Sefiras HaOmer: Counting Days and Weeks, Temimos, and Growing from Behemah to Adam

Transcript

This shiur is brought to you by the Lev Aaron Foundation. For more, visit levaaronlibrary.com. Inyan Sefiras HaOmer. I'd like everybody to look at the Mekor Sefiras HaOmer. This is in Vayikra Chaf Yud. Pasuk Tazvav and pasuk Zayin. U'sfartem lachem mimacharas haShabbos, miyom haviachem es omer hatnufah, sheva Shabbasos temimos tihyena. Ad mimacharas haShabbos hasheviis tisperu chamishim yom, vehikravtem minchah chadashah laShem. So here in the pesukim, we have a sefirah of shvuos, sheva Shabbasos, and we also have a sefirah of tisperu chamishim yom, fifty days. If you look in Devarim, Tazayin test, Shivah shavuos tispor lach, mehachel chermesh bakamah, tachal lispor shivah shavuos. No mention of yom, no mention of the day. So in Vayikra, mentions Sefiras haShvuos, and mixed in is mentioned... Kamishi miyayin. In dvarim, there's no mention of yayin, just a count, shiva shavuos. Then it says, V'asisa chag Shavuos, you make a Yom Tov of Shavuos. So the shaylah, of course, is why here, in Emor, mentions yayin, while in Re'eh, in Devarim, there's no mention of yayin. Let's take a look, taka, what is the mitzvah of yayin, and what is the mitzvah of weeks. If you look on your sheets, I bring you the Gemara Chagigah, Chagigah daf yud zayin amud beis. Why did we count only? What's the reason? We're not home. We'll get to that in a little bit. Okay, so if everybody looks at your sheets, Chagigah what? Chagigah daf yud zayin amud beis. V'amar Abaye, mitzvah l'mimni yomei. There's a mitzvah to count days. Tichsiv, tisperu chamishim yom. U'mitzvah limnim shvuyos, dichsiv, shiva shavuos tispar lach. So we see that there's a mitzvah to count days, and there's a mitzvah to count weeks. Rabosai, what pasuk does he bring for mitzvah limnim shvuyos? Shiva shavuos. Look on your side, Devarim tezayin. Cheirem, Parshas Emor, it also says, sheva Shabbasos temimos tihyena. It says seven weeks, sheva Shabbasos temimos tihyena. And the teretz is, obviously from the Gemara it's clear that the sheva Shabbasos doesn't mean weeks. It means seven weeks of counting, but it doesn't mean counting weeks. Ma she'ein kein, in Emor, nireh, shiva shvuos tispar lach. It's obvious. You haven't made this diyuk, Daniel? Am I right or am I wrong? It says here. I'm not making it up. So that's what you say. Abaye holds differently. It's a machlokes you and Abaye. Abaye learned that this pasuk is not about weeks, while—

While, it's a baya. I'm not making it up. Now let me tell you what's so beautiful about this abaya. Everybody knows abaya in Menachos, where abaya says, Mitzvah min hayom and mitzvah min lishmui. That expression of abaya they know. The hidden Gemara in Chagigah, that's like in the back somewhere, Chagigah, that people don't know, the mekoris of the din actually means that it's two different parshiyos. There's one parsha of Tisporu chamishim yom, which is Emor, and then there's one parsha of Shivah shavuos tispar lach weeks, which is Parshas Re'eh. So we see clearly that the days come from Emor and the weeks come from Devarim Re'eh. What's wrong with learning it from Emor? And the answer is, k'sheva Shabbasos. Obviously abaya held doesn't mean seven weeks, but rather seven weeks of counting, not counting seven weeks. Seven weeks of counting, and it's Tisporu chamishim yom. Let me have a good look, if you don't mind, together with you, the Torahs Kohanim in Parshas Emor. Yeah. Do I have it? Yeah. ... Ois kuf samach zayin. ... Hashabbos hashvi'is. Tisporu chamishim yom. Zuhi. Amar Rabbi Yosi b'Rebbi Yehuda, kol sfirascha lo tihyeh ela chamishim yom. All your counting should be fifty days. Then it says, Tisperu chamishim yom, yachol lispor chamishim vyekadesh chamishim, right? Chamishim echad. Talmud lomar, sheva Shabbasos temimos tihyena. Has to be seven weeks. Yachol yispor arba'im u'shmoneh vyekadesh yom emtza. So maybe you should count forty-eight and be mekadesh day fifty. Talmud lomar, tisperu chamishim yom. Ha keitzad? Moneh arba'im v'tishah v'kadesh yom chamishim kiyomo. So then it comes out, a chiddush, that the sheva Shabbasos temimos tihyena, this that we talk about the weeks, is to be megaleh on the tisperu chamishim yom. What? Not to make a mistake. That's what it says. In other words, the shiva shavuos is not an entity for itself; it's only for a yachid. You like it, huh? That's what it says. I don't make it up. What's it? You read it. Read it. I'm very tired and I need help today, so you'll read it. No, go ahead. Tisperu chamishim yom. Kuf samech zayin. Start from Tispru chamishim yom. Yachol yispor chamishim, yekadesh chamishim v'echad, and fifty-one becomes Shavuos. The answer is, Talmud lomar sheva Shabbasos. That's why it talks about sheva Shabbasos. Yachol yispor arba'im v'shmoneh, yekadesh yomim tes. Talmud lomar, Tispru chamishim yom. So, ha keitzad? Menei arba'im v'tishah v'kadesh yom chamishim kiyom. So the weeks that is mentioned is only to be megaleh what's the type of counting of yom. What kind of yom should you be counting? But ein hachi nami, sheva Shabbasos temimos tihyena ad mimochoras haShabbos tispru chamishim yom has nothing to do with counting weeks. It's clear. It's clear over here in the Torah's כהנים. Let me show you Tosfos in Menachos, and explains the pasuk a little differently. Take a look. Why is...

