the desired time will arrive when he will go free. For the counting shows a person that all his hope and desire is to reach that time.” Thus far are his holy words.
The Chinuch explains in his golden language that the entire idea of the Counting of the Omer is the immense longing for the Receiving of the Torah, for the entire purpose of the Exodus from Egypt was this—that ultimately ההר על האלקים את תעבדון’ ’הזה - ‘you shall serve G-d on this mountain’ (Shemos 3:12). And from his words we learn that each and every year, the Jewish people merit anew the Receiving of the Torah, for since this mitzvah was given for all generations, its purpose must also be for all generations.
And words such as these we also find in the holy book Avodas Yisrael by the holy Maggid of Kozhnitz, and these are his words: מדבר באו הזה ביום’ ’סיני - ‘On this day they came to the wilderness of Sinai’ (Shemos 19:1), and Rashi explains: It did not need to write ‘on this day,’ but rather to teach that the words of Torah should be as new to you as if they were given today. It appears to hint with his holy words that in truth, in each and every year, throughout all generations, that very matter which occurred in those days is revealed anew. For example, in the days of Pesach, when they left Egypt, so too in every year, there are souls among Israel who leave Egypt. And also in this month, since they drew near to Mount Sinai, it is revealed again that one can draw himself close to HaKadosh Baruch Hu and receive the Torah and bring himself near before Mount Sinai.” Thus ends his holy words.
Now then, let the children of G-d come and say: If these matters are true, why have we not merited to feel it? Have we not, for many years now, merited to celebrate this holy chag, and yet we have not merited to feel the light of Torah renewed within us?
We find an answer to this in the Gemara (Shabbos 88a), which tells of the first Kabbalas HaTorah: “Rabbi Elazar said: At the moment when Israel preceded ’we will do’ to ’we will hear’, a heavenly voice emerged and said to them: Who revealed to My children this secret that the ministering angels use? As it is written (Tehillim 103:20), ’‘ מלאכיו גברי כח עשי דברו לשמעברכו ה בקול דברו’ - ‘Bless Hashem, His angels, mighty in strength, who do His word, to obey the voice of His word’—first to do, and then to hear.” Thus far the Gemara.
To understand the intent of the Gemara, we will briefly mention what is brought in the words Chazal in other places (see Pirkei D’Rabbi Eliezer, chapter 41), regarding how HaKadosh Baruch Hu went around to the nations of the world to persuade them to accept the Torah. As it is told there, the nations refused, for each nation found in the Torah a commandment which, due to its evil nature, was difficult for it to fulfill. The nations themselves suggested to HaKadosh Baruch Hu that He give the Torah to Israel—[perhaps due to their hatred and fear of Israel, as mentioned in the Song at the Sea—and they wished for Israel to perish by accepting the Torah and then not fulfilling it.] Then, indeed, HaKadosh Baruch Hu appeared to the Bnei Yisrael and requested to give them the Torah.
Following this event, we can understand the intention of Israel in their statement, “We will do and we will hear”, as a response to the argument of the nations who rejected the Torah on the grounds that it was impossible to fulfill. Israel revealed thereby that the Torah contains an unnatural power—it is that which gives man strength and courage to fulfill it even under superhuman conditions.
However, one must first accept its yoke; and then, once he enters into the domain of Torah, the Torah will grant him supernatural abilities to fulfill it. According to this, the declaration “We will do” was the acceptance of the yoke of Torah, and “We will hear” was the result of that acceptance. And this matter was a “secret” that had not been revealed to those below, in order to test whether they would accept the Torah based on trust in their Creator or not. The nations of the world did not pass this test, but Israel, who were already accustomed to miracles, overcame their natural inclinations and accepted the Torah out of faith in their Creator, that He would perform miracles for them so that they could fulfill it. This explains well the expression of HaKadosh Baruch Hu —“the language that ministering angels use,” for the ministering angels indeed function under a supernatural order.
What emerges from all this is that the Torah was not given except through effort, and had Israel not strengthened their hearts to receive it, the Torah would not have been fit to endure with them. And now we may say: just as it was then, so it is now. Each year on the chag of Shavuos, a portion of the light of Torah is assigned to every person. However, so long as one does not make himself a vessel to receive it—meaning, he does not devote himself to receive it—then the portion assigned to him is considered unnatural relative to his current state. Therefore, he does not merit for it to be absorbed within his being. But one who wishes to make himself a proper vessel to receive blessing must reveal in these days mesirus nefesh (self-sacrifice) for Torah—meaning, to sanctify and increase the time he devotes to Torah, and to toil to understand the depths of its sayings. Then, even if at first it appears difficult, after some time he will merit to feel its sweet and wondrous lights.
And there is support for our words from what the Torah says after the commandment of counting the Omer:”And you shall bring a new grain-offering to Hashem... from your dwelling places you shall bring bread of waving...” For the word “you shall bring” (והקרבתם) alludes to drawing near and mesirus nefesh (devotion), for after one gives his soul over to Torah, he will merit that the Torah becomes for him a “new offering” “to Hashem”—meaning, given to Israel from HaKadosh Baruch Hu. And what is this mesirus nefesh? On this the Torah says “from your dwelling places”—from wherever and whatever level you may be, you can achieve this by “bringing bread”—drawing forth sustenance, and there is no bread except Torah, as it is written (Mishlei 9:5), ’לכו לחמו בלחמי‘ - ’Come, eat of My bread’; “waving”—an acronym of “tenu peh” (“give your mouth”), meaning, that you should subdue your mouth to sanctify it for Heaven, and in these days increase your Torah study beyond your usual measure. For then it shall be fulfilled in you (Mishlei 16:26): ’נפש עמל עמלה לו כי אכף עליו פיהו - ’The soul of the laborer labors for him, for his mouth urges him on.’
