web analytics
July 30, 2015 / 14 Av, 5775
At a Glance
Judaism
Sponsored Post


Sefirat HaOmer


Football’s 49ers rarely drop the ball. But how many of us make it through 49 nights from the second night of Pesach all the way to Shavuot without losing count? Sometimes we never even make it to the first yard line. We are so busy preparing for second night Seder that we miss evening prayers in shul and forget to count Day One.

Sefirat HaOmer, the counting of the forty-nine days, connects the festival of Pesach, which celebrates the Exodus, to the Festival of Shavuot, which celebrates the giving of the Torah. While still enslaved in Egypt, the Jews were told that following the Exodus, “Taavdun Elokim al hahar hazeh,” they would receive the Torah at Mount Sinai. The extra Hebrew letter “nun” appended to the word “Taavdun” was a message to the enslaved Jews that fifty days after the Exodus their status would be changed at Sinai from servants of Pharaoh to servants of God. In anticipation of the Revelation, the Jews began to count fifty days toward Shavuot.

Sefirat HaOmer is linked to three concepts: (1) the omer sacrifice, (2) chadash or new grain and (3) the two loaves of bread brought on Shavuot as a first harvest offering to God, bikurim l’Hashem.

The omer sacrifice: On the evening preceding the 16th day of Nissan, the Jews of Temple times would go out into the fields and cut sheaves of barley. The barley would then be ground into flour and brought to the Temple on the 16th day together with a male lamb in its first year.

Chadash: Until the omer sacrifice was brought on the eve of the sixteenth of Nissan of the current year as described, it was prohibited to harvest barley, wheat, oats, rye and spelt crops which had been planted or had taken root after the sixteenth of Nissan of the previous year. Such forbidden crops were called chadash and could be harvested and eaten only after the completion of the omer sacrifice.

Bikurim: On the festival of Shavuot the first harvest wheat offering was brought consisting of two loaves of baked bread together with seven sheep, one bull and two rams.

The Torah (Leviticus 23:9-18) asks us to begin counting seven complete weeks starting on the evening of the omer sacrifice. The Rambam explains that seven weeks were required to raise the Jewish nation out of the depths of despondency to which they had sunk during their slavery. Whereas one week is sufficient to restore an individual to his natural state of divine purity, the entire nation required seven weeks.

The omer sacrifice of loose barley flour was more fitting for animal consumption than human consumption and symbolizes the depths to which the Jewish slaves had sunk. The bikurim sacrifice of wheat baked bread, symbolizes the refined spiritual heights they reached by Shavuot. After the destruction of the Temple, the omer sacrifice became inapplicable.

What about chadash? Is one permitted to harvest or eat chadash prior to the day the omer Sacrifice would have been offered had the Temple not been destroyed? And what about Sefirat HaOmer? If it is linked to the omer sacrifice, why has it survived the destruction of the Temple? Whether or not chadash applies outside Israel depends on the interpretation of the words “bechol moshvoteichem” in the verse (Leviticus 23:14) which prohibits chadash “in all your dwellings.”

According to the rabbis (Kiddushin 47a), the words “in all your dwellings” do not apply outside the land of Israel but rather to the land of Israel after the first fifteen years of its conquest and division by Joshua. According to Rabbi Eliezer, however, the words “bechol moshvoteichem” give chadash a worldwide application even today.

Rabbi Eliezer’s view is adopted by most of the Rishonim. The Shulchan Aruch rules that chadash applies inside and outside Israel and to Jewish and non-Jewish-owned lands. Nevertheless, based on the Rema as clarified by the Shach, one may eat chadash outside of Israel on the strength of the halachic rule of double doubt and the halachic rule of the majority.

The double doubt is as follows: (a) perhaps the grain took root in the previous year, and (b) even if not, it can be assumed that the grain took root at least in time before the 16th of Nissan. The rule of the majority is that most grain has been stored for a long time and comes from previous year’s crops. As for Sefirat HaOmer, the majority opinion (with which the Rambam disagrees) is that it has no biblical application today and was instituted by the rabbis zecher leMikdash, in memory of the Temple.