Huh? All right, this one is not against. All right. Even the fifties also for the— The what? The young fifties also for the, not forty-eight. I know. Whatever it is, it's only there for the days. Okay. Im teimar, v'lo lo safrinan ela mem tes yom. V'rek taisa kasha. What do you mean? We're not counting fifty days. We're only counting forty-nine days. So how could you come and tell me tisperu chamishim yom? V'yesh lomar, shelo tzivah hakasuv lispor chamishim. The pasuk never told me to count fifty. V'hachi ka amar kra. This is the translation of the pasuk. Mafres haShabbos haShevi'is, shehu yom chamishim, tisperu. Torah never said to count fifty days, but rather, ad mimacharas haShabbos haShevi'is, shehu yom chamishim tisperu. You understand? It never said to count. Avi machras haShabbos shehu yom chamishim tisperu. Inami, chamishim yom tisperu avi kraftem debasar koi. V'hachi kaamar: Avi machras haShabbos haSheviis tisperu, v'lo ad bichlal, d'minyan vhikravtem minchah chadashah. Yeah? Chamishim yom vhikravtem. That's right. In other words, shiva shavuos vhikravtem, tisperu count, chamishim yom vhikravtem. So actually it comes out that there's not even one word according to Tosafos, yom. How do you know yom? I don't know. Am I allowed to ask the question? Shiva shavuos is supposed to count seven weeks. Bishlema if you learn the tisperu chamishim yom, and the Shavuos haBachos is like the Torah's keinim is just being megaleh what the chamishim yom is, so then you come and say, ikar is chamishim yom, and Shavuos haBachos is of chamishim yom. But if you learn that it's supposed to be Shavuos haBachos, seven weeks, and chamishim yom vhikravtem, ad yevenah, you're supposed to count days. You understand? Who wants to explain the kashya? Moshe, explain the kashya. I'm trying to. So kashya, it's so beautiful. Yeah, so what do you want? How do you know? Maybe it means seven weeks. What do you want? This, according to the Tyrus Kayanim, Tisporu chamishim yom is the mitzvah. So the concept of Sheva Shabbasos is of Tisporu chamishim yom. If you learn that we count them as the chamishim yom, so how do you ever know that the Sheva Shabbasos, the Sheva Shabbasos, is yom? Maybe it's weeks. You hear? You hear the kasha? Okay, repeat the kasha. If you learn the Tyrus Kayanim, it makes sense that it's coming to teach the days. In other words, the weeks is there to explain me the geder of the days. Right. Tosafos tells you that the pasuk is only going to tell you that the korban comes on the second pshat. There's two pshatim in Tosafos. There are two pshatim. Namely, one pshat is that vekart. ... ad mimocharas haShabbos haShevii, shehu yom chamishi. Shehu yom chamishi. I mean, true, the kasha really even according to the first pshat also. It's count the seven weeks till the fiftieth day. Okay, I'm saying it's—but according to the second pshat, it's a stronger kasha. Second pshat is that the fiftieth day...

This is not going on counting. It's going on when you're supposed to bring the korban. So how do you know? Maybe sheva Shabbasos is weeks. How do you know sheva Shabbasos maybe it's weeks? Only weeks. Only weeks. Okay. What? It's not shayach to maybe it does, maybe it doesn't, I don't know. So talk to me, I don't know. You're not telling me. All you're saying is sheva Shabbasos, and it means days. How do you know? How did you know that the sheva Shabbasos means days? I don't know how you know that. Okay, let's go one step further. You take a look at your pieces of paper. Your kuntres Sefiras HaOmer that was given out by Yeshiva ... Simcha, courtesy of Eliezer. The Rosh has a kasha: why is it fifty days in the Torah if you're actually counting forty-nine? Yesh machshin. Yeah, yesh machshin. Okay, David, you read it. Yesh machshin. ... Everything is beautiful. Yesh machshin. It's by the little beis. Yesh machshin. ... which is the first teretz of Tosafos, so that's a ... And he brings the Ra'avad from ... Okay. So according to the Rosh, according to the Rosh, is the shiva shavuos megaleh on the chamishim? Torah's Kohanim learns what? That the shiva shavuos megaleh on the chamishim. It's megaleh. So why'd you call it the Rosh? The Rosh says that's not a kasha. Chamishim doesn't mean chamishim, that's all. That's not a kasha. But is that only because the Torah was megaleh? Or you don't have to come on to the giluy? It's not clear, because maybe takanah means fifty straight, unless you don't have a reason to say fifty straight, right? Chayr it's fifty straight. I mean, every time you see fifty, you have to be choshesh forty-nine? How by makkas does it work? How do we know makkas? Thank you very much. How do we know makkas? How do we know that? Do we have a pasuk? How do anybody know by makkas, how do we know it's thirty-nine? How do Chazal know that it's thirty-nine? What? Otherwise, drushes, right? What? Otherwise three, three, and three. Otherwise, maybe takanah means that, right? So does he mean because of the giluy? He says, ki v'd'kasiv bei, behedya shiva shavuos, so you see clearly it's ein lispor; you shouldn't count more. You can't count more, so the fifty have to round it off. Does the Torahs Kohanim learn that way? Does the Torahs Kohanim learn, ... yachol yispar bohem mishmoneh vikadesh yom tes? No. Yachol yispar bohem mishmoneh vikadesh yom tes; talmud lomar, tispor chamishim yom. Ha, minayin arbaim vtesh vikadesh yom chamishim kiyavo. So the tispor chamishim yom is kadesh yom chamishim. So it’s mamash that means that you are counting. You need fifty. Kadesh yom chamishim. It’s not like the Rosh, right? According to the Rosh, the pshat is that the fifty is lav davka. According to him, it’s davka. It’s kadesh.

