Learning To Speak

Why do the parshios of Tazria and Metzorah come in between the parsha of the inauguration of the Mikdash and the avodah of Yom Kippur? 

The Kabbalists tell us that the word פסח can be read as פה סח, the mouth was able to talk.  On  Pesach there was a redemption to the power of speech.  Previously, Klal Yisrael was under the rulership of פרעה which can form the letters פה רע, a bad mouth (Meor VaShemesh Pesach.)  On פסח there was a redemption of the power of speech.  The korban omer, offered on the second day of Pesach is referred to as the omer התנופה, of waving for the offering had to be waived in all directions.  The word תנופה can also be read as תנו פה, give a mouth, for the offering of the omer is the start of the bridge period between Pesach and Shavuot where we perform the mitzvah of sefiras ha'omer which is done with the mouth.  We refer to the written Torah as תורה שבכתב but the oral Torah as תורה שבעל פה, why not תורה שבפה, the Torah of the mouth?  The Noam Elimelech (Bechukosai) explains that in order to properly understand Torah, one must a  בעל פה, one must have proper control, rule over their mouth.  The Gemarah Yevamot (62b) says that the students of Rebbe Akiva died of diphtheria during the period between Pesach and Shavuot. because they did not have proper respect for each other.  The Maharsha explains that they died due to a disease of the throat since they spoke lashon harah about each other.  So why did they die specifically at this time of the year?  Because it is during this time that we are meant to work on having proper speech. 

Chazal tell us one of the reasons for the affliction of tzaaras is for speaking lashon harah.  In the Patach Eliyahu (printed in the opening pages of the Nusach Sefard siddur) it says מלכות תורה שבעל פה קרינן ליה.  The sefirah of malchus is associated with speech for malchus is how one rules over others and the power of speech is used when interacting with others.  The power of speech is needed when there is a need to create  a connection between two different people.  The Mikdash is the place where the presence of the Shechina meets with the earth which is the connection of the greatest divide, between the Divine and the mortal.  Therefore, as the Mikdash's inauguration is complete the Torah tells us the parsha of tzaraas for having a Mikdash, having a connection with the Infinite, demands one to improve their connection, their power of speech, with their peers.  This may be some of the intent that there was a redemption to the power of speech on Peach for coming out of Egypt is what formed Klal Yisrael from a bunch of families into a nation.  There was a cohesiveness, a newfound connection due to being part of a nation that did not exist beforehand.  

The Maharal (Netzach Ch. 4) explains that sinas chinum (which the Chofetz Chayim explains was the sin of lashon harah) destroyed the second Mikdash because the Mikdash was built in the merit of the body of Klal Yisrael and if people are not getting along, there is no sense of togetherness, no klal,  then the Mikdash ceased to exist.  Rav Tzvi Yehuda Kook said that is why right before the establishment of the Jewish State of Israel, Hashem sent us the Chofetz Chayim to teach us how to speak properly for to be able to be to have a Jewish nation running their own country, to be a tzibbur, there is first a need to fix our speech.  

Kedushas Ha'aretz And Omer

ואם תקריב מנחת בכורים לה.  The Toras Kohanim has a derash on the word אם indicating the omer may or may not be offered that עתידה שתפסוק ותחזור, for now we don't have a korban omer but it will return.  But all korbanot are not offered now so why single out the omer?  The Meshech Chachma explains when it comes to korbanot מקריבין אע"פ שאין בית, the kedusha of the original Mikdash lasts forever after it was erected but in regard to the kedusha of the land itself the first kedusha of the land was batel and only came back to be everlasting through the conquest of Ezra.  Therefore, the omer which must be offered from grain of E.Y., in between the first golus and the conquest of Ezra would not be able to be offered because the kedusha of the land did not exist at that time and it is that timeframe which the Sifri is referring to. 

The Toras Hakodesh (volume 3 siman 30)  goes a step further.  The Or Sameach (Temidim 8:3) explains that the omer and shtei halechem are exempt from the obligation of terumot since they are called ביכורים which are exempt from terumot.  In other words, sometimes the omer korban has the status of bikkurim.  Nowadays, even though the kedusha of Eretz Yisrael remains, there is no obligation on a Biblical level of terumot since the obligation of teruma is only when the majority of Jews come into Eretz Yisrael, ביאת כולכם (Rambam Terumot 1:26.)  What about other obligations that stem from the kedusha of the land, would they also have this condition of ביאת כוכלם or is it limited to teruma and challah?  Simply understood it should be a גזירת הכתוב for terumah and challah but one could argue that it is not a mere halacha in the obligation of terumah and challah but is a halacha in defining when the kedushas ha'eretz is complete and would apply to other agricultural obligations well.  Argues the Toras Hakodesh, in that case we can say that the bikkurim would not apply unless there is ביאת כולכם and the omer offering having the status of bikkurim will not apply as well.  In this vein the Sifri is not just talking between the time of the two בתי מקדש but nowadays as well even though מקריבין אע"פ שאין בית but the omer can't be offered for it needs ביאת כולכם to establish the kedusha of the land regarding agricultural obligations.   

The Gemarah Rosh Hashana (13a) asks how the omer was offered immediately after entering Eretz Yisrael is if grew to be a third of its growth in the hands of gentiles?  The Minchas Chinuch (302) asks why did the Gemarah asks that it grew in chutz laeretz since Eretz Yisrael was not imbued with the kedush of כיבוש yet?  The Minchas Avraham on the Toras Kohanim suggests that for the omer there was no need for the formal קידוש of the land through כיבוש but it suffices that the land had the status of the promised land of Eretz Yisrael and for that there is no need for an act of כיבוש to establish the obligation.  It comes out according to his argument that there is no need for כיבוש to offer the omer but rather the status of Eretz Yisrael which applies even without the formal kedusha (as explained by my father, 'kedushas eretz yisrael'.  In that case, the Mesech Chachma's assertion that there is a need for kedushas ha'aretz to offer the omer would be incorrect.       

