Parashat Emor- The Omer and the Manna

The Torah in Parashat Emor introduces the Misva of the Korban Ha’omer – the special sacrifice which was offered on the 16 th of Nissan, the second day of Pesach. This sacrifice included the offering of an “Omer” of the new barley harvest, the first of the freshly-grown spring produce, and it is forbidden to partake of the season’s yield before this sacrifice is offered. This sacrifice was given the name “Korban Ha’omer” – “the Omer sacrifice,” referring to the Omer – a measurement – of new grain that was offered. The Torah then commands that we count forty-nine days from the day this sacrifice is offered, a Misva which is of course known as “Sefirat Ha’omer” – “the counting of the Omer.” We must understand why the word “Omer” features so prominently in the context of these Misvot. The word “Omer” refers to a certain measurement of flour, specifically, one-tenth of an “Efa.” Why would this measurement be so significant, that this became the name of the sacrifice? Moreover, throughout the Humash, the Torah uses the term “Isaron” – “one-tenth” – in reference to this measurement, for, as mentioned, it equals one-tenth of an Efa. But when it comes to the Korban Ha’omer, the word “Omer” is used. Why? We must also understand why we refer to the nightly counting as “Sefirat Ha’omer.” Why is the “Omer” of barley offered on the 16 th of Nissan our point of focus when we count the days from Pesach to Shabuot? The answer, as developed by Rav Yosef Salant (Jerusalem, 1885-1981) in his Be’er Yosef, emerges from the comments of the Zohar here in Parashat Emor regarding the Omer sacrifice. The Zohar draws a connection between this offering and the first time the word “Omer” appears in the Torah – in the context of the manna, the heavenly food which Hashem fed Beneh Yisrael in the desert. We read in Parashat Beshalah (Shemot 16:16) that an Omer of manna was provided for each member of the nation, each day. The Zohar states that G-d commanded Beneh Yisrael to offer an Omer of grain as though they give back the Omer of manna they received in the desert. The purpose of this sacrifice is to recall and express gratitude for the manna which our ancestors received for forty years in the desert. Rav Salant explains that during the years of travel in the desert, Beneh Yisrael lived a supernatural existence, sustained miraculously by G-d. It was perfectly clear to them that their sustenance depended solely on G-d’s grace and kindness. But once Beneh Yisrael entered the Land of Israel, the manna stopped falling, and they needed to till the land to produce food and sustain themselves. As they would be producing food themselves, rather than receiving food directly from the heavens, the people might lose sight of the fact that Hashem provides them with their sustenance. They might come to think that their success depends solely on their hard work and effort. They would then focus their time and energy exclusively on their farming, and neglect spirituality, studying Torah and performing Misvot. Mistakenly thinking that their hard work alone determines the success of their endeavors, they would not make any time for Hashem, for Torah and Misvot. Therefore, Rav Salant explains, the Torah commands that none of the new grain may be eaten before an Omer of new grain – symbolizing the manna – is offered on the altar. Just as an Omer of manna descended from the heavens to the earth each morning, Beneh Yisrael offer the first Omer of the food produced from the earth to Hashem, as though sending it to the heavens. They express their awareness of the fact that the food they produce, too, is like manna, as it – no less than the manna – came from the heavens, as a blessing from Hashem. Even when we work hard and exert effort to earn a livelihood, we must recognize and firmly believe that the sustenance we receive, our income, everything we have, is a blessing granted to us from Hashem. This is why we count “Sefirat Ha’omer” every night until Shabuot. Each night, when we count the Omer, we remind ourselves of the Omer sacrifice – and thus remember that everything we have is “manna” which Hashem sends us from the heavens. This is how we prepare for the holiday of Shabuot, when we celebrate our receiving the Torah. For forty-nine days, we are reminded that it is Hashem who sends us our livelihood – and this assures us that we can and must take time away from our material pursuits for the sake of Torah learning. As ultimately it is the Almighty, and not our efforts, that bring us our livelihood, we will not lose at all – and will, in fact, only gain – by devoting time each day for the service of Hashem, for the study of His Torah. We then begin Shabuot with renewed faith in Hashem’s provision of all our needs – which will lead to a renewed commitment to strike the necessary balance between the work we need to invest in securing a livelihood, and our faith that it is Hashem who grants us our livelihood.