Kedesh Yom Chamishi. So my shaila to you is, so there is a day after 39, right? That day is Kedesh Yom Chamishi. This is a rekeach. I want to say a meirdiker chiddush. When you have shvuos, you're saying that today is 50. By being mekadesh chamishim, you're saying it's 50. That's how the Rokeach learns, and l'choira it's gebeit on this Tairas Kohanim, right? So my shaila is, so behechrech, according to the Tairas Kohanim, there's a din of yomim, right? Because you see that after the shiva shavuos, there's Kedesh Yom Chamishi. Mashenkein, according to the Rosh, do you see anywhere yomim? You still have 50. I'm sorry, do you see a din sefiras ha-yom? Of course, seriously. At Tairas Kohanim. In Tosafos. Do you see—I'm sorry, in the Rosh—do you see a din of 50 yomim, 50 yomim? Or you see the 50 yomim in relevance to the shvuos? According to the Tairas Kohanim, there's a day after shvuos. There's seven weeks, and then there's one day. According to the Rosh, it's seven weeks. Not more than seven weeks. So then the shaila becomes, is there a din yamim on its own, or is the yamim relevant to the shvuos? Right, that's clear. We know there's a halacha. The shaila is, is that yamim a din for itself, or is it yamim within shvuos, included? Why is it dafka זה in the Rosh? Because in the Rosh's mashma, Tispor chamishim yom doesn't really exist. We're rounding it off. And the hechrech is because the Torah said to count seven weeks. Ein lispor yoser mishivah shavuos. Let me explain to you what I'm asking. Let me tell you what I'm asking. I'll tell you what I'm really asking. Why can't the Torah just make it easy and say 49 days and that's it, finished? Why do we have to have calculation games? Just say 49 days and you're finished, and that's all. Why is it in relevance to weeks? It's a very kasha, no? Chaboisi, let me tell you what I think. The Gemara Menachos. You with me, shai? You with me? I'm a little bit tired, so just bear with me. Gemara Menachos, daf samach-vav. Says, mitzvah l'mimni. Mitzvah l'mimni shvui, a bai. And the Gemara says that Reb Ashi was mani yoymei, loi mani shvui. Reb Ashi mani yoymei—I'm sorry, mani shvui. Ameimar mani yoymei, loi mani shvui. Amar, zecher l'Mikdash. Okay. What is zecher l'Mikdash? Counting, zecher l'Mikdash. Oh, says the Rabbanan, right? So this is a big machlokes Rishonim. The Rambam, perek zayin, halacha chaf-beis through chaf-daled, says clearly that what? That it's d'Oraisa. Okay, go ahead, read the Rambam. Okay, go ahead, read the Rambam. Mitzvah limnos ha'yamim shivah shavuos, shene'emar, tisperu chamishim yom. Okay. U'mitchilas ha'yom monin, u'lefichach monin ba'laylah mi'lasha'ahs... What about bizman hazeh? No. Mitzvah zu al kol ish miYisrael, b'chol zman, every place and every time. It's always something.

Hem lifnei habayis, lo lifnei habayis, it doesn't make a difference. The Magen Zeh, the Rishonim say that the Rambam holds. You don't have to read it. The reading says clearly, de'oraisa. Mitzvas aseh. Now, Tosfos in Menachos that you don't have, which you can still get, it's very easy, it's here, and you'll... Tosfos says you're allowed to count Sefiras Omer safek chasheichah. Why? Since Sefiras Omer is omer d'rabbanan, therefore you can count safek chasheichah. It's only d'rabbanan, so whenever it's d'rabbanan, you can count safek chasheichah. This is Tosfos. This is Tosfos in Menachos. That means ... according to the Gemara. Ah, shailas: so then what's pshat in the Gemara, zechilah? Either we don't pasken like that. According to the Rambam, we don't pasken like that shitah. We pasken like Rabbeinu, not a meimer, according to the Rambam. Tosfos is paskening like Rabbeinu, which we'll soon see the Brisker Rav says not lefi klalei hapsak, but that's—we'll get to in a few minutes. Now, what would be the reason that it's d'oraisa, and what would be the reason that it's d'rabbanan? So we have to say, if it's talui in the omer—we don't have the omer today—therefore it's d'rabbanan. But if you hold it's not talui in the omer, so therefore it's what? D'oraisa. That's what everybody says, okay? That's standard. We'll get to that. So that's what we're going to get to. We're going to get to all this. So we have to, Baruch Hashem, throughout the years, you picked up little pieces of information here and there, and now I'm going to show you where it all comes from. Okay. Maybe moving ... Well, he doesn't see it. Well, he doesn't see it. It gave you pitches, right? Not had a zecher l'churban, zecher l'Beis HaMikdash. Okay. Okay, hello. Okay. So I have a kasha. Let's say it is talui b'karbanah, and the meilah, it's תלוי. Why do I need to count for the omer? What am I counting exactly? What's the point of counting? Special mitzvah to count. You know any other korban that we have to count for, or two, or when? You have to mention korbanos every single day. No. That's right. What are you counting exactly? So there's a very interesting Rokeach, in siman reish tzadi daled. The Rokeach says you have to understand that this was a time of field. They were out in the fields, and they were planting. So people didn't know when Yontif was. So today we have calendars. In olden days they didn't have calendars. So therefore we count from omer to korban, fifty days, now you know when Shavuos is. So then it comes out, it's just a siman. It has nothing to do with the korban. It's just a siman d'alma. So you're right, ein hachanami, it's all about calculations. But didn't understand, like, what day it was. That's right. That's what he says. What should I do? He says it. He says that people wouldn't know what Shavuos is, they have no calendars. Kids are people were dumb and stupid, and that was the end of the story, and therefore we have to count Omer. Not today. We don't even have a korban Omer. So I don't know, you could clarify, but you still have to count maybe, I don't know. We don't know when Shavuos is. If you learn as to the korban Omer per se, then you can start counting korban Omer. But if, no, I'm trying to show you that you're counting Omer, but for the reason why we count, you don't need the korban Omer. Hachi relevant. It's all about knowing when Shavuos is, so it's tachi relevant. Who cares if you have a korban Omer? The mitzvah should be only Eretz Yisrael. The mitzvah should be only in Eretz Yisrael. Why Shavuos is only nogea to Eretz Yisrael? No, for the Omer. Yeah, I get that. That's the Acharonim. There are many Rishonim talk about this. Maybe it's only in Eretz Yisrael. We'll talk about it. We'll see. Now.

