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SPIRITUAL ACCOUNTING

UPDATED April 22 2020

The Secret of the Omer

OMER IS TIME OF aspirations for the FUTURE DAYS YET TO COME !

If even one day is missed, we lost out.

That is why if a person misses a day he can no longer count with a “bracha”

MISS ONE DAY AND THERE IS NO BLESSING – ITS THAT IMPORTANT

Sefirat Ha-Omer in NOT a count down to Shavuot, Matan Torah, but a counting up. Like counting the steps of the ladder going up the mount to receive the Torah.

The purpose of the mitzvah of counting the omer is to draw down from above, upon us in this physical world, an infusion of holiness of the higher realms. Malchut is where the “spiritual influence” goes from potential to actual. 

The Or Ha-Chayyim says in Parsha VAYIKRA concerning the Omer that Hashem (God) commanded Yisrael when they left Egypt to count every day for seven weeks after Passover because we were full of the impurity of Egypt when we left.. Since Hashem wanted to have “zivug” (unite) with Yisrael. God treated Yisrael as a menstruant woman, who must count seven clean days and then may become pure.. Hashem commanded that we must count 49 days , seven weeks. Theses counted weeks are needed to prepare Yisrael the bride to enter the bridal canopy. For a menstruant woman it only takes seven days to purify, here it is seven weeks because of the extreme nature of the impurity. Then we will be ready to enter the Bridal Canopy and receive the Torah in Shavout !

 Malchut, like the other sefirot, is a composite of all seven, so that sefirat ha’omer – the counting of the omer – by including malchut, involves a bestowal upon us of the spirituality of 49 separate levels.   

This is very secret stuff, so I can not say or explain now more than that which is written here. This is enough for those who understand.

During the Omer period , we are slowly refined to become  proper vessels able to receive the revelation of the essence of the ”higher consciousness.” This is accomplished by fulfilling the commandment of sefirat ha-omer “the counting of the omer” the word for ”counting,” sefirah is from the same root as “saphire,” the brilliant saphire stone. Concerning this it is written “And they saw the God of Israel; and there was under his feet a kind of paved work of a sapphire stone, like the very heaven for clearness.” 

  From this place the light of the omer it shines down upon us. Each and every day of the omer that we count, we illuminate lights of  the omer . It is known from the writings of the Holy Ariza”l,

   אמ”ר  is an acronym of ”light” (אור), “water” (מים) and ”firmament” (רקיע), which reflect the three stages in the emergence of all things created during the first six days of creation (“with ten sayings was the world created,” in the secret of ”from the thickening of lights did vessels emerge”). Every day of the omer we count, that is, we illuminate the omer causing sparks to ascend from below to above (the secret of the ”returning light” in Kabbalah) by means of the process indicated by the final letters of the same words: רקיע  (“firmament”), מים (“water”), and אור (“light”). Which spell out omer (עמר). Thus we understand that the secret of sefirat ha-omer is the process of the drawing down of  (“saying”) and refining elevating sparks from below. By the light of ”counting”  the Omer, there is revealed and arises within one’s consciousness holy sparks of will and desire to make for God a dwelling place here below. By fulfilling the commandment of counting the omer we become connected to and there becomes revealed light of the primordial Torah, as it is unified with Gםd’s essence before it descended to be given on Mt. Sinai in the month of Sivan, the next month.1

The 100 blessings are “Aor, Mym, Rekia ”, “Aor” is Chesed and ע“ב “Chuppah” of all “moch”, “Mym” is Givurah and ס“ג “Chuppah” of all flesh, “Rekia” is Teferet and מ“ה of Atzilut. Rekia is “Chuppah” of all blood. “Aor, Mym, Rekia ” is from 4 יודין (of ע“ב)¹. Lower man of Atzilut (Z”a) is aspect of “Aor, Mym, Rekia ”. “Rekia” is tied to water. ”Mym” is made from”aor” of Zu”n and “Aor” descends drop of Aba from Chuchmah to Bina.² From Chuchmah of Dat is drawn Bina. “Aor, Mym, Rekia ”.

“Aor” is משקל. Is measurement of drop of light drawn from Chuchmah to Dat. This is what is weighed. Five times the word light are the five supernal fingers, the upper ה. (Tikunim P. 20A)

“Mym” is משורה. Is “Bina, Imma Illah” is called “midah”. This Bina is drawn from ע“ב. These are 72 bridges of water of water of Chesed. This includes 50 gates of Bina.

