And this is, “And I shall be sanctified in the midst of the Bnei Yisrael.” The holiness of Hashem is revealed within Klal Yisrael through the unification of the holiness already present within each individual of Klal Yisrael, and this is when they gather together for a minyan with love.

III

Leket, shikchah, and Pe’ah in the parasha of the festivals

The Torah states:

“בְקֻצְרְכֶם אֶת קְצִיר אַרְצְכֶם לֹא תְכַלֶּה פְאַת שָׂדְךָ בְּקֻצְרֶךָ וְלֶקֶט קְצִירְךָ לֹא תְלַקֵּט, לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם אֲנִי ה’ אֱלֹקֵיכֶם” (ויקרא כג, כב)

When you reap the harvest of your land, you shall not remove completely the corners of your field as you reap, nor shall you gather the gleanings of your harvest; for the poor and the proselyte shall you leave them; I am Hashem, your G-d (Vayikra 23:22).

In Parashas Emor, the Torah presents the section of the festivals, including the three pilgrimage festivals, Rosh Hashanah, and Yom Kippur. Beyond reading this section as part of the annual Torah reading of Parashas Emor, this section of the festivals also serves as the Torah reading for several of the festivals. The section begins with Pesach, continues with the days of the Omer, Shavuos, Rosh Hashanah, Yom Kippur, and Sukkos. However, after the festival of Shavuos, before Rosh Hashanah, the Torah inserts the above pasuk about the commandments of leket, shikcha, and pe’ah (various portions of the harvest which the Torah grants to the poor). This seems out of place for two reasons:

a) First, these are not laws of the festivals.

b) These commandments were already stated in the previous Parasha, so why repeat them here?

The commentators addressed this question, and I will bring two of the early Rishonim to shed light on this matter.

Rashi writes : “It’s repeated in order that one transgresses two negative commandments for them. Rav Avdimi bar Rebbi Yosef said: Why did the Torah place it in the middle of the festivals, with Pesach and Shavuos on one side, and Rosh Hashanah, Yom Kippur, and Sukkos on the other? To teach you that whoever gives leket, shikcha, and pe’ah to the poor properly, it is as if he built the Beis HaMikdash and offered his korbanos within it.”

Ibn Ezra on “When you reap the harvest of your land,” says: “A second time, because the festival of Shavuos is the time of the first fruits of the wheat harvest, the Torah warns not to forget what I commanded you to do in those days.”

The intersection of leket, shikcha, p’eah, Shavuos, and Megillas Rus

The words of Ibn Ezra are readily understood. According to Rashi and the words of Rav Avdimi that he cites, however, we may still ask: the pasuk of leket, shikcha, and pe’ah could have been placed anywhere in the section of the festivals, so why did the Torah choose to place it specifically after the festival of Shavuos?

When I reflected on the pasuk, I recalled Megillas Rus, where the entire book revolves around the kindness Boaz showed to Rus through these very commandments of leket, shikcha, and pe’ah. Rus was both poor and a convert, precisely “for the poor and proselyte” as mentioned in the pasuk. Ultimately, through this kindness, the kingdom of the House of Dovid HaMelech was built.

There is much to expound on the depth of the inner meaning that through kindness one merits the building of the monarchy. For now, let us consider the context of the timing, as per the words of the Ibn Ezra. Rus began her journey to Judaism and Klal Yisrael, returning with Naomi “at the beginning of the barley harvest” (Rus 1:22). Rashi explains that this refers to the harvest of the Omer. As is known, the days of the Omer are the preparation for receiving the Torah on the festival of Shavuos. Indeed, the giving of the Torah in that generation of the Exodus from Egypt was akin to actual conversion, as stated in Maseches Yevamos, just as Rus converted.

It is known that Shmuel Hanavi wrote Megillas Rus to highlight the importance of the lineage of Dovid HaMelech, and indeed, the yahrzeit of Dovid HaMelech falls on the festival of Shavuos. See the Sefas Emes on Shavuos, who adds a wonderful idea that the Megillas Rus corresponds to the acceptance of the Oral Torah, it is precisely through the power of the Oral Torah that we expound “Ammonite, but not Ammonitess; Moabite, but not Moabitess.” This is the validation of the eligibility of the House of Dovid HaMelech to enter the congregation of Hashem and be worthy of the monarchy.

