During the days of Sefiras HaOmer, we should increase Torah study. First of all, Torah study is the best preparation we can do for Shavuos. Also, Torah purifies, and the days of Sefiras HaOmer are to purify us from all our aveiros and tumah. Chazal (Avos 6:2) say, מִתְע ַלֶּה זֶה הֲרֵי ת ּוֹרָה בְּת ַלְמוּד שֶׁעוֹסֵק מִי וְכָל, "Whoever studies Torah, he is elevated". The elevation is for all areas of life, for parnassah, for honor, and also for ruchniyus. Everything is attained through studying Torah.
The Menorah of Tehillim 67
The Maharshal wrote a sefer called Menoras Zahav Tahor, which discusses the chapter of Tehillim (67) שִׁיר מִזְמוֹר בִּנְגִינֹת לַמ ְנַצֵּח, etc., when it is written in the form of a menorah. He quotes from the Rokeach that when someone says this chapter each morning, at Netz HaChamah, reading it when arranged in the form of a menorah, there won't be any harsh decrees on him. Hashem will consider it like he lit the Menorah in the Beis HaMikdash, and he is guaranteed to be a Ben Olam HaBa.
When one says it during the days of Sefiras HaOmer, in the morning after birkas Kohanim, he won't be harmed the entire year, and he will enjoy success with everything he does. The pasukim of this chapter discuss seven subjects (each pasuk another one). They are רננה ,שמחה ,הודאה ,ישועה ,אור ,ברכה ,חנינה, compassion, blessings, light, salvation, praises, joy, and song. The seven branches of the menorah represent these seven qualities, and all of these benefits will be the portion of Yisrael. When one says it seven times while traveling, he will be protected and his trip will be successful and peaceful.
Reb Chaim Palagi (Moed l'Kol Chai 5:21) quotes the Igeres HaRamban, "During the days of Sefiras HaOmer, after birkas Kohanim, one should say Tehillim (67) שִׁיר מִזְמוֹר בִּנְגִינֹת לַמ ְנַצֵּח, etc., in the form a menorah, and this is a wonderful segulah to succeed in all his deeds, and he won't be harmed the entire day. The Sefer Shevet Mussar writes this as well, but doesn't specify that it is for Sefiras HaOmer. It seems that he understood that this segulah is potent the entire year."
Preparation for Matan Torah
The Sfas Emes (Shavuos 5660) writes that people's temptation for worldly matters decreases when one has an abundance of it. (For example, if a person ate his favorite food every day, his desire and temptation for it would lessen with time.) But Torah is the opposite. The more Torah one knows and studies, the more he will want it. Therefore, the best preparation for matan Torah is to study Torah.
It is a good idea to make a kabbalah not to speak devarim bateilim during the first half-hour of each learning seder. Make this kabbalah now, at least until Shavuos. That will help us study with hasmadah (and we probably won't be tempted to talk later on). It will help us be devoted and attached to Torah.
Elevation Through Torah
A person moved into an apartment, placed his suitcases on the floor, and he immediately saw that there were rats and rodents in his apartment. He quickly picked up his suitcases and bags and placed them on a table, but soon the rodents were on the table, too. So he placed his bags on top of a closet, but the rats came there, as well.
He went outside and asked some experts, "Is the entire city infested with rats and rodents?"
They replied, "Not at all. It is just that you entered through the basement. These rodents live underground, so you found them there. Go up a flight. Upstairs, you won't have to deal with any rodents."
We can say the same for people who suffer in whichever manner, and they don't know how to solve their problems. The counsel is to study Torah. That releases people from all their tzaros and kelipos. As the Mishna says (Avos 6:2), מִתְע ַלֶּה זֶה הֲרֵי ת ּוֹרָה בְּת ַלְמוּד שֶׁעוֹסֵק מִי וְכָל, "Whoever studies Torah, he is elevated." When you study Torah, you are in a higher place, a location where the kelipos and tzaros cannot reach you.
Hashem is Our Portion
The Rambam (Hilchos Shmitah v'Yovel 13:12-13) asks: "Why didn't Levi receive an inheritance of land in Eretz Yisrael? It is because Levi was designated to serve Hashem and to teach his good ways to the masses... Therefore... they don't go to war together with Yisrael, and they don't inherit... They are Hashem's army... and Hashem Baruch Hu gives them their portion, as it states (Bamidbar 18:20) ָוְנַחֲלָתְך ָח ֶלְקְך אֲנִי, 'I am your share and your heritage."
The Rambam continues, "It isn't solely Shevet Levi. Every person... who understands that it is proper to separate himself to stand before Hashem, to serve Him, and to know Hashem... and he throws off of his shoulders the calculations that most people are involved in, this person becomes extremely holy, kodesh kadoshim, and Hashem will be his portion and inheritance forever and ever. Hashem will grant him his needs, as the kohanim and the levi'im received their needs. As it states (Tehillim 16:5) ת ּוֹמ ִ יךְ אַת ָּה וְכוֹסִי ח ֶלְקִי מ ְנָת 'ה גּוֹרָלִי, 'Hashem is my allotted portion and my share. You guide my destiny."
Daily Torah Study
Reb Sheftel Ish Levi zt'l (the father of the Shlah Hakodesh) teaches: To study Gemara, Rashi, and Tosfos each day is no less an obligation than it is to wear tefillin every day.
The Ramchal zy'a says that when one studies Torah, he should consider it as if he's in the middle of Shemonah Esrei, and cannot interrupt his studies. (It would be a good thing if others would also think of those who are learning Torah as though they are in the middle of davening Shemonah Esrei, and not interrupt them.)