“Rekia” is “midah”. After Z”a goes out Ima, שמים, after Z”a and Nakavah go out. Thickness. “Kesher” and growth make “rakia”. According to measure of Ima. This is called “kav mida”. This “mida” is made by dat and Bina. They are יהו“ה and אהי“ה. The first 2 measurements make the 3rd “Rekia”.³ “Aor, Mym, Rekia ” ש recieves “mym” is 3 י of קס“א. “Aor” is 4th י (of 4 י of ע“ב), the “Chayah”. שד“י is ש of 3 ” ו ” , The letter ד  is made of 2 letter ” ו “

18 +12 +10= 40  the secret of טפח. The aspect of “Mym” needs to dress thickly to dress in the אויר of this world. This is the secret of the “Rekia” which holds “Mym”. This dressing of the “rekia” depends on the Nefesh according to how it occupies in Torah and Mitzvot. “Aor” cooresponds to Chayah, “Mym” to Nashamah and “Rekia” to Ruach. A “makiff” of 3 י of ע“ב dress to ס“ג of “Mym”. מ“ב of Atzilut (ע“ב) is called “mym nukvin” in the secret of מ“ב being Givurot drawn through Aba and Ima in “Mym Duchrin”. Only Bina alone, this is the aspect of “AOR”.

“REKIA” is “miloy” שד“י. Levi separates water from water. By this name can draw from Elokim of Bina. אדנ“י its א is Nakavah but is in Z”a. From אהי“ה is drawn this א into מ“ה, Elokim make the “rekia”.⁴ The stone is the טפח (drop) of “moch” drawing Chuchmah from Dat. From there is drawn on Bina. From a whole in the stone the Chuchmah goes up through holes. This is the secret of Chuchmah from Dat. “Aor, Mym, Rekia ”, refers to the drop from chuchmah in Ima that is made to “MYM”.⁵ “Rekia” is gematria ערפל is in the water, is “mida” Yaakov. “Rekia” is “ ו “ , its eminated from מ“ב from יה“י. Elokim is Bina , the “Rekia” is Teferet.⁶ “Aor” is the first created aspect the 2nd is “Mym” it recieved form later, Rekia ”, The 3rd aspect surrounds “gilgully Yoshir”, the sefirot of “Iggulim”.⁷ “Aor” refers to Nashamah, “Mym” to Ruach and “Rekia” to Nefesh. By “misim tovim” purify sparks of 3 worlds and merit to your Nefesh, Ruach and Nashamah.⁸ Flow comes in the aspect of אמ“ר, “Aor, Mym, Rekia ” Beginning with “Oar”, them “Mym” then “Rekia”.⁹ “Aor, Mym, Rekia ” There are 5 “aorot” from Bina to Chesed.(5) “mym” from Chesed to Givurah and 5 “rekia” from givurah to Teferet is secret of 5 midot. 5 colors are eminated from Bina :White-Chesed, red-Giv , green-tef , black-net , blue-hod. They are the secret of Hashem of Bria. The aspect of “rekia” is thickness of things, more than that of water and light. This thickness in Machut is to the third day. As then is revealed the Malchut of Atzilut. אמ“ש is “Aor, Mym, Rekia ”. They are called “work of creation” included in ן“עש. “Klippa” is the thickness of things going from “Aor” to “Mym” to “Rekia”. In the 4th day there was klippa to draw the heart of man to sin, to “cut the sprouts” and death. This is in the lack in the moon.¹⁰ “Aor is א, Mym מ and Givurah, Rekia is ש and Teferet.¹¹ “Aor, Mym, Rekia ”, is אמ“ר. Each is written 5 times. They are 3 levels included in 5. יי“י is 3 “kav” as ש alluding to Malchut and כוכב.  ¹²

   5 times “aor” of “Barashit” are 5 “chassadim” , Chesed to Hod of the right. They melt ice of the left, turning it to flowing waters. 5 times “mym” cooresponding to 5 of the central pillar. “Aor, Mym, Rekia ” the “mystery of mysteries” of the forming of man and his engraving.. “Aor, Mym, Rekia ” is “Aor” on the right. “Mym” on the left and “Rekia” in the middle. Right and left are perfected by the central piller called “rekia”. Spreading out of this central pillar is the engraving of the form of man. As with birth first is seed this is “Aor”. Then the Seed becomes “Mym”. It grows expanding on all sides to form the shape of the body. As its engraved its consolidation is called “rekia”. When the body dries out whats left is the refuse of the “sitra achra”. Hashem save us from this. It is Bina that makes shape of light, water and rekia of the figure of man in Z”a. The first adam קדמה is Z”a of Atzilut. He was engraved and formed with out a women. The 2nd man is of Bria he was from the strength and seed of the first man engraved and formed with in the women, which is Machut of Atzilut. The first man who was not from women, was without form.¹³

The five ” רקיע” of the second day are the ה‘ of השמים. Five “lights” אור on the first day of creation are equal to the first ה which includes the five times it says light. It is “אָאֵאֹאִאֻ פִּתּוּחֵי חוֹתָם (the opening of the seal), Holy to Hashem” (Exo. 28:36).