The Mishna in Kelim (1:6) says ארץ ישראל מקודשת מכל הארצות. ומה היא קדושתה? שמביאים ממנה העומר והביכורים ושתי הלחם.  Why does the Mishna not list terumot and maasarot?  And the Gra takes out bikurim from the list, why?  Rav Aharon Kotler (Osef Chidushay Torah #33) explains that the Mishna is referring to halachot that apply because of the kedusha of Eretz Yisrael itself as the promised land not halachat that are established due to the kedusha of כיבוש.  If so, the obligation of the omer and shtei halechem does not depend on the kedusha of כיבוש but will be limited to the actual promised land.  That is why the Ran Nedarim (22a) says that one can not bring the omer from grain of עבר הירדן because even if it has kedusha, it is not part of the actual promised land. The Gra removes bikurim from the Mishna since he holds it is a mitzvah that depends on the the kedusha of the land which depends on כיבוש, not on the actual land of Eretz Yisrael proper (it depends on who to rule like in a Mishna Bikurim 1:10.)

Shecheyanu on Sefirah

Why don't we say a beracha of shecheyanu on sefiras haomer?  There are many answers given, Rav Michael Yammer lists eight.  The Rabbenu Yeruchim that says the answer is since the days of the omer are a time of din it is not fitting to say shechyanu can be found here.  (It is interesting that Rabbenu Yeruchem firsts asks why we don't say the beracha of zman which is normally used to refer to shecheyanu and he gives this answer but then he proceeds to ask why don't we say שהחיינו and gives other answers.  Why did he switch in the terminology of his question?)  Rabbenu Yeruchem cites another answer that we only say שהחיינו on a complete mitzvah and this mitzah is completed only after all 49 days.  R' Yeruchem asks but we say שהחיינו on the mitzvah of sukkah even though the mitzvah is only completed after a week.  He seems to have understood they meant to say shechyanu can only be said when a mitzvah is finished and hence asks from sukkah.  However, it is logical to assume they meant that shecheyanu is said on a complete mitzvah and each day of sitting in the sukkah is a complete mitzvah but sefirah is a buildup of a 49 day count.  The Radvaz (end of teshuva) likes this approach. 

The Shibalay Haleket (234) says ועוד כתב מה שלא נהגו לברך שהחיינו לפי שזמן ספירה תלוי בקביעת פסח כמה דתימר וספרתם לכם ממחרת השבת לכן נראה שאין מברכין עליו זמן ודי לו בברכת זמן של יום טוב עצמו. ואינו דומה לסוכה ולולב שטעונין זמן ואינן נפטרים בזמן של יום טוב עצמו דהתם איתחייב בזמן משעת עשייה ואם לא בירך משעת עשייה מברך בשעת קיום המצוה ושופר נמי שטעון זמן שהרי יש בו מעשה של תקיעות ובכל הני סוכה ולולב ושופר אית בהו מעשה מה שאין כן בספירת העומר.  In the beginning of his words he seems to say there is no shecheyanu for it is covered by the shecheyanu of Pesach but at the end of his words he says a new sevarah since there is no action done?  There is a discussion about this on otzar hachachmah forum. 

The Abudraham says וכן בספירת העומר כיון שהספירה אינה אלא לצורך הבאת הבכורים כמו שנאמר וספרתם לכם וגו' עד ממחרת השבת די לו בזמן שאומר על הכוס במועד.  Rabbi Yammer interprets this to mean since the count is to reach Shavuot the shecheyanu on Shavuot covers the omer.  However, the Abudraham says not that we ae counting to Shavuot but to offering the bikkurim meaning the shtei halachem, why does he put the focus on the korban?  See also Encyclopedia Talmudit footnote 25. Though the Eschol says it is covered by the beracha of shecheyanu of Shavuot without mentioning the shtei halechem. 

The כלבו (cited in ibid footnote 666) says למה אין מברכין שהחיינו לברכת העומר כמו לשאר ברכות. ויש לומר לפי שמצות העומר אינה נעשית שלמה בזמן הזה שעקר מצות העומר בזמן שבית המקדש קיים היה. להביא קרבן מן החדש כדמפרש בקרא ועכשו אין מקריבין ממנו קרבן ולפי שאין המצוה שלמה אין מברכין עליה שהחיינו דאין מברכין אלא כשהמצוה נעשית שלמה.  As noted in footnote 666 it is unclear what he means, is the mitzvah a Torah mitzvah but incomplete somehow or does he mean it is only a Rabbinic mitzvah to remember the korban along the lines the Briskor Rav says?  Either way, his direction is that shecheyanu must be said on a complete entity which is the same yesod as the answer of the Radvaz that the count is incomplete until the end and shecheyanu needs to be said on a  complete mitzvah. 

The Ran in Sukkah (22b in the dafey HaRif) has a whole different answer. He says since if one does not count at night, they can not count during the day, therefore there is no beracha of שהחיינו.  It is difficult to understand what the Ran means, what does the fact that one can't count during the day have to do with shecheyanu?  In the Meoray Hamoadim of Rav David Solevetchik he suggests that the Ran means to say the reason that sefirah can't be done in the day is since the omer korban must be cut during the night, it can not be done during the day.  If so, the counting of the omer is not defined as bound by time but rather dependent on the action of the cutting of the omer, therefore, one can not say שהחיינו ... לזמן הזה.  It is quite a stretch to read all of this into the Ran.  The severah itself that the sefira depends not on time but on the action of the offering of the korban omer the Maharam Chalavah (teshuva end of Shittas Kadmonim Bava Kammah) says in explanation of why the Ramban understands sefirah is not a time bound mitzvah and woman are obligated in it, since it does not depend on time rather sefirah exists only due to the korban omer, it is not categorized as a time bound mitzvah.  Tosfos Megillah (20a) ask why we say שיבנה בית המקדש only after the mitzvah of counting sefirah but not after taking lulav?  Tsofos at face value seems to answer that when them mitzvah is an action we don't say anything but when it is just words we add this passage.  It is hard exactly to understand this severah.  The Alter Rebbe (489:11) explains the Tosfos that the concept of sefirah only exists when there is a korban omer and therefore our counting is merely a zecher liMikdash and we add שיבנה בית המקדש as opposed to lulav where the act of shiking lulav exists nowadays (see Kovetz Migdal Or volume 11 by R' Ezra Schochet.)   