The depth of the matter of “Ploni Almoni”

Based on our words and the holy words of the Sefas Emes, it occurred to me regarding what is written:

“וַיֹּאמֶר הַגֹּאֵל לֹא אוּכַל לִגְאֹל לִי פֶּן אַשְׁחִית אֶת נַחֲלָתִי, גְּאַל לְךָ אַתָּה אֶת גְּאֻלָּתִי כִּי לֹא אוּכַל לִגְאֹל” (רות ד, ו)

And the redeemer said, ‘I cannot redeem it for myself, lest I ruin my inheritance. Redeem it for yourself; you take my right of redemption, for I cannot redeem’ (Rus 4:6).

Rashi on “Lest I ruin my inheritance”: My offspring, as it says: ‘Children are the inheritance of Hashem.’ He feared creating a blemish in his descendants, as it is written: ‘An Ammonite or Moabite shall not enter the congregation of Hashem.’ and he erred regarding ‘Ammonite, but not Ammonitess; Moabite, but not Moabitess.’” The law excludes only a Moabite man, not a Moabite woman.

One may say that since Ploni Almoni was so concerned for his own name and family reputation, lest there be some “blemish” in the eyes of others because of marriage to a Moabite convert, and he did not accept with complete faith the ruling of the righteous judge and his court, which represent the power of the Oral Torah, he was punished measure for measure. His name and his family’s name were completely forgotten, known forever only as “Ploni Almoni.”

Thus, it was fulfilled precisely in him what our Sages taught: ״כל הרודף אחר הכבוד, הכבוד בורח ממנו״ – “He who chases after honor, honor flees from him” (Eruvin 13b). He sought to be honored with his name, and his name was forgotten.

Boaz sought only to establish a name for Machlon, and he merited an eternal good name

In complete contrast to “Ploni Almoni,” Boaz did not seek to aggrandize his own name but rather to establish a name for Machlon, Rus’s husband, who died without an heir, to continue his name and his family’s line. As it is written:

“וְגַם אֶת רוּת הַמֹּאֲבִיָּה אֵשֶׁת מַחְלוֹן קָנִיתִי לִי לְאִשָּׁה לְהָקִים שֵׁם הַמֵּת עַל נַחֲלָתוֹ וְלֹא יִכָּרֵת שֵׁם הַמֵּת מֵעִם אֶחָיו וּמִשַּׁעַר מְקוֹמוֹ עֵדִים אַתֶּם הַיּוֹם” (רות ד, י)

“And also Rus the Moabitess, the wife of Machlon, I have acquired as my wife, to raise up the name of the deceased upon his inheritance, so that the name of the deceased will not be cut off from among his brothers and from the gate of his place; you are witnesses today.” (Rus 4:10).

Boaz sought only to establish a name for Machlon. Even this noble act he was prepared to give to Ploni Almoni to perform this noble act in his place, had he wished to do so. When the elders of the city saw the selflessness of Boaz, that he fled from honor and sought only to give name and honor to others, they blessed him with the words:

“יִתֵּן ה’ אֶת הָאִשָּׁה הַבָּאָה אֶל בֵּיתֶךָ כְּרָחֵל וּכְלֵאָה אֲשֶׁר בָּנוּ שְׁתֵּיהֶם אֶת בֵּית יִשְׂרָאֵל, וַעֲשֵׂה חַיִל בְּאֶפְרָתָה וּקְרָא שֵׁם בְּבֵית לָחֶם” (רות ד, יא)

“May Hashem make the woman who is coming into your house like Rachel and like Leah, both of whom built the house of Israel, and may you prosper in Efras and make a name in Beis Lechem.” (Rus 4:11)

Beyond the teachings of our Sages and the commentators regarding why the elders, who were all from the tribe of Yehudah, placed Rachel before Leah, it seems possible to add that they were alluding to Boaz that he was truly in the category of Rachel. Rachel was ready to give up her personal destiny and her portion in Klal Yisrael, by giving the signs to Leah so as not to shame her. Similarly, Boaz intended only for the benefit of Machlon’s name and was willing to “honor” “Ploni Almoni” with this noble act.

Just as Rachel merited through her noble deeds to be the “mistress of the house” – the principal mother of the household, so too Boaz, who fled from aggrandizing his name, will merit “and be renowned in Beis Lechem,” which Rashi explains: “May your name become great.”

