13 May 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 16th
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 16th 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.