The Kedushas Levi (first piece on sefirah) says that we don't say shecheyanu since the point of the omer is to bring Klal Yisrael up from the depths of impurity to the be able to קרבם תחת כנפי השכינה, therefore, we would be happier if we could skip the steps and be able to connect to Hashem immediately.  Interestingly enough the Levush (siman 489) already says a similar idea.   

Tosfos Menachot (66a) says one can count sefirah בין השמשות even though it is still a safek yom since safek diRabbanan likulah.  Tosfos adds that this is in fact preferable (Tosfos says to count מבעוד יום סמוך לחשיכה which is צ"ע how one can count before dark, see Devar Avraham #34:5) because of תמימות.  In other words, תמימות says the entirety of the day should be counted.  It sounds from Tosfos since we say ספק דרבנן לקולא allows you to count בין השמשות one is even allowed to then say the beracha.  The Achronim raise contradictions to many places where we do not say that safek diRannanan allows you to say the beracha, rather as the straight logic would indicate, you can do the mitzvah but one should not say the beracha which is a safek saying Hashem's name in vein?  Possible one can say based upon a yesod the Achronim say that the beracha of sefirah is pat of the kium of sefirah.  In other words, altohugh one fulfills sefirah without a beracha, when one says the beracha it adds to the kium mitzvah.  So it is specifically in the situation of sefirah where the beracha is not tacked on to say before the mitzvah but becomes part of the mitzvah that it follows the pesak of the mitzvah.  Since the mitzvah of sefirah is diRabbanan and we can say ספק דרבנן לקולא the beracha gets the same rule of the mitzvah, ועדיין צ"ע.

No Date

והניף את העמר לפני ה לרצנכם ממחרת השבת יניפנו הכהן.  The Sfas Emes (Pesach 5640) asks it should have said לרצנכם ממחרת השבת יניפנו הכהן for it is on that day we start counting, what is ממחרת?  He explains the Torah is saying from the day you start the waving process and it continues until Shavuot.  For although the physical act of waving the omer only takes place on the first day of chol hamoed Pesach the waving represents Klal Yisrael raising themselves to come close to Hashem.  The possuk says לרצנכם, why it is an obligation?  It hints to the idea that your desires should be channeled to be used to serve Hashem.  

Many commentators note that the Torah never gives a specific date for the holiday of Shavuot but instead the Torah just says 50 days after Pesach there is a holiday.  Why is this so?  On approach is that the holiday of Shavuot is the culmination of the holiday of Pesach.  On Pesach we became free but the freedom is only a means of becoming servants of Hashem as mentioned from Rav Yerucham.  The holiday of Shavuot as indicated in the name, weeks is a culmination of the preparation of the days and weeks of the omer bridging the gap between Pesach and Shavuot.  It is a process that starts ממחרת השבת and continues.  Rav Shmuel Rabinovitch suggests this a reason we read Rus on Shavuot.  The difference between Rus and Orpah is that Rus took the journey with Naomi all the way home but Orpah left; the lesson is that we must follow the path, the journey, all the way to the end.  

Another approach is that since Shavuot is the holiday celebrating the giving of the Torah, the Torah does not give a precise date for Torah can not be limited by time and space.  This approach is described in greater detail by Rav Steinsaltz.  

שומע כעונה For Sefirah And Details Of שומע כעונה

This post is a synopsis of a shiur by R' Elefant about שומע כעונה for sefiras haomer

The Rishonim and Poskim (see siman 489) discuss if one can fulfill the mitzvah of sefiras haomer through שומע כעונה.  The simple understanding behind the debate is that it is rooted in the derasha of the Gemarah Menachot (65b) וספרתם לכם שתהא ספירה לכל אחד ואחד.  Why does the Gemarah need a derash that everyone must count, what else would we have thought?  Tosfos says that we thought only the Beit Din does the counting as is done for counting the years of the shemittah cycle, קמ"ל it is an obligation on the individual.  Another way to learn the Gemarah is that the derash is coming to say that everyone must actually count themselves and the regular law of שומע כעונה will not help.  This is the way the Pri Chadash originally explains this way to the point that he asks why does the Gemarah in Sukkah need a different source for the law of שומע כעונה, it should be derived from the fact that this derash is needed to exclude that halacha.  However, he answers that the derash is mainly to tell us it is not just a mitzvah of Beis Din (therefore, he concludes it is better to count for one's self but שומע כעונה will work if one has intent to be yotzei.)  It is unclear to me how he comes to the conclusion that it is better to count for one's self if שומע כעונה does work.)  At the end of the day it is unclear why שומע כעונה will not work?  

The Dvar Avraham siman 34 has a yesod that since the mitzvah is a sefirah, a count, not a mere proclamation, that means one has to know exactly what they are counting.  He concludes that one can not count for two days to cover one's bases if one loses track of which day of sefira it is for although he may have said the day, it can not be defined as a sefirah if one does not know at the time of the counting which day it is.  With this principle it is possible to suggest that although when it comes to laws of speech there is a law of שומע כעונה, when it comes to a law of a sefirah, of a precise act of counting, a person must count themselves.  

The Beur Halacha cites a proof from the Ritz Gaous that he holds שומע כעונה does work for he writes that one must stand to count the omer based on the fact that the Torah says הקמה and yet he writes if the tzibbur is already sitting, so as not to bother them to stand, the chazan can count and everyone answers אמן.  Says the B.H., is he merely means that they are listening to the beracha of the chazan but are counting themselves, they would have to stand anyway, he must mean that everyone is fulfilling the mitzvah of counting by listening to the chazan.  We see from the B.H. that to count for one's self one has to stand but to be yotzeh through שומע כעונה one does not need to stand.  The Achronim ask a contradiction to this from the Shaar Hatzion siman 690:1 where he says that for the beracha of the megillah everyone, even those being yotzei through שומע כעונה must stand, there he holds even when fulfilling the obligation through שומע כעונה one must still stand?   