Another shayla. If it's just calculation, find a different calculation. Anything. Calculate the day of Pesach, we have to do korban omer. But yeah, it's calculation. You don't have to count weeks, just count this. No, you don't count weeks. That's also true. No, because it's a mitzvah. It's a whole new... Okay, so the shayla is, what do you want the omer? The teretz is... But you see it has to be the omer. You see that it's תלוי in the omer. Whatever it is, that's the... Okay, now, the Chayei HaMekadesh, in Parshas Emor, Chof gimmel tes-vav, says a big yesod. I don't know if we have it. He says that actually they did this even in the Midbar. They counted Sefiras HaOmer even in the Midbar. So obviously there was no korban omer in the Midbar, and still they counted. Keren Orah says what the ... says. Menachos daf samech-vav amud aleph says no, that since it's תלוי in the korban omer, so therefore... They didn't count it in the Midbar. Pshat, even on the tzad that it's zecher l'Mikdash, but it's zecher l'Mikdash after the fact. After, we had a Mikdash, we had a korban, so it's zecher l'Mikdash. But they didn't do a zecher l'Mikdash before. So therefore, he says, halachah nami, they didn't count in the Midbar. Once they came. Now, does it say kisuvah l'aretz? What does it say? Is this telling you one of the kisuvah l'aretz? Yeah, why not? It doesn't exist yet. The what? The what? I know, but does it say in the pasuk kisuvah l'aretz? No. Okay, so take out the Ohr Hachaim HaKadosh. Take out the Ohr Hachaim HaKadosh, and you'll see. And then he clarifies the shailah: kisuvah l'aretz. Huh? Emor. In Menachos, daf samech-vav. Wasn't there a bikurim also in the Midbar? Ma'aseh, even though we didn't have the mitzvah then, but it says just a preparation then, l'chaira. Even though we didn't have the korban omer, there was a tzivui was given in the Midbar. Yeah, but you can't be makriv; the tzivui is. So on the tzad that it's not tolui in the korban, and they did this in the Midbar, so you have to know, then why were they counting? Comes along the Ran in the end of Pesachim, which you should have, and the Ran speaks how beautifully what the inyan of Kabbalas HaTorah and how you're supposed to count to Kabbalas HaTorah and so on and so forth. Does everybody have the Ran? Does everybody see it? The Ran says that they counted towards Kabbalas HaTorah; everybody knows this. Okay, we even spoke from the Sfas Emes many times. I'll run through it quickly, that the Sfas Emes says there is 48 days, 48 kinyanei Torah, and since there's 48 kinyanei haTorah, you have to be 48. I was the 49th day, the Torah says, all the kinyanim together. And that's called counting to Omer, counting to Kabbalas HaTorah. That means every day you should perfect one more of the kinyanei haTorah. Every day. Now, if you are in the world of Kabbalah, you'll do chesed sheb'gevurah, or takif sheb'hod, sheb'heichalus, whatever they call those things over there. Right. So the truth is, I think, but they should have in the litvish siddurim, they should put every day one of the mem-ches kinyanei haTorah. I'm serious. They should fix dibuk chaverim, they should fix—what does it say over there?—dibbur, the pad, masmad, whatever it says over there, forty-eight kinyanei haTorah. I saw somebody do that. Yeah, yeah, yeah, you saw somebody do that? Not do it, but he said the lamed-gimmel omer corresponds to one of the— that's why it stopped the day. Oh, he says that's why they had a problem with it stopped. That's why it stopped. It stopped the dying. This guy was told many times. Reb Baruch used to say that's why the talmidim of Rabbi Akiva, pum died.

This time. So if you look at the Zohar, it's Yemei Din. It's time of din. But the truth is, if you want to be litvish about it, it's very pashut. Since it's about Kinyanei HaTorah, and they lacked the Kinyanei HaTorah, and the Talmid, the Rakeev, was supposed to return the mesorah of Reb Akiva, so they lacked in Kabbalas HaTorah from the Rebbe, and therefore they had to die. That was Rabbanan's whole Torah by Sefiras HaOmer. You remember me telling to you? I said it over here. Okay. Now, with this, we can also explain why we don't count down, but we count up. Usually, you count, you count down. Four days left, three days left, while we're counting up. The teretz is it's acquisition. It's the kinyan that we acquire. So we're counting adding, not subtracting. Okay. Let's see a little bit further. The Gemara tells us that it's zecher laMikdash. What's wrong if I do it properly, zecher laMikdash? Why do I have to make zecher laMikdash and cut it in half? So there's a beautiful Brisker rav on this. Says the Brisker rav that there's two types of zecher laMikdash. You have it, Rabbi... This one, the Brisker Rav. Top, top. Mitzvah b'yom, mitzvah k'maikei matzilin untila... Zecher l'mikdash. There's also, gam kein in a peirush. He wants to say יסוד, that the whole takanah is zecher l'mikdash. You're not trying to make what like it was in the Mikdash — I mean, mechayev you in the mitzvah. You're trying to do something which will be a zecher l'mikdash. So as long as you have the little bit, zecher, it's good enough. Brings from Rishonim. Zecher l'mikdash. The Beis HaMikdash to have sefiras haOmer. Says the Brisker Rav, so why do it right? Says the Brisker Rav, brilliant vort: do the whole thing, do it, do the whole — takes two more words. What's the big deal? You say two more words. Say shvui and yomi and shvua. Why would you only do one? He says a marvelous gevald. Because they weren't misaken the mitzvah; they were misaken to do something which is zecher l'mikdash. So if you do a little bit, you have the zecher. So he brings a beautiful vort over here from the Ran. Why don't we make a shehecheyanu on Sefiras HaOmer? And the Teretz is because it's a zecher for the Churban. So therefore we don't make a shehecheyanu on such a mitzvah. So he asks a kasha: what do you mean? What about the cases of lulav and aravah? So he says that's not a kasha, because there we takke are misaken the mitzvah. Mashenkein over here, what are we misaken? Just a zecher l'mikdash. Here's — I don't know if you remember, I added to the vort a nice herb, nice — what do they call that? Spice. So why didn't they make the zecher completely? And the Torah says, ‘zachor.’ They did it in a way that we should remember we don't have a Beis HaMikdash. Since it's zecher l'Mikdash, kol gufa is the mikvah; we don't have the mitzvah of tikkunim. So I wanted to add. You like it, huh? You like it? You like it? I said it years ago. I don't know if you guys remember this. You remember me saying this? No. So it's good that I repeat. Zecher l'Mikdash is kol gufa that we don't have the mitzvah. Usually, gezeirah takanah to differentiate the real deraisa. Right, show that we don't have the mitzvah, and that's the zecher l'Mikdash. Okay. Now, this rabbei says the Brisker Rav. Okay. The first day is mid'Oraisa. So what? No, I'm saying we say Shehecheyanu on the first day, and the question is, let's say someone forgot on the second day. Yeah, whatever, on the lulav. No, I know lulav. No, but lulav the first day is d'Oraisa. ... Second day of lulav, ... zecher, ... the whole mitzvah. No, Shehecheyanu. Let's say on Shabbos, first day is Shabbos, you take the second day. Okay. Let's say first day Shabbos, the second day ... zecher l'Mikdash, and still make Shehecheyanu. ... No, there is. ...

Why is he different? Why? Here? We'll get to talk about that shaylah. Okay, now, Reb Chaim speaks another shaylah. How could the Rambam pasken that it's d'Oraisa? The Gemara says clearly it's derabbanan. The Gemara says, what, you decided? Now, if you look at Reb Chaim that you have on the stencil, he says it's not even the klali, the psak to pasken like a meim. Yeah, everybody take a look. Okay, go ahead, read, read, read. Rambam: והקשה, למה פסק כרבנן דבית רב אשי דלא כמאן, שאין ככללי ההלכות? Says the Mareh Dikduk, it says like this: באמת, קידושי ראשונה קידושין, השנייה לא הועילו. The Rambam paskens you can be mevatel korbanos b'zman. So if it's talui in akravas korban, technically we could be mevatel the korban. So meileh, therefore it turns into d'Oraisa. That's what Reb Chaim says. The Rambam l'shitaso. It comes out, Reb Chaim chiddush: it's not talui in the po'eldik akravah; rather it's talui in the what, the ability to be mevatel. Not totally in the koach dika krava. It's totally in the ability to be makriv. Who? No, because our name is going with the shita of kitshu like kitshu asid lavo. Technically, we can go be makriv korbanos. The reason why we're not makriv korbanos today is because we don't know where to be makriv. Technically, you have the right to be makriv. Even af al pi she'ein bayis, Rabbanan b'shitasai. So what do we see? It's not a din in what, in the ma'aseh hakrava. It's a din in the heter to be makriv. It's an interesting chiddush. It comes out that it's not a din in the hakrava; it's a din in what? In the ability to be makriv. Okay. Let's see a little further now. Rabbeinu Yerucham—this is a major chiddush. It's a machlokes Rishonim if it's de'oraisa d'Rabbanan, both are true. It is de'oraisa and it is d'Rabbanan. Who wants to read? Lil sheni. No, who wants to read? Good. Al sfiras ha'omer. V'tamah, shehayu lo lomar al sfiras ha'yom. Now who asked this kasha? That's right. You asked me this, right? Someone here was bothering me to give the shiur with this, so he explains the kasha. That's the kasha. Okay. Go ahead. V'hav lei lomar al sfira leimar. Okay. ... What do you want with oimer? Leave it like that, sefiras oimer. Sefiras yomim, you count the day, not counting the oimer. Or at least you're counting l'oimer, to the oimer, something. V'oid, lamah ein mevarchin beis brachos, achas l'yamim, achas l'shvuos? What's bothering him if it's two different parshiyos, it's two separate mitzvos. ... ketefilos shorosh v'shel yad. D'amar brachos afilu lo sach, he makes two brachos. Go ahead, continue. V'oid, ein anusin ... yom. Eich anusim ... yud-daled yom sheheim bein shavuos, v'yom chaf-alef, yom sheheim shalosh shavuos? V'haya lo lomar hayom ... hayom beis shvuos. Aval mah lo lomar shehei beis shvuos, v'chi eino yodea sheyud-daled yom heim beis shvuos? I mean, what do you want? Fourteen, which is? What do you mean, which is? Count fourteen, count two separate things, huh? What? Hayom, right, yud-daled sheheim, that they are. What is the math here?

It's a math klush. Shehein that they are. He's a kal vachomer. Fourteen in the weeks. Don't count shehein. The nireh lanu. Go ahead. Make it like one thing, shehein. Go ahead. Nimtza, shelo נכתב עשר שבועות כי אם גבי העומר, אבל ספירת הימים לא נכתב גבי העומר. נמצא דספירת הימים הוא מן התורה, אפילו בזמן הזה. וספירת השבועות בזמן. ואיכא עומר. So again, nimtza shelo נכתב ספירת שבועות כי אם גבי העומר, אבל ספירת הימים לא נכתב גבי העומר. Nimtza דספירת הימים הוא מן התורה אפילו בזמן הזה. Tell me, maybe I got it all wrong. וספרתם לכם מיום הביאכם את עומר התנופה, and it says תספרו חמישים יום. Something's wrong here. What? Something is seriously wrong. Maybe you can help me out here. Maybe since you're a big gaon. His teretz says that the word omer is not the yamim. Yamim is not for omer; shvuos is for omer. Everybody, please look at Parshas Emor. Don't say that like my Parshas Emor. וספרתם לכם ממחרת השבת, מיום הביאכם את עומר התנופה, שבע שבתות תמימות תהיינה. Av miMacharas HaShabbos HaShviis tisporu chamishim yom. So, I don't understand. It says clearly, omer. What does he mean? What does he mean? The first pasuk is talking seven weeks. It's not to do with the yamim, and the next pasuk is yamim. And that's why I started off the shiur showing you that Rabbeinu Yerucham learns that even this parsha is talking about Shavuos. Because if this parsha is only talking about yamim, so you see clearly it has to do with omer too. But he... Very few people know this. This is klor zach. You see Rabbeinu Yerucham learned that it's not two separate parshiyos. It's two separate pesukim. It starts, U'sefartem lachem miMacharas HaShabbos, and then it says, Ad miMacharas HaShabbos haShviis tisporu chamishim yom. You hear? Shai, do you know what I'm talking about? How do you answer the question? He's answering how I'm answering, because the first pasuk is talking about Shavuos. Sheva Shavuos is means weeks, not... Then there's, Ad miMacharas HaShabbos tisporu chamishim yom. That's not to do with omer. This second pasuk, pesukim, is about yamim, and the first pasuk is about Shavuos. Not like we learned till now. Till now we're learning that one parsha is talking about Shavuos and the other parsha is talking about what? Yamim. Now you see fakert. Even in this parsha, this is talking about Shavuos, and this is talking about yamim. Tell me, when you read the pesukim, you don't see it as two together? Ad... I mean, you see, it's a continuation. How do you learn it? Shavuos is a separate mitzvah, Yom is a separate mitzvah. One is de'oraisa, one is derabbanan. Bizman hazeh, because it's not due to omer, and still you see clearly that it's tied; tefillin is one mitzvah. Bishlam, you learn two separate mitzvos. So then we say that the reason why Chazal put it together was because it's both about counting, and anyway, might as well do it together. According to Rabbeinu Yerucham, you see that even when the Torah brings it as two separate mitzvos, the Torah ties it in together. The Torah taka puts it together. Bishraim, if it's in Parshas Emor is Yomim, and in Parshas Re'eh is Shavuos, so then it's Chazal who put it together. But according to Rabbeinu Yerucham, the pasuk puts it together. Why does the pasuk put it together? And that's pshat shehein. Shehein means you see that it's tied together. Fourteen was shehein, so you see that it's shehein, it's tied together. Okay, keep on reading Rabbeinu Yerucham. Go ahead, do. Huh? Beautiful. I also want to see why Chamishah Yom is not due to omer, because he says that the pasuk, ... is not the word omer.