The Maharal of Prague on the connection between leket, shikcha, pe’ah and korbanos

Now let us return and examine the words of Rashi in light of what we have written above. First, we will preface with what our master, the Maharal of Prague, wrote in his sefer Gur Aryeh on Rashi to explain why specifically leket, shikcha, and pe’ah are considered as if one built the Beis HaMikdash and offered all its korbanos within it.

Every act of kindness gives satisfaction before Hakadosh Baruch Hu. Yet, in this case, Hashem commanded that it be done in this specific manner through leket, shikcha, and pe’ah, with detailed laws and not just as general charity. Since every detail of the act is performed in accordance with the command of Hashem, it is therefore considered like a korban, wholly dedicated to Him.

The Maharal’s words illuminate why these gifts are compared to a korban before Hashem. Yet they still leave room for us to explain why it is considered as though one built the Beis HaMikdash and offered all its korbanos within it.

The meaning of “as if he built the Beis HaMikdash”

It seems to me, based on the words of our Sages: “Ulla said, Jerusalem will be redeemed only through charity, as it is said, ציון במשפט תפדה ושביה בצדקה – ‘Zion shall be redeemed with justice, and her captives with charity’” (Shabbos 139a). The idea that redemption and the rebuilding of Jerusalem depend on charity and kindness, appears frequently in the words of our Sages.

Behold, Jerusalem is the place of the Beis HaMikdash and the place of the monarchy of the House of Dovid HaMelech, which are interdependent, as is known. All this flows from the giving of the Torah on Shavuos, through which the Shechinah, which is the kingship of Hashem, descended to the earth, and through this, we have the monarchy of the House of Dovid HaMelech and our Beis HaMikdash.

The words of Rav Avdimi son of Rebbi Yosef were fulfilled in Boaz. He properly gave leket, shikchah, and pe’ah to Rus, who was literally both “לעני ולגר” poor and a proselyte. Through this, he merited the monarchy through his grandson, Dovid, HaMelech and the building of the First Beis HaMikdash through his grandson, Shlomo HaMelech.

Indeed, through this specifically, he merited “the eternal aggrandizement of his name,” for the pillars of the Beis HaMikdash were called “Yachin and Boaz.” So too will it be in the building of the third and eternal Beis HaMikdash through his descendant, the King Mashiach, may he come speedily in our days, Amen

re congregation of the Bnei Yisrael and say to them, You shall be holy, for I, Hashem, your G-d, am holy.”

Rashi, on the words “Speak to the entire congregation of the Bnei Yisrael,” explains: This parashah was said in assembly because most fundamental principles of the Torah depend upon it.

The Chasam Sofer comments on the fact that “You shall be holy” was said in assembly, that even according to the author of Chovos HaLevavos, who emphasizes the virtue of separation and solitude, it is not the will of Hashem that a person isolate himself from the company of other human beings, such as one who goes out to the wilderness or forest seeking Hashem and contemplating His greatness. Hashem did not create the world in that way. “לא לתוהו בראה” – “For He did not create it for chaos,” but rather, “לשבת יצרה” – “He formed it for settling.”

The will of Hashem, blessed be He, is that one should “be אוהב את הבריות,” love His creations, love other people, and “join with them, to teach them understanding and wisdom in the Torah of Hashem.” Through love of His creatures, one can draw them close to Torah and to dveikus in Hashem.

One may separate from eating and drinking yet still be engaged in society

How, then, does a person fulfill “קדושים תהיו” – “You shall be holy?” This is פרישות הגוף, separation of the body, a kind of bodily restraint. A person can do both things at once. He can be separated from worldly indulgences as far as his body is concerned but not be separated from the companionship of other human beings.

Accordingly, from the wording of the verse, “Speak to the entire congregation,” Rashi learns that this parashah was said in assembly so that a person should remain involved with other people, because most essential parts of Torah depend upon this, to learn and to teach, and to be a “kingdom of kohanim.”

A person must be part a community of people, for in this way he can spread the Torah of Hashem to others. The Chasam Sofer lived in a time when the maskilim were waging war against those faithful to the Torah tradition, and he understood that the way to fight back was through a strong Torah community in which people support one another.

It seems to fit well with his teachings on the verse “קדושים תהיו,” teaching that a person must be part of the group of people around him and of his community, and strengthen one another in Torah and in drawing distant Jews near. According to this approach, every Jew bears an obligation to influence and bring other Jews close, and to learn with them, to be one who loves Hashem’s creatures. “You shall be holy” is a personal obligation, but not at the expense of the Klal.