It is possible to differentiate between the two laws.  When it comes to the law of standing for a beracha that is a law to give honor to the blessing being done for the mitzvah and that is a din in the gavra to give honor to the blessing so everyone must stand.  On the other hand, the law to stand for sefirah is a derash from the word הקמה and that is a law in the maaseh mitzvah limited to the one doing the counting.  However, while this works for the Mishna Berurah it can not be the explanation for the Ritz Gaous. The Beis Yosef siman 124 cites in the name of the Ritz Gaous that if one is fulfilled tefillah by listening to shemone esrai from the chazan then one does not need to take three steps back at the end of shemone esrai for the chazan will do it for you.  The halacha of taking three steps back is a law in kavod for removing from the presence of standing before Hashem, a din in the gavra, and yet still he holds if one is fulfilling the law via שומע כעונה one doesn't need to do it?  We see the Ritz Gaous holds that always when fulfilling a law via שומע כעונה the listener gets the complete kium without doing any of the details personally.  If  so the contradiction is back?  

The answer is very simple.  The halacha is not like the Ritz Gaous regarding the details of שומע כעומה, the Mechabar in the beginning of siman 124 paskens that the one listening has to take three steps back.  That is what the Shaar Hatzion says as well.  The Beur Halacha in the laws of seferah is merely citing the words of the Ritz Gaous to prove that he holds one can fulfill sefirah through שומע כעונה, it doesn't mean that he is ruling like him on the all the details that he says.    

Counting Inward

Midrash Emor (28:6) רַבִּי יוֹחָנָן אוֹמֵר לְעוֹלָם אַל תְּהִי מִצְוַת הָעֹמֶר קַלָּה בְּעֵינֶיךָ שֶׁעַל יְדֵי מִצְוַת הָעֹמֶר זָכָה אַבְרָהָם לִירַשׁ אֶת אֶרֶץ כְּנַעַן, הֲדָא הוּא דִכְתִיב (בראשית יז, ח): וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ, עַל מְנָת (בראשית יז, ט): וְאַתָּה אֶת בְּרִיתִי תִּשְׁמֹר, וְאֵיזֶה זֶה מִצְוַת הָעֹמֶר.  Where did Avraham keep the omer?  And why is that a reason to get Eretz Yisrael?  

The possuk says regarding counting the omer וספרתם לכם ממחרת השבת.  The Kesav Vekabbalah equates this to the possuk said to Avraham, לך לך.  Just as the command to Avraham was an avodah for him to find his inner self, so too the avodah of sefira is for one to be able to purify one's middot to be ready for kabbalas haTorah. The counting of the omer is not just an act of counting days but is a time of purification.  It is only by that process that one can attain kabblas haTorah.  Avraham went through that process of omer, of working on himself, as the Kesav Vekabblah notes עומר means working, שנבלל בו גם כן לשון ההשתעבדות (,אונטערווירפיגקייט, דיענסטבארקייט), מן והתעמר בו ומכרו שפי' ענין תשמיש העבודה in order to obtain Eretz Yisrael. 

Last Minute

The Kozhnitzer Maggid says (second day Pesach) that even if one hasn't spent the days of Sefirah perfecting themselves, they can still make it up in the last day:

The last words of the mizmor of למנצח בנגינות that there is a minhag to say after counting the omer are אפסי ארץ.  This can be a remez to the idea of the Kozhnitzer; even one who is nothing, אפס, as low as the earth, ארץ , can still in the last minute become prepared for Shavuot.  The end of the אנא בכח that is also customary to say after counting is יודע תעלומות.  Hashem sees that in the depths of our hearts we want to be ready (R' Avrohom Schorr.)

Becoming A Person

This post is based upon a shmuz from R' Elephant (of the Mir,) which he said this past Thursday night.  The midrash (Vayikra Rabbah 28:3) says תָּנֵי רַבִּי חִיָּיא (ויקרא כג, טו): שֶׁבַע שַׁבָּתוֹת תְּמִימֹת תִּהְיֶינָה, אֵימָתַי הֵן תְּמִימוֹת בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם.  (As an aside in Likutay Sichos voume 38 sicha Shavout footnote 15 brings other texts in the midrash - בויק"ר הוצאת מרגליות שם, שברוב כת"י במקום "בזמן שישראל עושין רצונו של מקום" איתא "בזמן שאין ישוע ושכני' באות בהן". — אבל מחז"ל ד"בזמן שישראל עושין רצונו של מקום" הובא גם בילקוט המכירי לתהלים מזמור סח (ומסיים "וכן במדרש קהלת"). וראה ביאור מדרש זה ע"ד החסידות באוה"ת להצ"צ אמור (ע' קסז­ח). ועוד.)  We see Chazal already understand the obligation of sefirah to be תמימות isn't just a definition of the count, but is a din in the person counting as well; s/he must be striving to תמימות.  The Midrash in Chayeh Sarah (58:1) says a derush on the possuk in Tehillim (37:18) יוֹדֵ֣עַ י֭״י יְמֵ֣י תְמִימִ֑ם וְ֝נַחֲלָתָ֗ם לְעוֹלָ֥ם תִּהְיֶֽה.  The midrash is bothered the person is a תמים, not the days, what does it mean ימי תמימם?  The midrash  says יודע ד' ימי תמימים ונחלתם לעולם תהיה' כשם שהן תמימים כך שנותם תמימים.  Again Chazal compare תמימים of days to the middah in a person.  What is this middah of תמימים, being תמיד in the avodah of a person?

Hashem tells Avrohom before the bris milah, התהלך לפני והיה תמים, through bris milah he will become תמים.  The word תמים means שְׁלִים (Onklus.)  How is milah a way to achieve שלימות, it doesn't add anything to a person, it removes the ערלה?  The Sfas Emes explains (many maamarim in Lech Lecha in different words,) that inside an individual there lies tremendous potential but there are things that hold a person back from bringing it to fruition.  The act of milah is to remove those shackles (represented by the ערלה,) holding a person back from realizing their potential.  By removing the ערלה one brings out the powers contained within themselves and is therefore called a תמיד.  A similar idea is expressed in the Sfas Emes in likkutim on milah.  The Gemorah Shabbos (130a) connects milah with the possuk שָׂ֣שׂ אָ֭נֹכִי עַל־אִמְרָתֶ֑ךָ כְּ֝מוֹצֵ֗א שָׁלָ֥ל רָֽב.  What's the connection to that possuk (we cited a peshat in the past here.)?  Says the Sfas Emes, milah is how a person brings out the שלל inside himself.  That the middah of תמים, to bring out a person's capability to its fullest.

