During the period between Passover and Shavuos we
count the Omer. An omer is a sheaf of grain. Grain ripens with the onset of
spring which is when Pesach falls. By Shavuos, which is half way through
spring, we are generally receiving the first fruits. On Shavuos we also bake to
loaves of bread from the new crop and offer them on the altar in the Temple. Counting
the days is an expression of enthusiasm and expectation, therefore Shavuos is a
happy time because it establishes that efforts in our livelihood have
successful.
The Talmud also explains that the revelation on
Mount Sinai occurred on Shavuos. Therefore in counting the fifty days from the
exodus to the giving of the Torah, we are also counting the days from when we
received our freedom, to when we received our mission as a nation. It takes
more than freedom alone to be a member of a nation of rabbis. To succeed a
person must know how the world works, to have a flexible mind, and to have a
glimpse of the Creator.
To obtain these qualities the counting of the
omer makes use of kabala. Each of the seven weeks represents one of the seven
sefiros. For example the first week is devoted to kindness, the third to
beauty, and last to dominion. In addition each day of the week represents a sefirah.
Therefore on the forty nine days we permute the seven sefiros against each
other. For example we pair strength with success and basics with prestige. In
this way we develop creativity in ourselves and see the world as a whole and with
its components.
The ancient art of alchemy has motifs like the
ones used in kabala. For example in kabala there are three prime letters, seven
double letters, and twelve simple letters. These make up the entire aleph-beis
and are considered the totality of creation. In alchemy there are three prime
substances, seven basic metals, and twelve chemical processes. To a certain
extent they represent everything in the physical world. The sefiros on the
other hand are the garments of Hashem and the seeds of the human soul.
Both systems tie their seven items to the seven
principle celestial objects and their twelve items to the twelve constellations
of the zodiac. One of the goals of alchemy was to change lead into gold by
means of the philosopher’s stone. The philosopher’s stone had many wonderful
properties among them an elixir of life. The search for it was considered a
person’s magnum opus.
This is similar to the Sefer Yetzirah when in
discussing the letter of the aleph-beis tells us to understand them, use them,
combine them, and even change them. In this way we come up with new ideas and
insights. In addition we should consider good and evil, beginning and end, and
the four directions of the compass. If we are diligent we will recognize a
creation’s place and function and how Hashem rules over everything.
This idea is alluded to in Ethics of our Fathers
2:3 where we are told that things like mathematics and gematrias are appetizers
for wisdom but the study of bird’s nests (Kinnin) and menstruation are the body
of Halacha. Mishnayos Kinnin starts by saying that birds can be brought as sin
offerings or burnt offerings. It then explains the effects of birds flying from
one nest to another. It can become very intricate especially when it computes the
possible results of seven nests. It is an elaborate permutation. There are
similar calculations in Yabamos when considering the effect of illicit
relations involving complex family relationships.
The prime use, though, of the sefiros is to
understand the nature of the soul and the will of G-d. This may be the true
philosopher’s stone. The spiritual acumen we develop through this exercise
allows us to transform grains of barley into fine wheat bread, elevates us from
being slaves in Egypt to priests of the All Knowing, and teaches us how to open
up the eyes of the blind and bring prisoners in darkness into the light of day.
לע"נ האמא מלכה בת חיים ז"ל נלב"ע טז ניסן תשנ"ח
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