About the Author: Raphael Grunfeld’s book, “Ner Eyal on Seder Moed” (distributed by Mesorah) is available at OU.org and your local Jewish bookstore. His new book, “Ner Eyal on Seder Nashim & Nezikin,” will be available shortly.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Sefirat HaOmer”

Comments are closed.

Current Top Story
The White House will free Pollard but bar him from traveling to Israel for five years.
US Won’t Let Pollard Out of Country for Five Years
Latest Judaism Stories
Moses and the Ten Commandments,

The 10 Statements main point was not content but the encounter between G-d & His nation, Israel

Torat-Hakehillah-logo-NEW

Before going in, I had told R’ Nachum all of the things we were doing in Philly, and how it was very important to receive a good bracha on behalf of our newest venture, a Russian Kollel.

Q-A-Klass-logo

Question: When a stranger approaches a congregant in shul asking for tzedakah, should the congregant verify that the person’s need is genuine? Furthermore, what constitutes tzedakah? Is a donation to a synagogue, yeshiva, or hospital considered tzedakah?

Zvi Kirschner
(Via E-Mail)

(JNi.media) Tisha B’Av (Heb: 9th of the month of Av) is a fast day according to rabbinic law and tradition, commemorating the destruction of the First Temple in 586 BCE by the army of Nebuchadnezzar, king of Babylon, and the destruction of the Second Temple in the year 70 CE by the Roman army led […]

Devarim often parallels the stories in Bereishit but in reverse & can be considered as a corrective

‘Older’ By A Month
‘…Until The Beginning Of Adar’
(Nedarim 63a)

We realize how much we miss something only after it’s gone.

Because the words of Torah gladden the heart, studying Torah is forbidden when Tisha B’Av is on a weekday, except for passages in Scripture that deal with the destruction of the Temple and other calamities.

On Super Bowl Sunday itself, life seems to stop. Over one hundred million people watch the game. About half of the households in the country show it in their living rooms and dens.

Moses begins Sefer Devarim reviewing much of the 40 years in the desert & why he can’t enter Israel

While they are definitely special occurrences, why are they cause for a new holiday?

Torah wasn’t given to be kept in Sinai; Brooklyn or Beverly Hills-It was meant to be kept in Israel!

“When a king dies his power ends; when a prophet dies his influence begins” & their words echo today

In addition to the restrictions of Tisha B’Av, there are several restrictions that one may not perform during the week that Tisha B’Av falls in.

More Articles from Raphael Grunfeld
Grunfeld-Raphael-logo

Because the words of Torah gladden the heart, studying Torah is forbidden when Tisha B’Av is on a weekday, except for passages in Scripture that deal with the destruction of the Temple and other calamities.

Grunfeld-Raphael-logo

On Shabbat during the nine days, one may don freshly laundered clothes, eat meat and drink wine, including Havdalah wine.

The combination of the severity of the punishment and the ease with which the prohibition may be forgotten require that the smallest amount of chametz – chametz bemashehu – be prohibited.

If the sick person is thrust into a situation where he is compelled to face his sickness head on, we who are not yet sick can encourage him by facing it with him.

Less clear, however, is whether the concept applies to the area of civil law such as the law of transfer of property.

Conversely, no part of the Land within the boundaries delineated in Numbers 34 may be relinquished for any purpose whatsoever.

Although it is true that the Final Redemption will be accelerated when all Jews repent and accept the rule of Torah, there is also another scenario for the Final Redemption.

Should just a few communities settle the Land of Israel? Should there be a mass emigration of all Jews worldwide to Israel?

Printed from: http://www.jewishpress.com/judaism/halacha-hashkafa/sefirat-haomer/2013/04/04/

Scan this QR code to visit this page online: