(Adapted from Torah Wellsprings 5778 by Rav Elimelech Biderman)
The Yom Tov of Shavuos, which literally means "weeks," is named for the seven weeks of counting the omer that precedes it.
Most Yomim Tovim are named for the miracles that occurred. For example, Pesach means Hashem had compassion on us and He skipped over the Jewish homes by Makos Bechoros. So why isn't Shavuos named for Matan Torah? Why do we call it Shavuos, for the weeks that preceded it?
The Rebbe of Kobrin zt”l answered with a moshol: A king hired four artists to decorate one of the rooms of his palace, assigning a different wall to each artist. The king explained that he wants the room royal and elegant, and they should do whatever is necessary to make the room beautiful. Three of the artists invested all their artistic talents into the task. They worked hard for several weeks, and created stunning masterpieces. The fourth artist didn’t come to the palace at all. He busied himself with other matters. The three artists often wondered about that foolish artist who will surely be severely punished for his negligence.
It was the day before the king would be coming to see what they accomplished. The fourth artist ran to the palace. It was time for him to begin his work. The other three artists watched in amazement as the fourth artist covered his wall with a wall-to-wall mirror. His wall was even more beautiful than the other three, since it reflected the other three walls. The king admired the workmanship of the three artists, but he was dazed by the beauty of the fourth wall. He called in the fourth artist to praise him. The artist explained to the king that he could have painted the wall, but he knew that a mirror would be even more beautiful. He chose that option so the king would have the most beautiful room. The king awarded him well.
This period of 49 days is meant to spiritually prepare and refine ourselves. When the Jewish people were in Mitzrayim for 210 years, they had assimilated many of the immoral ways of the Egyptian people. The Jews had sunk to an unprecedented level of spiritual defilement, and were on the brink of destruction. At the last possible moment, Klal Yisroel were miraculously redeemed. They underwent a spiritual rebirth and quickly ascended to the holiest collective state any nation had ever reached. They were so holy, in fact, that they were compared to angels when they stood at the foot of Mt. Sinai to receive the Torah.
The Kabbalists explain that the 49 days that connect Pesach with Shavuos correspond to 49 traits of the human heart. Each day saw the refinement of one of these sefiros, bringing Klal Yisroel one step closer to their election as G-d’s chosen people and their receiving of His Torah.
It was during that 49-day period that they underwent such a radical transformation. From the lowest lows to the highest heights in just seven weeks!
Thus, Shavuos is like a mirror; it reflects all of our improvements and all the good middos we attained in the weeks leading up to it.
The seven weeks of sefirah are an optimum time for attaining spiritual growth. We have the potential to rise higher and higher each day.
We can understand the distinctive quality of Shavuos from the special korban mincha [bread offering] that is offered that day. The holy seforim teach us that the menachos, which were sacrificed at the beginning and at the end of sefirah period, indicate the growth that we experience on these days. On the second day of Pesach we bring a korban omer made from barley flour. Barley is animal fodder. The sefirah culminates with Shavuos, when we bring the שתי הלחם, two breads made from wheat flour, which is human food. This indicates that during sefiras ha'omer we elevate ourselves from being on the level of animals to becoming proper human beings. So great is our growth at this time of year! (see Aruch HaShulchan 489:6).
Reasons for Counting the Omer
The Torah connects the mitzvah of counting the omer with the korban omer, as it states, "And you shall count... from the day you bring the wave offering of the Omer." Consequently, many poskim teach that when there isn't a korban omer, the mitzvah to count is Rabbinical. The Mishnah Berurah (489 in the Biur Halachah) discusses how the Rambam (and others) maintain that sefiras ha’omer remains a mitzvah from the Torah even in our generation. However, he ascertains that most opinions hold that in our generation it’s a mitzvah from the rabbanan.
The Ran (Pesochim 28a) writes, "Most meforshim agree that sefiras ha'omer in our time, when we don’t sacrifice the korban omer, is a mitzvah d'Rabbanan zecher leMikdosh, to remember the Beis HaMikdash when this mitzvah was applicable.... However, the Medrash states [another reason for counting the omer]: When Moshe Rabbeinu told the Jewish nation 'You will serve Hashem on this mountain,' the Jewish nation asked, 'Moshe Rabbeinu, when will we do this service?' Moshe told them, 'In fifty days.' Everyone began counting the days. Due to this count, the chachomim established that we should count sefiras ha'omer. According to this Medrash, in our generation, when we don't bring the korban omer, we count fifty days towards Simchas HaTorah, the happiness of [the giving of the] Torah, to commemorate how the Jewish nation counted these days [in anticipation for Matan Torah]. This explanation, though, is homiletic. The primary reason for counting the omer is zecher leMikdosh, in commemoration of the Beis HaMikdosh [when counting was a Torah obligation]...."
This teaches us two reasons why the chachomim decreed we should count the omer: (1) Zecher leMikdosh, to remember the Beis HaMikdosh, because one must always remember the glorious era of the Beis HaMikdosh, and to yearn for its rebuilding. (2) In commemoration of the Jewish nation who counted the days in anticipation of Matan Torah.
Each year on Shavuos, Hashem gives us the Torah again. Therefore, the purpose of the counting can be to express our anticipation, and joy for the day when we will receive the Torah. Accordingly, it isn't only a commemoration of the past, but an expression of joy and anticipation each year, anew. The Sefer HaChinuch (306) writes, "The essence of the Jewish people is the Torah... They were redeemed from Mitzrayim... [primarily] so that they could receive the Torah at Sinai and so they can keep the Torah... Because receiving the Torah is the utmost perfection and good, even greater than redemption from slavery... Therefore, we are commanded to count...to show our desire for this special day... We can compare this to a slave who counts the days towards his freedom. He is always counting, 'When will the time come when I will be freed?' because counting shows your desire to reach that time..."
The Chinuch then asks, when a person anticipates a special moment, doesn’t he count how many days are left until he reaches that day? Why do we count the days that passed?
The Chiddushei HaRim zt"l answers that each day of sefiras ha'omer we rise to a higher level of purity. Therefore, we aren’t only excited about the approaching Matan Torah, but we’re also happy with each day that passes, because each day brings us closer to our Father in heaven.
In review, we’ve discussed the following reasons for sefiras ha’omer: (1) Zecher leMikdosh, to remember the Beis HaMikdosh. (2) To commemorate the Jewish nation in the desert who counted the days with anticipation for Matan Torah. (3) To express our present anticipation and joy for Matan Torah. (4) We’re also expressing our joy for each day of the omer that passes, because each day that passes brings us closer to our Father in heaven.
The Days of Sefirah are like Chol Ha'Moed
The Gemara teaches that the holiness of Chol HaMo’ed is because they are days “sandwiched” between two holidays. The initial and final days of Pesach and of Succos are Yomim Tovim, and therefore, the days in between are Chol HaMo’ed. The Ramban (Vayikra 23:36) writes that the days of sefirah are also like Chol HaMo’ed because they are between two holidays. Pesach is at the beginning and Shavuos is at the end, therefore the days in between are holy, just like Chol HaMo’ed.