The mitzvah of “Love your fellow” is difficult to fulfill

The Sfas Emes (5641/1881) writes on the verse

קדושים תהיו: ואהבת לרעך כמוך” ויראת מאלקיך הם גם כן הבטחות, כי על ידי שמירת אלה המצוות יזכו לאלה המדרגות

“Chazal say, “ואהבת לרעך כמוך, זה כלל גדול בתורה.” Therefore, precisely because it is such a great principle of the Torah, it is very difficult to fulfill. But “only by means of the preceding mitzvos” does the Torah give us a path by which to reach this great principle, even though it is exceedingly demanding.

Thus, the Torah says: “לא תלך רכיל בעמך, לא תעמוד על דם רעך, אני ה׳. לא תשנא את אחיך בלבבך, הוכח תוכיח את עמיתך, ולא תשא עליו חטא. לא תקום ולא תטור את בני עמך, and then, ואהבת לרעך כמוך, אני ה׳. This is the formula. Through fulfilling these mitzvos one may ascend to the level of “And you shall love your fellow as yourself.”

Thus far are his words.

Even the mitzvah of rebuke flows from “And you shall love your fellow”

It seems to me that one may add that these mitzvos are of great stature because they are mitzvos between man and his fellow. For example, “לא תעמוד על דם רעך” is part of “ואהבת לרעך כמוך.” “You shall not stand idly by while your fellow’s blood is shed” is part of “And you shall love your fellow as yourself.” When a person sees something causing distress, pain, or harm to his fellow, he is obligated to speak and to do everything possible in order to prevent that harm from coming upon his fellow.

Likewise, “לא תשנא את אחיך בלבבך, הוכח תוכיח את עמיתך, ולא תשא עליו חטא.” If a person sees that his fellow is struggling with sin, or has already sinned, he should rebuke him gently, out of the virtue of the mitzvah of “And you shall love your fellow.” All of these mitzvos are interconnected. “You shall not be a gossipmonger among your people” means that a person should not speak slander about his fellow. “And you shall love your fellow as yourself” – means that one should love him, just as one would not want others to speak slander about oneself.

Perhaps Rabbi Akiva’s students were held to an especially high standard in this matter

Everything is interconnected. Therefore, if one fulfills these mitzvos properly, he can reach and completely achieve “ואהבת לרעך כמוך” and attain all the great things promised by this mitzvah, for it is “This is a great principle in Torah.” Even though on its own this is a mitzvah very difficult to fulfill, if one follows the steps along the way, he can reach the pinnacle of this greatest of mitzvos, ואהבת לרעך כמוך, זה כלל גדול בתורה.

This is what Rebbi Akiva teaches us. Since this is what he taught, and he demanded a high level of this mitzvah from his students, I would like to suggest that perhaps they were required to meet an especially elevated standard in this area. Therefore, because they “did not conduct themselves with honor toward one another,” so many of Rebbi Akiva’s students, to our great sorrow, fell ill and died during the days of the Omer. Rebbi Akiva and his students were on such a high level that they were expected to reach a higher standard, but they failed to achieve such a high level.

In my humble opinion, this is what the Sfas Emes means when he says that this is such a lofty level that it is almost impossible to attain. He says, אם כן, קשה מאוד לקיימה – “If so, it is very difficult to fulfill it.” For Rebbi Akiva’s students, it was very difficult to fulfill. Even with all their learning, since it was Rebbi Akiva himself who taught them this mitzvah, the expectations placed upon them were extraordinarily high.

Through the Klal, one can more easily fulfill the mitzvos

The Sfas Emes further writes (5652/1892) “on the verse ואהבת לרעך כמוך, and Chazal say: Rebbi Akiva says, “זה כלל גדול בתורה.” Ben Azzai says, זה ספר תולדות אדם – “This is the book of the generations of man,” is an even greater principle. For the essence of the fulfillment of Torah and mitzvos is within Klal Yisrael. Through the Klal one can merit holiness, as it is said, “You shall be holy.” Every mitzvah that a person performs should be done in the name of the Klal. A person should not perform a mitzvah for personal gain, but for the benefit of the public.