Sefiras Haomer is the time of advancing from a animal to being human; בהמה לאדם, we go from the korban omer, animal food, to shtei halechem, human food.  What does this mean and why is this the avodah of sefirah and Shavuot?

The Maharal in Tiferes Ch. 3 asks why is a person called אדם because he was made from the ground, everything was made from the ground?  He explains that the essence of a human is to grow.  The entity most similar to that is the ground which brings forth grass, trees, plants etc,; everything grows from earth.  That is the job of a person; to bring forth their potential from under the soil of his/her innards.  An animal on the other hand has no potential; it is born complete; it has no potential for growth.  That is why they are called בהמה, a compound of בה מה, what it is, is right in front of you.  There is nothing under the surface.  [עשו was born עשוי, he wasn't a mentch; he didn't grow.]  The definition of a person is to be a תמים, to constantly grow.

We learn from the Gra that its not a one-time-event that a person is an אדם for they are grow but it is a constant avodah.  In Shir Hashirim 2:1 the Gra says:         

Being human, a אדם, is a פעולה נמשכת, its a constant avodah, a definition that must remain true.  That is why a תלמוד חכם is a talmud chacham, he is always a talmud, always growing, always trying to reach his potential.  אתם קרויים אדם, at mattan torah we are defined as האדם, we reached our defining point.   We went from a nation that was stunted, a bunch of slaves that were not using their capabilities to mattan torah; we received a mission and the capability to become a תלמוד חכם, to constantly shteig.  That is why the avodah of sefirah is תמימות, to work on harvesting the powers which lay within ourselves.

Common Denominator

This Shabbos we have two parshios and we are in the midst of sefiras haomer.  What is the connection between all these things?

As mentioned before, based upon the Or HaChayim, the sin of Nadav and Avihu was that they felt such a yearning to come close to Hashem that there souls couldn't be contained in their bodies any more.  Nadav and Avihu were so holy that they wanted to jump out of the boundaries of גשמיות.just couldn't take any גשמיות.   The failure of Nadav and Avihu was that G-d doesn't want us to leave aside the גשמיות of this world and become complete angels.  The message is that yes, we should all strive very much to reach 'קרובה לפני ה, but there must be a way back into this world.   We must learn to control גשמי and use it for the better good.

Rashi at the beginning of Kedohim says דבר אל כל עדת בני ישראל – מלמד שנאמרה פרשה זו בהקהל.  Presumably all the laws of the Torah had to be told to everyone, so what is the emphasis here that this parsha was said before everyone?  The Maor V'shemesh explains that in order to separate from the incorrect, corrupt and evil ideas and actions that people have/do, one must  separate from society as the Rambam writes in Deot Ch. 6.  However, that is just a way of avoiding negatives influences but isn't a path to kedusha.  To be kadosh, one must be able to interact with other people and elevate the surrounding society.  In the words of the Mesillas Yesharim, the Rambam is referring to a פרוש, one who separates from עניני עולם הזה so that s/he is dragged down by the חומר/גשמי/חול that is present in this world.  The parsha of Kedoshim introduces us to a level where on is able to take the parts of this world that seem separate from kedusha and infuse them with kedusha.  Such an individual is a kadosh.  [This seems to contradict Rashi and Ramban's explanation of kedusha that it involves seperating from גשמי?  The Sifsay Chayim reconciles this with the view of Mesillas Yesharim that the yesod is to be in control of גשמי; the Rashi and Ramban are describing the first steps of kedusha, which involve פרישות, however, the ultimate kedusha is to evelate the גשמי as we say in birchas hamitzot, אשר קדשנו במצותיו, we take the גשמי and turn it into a מצוה; that is kedusha.]

Pesach is a time of breaking Mitzraim.  The טומאה of this world is smashed.  It is the time of running into the cave; running away from the evil.  We are not strong enough to take on Mitzraim head on; all we can do is run and let Hashem take care of them.  That is why even as Klal Yisroel were exiting Egypt, they still had to run, why did they need to run, Pharoh and Egypt were smashed and battered?  They were running from the Egyptians, they were running from the Egypt in their hearts.   As the Tanya writes in Ch. 31 - כי ברח העם דלכאור' הוא תמוה למה היתה כזאת וכי אילו אמרו לפרעה לשלחם חפשי לעולם לא היה מוכרח לשלחם אלא מפני שהרע שבנפשות ישראל עדיין היה בתקפו בחלל השמאלי כי לא פסקה זוהמתם עד מתן תורה רק מגמתם וחפצם היתה לצאת נפשם האלהית מגלות הס"א היא טומאת מצרים ולדבקה בו ית' וכדכתיב ה' עוזי ומעוזי ומנוסי ביום צרה וגו' משגבי ומנוסי וגו' והוא מנוס לי וגו.  It wasn't the יציאה ממצרים that demanded running, it was the יציאת מצרים, the removal of the remnants and hold of the tumah of Mitzraim on the mind , heart and soul.  [Possibly that is why at the Yam Suf, G-d said not to stand and pray for praying is a time when one subdues the רע שבנפש and that wasn't within the grasp of Klal Yisroel at that point in time.]

Sefira is the time when we work on removing the רע שבנפש and becoming קדוש.  As the Gemorah in Pesachim (68b) says: א"ר אלעזר הכל מודים בעצרת דבעינן נמי לכם.  On Shavout we reach the level of being able to be שולט on גשמי, to become קדוש.  On Pesach we eat matzah, bland bread.  We are not able to partake of גשמיות besides the bare minimum.  On Shavuot we are upgraded to חמץ, שתי הלחם.  We are able to to harness the טומאה that was introduced into us and use it to elevate our learning of Torah.

