Ethical Teachings of the Torah

FROM A MEASURE OF BARLEY TO 2 LOAVES OF WHEAT [1] by Dr. Meir Tamari

The night following the Seder, at the beginning of Chol HaMoed, each individual starts counting days and weeks till we complete 7 full weeks, 49 days. This is a type of counting that has spiritually elevating goals that are to be reached through the medium of physical and material possessions both of the individual Jew and of the nation-collective. It is a counting that nowadays is observed also together with other rituals which, at first glance seem unrelated, but can be shown to be ideologically and spiritually closely associated with this Sefirat HaOmer.
“It is a positive [Torah] mitzva to count seven weeks from the day of bringing Korban HaOmer [waive offering of an omer-measure of barley], as is it written ‘from the day that you bring the waive offering you shall count seven complete weeks’ (Vayikra 23:15)” (mitzvat asei 161; Hilkhot T’midim 7: 22-25). Ramban, argues that since the Bet HaMikdash was destroyed, this counting is not D’Oraita because of the korban itself as Rambam rules, but rather as a memorial of the Temple service. Nevertheless, both authorities clearly see the reason for Sefirat HaOmer as being the offering of a measure of barley to the Temple. Furthermore, the whole structure of the prayers connected with Sefira bear this out. After the counting there is “HaRachaman, may He restore the Temple service to its place speedily in our days”, followed by a Psalm (T’hilim 67) that is a thanksgiving by the peoples of the world for the harvests of the earth.
Clearly the personal, social and spiritual growth and responsibility marked by the final Ribono shel Olam has to be understood in the light of this offering of barley, as indeed must the special significance of cleansing given to this period by the mystics. Such understanding may reveal the uniqueness of Judaism in its integration of spirituality and religiosity with the mundane and material.
Following the 2 verses commanding Pesach the Torah writes, “When you shall come into the Land which I give unto you [that is the purpose of Yetziat Mitzrayim] and you reap, you shall bring the first Omer to the kohen” (Vayikra 23:10). Barley is a coarser grain which grows in soils and climates impossible for the cultivation of wheat so that it is cheaper and more likely to be used for animal feed, whereas wheat is reserved for the finer and more sophisticated human consumption. The bringing of the offering of barley at Pesach would seem to correspond to the physical, spiritual and material aspects of slavery redeemed by the season of our freedom and exodus from galut. Just as Pesach is the first basic step in the creation of the nation-religion that is Judaism, so the Omer of barley that ripens earlier than the other grains, is the first basic step in educating and elevating the materialism represented by our wealth and our possessions. “G-d gave Israel great wealth when we left Egypt and even added to it at Kriat Yam Suf, but then gave us Torah at Sinai, to teach us how He desires us to earn and live with our wealth” (S. R. Hirsch). “At the Seder we tell the wise son that we do not eat anything after the Afikoman. This teaches us that unlike the rest of the world, our freedom does not signify license and unbridled enjoyment but rather that the use and enjoyment of everything has permitted and forbidden aspects, limits and controls” (Reb Aharonu of Belz).
We were freed from slavery to Par’o so that we could become the nation subservient to Hashem. Korban HaOmer is an appropriate expression of subservience of our legally earned crops and wealth, to the truths desired by Hashem. The offering is called Minchat Bikurim in parshat Vayikra, denoting thanks-offering but here it is called ‘omer’ denoting servitude or employment, and is waived to the 4 corners of the world to express the universality of this subservience. Indeed, Korban HaOmer combines within itself these two concepts; “The essence of the mitzva is to reflect through the act of bringing the Omer, on the great kindness He does with His human beings in renewing the produce of grain [conceptually, all our wealth and material possessions] that is the basis of all our sustenance. Since the grains are something needed by all it is fitting to write this in the mitzvot imposed on all Israel. [However there are three further mitzvot], so it is forbidden to eat of the new crop, chadash, before the end of the 16th of Nissan. It is proper to bring an offering to G-d who has gives sustenance, before humans enjoy their benefits [so to speak, to pay the real owner for the use of His property]. This is in keeping with what our Sages taught, ‘whoever has a benefit from this world without a bracha commits a breach of holiness’ (B’rachot 35a)” (Sefer HaChinuch 302-306).
“The Heavens are Heavens for G-d and the Earth He gave to the sons of Man’ (T’hilim); to make of the Earth, Heaven” (Menachem Mendel of Kotsk)

• Other Ethical Teachings of the Torah
• Today is the Birthday of the World, whether as Children or as Servants [2] by Dr. Meir Tamari
• Funding Social Costs - Taxation [2]
• THE CHALLENGE OF MONEY - Funding Social Costs - Taxation [1]