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Counting of the Omer (or Sefirat Ha'omer, Hebrew: ספירת העומר) is a verbal counting of each of the forty-nine days between the Jewish holidays of Passover and Shavuot. This mitzvah derives from the Torah commandment to count forty-nine days beginning from the day on which the Omer, a sacrifice containing an omer-measure of barley, was offered in the Temple in Jerusalem, up until the day before an offering of wheat was brought to the Temple on Shavuot. The Counting of the Omer begins on the second day of Passover (the 16th of Nisan) for Rabbinic Jews, and after the weekly Shabbat during Passover for Karaite Jews, and ends the day before the holiday of Shavuot, the 'fiftieth day.'

The idea of counting each day represents spiritual preparation and anticipation for the giving of the Torah, which was given by God on Mount Sinai at the beginning of the month of Sivan, around the same time as the holiday of Shavuot. The Sefer HaChinuch states that the Jewish people were only freed from Egypt at Passover in order to receive the Torah at Sinai, an event which is now celebrated on Shavuot, and to fulfill its laws. Thus the Counting of the Omer demonstrates how much a Jew desires to accept the Torah in his own life.



The commandment for counting the Omer is recorded in Leviticus 23:15-16:

15. And ye shall count unto you from the morrow after the day of rest, from the day that ye brought the omer of the waving; seven weeks shall there be complete;
16. even unto the morrow after the seventh week shall ye number fifty days; and ye shall present a new meal-offering unto the LORD.


The omer is a Biblical measure of volume of grain. On the second day of Passover, an omer of barley was offered in the Temple, signalling the allowance of the consumption of chadash (grains from the new harvest). On the 50th day after the beginning of the count, corresponding to the holiday of Shavuot, two loaves made of wheat were offered in the Temple to signal the start of the wheat harvest.

The origins of the omer count, enumerated in the Midrash Rabbah Parashas Emor, explains that when the Children of Israel left Egypt they were told by Moses that 49 days after the exodus, they would be given the Torah. The populace was so excited at the prospect of a spiritual liberation, following the physical emancipation from Egypt, they kept a count of the passing days that ended with the giving of the Torah at the foot of Mount Sinai. The Torah itself, in Leviticus 23:15-16, states that it is a commandment to count seven complete weeks from the day after Passover night ending with the festival of Shavuot on the fiftith day. Shavuot is the festival marking the giving of the Torah to the Jewish nation on the 6th of the Hebrew month of Sivan.

In keeping with the themes of spiritual growth and character development during this period, the Jewish sages compare the process of growth to the two types of grain offered at either pole of the counting period. In ancient times, barley was an animal food and wheat, a human food. At Passover, the Jews were raised out of the Egyptian exile although they had sunken almost to the point of no return. The Exodus was unearned, a gift from God, like the food of animals who are not expected to develop their spiritual potential. For the next forty-nine days, however, the Jewish people worked on themselves to be able to receive the Torah on their own merit. The receiving of the Torah required spiritual elevation and active cooperation. Thus the Shavuot offering is "people food" [1].

The count

As soon as it is definitely night (approximately thirty minutes after sundown), the one who is counting the Omer recites this blessing:

"Baruch atah A-donai E-loheinu Melekh Ha-olam asher kid'shanu b'mitzvotav v'tzivanu al S'firat Ha-omer."
("Blessed are You, Lord our God, King of the Universe, Who has sanctified us with His commandments and commanded us to count the Omer.")

Then he or she states the Omer-count in terms of both total days and weeks and days. For example, on the 23rd day the count would be stated thus: "Today is twenty-three days, which is three weeks and two days of (or "in" [2]) the Omer." The count is said in Hebrew.

According to the Halakha, a person may only recite the blessing while it is still night. If he or she remembers the count the next morning or afternoon, the count may still be made, but without a blessing. If one forgets to count a day altogether, he or she may continue to count succeeding days, but without a blessing.

"Omer-counters" are typically offered for sale during this time, and are displayed in synagogues for the benefit of worshippers who count the Omer with the congregation at the conclusion of evening services. Omer-counters range from decorative boxes with an interior scroll that shows each day's count through a small opening; to posters and magnets in which each day's count is recorded on a tear-off piece of paper; to calendars depicting all seven weeks and 49 days of the Omer (a small pointer is advanced from day to day); to pegboards that keep track of both the day and the week of the Omer. Reminders to count the Omer are also produced for hand-held computers and via SMS services for cell phones.