Rav Sorotzkin's Chiddush In The Beracha Of Sefirah

In this sefer of Rav Yitzchak Sorotzkin he wants to suggest that the beracha of sefiras ha'omer isn't a classic birchat hamitzvot, rather its part of the mitzvah of sefirah.  Now, I find this to be crazy, how can a birchas hamitzvah which is merely Rabbinic be part of the mitzvah?  Where do we ever have such a thing?  The most similar thing would be regarding the birchos of shema where some Rishonim say the מצוה כתיקונה can only be fulfilled together with the berachos.  However ,that is because the berachos of shema aren't classical birchos hamitzvah, they are meant to put one in the proper state of mind to accept עול מלכות שמים but we never find such a concept by a run-of-the-mill birchas hamitvot; why would sefirah be any different.  I believe many of the points he raises can be deflected by noting the nusach the Rishonim had in counting sefirah.  We (ashkenaz) say היום יום,  the counting is distinct from the beracha.  However, they said the beracha and concluded the beracha שהיום יום וכו, meaning the counting is part of the text of the beracha.    It's not that the beracha is attached to the sefirah but because of the nusach, the sefirah is part of the beracha and that's why dinim of the sefirah get carried over to the beracha, for they are inseparable.  In the Ravyah it is explicit with the text שהיום יום וכו.  Regarding the Machzor Vitri that brings the Rebbe of Rashi counted earlier and then repeated the count with a beracha, the poskim all ask how he repeat it with a beracha if he already fulfilled the mitzvah?  This law is cited in Shulchan Aruch (489:3) and various answers are given by the commentators.  There is no reason to extrapolate from here crazy chiddushim. 

Sefirah Chinuch

Rashi explains the double language of emor ve’amrtah teaches us that the gedolim must warn the ketonim on the issurim to kohanim.  The word that Rashi uses to say warn is lehazher which can also be translated as zohar-shine.  Chinuch isn’t supposed to be superimposing additional rules on the katon, it is to bring out that shine that is buried within the child.  להזהיר גדולים על הקטנים, through teaching the teacher will gain rays of light as well.  It is by giving to others that the best of the teacher/parent is brought out (see Likutay Sichos volume seven.) 

Sefiras Haomer is the chinuch of Klal Yisroel for kabbalas hatorah.  The possuk (25:15) says usfartem lachem.  Why the extra word lachem?  Why is the korban omer called omer because of its measurement, why is this significant?  The Ksav Vekabalah explains that lachem means for your benefit (like Rashi says at the beginning of Lech Lecha.)  The word seferah is related to sappirah-sapphire, which is something clear and shiny.  The count of the omer is not just a count of a day, it is a count toward purity.  The possuk means וספרתם לכם, purify yourself in order to be ready to accept the Torah.  Hashem gives us the time of sephirah to reveal the pure, untainted holiness that exists within us.  Hashem is being mechanech us for the acceptance of the Torah.  That’s why the korban is called an omer.  Omer can mean servitude (as in לא תתעמר בה in beginning of Ke Tatzah.)  We are counting towards the day when we learn what we really should be applying ourselves too; the Torah.  On Peach the korban omer is waved to indicate that all the four corners of the world and the winds represented by the waiving is all a means to the end.  The success that is obtained in the material world is so that we have peace of mind in order to focus on the Torah.    

One of the famous questions asked about Shavous is why is there no mention in the Torah of it being the holiday where we accepted the Torah?  Rav Eliyah Lopian answers that the Torah wants to highlight that what is necessary for kabbalas hatorah is our preparation for it.  Therefore, it is referred to by the Torah as Shavous indicating that it’s the weeks of preparation that make the Yom Tov.  It is our acceptance of Hashem’s chinuch that matters.

Two Counts

The Gemorah Menachos 65b says וספרתם לכם tells us that every individual must count.  Tosfos explain that we would have thought there is an obligation only on בית דין like the counting of the years of shmittah, קמ"ל there is an obligation on every individual.  Why would we have thought there is only an obligation on the בית דין if it is a mitzvah like any other?  The Chizkuni in Behar says that in regard to shmittah the Torah mentions the counting once and its merely an obligation on the בית דין.  Siferas Haomer is mentioned in Reah and in Emor to tell us there is an obligation on the בית דין and an obligation on the individual.  He holds even at the end of the day there remains an element of obligation on the בית דין alone.  What is the nature of this obligation?

In regard to the counting of the shmittah cycle Reb Chaim explains that the mitzvah isn’t merely to count but that it is the count of the cycle that gives the kedusha to the year of yovel.  The Torah calls the holiday Shavout indicating that it is the חפצא of the counted weeks that give the kedusha to the holiday.  Therefore, we would have said (and according to Chikuni we do say,) that the counting is part of establishing the holiday and has to be done by בית דין just as they are entrusted with being מקדש the months. 

Based upon this idea we can understand the Gemorah in Menachot 66a that Amemar counted the days but not the weeks because it is a mere זכר למקדש.  It is צ"ע why not count the weeks as well because of זכר למקדש?  However, in light of the Chizkuni it is beautiful for the counting of the weeks is mentioned in Reah where it says וספרת לך meaning to ב"ד that they must count the weeks.  It is in Emor where the Torah says to count the days and it says וספרתם לכם, an obligation on every individual.  Therefore, the mitzvah onב"ד  is the weeks so there is no זכר למקדש for the individual to do it, is it only the mitzvah to count the days that there is זכר למקדש for every individual (Eretz Hatzvi (Shecter) siman 3 and footnote 3, see also Bad Kodesh on Moadim.)

Leshem Shamayim Hatred

 Nitziv on Devarim 32:5.  See also his intro. to Berashis about why its called ספר הישר in the Gemarah.
                                   

 How could Rabbi Akivah and his students not realize their error?  With 727-8 students dying every day (24,000/33) they didn't do a cheshbon henefesh?  Explains Rav Moshe Tzuriel they didn't think they were wrong, they felt they were fulfilling a mitzvah.
                               