The Month of Iyar
Therefore, even a person who works many hours a day for his living can find some time for studying Torah, and he should make these times sacred, never to transgress them. If he does so, he will attain immense taharah and kedushah, and this will be a proper preparation for Shavuos.
It states (Yirmiyahu 9:23) מִּתְה ַלֵּלהַ תְה ַלֵּליִ בְּזֹאת אִם כִּי אוֹתִי ַיָדֹעוְ שׂ ְכֵּלהַ, "For only with this may one glorify himself – contemplating and knowing Me."
The roshei teivos of ַיָדֹעוְ שׂ ְכֵּלהַ מִּתְה ַלֵּלהַ תְה ַלֵּליִ are the letters of Hashem's name, and the order of the letters ו – ה – ה – י is Hashem's name associated with Iyar. (As it is known, the letters of Hashem's name ה"הוי can be written in 12 ways, and each combination represents one of the months of the year.)
The Maor v'Shamesh writes (quoting from mekubalim), "This month is more mesugal for understanding Torah than other months," just as the pasuk that hints to this month represents, as it states (Yirmiyahu 9:23) בְּזֹאת אִם כִּי אוֹתִי ַיָדֹעוְ שׂ ְכֵּלהַ מִּתְה ַלֵּלהַ תְה ַלֵּליִ, "contemplating and knowing Me."
This month is mesugal for knowing Torah and for knowing Hashem. The Maor v'Shamesh says that this is the reason rosh chodesh Iyar is when yeshivos begin studying again. It is an old custom, for generations, and the reason is that Iyar is mesugal for growth and understanding Torah. (See also Bnei Yissaschar Iyar 1, who elaborates on the specialness of studying Torah in this month.)
Stealing Time for Torah
One of the primary parts of the Seder is לבנך והגדת, to tell the children about yetzias Mitzrayim. But if you ask children what part of the Seder was most interesting for them, they will probably tell you the Afikomen. It seems that the purpose of the Seder was overlooked. The Afikomen was only to keep them awake, so they could hear about yetzias Mitzrayim, but their focus remained on the Afikomen. How does that fulfill the mitzvah of לבנך והגדת? And in general, it doesn't seem correct to teach children to steal. Isn't this training them to do something forbidden?
We can answer according to the Kotzker zt’l that we are teaching children to steal time to study Torah. לתורה עיתים קביעות means to steal time from a busy schedule to find time to study Torah, as קבע means to steal (see Malachi 3:8, and Rosh Hashanah 26b).
When one devotes himself to Torah study, Hashem gives him success and grants him all his needs. As the Gemara (Avodah Zarah 19) teaches, "It is written in the Torah, and repeated by the nevi'im, and stated a third time in the kesuvim: Whoever studies Torah, his properties succeed.... Whoever studies Torah, Hakadosh Baruch Hu does for him all his needs." The Maharsha explains that he will succeed, even without doing any hishtadlus at all.
The Kedushah of Someone Who Studies Torah
The kedushah of a person who studies Torah is immeasurable. The Maharal (Nesiv HaPrishus 1) says that most human beings can't become קדוש, holy, because of the physical body. In fact, humans aren’t expected to be like the malachim. So, what is the meaning of the mitzvah (Vayikra 19:2) תִּה ְ יוּ קְדשִׁים? It means that we should act like someone holy, even if we aren’t actually holy. Only a malach can be truly holy.
However, the Maharal adds that this is regarding a Yid who doesn't study Torah. However, when a Yid studies Torah, "He becomes holier than the malachim. He goes to the kodesh kodoshim, where malachim can't get to."
The Bas Ayin (Bishlach) describes it this way: A Kohen Gadol on Yom Kippur can go הבדים בין, between the poles of the aron. But someone who studies Torah is greater. It is like he goes into the aron itself. This is alluded to in the pasuk (Mishlei 3:15) הִיא יְקָרָה מִפ ְּנִינִים, and Chazal (Horiyos 13a) say that this means ולפנים לפני שנכנס גדול מכהן מפנינים היא יקרה, someone who studies Torah is more precious than the kohen gadol who enters the Kodesh Kadoshim. The kohen gadol stands between the הארון בדי, the aron's poles, and the Torah student is permitted to go into the aron. Therefore, someone who studies Torah can perform the mitzvah of תִּה ְ יוּ קְדשִׁים in a very literal manner. He literally becomes holy before Hashem.
With these ideas, we can explain the difference between the kedushah we say in Shacharis on Shabbos morning and the kedushah that we say at Mussaf. In Shacharis, we say, קודש שרפי שיח כנועם ונעריצך נקדישך, "We will make You holy, and we will praise You like the speech of the holy malachim..." This means we emulate the malachim, and we will praise Hashem in the same way that malachim praise Hashem.
Also, in nusach Ashkenaz, the same point is made, אותו שמקדישים כשם בעולם שמך את נקדש מרום בשמי, "We will praise Hashem in the world in the same manner that they make Hashem's name holy in the heavens...." Once again, the meaning is that we emulate the malachim and praise Hashem as they do.
However, in Mussaf we say, 'ה לך יתנו כתר מטה קבוצי ישראל עמך עם מעלה המוני מלאכים אלקינו, "A crown will be given to You, Hashem our G-d, the many malachim in heaven together with Your nation Yisrael who gather below." With this kedushah, it seems that we are saying kedushah together with the malachim, as though we are on the same level as them. We aren't merely copying them; we are at that high level of the malachim.
Reb Yosef Chaim Sonnenfeld zt'l explains that Mussaf is said after kriyas HaTorah. After studying Torah, we rose to the level of the malachim, and can give Hashem a crown together with the malachim.