The first pasuk. Even though it's written the second pasuk by Yamim, how? Even though it's written the second pasuk by Yamim, how do you do that? That's what he does. Whatever, what should I do? He does it. I mean, the Ribono Shel Olam is big enough that He can do what He wants. I'm saying that's what He does. My job is not why He does; He does. I'm telling you a chiddush, that the first pasuk is talking about shavuos, weeks, and the second pasuk is talking about what? Yamim. And it's two separate things, but it's tied together. And that's why we say shem. Who's reading? Keep on reading. Go ahead. Nimtza d'sefiras haYom hu min haTorah, b'zman hazeh. ... Shavuos ... zman ... ... Ani moches haShabbos, haShvi'is, ... chamishah ... ... ad ... Does write ad ... He says clearly, ... Shavuos. I understand the pshat. Everyone was teaching me that in the shavuos we have days also, shavuos v'yamim, and the one isvara is just yamim. Yeah, no, just shavuos. It's shavuos. The chiddush of here is that even when it says omer, it doesn't mean yamim. Yamim is a separate pasuk; it's a separate thing. Mitzvah l'mimnei yamim, mitzvah l'mimnei shvuos means even though the Torah puts it together, she knows two separate mitzvos, not because it's two separate parshiyos, because that's not what the Gemara brings. The Gemara brings two separate parshiyos, not going to ... What is he learning here? ... is learning that even in the parsha over here where it says omer. That's called mashvua, sheva Shabbasos, seven weeks. Ma she'ein kein, ani me'achares haShabbos haSheviis tispor chamishim yom is a separate mitzvah. Don't go to Re'eh. Don't go back. No, don't even go back. Yeah, you don't have to come on to Re'eh. Yeah, Re'eh is not negea to him. Beautiful. Even in this parsha gufa, you have to split the weeks and the days. That's a peledikeh minhag. Shaila is, but the pasuk puts it together like it's one mitzvah. And that's what he's answering. That's why we say shehein, because it's always tied together, okay? And that's why we don't make two brachos. What's this kasha? Why don't we make two brachos? Eretz is lav davka to make two brachos; it's one mitzvah. Okay. How is it one mitzvah? So be'emes, it comes out an interesting chiddush. What happens if a person missed the weeks—I'm sorry, the days? Should he count at the end of the weeks the weeks? So Rabbeinu Yerucham paskens, this is the Beis HaLevi and the Teshuvos, that you should count what? You should count the weeks at the end of the weeks even if you missed the days. Now I have a little bit of an issue, because how do you learn the pesukim? From the pesukim, mashma it's two mitzvos, which is תלוי הא בהא, unless you learn like the Tefillin shel yad, Tefillin shel rosh. Tefillin shel yad, Tefillin shel rosh. If I only have one, I put on one, right? So even though it's tied together, but it's not that it doesn't stand separately. And a chanami, if I have two separate ones and I only have one, I only put on one, okay. According to Rabbeinu Yerucham, the mitzvah is shvuos or the days? Shvuos, because of Sefiras HaOmer, because of the korban. So why don't we count the shvuos? We should say, hayom yom shtei shavuos u'shtei yamim, chamishim yom. Many Rishonim hold like that. I'm going to get to that. The Rishonim say to do it that way. It's exactly what we're going to get to. We're going to get to it, okay? Now, why should there be a chiluk that the shvuos is for the omer and the days is not for the omer? If you look at the Rama, also one of the Rishonim who brings this shita of Rabbeinu Yerucham, he paskens the same way. Gezeiras melech. Don't ask kashas. That's the way the Torah wrote it. Don't ask such kashas. The Torah wrote this is for omer, a real brisker teretz. Torah said omer by the shvuos and he didn't say omer by the days. You don't like it? It's gezeiras melech. Huh? Nothing. Torah said it, that's all. Just accept it. Why? Gezeiras melech, he says. The Or Sameach says a me'uredike taich. No, I don't like to say it's stam gezeiras melech. He brings this Rama, and he says, Rama says it's gezeiras melech. I don't think it's gezeiras melech. Now listen to it. Who wants to read this? Because this is... Or Sameach. Let me tell you, the Or Sameach became a baal ruch...