                                                                         In his words:

Eretz Yisroel Grains

The Mishna Menachot 62b says that the שתי הלחם ועומר can only be brought from grain of Eretz Yisroel. The Gemorah on 69b discusses (according to Tosfos) can one bring the שתי הלחם  offering from grain that came down from the sky as a miracle is that viewed as being considered part of מושבותיכם or not.  However, even if its considered מושבותיכם, the clouds don’t have the kedusha of Eretz Yisroel so how can the grain be kasher?  It would seem that the grain doesn’t have to come from kedushat Eretz Yisroel, it must come from the place of Eretz Yisroel.  However, the Mishna in Kelim (1:6) says that Eretz Yisroel is holier than other lands for ביכורים שתי הלחם ועומר is brought from it.  The Rambam in Beis Habechirah (7:2) cites this Mishna.  It seems from here that it is a din in the kedusha of the land.  So is it a din in kedusha or the place?  (See more about this here.) (See Mishnat Rav Aharon Zeraim #14 and #19.)

 The Gr"a in the Eliyahu Rabba takes out bikkurim from the Mishna because its not a law in the kedusha of the land, rather a מצוה שתלויה בארץ.  However, the Meorot Hagra includes it.  See Tosfos Babba Basra 81a.  Tosfos Menachot 45b ד"ה קרבו says that we learn that the שתי הלחם doesn’t apply in chutz laretz from bikkurim.  Its clear that Tosfos holds that the reason there is no bikkurim outside of Eretz Yisroel isn’t merely because it’s a מצוה התלויה בארץ but that it requires kedushat Eretz Yisroel (Briskor Rav.)

From 4 to 5

יש קשר מיוחד בין החג של פסח ומספר ד'.  יש ד' לשונות של גאולה, ד' בנים, ד' כוסות וד' שאלות במה נשתנה. וכו'.  מה המשמעות של מספר ד' והקשר לחג הפסח?  הגמ' בשבת קד. מפרש שאותיות ג' ד' הם ראשי תיבות של המלים גומל דלים.  מיהו דל?  מי שחסר דבר וצריך עזר וסייעה מאחרים.  בזמן יצ"מ אנחנו היינו דלים מן המצות.  כידוע מדברי חז"ל, רמב"ם ואר"י ז"ל, מצד עצמנו לא היינו ראויין לגאולה שהיינו משוקעים במט' שערי טומאה וכמעט לא היה שום חילוק בין כלל ישראל והמצריים.  היינו במצב של דלות וכמו שדורש רבא (פסחים קיח:) על הפסוק דלותי ולי יהושיע שכנסת ישראל אומרים אע"פ שדלה אני מן המצות לי נאה להושיע. וכל הגאולה והאורות הנכללין בליל פסח באו בחסד חנם מאת הבורא יתבר'.  ולהראות את זה אנחנו חוגגין בליל פסח ע"י כל מיני דברים שיש להם מספר של ד'.  ונמצא שכל עבודת הסדר סובב והולך על מספרו של ד'. 

ובאמת להרגיש דלות לפני רבון עולמים הוא מדרגה עליונה.  באמת אחת מעבודת הקודש במקדש הוא להרגיש התבטלות ואי חסרון בכחות עצמיים.  להכיר באמת ולהודות שאין לך את הכח לעשות חיל ושאתה צריך סייעוה מאחרים זהו באמת מלחמה גדולה. (וזה החילוק בין תיבת דל לתיבת רש שלכ' הם מלות שוות במשמעות של עניות ומה חילוק יש ביניהם?  אבל באמת יש חילוק רב ביניהם.  רש זהו רק מי שחסר אבל אין לו את מידת הביטול לנותן ורוצה רק ליקח.  אבל דל יש בו דרגת ביטול.  ואיפוא זה מרומז?  בהחילוק בין האות ר' להאות ד' שבד' יש  אות י' שבולט מאחריו.  וידוע מספרי הסוד שאות י' מורה על ספירת חכמה שיש לו את תכונת הביטול שחכמה זה כח מה, ומה מורה על ביטול.  עיין מאמר באתי לגני תש"י שכ"ז נתבאר שם.)  ואפשר שיש סמוכין לזה מדברי הגמ' חגיגה ט: שאומרת שלא מצא הקב"ה מדה טובה לישראל אלא עניות.  ובפשטות הגמ' מדברת על עניות של ממון אבל י"ל עוד שמרמז למידת הדל וכונת הגמ' שאין לך מידה טובה לישראל אלא שהם עושין עצמם כדלים מלפני שמכיר שכל מה שהוא עושה א"א לגמור בכחות עצמו ושצריך יד ה' באמצע.    

אבל אפי' לאחר שהסברנו המעלה גדולה והביטול שיש במספר ד' עדיין יש חסרון.  במקום אחר הבאנו מהמהר"ל שמספר ד' מסמל הפירוד שיש בעולם, מה שהעולם נראה שחיה בפנ"ע ואינו בטל להקב"ה.  (ואכמ"ל, אבל יש לציין שכל זה נשתלשל מד' אותיות של שם הויה, עיין בלקו"ש ח"ו פרשת יתרו)  ולכ' יש בזה סתירה לכל הנאמר לעיל?  אבל באמת אין כאן שום סתירה ופשוט שדרגות דרגות יש.  בודאי כמו שהסברנו, יש משמעות במספר ד' מדרגה גדולה של ביטול אבל זה לא נשלם לגמרי.  גופא המעלה של הרגשת החסרון מפריך הפוטנציאל של ביטול מוחלטת, ואפרש את שיחתי.  