Karaite Practice

Karaite Judaism begins counting the Omer on the day after the weekly Sabbath during Hag HaMatzot, rather than on the second day of Passover (the 16th of Nisan). The Torah states that counting the Omer should begin on the day following Shabbat, on the same day the Omer Offering is brought to the Temple in Jerusalem. This is explained in Leviticus 23,10-11.15-16.21

וַהֲבֵאתֶם אֶת-עֹמֶר רֵאשִׁית קְצִירְכֶם, אֶל-הַכֹּהֵן וְהֵנִיף אֶת-הָעֹמֶר לִפְנֵי יְהוָה, לִרְצֹנְכֶם; מִמָּחֳרַת, הַשַּׁבָּת, יְנִיפֶנּוּ, הַכֹּהֵן... וּסְפַרְתֶּם לָכֶם, מִמָּחֳרַת הַשַּׁבָּת, מִיּוֹם הֲבִיאֲכֶם, אֶת-עֹמֶר הַתְּנוּפָה: שֶׁבַע שַׁבָּתוֹת, תְּמִימֹת תִּהְיֶינָה עַד מִמָּחֳרַת הַשַּׁבָּת הַשְּׁבִיעִת, תִּסְפְּרוּ חֲמִשִּׁים יוֹם; וְהִקְרַבְתֶּם מִנְחָה חֲדָשָׁה, לַיהוָה... וּקְרָאתֶם בְּעֶצֶם הַיּוֹם הַזֶּה, מִקְרָא-קֹדֶשׁ יִהְיֶה לָכֶם

You shall bring the sheaf of the first-fruits of your harvest to the Kohen, and he shall wave the sheaf before YHWH, to be accepted for you, on the morning after the Sabbath the Kohen shall wave it... And you shall count from the morning after the Sabbath, from the day you brought the Omer [Sheaf] of Waving; seven complete Sabbaths shall you count... until the morning after the seventh Sabbath you will count fifty days... and you shall proclaim on this very day, it shall be a holy convocation for you (Shavout).

Consequently, Karaite Jews start counting the Omer on the Sunday during Passover. Rabbinic Judaism understands the "Sabbath" in the phrase morning after the Sabbath [Heb. "Mimohorat Ha-Shabbat"] to refer to the first day of Hag HaMatzot (i.e. the 15th of Nisan) because work is forbidden on that day. However, in the Tanakh the first day of Passover is never called a Sabbath. Furthermore, the Torah states that Shavout should fall on the morning after the "seventh Sabbath", meaning that the 49th day of counting the Omer has to be on Shabbat (Lev 23,21). While the first day of Hag HaMatzot could theoretically be called a Sabbath, it is impossible (in the rabbinic tradition) for the 49th day of the Omer to be called a Sabbath, since this day would not be a holiday, or a day of rest. Therefore in the rabbinical method of counting, the 50th day of the Omer (i.e. Shavout) would not fall on the "morning after the seventh Sabbath" as the Torah indicates it should in Lev 23,21. Instead it would fall on the morning after the seventh Tuesday, Wednesday, or Thursday, or whichever day of the week it happened to be. The only way for the 49th day of the Omer to always be on a Sabbath, thereby causing Shavout to consistently fall on the "morning after the seventh Sabbath", is for the first day of counting the Omer to begin on the morning proceeding the weekly Sabbath during Passover. Joshua 5,11 also indicates that the morning after the Sabbath is refering to the day proceedng the weekly Sabbath, and not the 16th day of Nisan.

וַיֹּאכְלוּ מֵעֲבוּר הָאָרֶץ, מִמָּחֳרַת הַפֶּסַח—מַצּוֹת וְקָלוּי: בְּעֶצֶם, הַיּוֹם הַזֶּהוַיִּשְׁבֹּת הַמָּן מִמָּחֳרָת, בְּאָכְלָם מֵעֲבוּר הָאָרֶץ.