“When Rebbi Akiva says, this is a great principle, we may deduce that there is a smaller principle as well. The smaller principle is that every mitzvah should be performed with all of a person’s 248 limbs, for man is called a small world. The Sfas Emes says that every mitzvah should be fulfilled with the totality of the person’s being. The greater principle is the inclusion of all Klal Yisrael.

“Ben Azzai adds that “This is the book of the generations of man is a greater principle than it” is greater still, for not only must one do Torah and mitzvos for the sake of all Klal Yisrael, as it is written ‘You shall love your fellow as yourself,’ but one must also include oneself with all the generations. A person must connect themselves with all past generations, all the way back to Adam HaRishon, for all the souls of all the generations are bound up with one another.

“Therefore, one must guard this principle and perform every mitzvah for the sake of Klal Yisrael, and then the Name of Heaven rests upon it, as it is written, ‘I am Hashem.’  If one fulfills the mitzvah properly, then in every deed there is a will and a love to rectify one’s soul. When we do this properly, we draw holiness to our brothers, the Bnei Yisrael, and then Hashem Himself is with us.

“And then the power of the Klal assists in this.” By loving every Jew, we bring holiness to all of Klal Yisrael, and in return, Hakadosh Baruch Hu, helps unite us. This is the goal. With Hashem’s help, may we merit holiness and divine assistance.

ואהבת לרעך כמוך, זה כלל גדול בתורה – This is reflected in the well-known episode with Hillel HaZaken, when a gentile came to him and asked that he be converted while standing on one foot. Hillel gave him a version of this verse: “What is hateful to you, do not do to your fellow.” We see from here that not only is this a great principle in the Torah, but the principle of “You shall love your fellow as yourself” is the essence of the Torah.

If one fulfills this mitzva properly and with genuine love toward the other, one can truly fulfill the entire Torah. “ואהבת לרעך כמוך” is a great principle in the Torah. All of Klal Yisrael is like one body, and every mitzvah fulfilled by each individual becomes included in the nation. כל ישראל ערבים זה בזה – All of Yisrael are responsible for one another” is a direct outgrowth of “You shall love your fellow.”

Baseless hatred brought about the destruction. This great principle of the Torah, “ואהבת לרעך,” should protect us, and in its merit may the Beis HaMikdash be rebuilt speedily in our days, Amen.

IV

A novel insight into why the commandment of the lamps is mentioned alongside the three pilgrimage festivals

In the holy Torah, צו את בני ישראל – “Command the Bnei Yisrael ” (Vayikra 24:2).

Rashi, on Command the Bnei Yisrael, explains: “This is the section of the commandment of the lamps, and the section of ‘And you shall command’ (Shemos 27:20) was stated only regarding the order of the construction of the Mishkan, to explain the purpose of the Menorah.” It is puzzling, why the topic of the lamps is brought here? It does not seem related to the subject of our Parasha.

The verse continues:

“מִחוּץ לְפָרֹכֶת הָעֵדֻת בְּאֹהֶל מוֹעֵד יַעֲרֹךְ אֹתוֹ אַהֲרֹן מֵעֶרֶב עַד בֹּקֶר לִפְנֵי ה’ תָּמִיד, חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם” (ויקרא כד, ג)

“Outside the Partition of the Testimony in the Tent of Meeting, Aharon shall arrange it, from evening until morning before Hashem, continually, as an everlasting decree for your generations.” (Vayikra 24:3)

Rashi writes that our Sages expounded this as referring to the Western Lamp, which was “testimony to all the inhabitants of the world that the Shechina rests amongst Klal Yisrael, for he placed into it the same measure of oil as the other lamps, yet from it he would begin and with it he would conclude.”

The miracle of the lamp that burns continually

See the Gemara (Shabbos 22b): “Rav Sheshes said, ״מחוץ לפרכת העדות יערוך״ – “Outside the Partition of the Testimony, he shall arrange it.” ‘Does He need its light? Did not the Bnei Yisrael, during all forty years they traveled in the wilderness, travel only by His light? Rather, it is a testimony to the inhabitants of the world that the Shechinah rests amongst Klal Yisrael. What is the testimony? Rav said: This is the נר מערבי – the Western Lamp, in which they put the same measure of oil of the other lamps, and from it he would light.”

The revealed miracle of the menorah in the Mishkan in the wilderness, and likewise in the Beis HaMikdash, is that through this, the Holy One, Blessed be He, shows the entire world that this Western Lamp is the eternal lamp that never goes out, for the Shechinah always rests among the collective of Klal Yisrael.