כל כמה שהאדם הוא דל ומקבל מתנות חינם א"א להאורות והעזר שהוא יקבל ישפיע עליו לגמרי.  לא יחדוד בו כל מה שהוא קיבל.  זה אמת הן מצד הגשמי והן מצד הרוחני.  מי שמקבל מתנות חינם ולא טרח בהם, ולא חיסר שום כחות עצמיים כדי לקבל המתנה אז לא חשוב כ"כ אצלו את הדברים והוא יאבד אותו מהר.  רק שמי שמכיר את הערך של המתנה, כמה שעות לקח לאסוף הדברים, כמה כסף עלה, הוא מחשיב את הדברים.   וברוחניות הוא אותו דבר.  איזה מדרגה שהשגנו במתנת חינם, באתתערותא דלעילא בלי עבודת התחתונים לא יחדוד בהמקבל.  אם לא יביא עכ"פ איזה כלי להחזיק את האור ע"י עבודתו אז יעופף כל מה שקיבלה.  רק דבר שבא ע"י עבודת האדם יש לו קיום.  נמצא דוקא בגלל החסרון של הדל, משום שאין לו את הכלים להחזיק את האור, זה גופא הוא הפתח של חסרון הביטול. ולכן מצינו רק ז' ימים אחר שיצאו כלל ישראל ממצרים, בעמדם בין הים והמצריים כבר צועקים לשוב למצרים. מה הולך פה?  איפוא הלך כל הגילוים, כל ההכרה שהכל בא מה' יתברך?  אלא הן הן הדברים.  אע"פ שהגרשנו התבטלות גמורה לפני הבורא בליל היציאה, הגרשנו כעניים שחסרין הכל, זה גופא היה הפתח להפירוד שבא מיד אח"כ.  ומהו התיקון לזה?  לעשות כלים לקבל האור.  כשהאדם יעבוד בכחות עצמו אז יעריך את האור שקיבל מה' יתב' וישמור אותו בהכלים שעשה. וזהו העבודה של ימי העומר.  זה לא סתם למנות ימים, אלא ימי טהרה וזיכוך הנפש כמו שידוע מבעלי המוסר וגדולי החסידות.  בימי העומר אנחנו נמצאין בתהליך, אנחנו עולים מדלים לעשירים, למי שיש לו את הכלים להחזיק מה שניתן לו. ובאמת ניתן לומר שזה החילוק בין מספר ד' למספר של ה' ובימי עומר עולין ממספר של ד' ועולים למספר של ה'.  מה הכונה בזה?

מנחת העומר באו משעורים.  בזוהר (בלק קפח:) כתוב ששעורה מלשון שעור ה'.  עיי"ש במקד"מ שהכונה לה' גבורות שמהם נבנית בנין המלכות.  [בקיצור יש קשר בין מלכות ואות ה', עיין באגרת התשובה בתניא ועוד מקומות ואכ"מ לבאר.  ועוד כתוב בזוהר שהמנחה נקראת עומר התנופה, ותנופה זה תבות תנו פה, ופה קשור אם מלכות כמפורש בפתח אליהו ותו לחכם וכו'.]  בלי ליכנס עכשיו לכל הפרטים יש לדעת שמלכות הוא הספירה שבו עבודתנו פוגשת את האור שבא מלמעלה ונעשה החיבור בינינו והקב"ה.  (וזהו הכונה שהמצות פועלים יחוד קוב"ה ושכינתיה ואכ"מ.) 

כבר הבאנו כמה פעמים ממהר"ל ושם משמואל שיש ד' חלקים שיש בנם כל כחות האדם  והם נפש, שכל, גוף וצורת האדם.  אבל יש כח אחרת למעלה מכולן ושממנו נשפעין כל שאר החלקים וזהי דרגה חמישית.  חלק זה נקרא בלשון המדרש היחידה שבנפש ומקושר אם הרצון של האדם שהוא למעלה מטעם ודעת.  וחלק זה של הנשמה לעולם מכיר היחוד הגמור ובגלל זה נקרא יחידה.  (באמת יש כח זה בכל דבר של דצח"מ שיש דרגה חמישית של חומר ההילוני ודרגה זו הוא קודם כל הפשטות וביחוד שלם עיין בשיחה הנ"ל ואכ"מ.) 

יוצא ע"י התחברות ובניית המלכות למעלה בספירת העומר, יש קשר אם האדם למטה.  ע"י חיבור זה נתגלה גם דרגה ה' באדם (למטה כמו למעלה) ואז  באמת נמצא בביטול גמור.  האדם מכיר לגמרי את שהכל בר ממנו יתב' ולא יהיה בזה שום נפילה.

Korban Omer

On the first day of Chol Hamoed Pesach the korban omer was offered.  The korban functioned to allow one to eat and cut down the new grain.  This korban can be viewed in two ways; it is an obligation of the day like the other korbanot or it is an obligation only if you want to use the new grain.  The Amek Bracha cites a Midrash Tadshei that counts the day of the omer offering as a separate Yom Tov.  Why is it counted a separate Yom Tov?  He explains because it has a separate korban to go along with the omer.  We see from here that the omer is considered an offering as part of the korbanot of the holiday, not just brought to permit chadash.

The Gemorah Menachot (5a) brings the opinion of Rav that the omer that is offered שלא לשמה it is passul since it doesn’t work to permit the grain.  Tosfot (48b) asks why it doesn’t mention the shtei halechem as well?  The Briskor Rav explains that the omer comes merely as a מתיר so if doesn’t help to be מתיר its possul.  On the other hand, the shtei halechem is an obligation of the day and therefore will be kasher even if it isn’t מתיר.  This difference is supported from the prayer services in which the verses of the shtei halechem are read in mussaf but the omer isn’t (see Birchai Yosef 490:1.)

The Kli Chemdah Pinchas (#4 in the letter) learns in Rashi Menachot (5b) ד"ה שכן that there are two aspects to the korban omer. 

The Rambam Kli Mikdash (4:4) lists the offerings of the holidays that all of the kohanim split together.  The Mishne Lemelech notes the omission of the omer and questions why?  Rav Zolti (Mishnas Yaavetz #25) explains that the Rambam holds that the omer isn’t viewed as part of the offerings of the holiday, rather it’s just an offering to allow one to use the new grain and therefore is divided only among the mishmar who's turn it is that week, not all of the mishmarot like the holiday offerings.  This assertion is supported from the Rambam Temmidin (7:2) that says the omer is divided like all other minachot which indicates it is divided only among the mishmar serving that week.  However, it is noteworthy that the Rid in Yoma (39a) assumes it was divided among all of the mishmarot.  

The Rishonim ask why there is no ברכת שהחיינו said on sefirat haomer?  The Meiri Pesachim (7a) answers that it is exempted by the שהחיינו said on Pesach.  It is clear that he holds the korban omer is considered to be an obligation of the holiday and therefore the mitzvah of sefirah is connected to this and is excepted with the שהחיינו on the holiday.  This does seem to run contrary to the Midrash Tadshei that views the day of the offering of the omer as a separate holiday for then it shouldn’t be excepted by the שהחיינו on Pesach.