This one. It's not Shabbos. Did you see what just happened? Huh? So, פראנז' Jack, where are you going? Kids, let's see the ... okay? He brings down from the Ramba. Im tishal, madua al zeh, why is it this way? ... because his mother, he wants to phone. Okay, this guy is not Shabbos. Ve'im tishal, madua al zeh? The answer is gezeiras melech. Gezeiras melech. U'vesod Eloki yavo. And who could come here and answer Hashem's question? Here, Hashem's business why. Sod Hashem. Answers the ...? No. Ve'emes hu, sod Hashem li'reiav. It's a sod, but the yereiav know the sod. They'll know the answer. ... the baalei haTalmud. The baalei haTalmud, why? Because the Gemara says, count weeks. I mean, mekadesh the what? How many days you have for the korban? Shavuos is very unique. It has a seven days tashlumin. So you have to count seven weeks and make what? A week for seven days tashlumin. That's a Gemara Rosh Hashanah. Meileh, that's it. The weeks of ... the weeks of ... in ... Gemara says, meneh shvuos v'kadesh, and the chiddush of kadesh is what? You have seven days. So meileh, the seven weeks of seven. Is the chiddush that you have what? Seven days tashlumin for the korban. Male is telling the korban. Hasheikei, the yom is not telling the korban. Soit Hashem li re'ah, yireiim no. And that's what he says, v'zeh hataam. Can you explain what it means? What? That's cool. Very nice. No, no, no. He needs to say like this. It's count and then be mekadesh, right? And the Gemara says in Rosh Hashanah that it's zeh l'uma zeh. Whatever you count, v'kadesh, like the Torah's korban. So what am I counting? If it's counting days, so then Shavuos is one day, kadesh Yom Chamishi, right? That's how the Torah's counting brings down. But the truth is it's not. It's kadesh shavua. It's a whole week. So the counting of the weeks is the kadesh shavua, and the mekadesh is another week. So the weeks has to do with the korban, because that kadesh is l'gabei the tashlumin of the korban. Okay. Explain it. Read it. No, it's right there. Read it. Read it. ... זה אינו מקדש ... ... שבוע ... ... זה ... ... ... Wow. It brings the Gemara. ... ... ... ... ... Lishon, the chag haShvuos, ksiv, v'chol haShavuah l'tashlum. Ateres Chag haKarban. That's why we call it Bechor, right? Because that's the tashlum. Korban Bechor is the sugya of tashlum. Okay, so this is the answer. Now, with this—here, you with me? How is the answer? It's not from the Torah. Oh, he's saying a mareh dikah kai. He's saying the reason why the weeks is talui on the korban, because that's the chiddush, that the korban is a whole week. Shiva shavuos and the kadeish. Shavuah—so meila that—what? But the tashlum for the korbanis. So the shiva shavuos that you count, and then you mekadesh a whole week after that, that's korban. That's a din in the korban. It's not the din on the sefirah. No, that's what he's trying to say. That's why it's talui in the korban. That's why you have to count the days and not the— The weeks is for the korban. Ma she'ein kein the days is separate. But he doesn't explain what the days are for.

That's, that's soyd Hashem lireiv is not here. Why the days? Okay. With this, I think we can go a little further to explain the halachas with all this introduction. Do you say le'oimer or do you say b'oimer? So look at the Taz. Look at the Taz, seif katan gimel. Look at the Taz, seif katan gimel. Right. No? What? The Taz, seif katan gimel. No? It's supposed to say b'oimer or le'oimer? No? I think you skipped a page. The bottom Taz? No, you mean where? Okay, skip the page. Just two... Okay, skip the page. Next. Okay, so let's see. You're supposed to say b'oimer or le'oimer. So the Magen Avraham says the correct version is le'oimer. The Shaarei Teshuvah brings down from the Sluch Acharonim that they say b'oimer. All right, let's talk for a minute. Is it b'aimer or l'aimer? No? Is it two or from? If you're counting two kabolas haTorah, right, then it's l'. And that's what the Magen Avraham himself says. You look at the Magen Avraham. He says, since you're counting two, then it's l'. Yeah, tof pei tes, se'if katan gimmel. No, no, no, no. Tof pei tes, se'if katan gimmel. No, no, no, no. Go ahead. Okay, let's see here. Mitzvas ... b'tchilas ... mitzvah ... l'atzmo ... Let's see what it says. ... loimar shehayom ... ... hamuad. Okay. Okach katzav haTaz, ugirsaso haRi, le'omar. So the chiluk is, b'oimer is the Taz. Yeah, no, the Taz. Here it is. It is here. What are you saying it's not here? Here. Keivan ... aval b'divrei haRan, brings the Beis Yosef, le'omar, b'lamed. V'nir'eh Yosef nachon min hageonim, hu b'yom echad sheminyanan b'tchilas leil yud, have peirush b'minyan yemei ha'omer, asher yavi'u l'machar b'yom yud, uv'yom achar hava gam kein shabbah. Da'minyan yomi d'omer kai kulam. Aval b'...