Every א‘ is as the name א–ה–י–ה. These vowel points equal 86 אלהי“ם .The seven sparks of the vowel points אָאֵאֹאִאֻ correspond to the seven planets.

עמר=ש”י ,, Chassidim spread out all 7 weeks of omer.2 “yichudim” in days of the omer draw “Chassidim gadolim”. These are days of “yonika” (of the klippot). Where there is arroused katnut elyon. This is the idea of when Hashem told Moshe to cast down the staff and it turned to a snake and he backed away from it in fear. With this katnut the yesod Z”a is joined in yesod ima (katnut-ibor) drawing nourishment from her . This katnut of Z’a is called נחש. This is the idea of the איילה. She is Nakavah in katnut. Whose womb is so narrow she must be bit in her genitals by a נחש to be able to give birth. Zivug in katnut depends on Atik. Zivug is like this all days of the omer till Shavuot. While in katnut the only way to get revelation of Abba and Imma is by arrousel of Atik. Its as splitting of the sea depended on Atik.(zivug of katnut, like the sea must be forced by working names of Ketter and the ע“ב names ). So Hashem (Z”a) said to Moshe why do you call to me (call to Atik).  On 7th day of passach even if it is called a time of katnut. There is reshimu of Gadlut ב of seder night. This is a aspect of birth (gadlut, from the zivug gadlut 2 of sader night). This birth caused by the biting of the נחש at her genitals gives the other side only yonika from the נחש (Nefesh), and none from reshimu of Gadlut ב, the high souls of ibor of seder night (aor penimi). Sitra only gets from filth and din of the physical zivug itself.  Her womb is narrow as there are only in it 3 givurot of 5 of   םןץף“ך (the period of this ibor was only a few days) Malchut desires to give birth to the souls impregnated within it. Now it is written “ crouches at the door.” This refers to the supernal snake who bites the reproductive organ causing her to give birth. This forced birthing of malchut happens when malchut is in “katnut” (lower conciousness). The Divine Name “ kara Satan,” tears open the the womb of the deer. The word satan [plus the kolel] is the same as that as the word for “nachash” [snake]. This “tearing” is accomplished by means of this divine name. “ kara Satan,” (Cavanah Svi shel Pasach)

  Zivug of katnut  is שד”י + ד”ם=נחש . דם is revua of אהי”ה , שד”י is the yesod of Z’a.  The sefirot of these 50 days shatter the נחש , and make “Mashiach”.4 There is a danger involved in teaching the secret of this Katnut called נחש, especially when one is in a state of katnut. The 49 days of the omer are 49 gates of Bina.5 טל (dew) falls from Chuchmah in the 49 days of the Binna, which last till Shavout. This dew purified Yisrael from the filth of the serpent from the sin of the Atz ha dat.6 From counting out the omer goes out breath from “Adam elyon” which is Z’a.7 All 7 weeks of the omer are called days of “katnut”, as Chassadim and givurot (“penimi”) don’t spread out. In days of omer there is only tikun in “makiff”, there is no tikun to “penimi”.8 During the sefirot of the omer we are purified from the 5 unclean bloods of  “galut Mytzrym”, so to be pure on Shavuot. 10 bloods  are 10 revua אהי”ה . They are garments of 5 Givurot and 5 Chassadim. 

 

 “Mochin chitzon” (makiff) go away with the “moch penimi” after the first night of Pessach. So these must be drawn level by level. The 6th and the 7th night of the omer one needs to draw the “mochin” of Abba, not Imma. Main thing is to intend each night יהו”ה, with its nikudot these are Chassadim being Nashama “penimi”. The first 4 weeks of the omer spreads out Chaba”d being being parzufim of Atik and Nakavah, and Arich and Nakavah. They spread till Nh”y of them. The last 3 weeks of the Omer (Pasach Shani) draw “mochin” of Chaga”t, being the parzufim of Abba, Imma and Yesoi”t to their Nh”y. Givurot spread in Nakavah in omer, as spreads chassadim in Z’a. The Givurot do not spread out until after the chassadim have spread in Z’a.9 By counting out the omer we draw sefirot of Z’a.10  five  chessadim and five of gevurot within dat  become manifest in life-force carried by the blood as ten “ types of blood,” ten kinds of life-force that animate the person.