And they ate of the produce of the land on the morrow after the Pesach [sacrifice], Matzot and parched [barley] on this very day. And the Manna ceased on the morrow when they ate of the produce of the land...

Bnei Yisra'el were forbidden to eat of the new crops of the year until the day of the Omer Offering as stated in Lev 23,14

וְלֶחֶם וְקָלִי וְכַרְמֶל לֹא תֹאכְלוּ, עַד-עֶצֶם הַיּוֹם הַזֶּה—עַד הֲבִיאֲכֶם, אֶת-קָרְבַּן אֱלֹהֵיכֶם: חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם, בְּכֹל מֹשְׁבֹתֵיכֶם.

And bread and parched [barley] and Carmel you will not eat until this very day until you bring the sacrifice of your G-d; it shall be an eternal statute for your generations in all you habitations.

Joshua 5,11 is reporting that the first Omer Offering in the Land of Israel was brought on the "morrow after the Pesach [Sacrifice]", the same day when the counting of the Omer begins. The people of Israel was first permitted to eat of the produce of the land on this day, which they immediately proceeded to do. In the Tanakh the term Pesach [Passover] always refers to the Passover Sacrifice, while the holiday on which the sacrifice is brought is called Hag HaMatzot (Feast of Unleavened Bread). Joshua 5,11 is talking about the morning immediately following the Pesach sacrifice. The term "Mimoharat", translated as "morrow after", literally means on the following morning. The morning proceeding the Pesach is the 15th of Nisan. Since the Pesach Sacrifice was brought on the end of the 14th at twilight (cf. Ex 12,18; Dt 16,4), the following morning is the 15th. Pesach that year fell on the evening at the end of Shabbat, so the Omer Offering was the following morning. Meaning the counting of the Omer began that year on the 15th of Nisan. A date that would not be possible according to the rabbinic method of counting. This deduction is confirmed by Nu 33,3, which relates

וַיִּסְעוּ מֵרַעְמְסֵס בַּחֹדֶשׁ הָרִאשׁוֹן, בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הָרִאשׁוֹן: מִמָּחֳרַת הַפֶּסַח, יָצְאוּ בְנֵי-יִשְׂרָאֵל בְּיָד רָמָה—לְעֵינֵי, כָּל-מִצְרָיִם.

And they traveled from Ramses in the first month on the 15th of the month; on the morning after the Pesach sacrifice, Bnei Yisra'el went out with a high hand in the eyes of all Egypt.

The passage describes the day of the Exodus as both the 15th day of the first month (Nisan) and as the morning after the Pesach Sacrifice. This verse shows that the morning after Pesach is equivalent to the morning of the 15th of Nisan. Since the Torah indicates that the harvest of the year cannot be eaten until the Omer Offering (which starts the counting of the Omer), and Joshua 5,11 asserts that Israel started eating of the new harvest on the first day of Hag HaMatzot i.e. "morning after Pesach". The rabbinic tradition of beginning the Omer count on the second day of Hag HaMatzot (16th of Nisan) cannot be correct, since Israel performed the Omer Offering (thereby starting the count) on the 15th of Nisan (the first day of Passover) during the first year of entering into Canaan.

Deeper symbolism

The period of Omer is considered to be a time of potential for inner growth - for a person to work on one's middot or good characteristics through reflection and development of one aspect each day for the 49 days of the counting.

In Kabbalah, each of the seven weeks of the Omer-counting is associated with one of the seven lower sefirot (#4-10): Chesed, Gevurah, Tipheret, Netzach, Hod, Yesod, and Malchut. Each day of each week is also associated with one of these same seven sefirot, creating forty-nine permutations. The first day of the Omer is therefore associated with "chesed that is in chesed", the second day with "gevurah that is in chesed"; the first day of the second week is associated with "chesed that is in gevurah," the second day of the second week with "gevurah that is in gevurah," and so on. Symbolically, each of these 49 permutations represents an aspect of each person's character that can be improved or further developed. Rabbi Simon Jacobson explains these 49 levels in his classic book, The Spiritual Guide to Counting the Omer. [3], as do Rabbi Yaacov Haber and Rabbi David Sedley in their book Sefiros: Spiritual Refinement through Counting the Omer [4].