Lekoira al yemei ha'omer. Le'oimers two and bi'oimers from, yeah? Nu? The Magen Av... the Taz, excuse me, what is the Magen Avraham? I'm sorry. I'm very, very tired. I'll tell you the truth, my head is like you've never seen. I'm fighting it. Every time I move my head, I... My head is spinning. Okay, go ahead. So it's bi'oimer or le'oimer, yeah? Nu? Okay, says the Taz, what's the chiluk? Nu, what's the chiluk? Nu? Because if you say bi'oimer, it's in, and le is to. What's the nafka mina? Nafka mina is very poshut. If you're counting bi from, so then it's bi'oimer, because it's in the days of from when you brought the omer, so it's in that tekufah. You're not counting two something. In other words, there's a period called the period of omer. There's a period called the period of omer. It started from the korban omer and it finishes. So bi, in that period, it's another day. If you're counting le, to, so then it's lamed. What's the nafka mina? If you're counting talui in the korban, so then hachanami it's bi, it's bi. But if you're counting to kabbalas haTorah, or until when they bring the korban, then it's le'oimer. So it comes out a very big chiddush. Are you counting from the beginning of the korban, or are you counting to the end of the korban? What? Ashkenazim say b'omer, laomer. Ashkenazim say laomer. That's why I'm saying b'omer, right? Ashkenazim say b'omer, like the pasuk. Huh? Anyway, ארץ ישראל. B'omer. I'm pretty sure. Yeah, that's why they say laomer. You say lag laomer. No, this is lag laomer. No, it makes sense. You should say tag laomer. Because what? So therefore, the chaverim, we go with the Ramo. Very nice. It's a very obvious... They say b'omer, right? That's why they say laomer. Okay, so what's the yesod? The yesod is, are we counting in the, or are you counting to the? To the what? To the end of the korban of the omer. So are we counting to the v'hikravtem, or are we counting away from the what, of the heinef es haomer? Let's go one step further. So now we've decided that even in the counting, that there's two countings. There's the counting from the beginning, or there's the counting to the end. Okay. There's a Shibolei HaLeket that says that when you count, what do you say? Hayom, today is so-and-so laomer, right? And then when it comes to the weeks, you say shehein, and where is the word laomer? At the end of the weeks, right? It says that sheva... No, you should say, hayom chamishah, shloshim v'chamishah, yom laOmer, shehein the weeks. See, if you learn that the counting of what? Of the weeks. Of course, wow. See, that's called knowing how to learn, right? If you say that the counting of the weeks is the Omer, and the days has no shaychus to the Omer, it's puk fakert. If anything, you should have the Omer at the end. Hayom, why you'll call it, and the weeks, which is laOmer. But if you learn that the yamim is—so it comes out there's one shitah that learns puk fakert, that the yamim is laOmer, and the shvuos is what? Not laOmer. Now let's go one step further, rabosai. So if you learn that the days, it does have to do with the Omer, so it comes out that this parsha that speaks about what, Tisporu chamishim yom, is what? No. That means that that's laOmer, right? So let's make the cheshbon. Is that miyom hanifchem, or is it two? Ad macharas haShabbos hashviis. So then it's what?

It's two, right? It's two. The weeks that it says, shiva shavuos, mehacha, from. That's where the nafka mina is. If you're going to learn that the Tispru chamishim yom has to do with the omer, so then it detaches. It's two. Then it's l'omer, yeah? But if you learn that it's in the shvuos, so then it's what? Mehacha, chamesh bakamah. It's from. You like it. What? No, no, I'm saying, I'm showing you the chilukim in halacha, depending on how you learn the parsha. In other words, if you know well the yesodos, then you'll see where the halachos go. I'll show you once more. I'll show you a few more chidushim. Yeah, hear the difference? Mehacha is from. Vi til ad ha... Tispru chamishim yom, so it's two. Vi ktavtem, it's to the korban. Okay, let me show you more. Do you have to say at the end of every week, the weeks, or every day you have to say? So the Raza—this is all brought down in the Tur. The Tur brings all these shitos, the Raza. I brought it for you over there. The Raza says that only at the end of the weeks I have to say the weeks. Every day I have to speak out the weeks. The Ran says no. I'll tell you the opposite, that even the days I don't have to count till the end of the week. Yeah? From one extreme to the other. According to the Raza, you never count the weeks. At the end of every week, one, two, three, four, you count the week and finish, and then you ignore it till the end of the next week. That's the Razal. Rav Elyashiv says the other way around. We don't count the days, but you do is you count the weeks. And, mashal, today is the first day, the second day, the third day, the fourth day. That you only say till the end of the first week. Once the first week comes, you say a week, a week and one day, a week and two days. What is the Razal learning? The Razal is learning that it's two separate mitzvahs. And since it's two separate mitzvahs, why would I have to count during the days, the weeks? Davka, he's learning. Wait a minute, the pasuk says, Sheva Shabbasos tispor lach, chamishim yom. So actually it's counting weeks plus the days, fifty days. Don't say you count days. So you're counting weeks first. No, no, it says days on top of the weeks. It says Sheva Shabbasos, you got to count seven weeks, fifty days. So good, I'll count one week and one day, one week and two days. I don't have to count fifty days. Let's go one step further. The din of temimos, isn't it in the Shavuos or is it in the Yom? It's a very big shayla, very big shayla. According to many Rishonim, it's every day. Temimos is every day. According to other Rishonim, that's the minhag, that if you miss one day, you can't count the next day. According to other Rishonim, what is it? It's from the beginning till the end. If you learn that this parsha is about weeks, where is the word tmimos? No? Yeah, this is by the weeks. And if you learn that there's a parsha of Tishah Chamishim Yom, the days, days of weeks, so the tmimos actually said the opposite, not by the weeks, but it's said by the what? By the days. It depends on how you learn the pesukim. If this parsha, emor, is talking about weeks, so then the word tmimos is by the weeks. But if it's davka the days, and the weeks is, ... from parshas Re'eh, then what is it? The tmimos is actually said by the days, not said by the weeks. No? You have to check. Okay, who stops even checking? I don't mind if you check. Okay, just one mussar thing before I let you guys go. You see a yesod that the weeks and the days are tied together. And this is what I said in the shmues. Remember we spoke about this, that l'choira, if one is the days for Kabbalas HaTorah and the weeks is for the Omer, how is it tied together? And the teretz is because you have to learn this yesod. And Igros said it over, and now I found last night, the Aruch HaShulchan says. The Aruch HaShulchan says this yesod. He brings the same thing with the—

Mat of the beheima, oimer ze korban beheima, and he says this, that the person has to be maaleh himself, has to grow from a beheima to an adam. Listen to what he says. He says like this here: V'af al gav d'ata ein karbin, yesh lomar d'ikar aspihu l'matan Torah, kemo shemani Yisrael mikodem. Lefi hamedrash, shevanu, achar sheHaKadosh Baruch Hu tzivah la'avor korbanos b'techilas haminyan me'omes ha'irim, Torah says to bring the korban, u'v'soifo mechitim l'ha'irois d'bilti hater nachnu k'beheimos. Mamash this thing I said in the shmues two weeks ago, remember? I said it last night, Baruch Hashem, l'chaim, you see? He says a little bit different. Beheinah v'soimer, you know, tnufos oimer, beheima, he's trying to tie it in with the Kabbalas haTorah. The Kabbalas haTorah and this, that going from a person, from the beheima to a person, is tied to actually, even according to the shittah that it's two separate mitzvahs. It's two separate mitzvahs, which is tied together as one. I know. Do you understand this again? There's still one thing with Kabbalas...