The Zohar on Parshat Emor writes that when Israel were in Egypt, they were like a woman in the days of her tumah, and when they left, their tumah ceased, like a woman whose blood ceased. However, a woman does not become pure with the cessation of her blood. She must count seven clean days during which she checks herself, and then she must immerse herself to become pure. So too, we count seven weeks, purified for Shavuaot.

 

 

The Omer that is performed each year  for the sake of building the Malchut towards  completion. The Omer-Offering is in order to rectify the Shechinah and the Jewish people  and the world each year from Passach to Shavuot . However, the main tikun will occur at the end of days. The tikun of the Malchut and the Jewish people are one and the same thing, since they are her structure and limbs. She emanates throughout each Jew, and she is Klal Yisroel. Every tikun to the Jewish people and their deeds are all within her, for they are her spirit. Shechinah—Divine Presence—is within every Jew, and therefore selfrectification automatically brings rectification to the Kingdom of God on earth,the Malchut.

The Kuzari explains that on a national level on Pesach Yisrael gets the necessary resources need they to sustain them through the year. This is on condition that during these seven weeks we are sustained from the upper Neshama. In order to experience this elevation we need to undergo seven Holy Shabatot accordingly will be each week i and their forty-nine days , and the entire year. The 7 weeks of the omer are 7 sefirot of Malchut called Shabat. They are completed and expressed in 72 names. Their main body is 70, the 2 extra are witnesses. These 72 ascend by the letter “ו”, which is Z’a.11 Bahir is Teferet, it is the light of Shabot from Pessach till Shavuot, this is light of “mattan Torah”12 There is to be דקדק in regularity in what one does during 49 days of the omer. The zohar warns of this in many places. They are the 7 midot of the Ayn-Sof.13 Work ”temurot” of יהו”ה (names) as מצפ“ץכוז“ו (these get past the narrow womb).14 Beware of ”din- givurot” of םןץף“ך, draw ”chassadim” מנצפכ   It was becouse of the arrousel from above of katnut at this time that the 24,000 students of R. Akivah died. It seems strange that at the time we are getting ready to receive the Torah is a concidered a time of mourning. There must be a profound connection between Akiva’s student’s deaths and preparing to recieve the Torah. It is said the 24,000 students  of R. Akivah died. As they did not act respectfully toward each other. We learn in Midrash Rabbah 61:3 and Koheles 11:6 Rabbi Akiva’s students died because “They were stingy with the Torah they learned and did not share their Torah thoughts, ideas and discoveries with each other. It wasn’t that they insulted each other, or treated each other poorly in some other way. Had Rabbi Akiva’s students shared their Torah with each other could have come up with more new ideas between them and refined their thoughts even more. But they were more concerned with their own learning than sharing Torah with others. Had they survived, the “norm” would have become learning selfeshly. Such a process would also create unrefined Torah. So the God had to put a end to this. Torah should not be learned “ in a vacuum “, only for oneself. This is as the Chasam Sofer explains parshas Kedoshim was delivered to the entire assembly. He teaches us we should not distance ourselves from the community and remain alone isolated in forests and deserts. After all, every Jew is obligated to learn and to teach others Hashem’s Torah and mitzvot.

But Rabbi Akiva himself was from Dat. Which is the secret of Gadlut. When Balak had the women of Midian seduce the Jewish men causing them to engage in sexual transgression as this would surely arouse the wrath of God. This plan did work and resulted in a plague where 24,000 people died. It was these same 24,000 souls that were “gilgul” (reincarnated) as the students of Rabbi Akiva who died during the period of the Omer. It was on the 33rd day of the Omer Rabbi Akiva’s students stopped dieing.  Also on the 33 day of the Omer the matzah we took out of Egypt ran out and the Manna began to fall from Heaven. The ( לב  (32 days until Log bOmer are for developing a good לב (heart). There are 17 days of the omer left after Log bOmer, 17 is gematria טוב (good). By the 32^nd day we have completed the 32 paths of chuchmah, the “Atz Chyim” which is the “atz Dat Tov of Atzilut”, the 32 paths of chuchmah, the “Atz Chyim” of the Torah “kadumah” as we stand now in the period of the Torah “kadumah” in preperation to receive the torah anew on shavuot. So on log ba omer we stay up all night like on shavuat and receive the torah “kadumah” of the first tablets that were shattered , the kabballah

