2020/5780
Parshat Emor focuses on two main topics: the Kohanim and the Mo’adim (holidays). While discussing the Mo’adim, the Torah introduces Sefirat Ha’Omer, which is the time of year we are currently in. The Pesukim say, “USfartem Lachem Mimachorat HaShabbat MiYom Havi’achem Et Omer HaTenufah Sheva Shabbatot Temimot Tihyenah. Ad MiMachorat HaShabbat HaShevi’it Tisperu Chamishim Yom VeHikravtem Minchah Chadashah LaHashem,” “And from the day on which you bring the sheaf of elevation offering—the day after the sabbath—you shall count off seven weeks. They must be complete: you must count until the day after the seventh week—fifty days; then you shall bring an offering of new grain to Hashem” (VaYikra 23:15-16). These Pesukim explain what happens during and after the Omer, and the next few Pesukim continue to talk about the specifics of the “Minchah Chadashah” brought on Shavuot. What most of us know about the Omer, however, is the restrictions on listening to music and shaving. For example, we like to discuss which Rabbis permit certain activities during the Omer and which ones do not. The Pesukim do not give this impression of a restrictive time, though. In fact, it appears to be a happy time where we dedicate our harvest to Hashem. Where do these restrictions come from and how did Sefirah become known for its restrictions?
The main reason for the Omer restrictions is the Gemara in Masechet Yevamot, which teaches that 12,000 pairs of Rabbi Akiva’s students died during this time. However, the Gemara never says that this is the reason for the restrictions during Sefirah, and, in fact, these restrictions are never even mentioned in the Gemara.
If the Gemara doesn’t mention these restrictions, why do we take them upon ourselves? Why does the Shulchan Aruch (Siman 493:1) teach us about the restrictions of this time?
I think one of the reasons that Sefirah has been accepted as a time of holding ourselves back and of growth is the two holidays it encompasses and the fact that we are in Galut. Sefirah is between Pesach, the holiday in which we are declared free, and Shavuot, the time when we accept the Torah. If we focus too much on the freedom of Pesach we can think we are truly free. But, as we say on the seder during Ha Lachma Anya, “this year we are not free; next year may we be free.” The point of holding ourselves back from certain pleasures is to remember that after the experience of Pesach we still need to grow, because we have not yet experienced the ultimate Geulah. That is also why we go back to the basics during Sefirah. During Sefirah we have the custom to learn Pirkei Avot, which helps us work on our middos, a practice that helps us correct the issues that led to the deaths of Rabbi Akiva’s students. The students of Rabbi Akiva died because they did not extend Kavod to one another. They were the best Torah scholars of their generation. Without Mussar, though, they could have the greatest Torah knowledge but they could not be true Torah leaders.
Additionally, we can connect the Sefirah practices to the commandment about bringing the grains to the Beit Hamikdash. The harvest is very similar to working on our Middot. The only way that you can change your way is by continually working and growing. The growth of stalks is similar to us as people: we do not just change our middot overnight; change takes real work. This can explain why we do not have Simchot, shave, or listen to music in public during Sefirah. Sefirah is a time when we should focus on the inside and focus on the Middot that we need to change in ourselves. When we look inside and take a significant amount of time to work on ourselves, we can internalize the message of Rabbi Akiva’s students who were Torah scholars, and we can become true Torah leaders, exemplifying the Bein Adam LaChaveiro that we strive to achieve.