We find ourselves in the middle of Sefiras Haomer, the 49-day period between Pesach which celebrates the Exodus from Egypt and Shavuos, when we received the Torah. Yetzias Mitzrayim was the beginning of a process that culminated in the giving of the Torah.
In Parshas Yisro, the Ohr Hachaim asks what seems to be an obvious question.
At the revelation of the Burning Bush which took place on Har Sinai, Hashem told Moshe that the entire purpose of leaving Egypt wasתעבדון את האלקים על ההר הזה, that “they (the Jewish people) will serve G-d on this Mountain—referring to Matan Torah. If had such a great desire to give the Torah to the Jewish people, why did He not give it to them immediately after they left Egypt? Why was it withheld until 7 weeks later?
Using the analogy of a bride and groom, the Ohr Hachaim illustrates this question. When a couple has a loving desire for one another, they would not seek to delay their union. In a similar way, the Torah is called the “bride” of the Jewish people. Why would Hashem delay the “marriage” between them?
The Ohr Hachaim answers his question using the very same analogy. Before getting married and being able to truly unite with her husband, a bride has to purify herself from her Zavah or Niddah status. Before she can go to the Mikva, she must count 7 clean days which are free of impurity. This waiting period that “delays” the wedding is not because their love or desire to be united is deficient. It is to ensure that they are ready and fitting for their union and for that love to be requited.
The Zohar teaches that when the Jewish people were in the impure land of Egypt, they became defiled with an impurity like that of a Niddah or Zavah. The mystics describe how the Jewish people had sunken to the 49th Gate of Impurity, representing how low they had fallen.
Matan Torah is described as the marriage between Hashem and the Jewish people. In this relationship Hashem is the groom and we are the bride. But in their state of impurity, how would they be able to enter into a union with Hashem, a relationship that requires Kedusha and Tahara (holiness and purity)?
Leaving the borders of Egypt and the environment of Tumah was not enough. Like a Zavah who has stopper bleeding, even after their cause of Tumah had ceased, the Jewish people had to wait a period of purification.
ב“ה
The seven weeks of Sefiras Haomer correspond to the seven “clean days” that must be counted by a Zavah before immersing in the Mikva. This parallel can be seen in the Torah itself. The Zavah is instructed וספרה לה “and she shall count”. The Mitzvah of Sefiras Haomer uses a similar expression - וספרתם לכם, “and you shall count for yourselves”.
On Pesach we read Shir Hashirim, a love-song that is a metaphor for the passionate love and desire that Hashem has for us and we have for Him. This love was ignited when He took us out of Egypt, which is described as עת דודים, a time of love. Hashem loved us even though we were spiritually sullied and defiled in the Tumah of Mitzrayim and this love would be consummated through giving us the Torah.
Delaying Matan Torah was not because His desire for us was lacking Chas Veshalom. It was to enable us to purify and prepare ourselves, so that we could enter into this holy union in the best possible way and as our best possible selves.
Each year, when we celebrate the Yomim Tovim, we are not just recalling the events that happened thousands of years ago. The energies of those events are remanifest each year and we are able to tap into them and experience them for ourselves.
On Seder night we are supposed to see ourselves as personally going out of Egypt, leaving the states of impurity and negativity in which we are trapped - particularly as they relate to our service of Hashem.
In the same way, on Shavuos, we personally are supposed to re-experience Matan Torah and the powerful G-dly revelation that took place. We have the opportunity to renew our union with Hashem and forge a meaningful relationship.
But to get there as our best selves and to be worthy of this relationship, we need to count for ourselves, to do the inner work of Sefiras Haomer, the “seven days” of purification. In mystical thought, Sefiras Haomer is a time of personal refinement and transformation.
The word for counting וספרתם is related to the word ספיר, to shine with brilliance. וספרתם לכם can therefore mean “to make yourselves shine”. We do this by working on self-improvement and refining the coarse Middos of our animalistic self.
We will them be Zoche to stand under the Chuppah of Har Sinai as a radiant and pure bride, where Hashem will shower us with the deep love that He has been waiting to shower upon us, as He gives us the Torah once again.