On ל”ג  omer Rebbe Shimon revealed the Highest secrets of the Torah and then passed on. Mikvot during the Omer are of “living waters” cleansing and purifying yisrael for 7 weeks, before recieving the Torah.  In perke Avot chap.6 are listed 48 ways the Torah is acquired, these coorespond to the days of the omer, the last day includes them all. 15

we NEED TO purify our hearts to receive the Torah. In

Sifsei Chaim, Rav Friedlander notes that the

heart is the seat of man’s desires. Yearning to

grow in Torah stems from the heart. Purifying

oneself leads to elevated desires. learning depends on ones heart. If one is to cleave with Hashem he must invest all his effort to fulfill His will.

 

     Similar to as we count the Omer and then sanctify the 50th day. We act with regard to the Shemita and Yovel. Hizkuni teaches us that the mitzvah of “Sefirot ha Omer”  comes to serve as annual reminder of Shemita and Yovel as they are so important that it is necessary. The essence of all of the curses in Parsha Bichukoti, curses those who are not careful in observing Shemitah they carry 49 types of punishment, one for each of the 49 years in the Yovel. we begin the omer with a offering of animial food of the first of the barley harvest. Barley is what is brought for a offering by the  “sotah” (the possible adulterer) and we bring two loaves of fine leavened wheat bread, the first of the wheat harvest on the fiftieth day , Shavuot. This is the only time “hametz”,  (leavened) bread is brought as a offering in the temple , It is accompanied by animal sacrifice. And may we see this soon.

Nowadays even if there is no omer or loaves brought in the Holy Temple may it be rebuilt quickly in our days, there is still a rectification of the forty-nine levels made each day. B”H

 

 

 1Rav. Ginzburg, Pre Atz Chyim p.528

2Pre Atz Chyim p.522

3Pre Atz Chyim gate 8

4Shar Kavanot (chapter 12) Ner Yisrael p.185

5Shur Kuma p.103

6Sulam on Zohar Emor p.97b

7Shar cavonot p179

8Makshif Halavan p.175,331

9Nahar Shalom p.140,144,143,146,152,182

10Sulam on Zohar Titsaveh p.183

11Sulam on Zohar Achray Mot p.78a

12Safer Temunah

13Oar Yakar Vol 2 p.101

14Magid of Koznitz מ“ב

15Zohar Vayikra (aa319)

Let it be known clearly that there are those specifically The Holy Rabbi Shalom Sharibi who wrote that working with the Divine names during the Omer is very dangerous and one should not. One should not Pray with the “cavanot”, the Divine names. That this will arouse judgment on oneself so beware.

Learn ayal that drinks as ayalah and sepent bites, and redemption in Zohar Vayachal p.247 (eng) ,219b “R. Shimon and Eleazer his son”, other ayalah in Bashalach

COUNTING THE OMER BY MIDOT OF PERKE AVOT      (6:6)

Omer Day #

1 Learning

2 listening,

3 verbalizing,

4 comprehension of the heart,

5 awe,

6 fear,

7 humility,

8 joy,

9 purity,

10 serving the sages,

11 companionship with one’s friends,

12 debating with one’s students,

13 tranquility,

14 study of the Torah,

15 study of the Mishnah,

16 minimizing engagement in business,

17 minimizing socialization,

18 minimizing pleasure,

19 minimizing sleep,

20 minimizing talk,

21 Laugh at Your Troubles,

22 slowness to anger,

23 good heartedness,

24 faith in the sages,

25 acceptance of suffering,

26 knowing one’s place,

27 satisfaction with one’s lot,

28 qualifying one’s words,

29 not taking credit for oneself,

30 likableness,

31 love of God,

32 love of humanity,

33 love of giving charity,

34 love of justice,

3 5 love of rebuke,

36 fleeing from honor,

37 lack of arrogance in learning,

38 reluctance to hand down legal rulings,

39 participating in the burden of one’s fellow,

40 judging one on the side of merit,

41 correcting people,

42 bringing people to a peaceful resolution [of their disputes],

43 deliberation in study,

44 asking and answering,

45listening and illuminating,

46 learning in order to teach,

47 learning in order to observe,

48 enlightening one’s teacher by exactness in conveying a teaching,

49 and saying something in the name of its speaker.

Thus we have learned: One who says something in the name of its speaker brings redemption to the world, as is stated (Esther 2:22), “And Esther told the king in the name of Mordechai.”

know, In the month of Iyar, whose letters stand for the words “ani Hashem rofecha” – “I, God, am your healer”

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