The open miracle of the Menorah in the Mishkan in the wilderness, and likewise in the Beis HaMikdash, showed the entire world that the Western Lamp was the continual lamp, which was never extinguished, for the Shechinah is always present among Klal Yisrael.

Here too, we may ask: What connection does this have to the section of the festivals? In my humble opinion, it is direct continuation of the subject of the festivals. On Pesach we feel the direct intervention and redemption of Hashem. On Sukkos we feel the protection of the Clouds of Glory. So too, every year and in every generation, the festivals help us experience those connections. But how can we feel the protection of the Divine Presence continually, and not only at particular times? This is through the lesson of the Western Lamp.

The sign that the presence of the Shechinah is with us forever

In these turbulent days, especially now, this is the time to say, “Outside the curtain of the Testimony, Aharon shall arrange it from evening until morning.” This teaches us that there is protection for the collective of Klal Yisrael through the Shechinah, which is always with us and constantly watches over us. It is not as revealed as in the time of the Mishkan and the Mikdash, but Shechinah is with us for all generations, forever.

Maharal Tzintz

Counting the Omer is a segulah for redemption!

The exalted commandment of counting the Omer is found in our Parasha. The pasuk commands and says:

“שֶׁבַע שַׁבָּתוֹת תְּמִימֹת תִּהְיֶינָה” (ויקרא כג, טו)

“Seven complete weeks shall there be.” (Vayikra 23:15)

Our Sages explain in Midrash Rabbah: “Rebbi Chiya taught: Seven complete weeks shall they be. When are they complete? When Klal Yisrael fulfills the will of the Omnipresent. ״ Rebbi Chiya explains that the meaning of the mitzvah of ״complete״ is that we must fulfill the will of Hashem. Let us understand together the special significance of these days, to “fulfill the will of the Omnipresent.”

Let us present two questions:

• First, the Gemara states, “If Klal Yisrael would observe two Shabbosos, they would immediately be redeemed.” Why specifically two Shabbosos?
• Second, there appears to be a contradiction in the pesukim. On the one hand, the Torah says to count seven weeks, which totals forty-nine days. On the other hand, the verse says, “You shall count fifty days.” The well-known question is, why does it say fifty when there are only forty-nine days?

Our teacher the Maharal Tzintz explains that there is a general principle in all the commandments of the Torah. We perform our actions, and Hashem causes the mitzvah to accomplish great and awesome spiritual rectifications in Heaven, far beyond our understanding.

So too with the counting of the Omer. During the forty-nine days of counting, we elevate and sanctify ourselves only through forty-nine gates of understanding. The fiftieth gate cannot be attained by us on our own. Therefore, we count only seven weeks.

However, if we perform our role properly and ascend through the forty-nine days of counting, then Hakadosh Baruch Hu will bring us automatically to the fiftieth gate, even though it is above our grasp. Therefore, the pasuk says “fifty days” because we will receive from Hashem the gift of reaching the fiftieth gate, which is something tremendous. The fiftieth gate is the gate of redemption!

Just as in the fiftieth year, the Yovel (Jubilee) year, all slaves and fields are redeemed, so too when Hashem brings us to the fiftieth gate, which is in the category of the Yovel, we will merit the complete redemption.

The contradiction is thus resolved. We count forty-nine, and Hashem gives the fiftieth as a gift. What, then, is the meaning that, “If Klal Yisrael keeps two Shabboses they would be redeemed”? The two Shabbosim are Pesach and Shavuos. Regarding Pesach, it is said, ״ממחרת השבת״ – “From the day after after the Shabbos,” and regarding Shavuos, it says, “From the day after after the seventh Shabbos.” If Klal Yisrael would observe the time between Pesach and Shavuos by fulfilling the counting perfectly, they would immediately merit the fiftieth gate and be redeemed!

Counting the Omer has the potential to receive a gift, redemption. It is conditioned on doing our part by accepting the Torah and its mitzvos wholeheartedly, thereby entering all forty-nine gates.

Therefore, Hakadosh Baruch Hu, our merciful Father, cautions us: “They shall be complete.” Fulfill the mitzvah of counting with completeness, by doing the will of Hashem, so that no day of the forty-nine is lost. Through this we will attain the fiftieth gate, the redemption!