The forty-nine-day period of counting the Omer is also a conducive time to study the teaching of the Mishna in Pirkei Avoth 6:6, which enumerates the "48 ways" by which Torah is acquired. Rabbi Aharon Kotler explains that the study of each "way" can be done on each of the first forty-eight days of the Omer-counting; on the forty-ninth day, one should review all the "ways"[5].

As a period of semi-mourning

The period of counting the Omer is also a time of semi-mourning, during which the Halakha forbids haircuts, shaving, listening to live instrumental music, or conducting weddings, parties, and dinners with dancing. Traditionally, the reason cited is that this is in memory of a plague that killed the 24,000 students of Rabbi Akiva. According to the Talmud, 12,000 chevrutot (pairs of study partners) were divinely killed during the days of the Omer-counting for not honoring one another properly. Many scholars suggest that this talk of "plague" was really a way for the early Talmudic rabbis (who were living under Roman rule) to speak in code about a failed uprising against Roman power in which many Jews (possibly Rabbi Akiva's students) died.

Lag Ba'omer, the thirty-third day of the Counting of the Omer, is considered to be the day in which the plague was lifted, (and/or: the day in which the rebellion saw a victory,) so on that day, all the rules of mourning are lifted (some Sephardim, however, continue the mourning period up until the 34th day of the Omer, which is considered by them to be the day of joy and celebration. Spanish and Portuguese Jews do not observe these customs. Some religious Jews shave each Friday afternoon during the mourning period of the Omer in order to be neat in honor of the Shabbat.

In practice, different Jewish communities observe different periods of mourning. Some families listen to music during the week of Passover and then commence the period of mourning until Lag Ba'omer. Some Sephardic Jewish families begin the period of mourning from the first day of the Hebrew month of Iyar and continue for thirty-three days until the third of Sivan. The custom among Jerusalemites (minhag Yerushalmi) is to follow the mourning practices during the entire Counting of the Omer, save for the day of Lag Ba'omer and the last three days of the counting (sheloshet yemei hagbalah). The extent of mourning is also based heavily on family custom, and therefore Jews will mourn to different degrees.

Rabbi Yechiel Michel Epstein, author of Aruch Hashulchan, postulates that the mourning period also memorializes Jews who were murdered during the Crusades, pogroms and blood libels that occurred in Europe 1,000 years after the period of Rabbi Akiva [6].

The Jewish calendar is largely agricultural, and the period of Omer falls between Passover and Shavuot. On Passover there is a shift from praying for rain to praying for dew and this begins the growth period for the fruit of the season. Shavuot is the day of the giving of the first fruits. The outcome of the season's crop and fruit was still vulnerable during this period. Over these seven weeks, daily reflection, work on one's middot (characteristics) and potential inner growth from this work on self was one way to pray for and invite the possibility of affecting one's external fate and potential - the growth of the crop and the fruit of that season.

Although the period of the Omer is traditionally a mourning one, Jews can do actions that are not allowed during mourning on Lag Ba'Omer and a day of extreme happiness. Many Religious Zionists shave their beards and do other actions that are typically not allowed during the mourning period on Yom Ha'atzmaut, the independence day of Israel.

Lag Ba'omer

Besides being the day on which the plague affecting Rabbi Akiva's students ceased, Lag Ba'omer marks the yahrzeit (anniversary of the death) of Rabbi Shimon bar Yochai. After the death of Rabbi Akiva's 24,000 students, Rabbi Akiva taught five students, among them Rabbi Shimon. The latter went on to become the greatest teacher of Torah in his generation. According to tradition, on the day of his death, he revealed the deepest secrets of the Torah in a Kabbalistic work called the Zohar.

According to the Zohar, Rabbi Shimon's house was filled with fire and light that entire day as he taught his students. At the end of the day, the fire subsided and Rabbi Shimon died [7]. On successive years, his students sought to recreate that experience of light and mystical revelation by kindling bonfires and studying the Zohar in the light of the flames.

Although the anniversary of the death of a tzaddik is usually a mournful day, the anniversary of Rabbi Shimon's death on Lag Ba'omer is a festive one. Bonfires are lit and people sing and dance by the flames. Weddings, parties, listening to music, picnics, and haircuts are commonplace.



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