Ann Arbor Reconstructionist Congregation

Omer

Building a Fence Around the Sacred

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An early blog post from Rav Gav regarding the 3rd day of the Omer – Tiferet Sheb’chesed, “beauty/harmony within loving kindness” – which starts this evening.

The Counting of the Omer is more than a calendar exercise—it is a forty-nine-day journey of inner refinement. Each day aligns with one of the seven sefirot (divine attributes), cycling through Chesed (lovingkindness), Gevurah (strength), Tiferet (harmony), Netzach (endurance), Hod (humility), Yesod (connection), and Malchut (receptivity). As we count, we engage body, heart, and mind, using the rhythm of that daily ritual to transform impulse into intention and reaction into reflection.


To deepen this psycho-spiritual practice, many communities add the study of Pirkei Avot—Ethics of the Fathers—during the Omer. Beginning on the Shabbat after Pesach, the custom is to read one chapter each week, aligning timeless ethical teachings with our evolving inner work.  

In the first chapter of Pirkei Avot we are instructed to emulate the wisdom of Moses and his disciples, to be deliberate and measured in our pursuit of justice, to be lovers of peace, to share and teach Jewish wisdom generously, and to make a fence around the Torah.   

This evening, as we focus on Tiferet sheb’Chesed, harmony within loving kindness, we are called to balance our generosity with discernment, to be open-hearted yet rooted in truth.  In Lurianic Kabbalah that state of balance is conceived as an expression of beauty. On the 3rd day of counting the Omer, the instruction to establish boundaries and create a fence around what we hold sacred is particularly potent as we aim to approach love, peace-making and the pursuit of justice in a balanced way.  

Unbalanced Chesed can become enabling. Over-giving without boundaries can drain us or disempower those we’re trying to help. But when love is paired with Tiferet—with truth, clarity, and inner alignment—it becomes transformative and healing.

In Jewish tradition, a fence is not a burden but an act of Hiddur Mitzvah, beautifying the mitzvah by surrounding it with care.   During this week of Chesed:

  • May we all work to establish sacred fences that protect our own hearts and the hearts of others.  
  • May we learn to saying “no” when we are feeling overwhelmed, may we pause to breathe before reacting, and may we reflect on what we want to say yes to and what we want to let go of.
  • May we ensure our generosity is sustainable and transformative, not enabling, and not draining of our energy.
  • May we establish relationships that are grounded in emotional safety and respectful honesty.
  • May we know when to step in with support and when to step back to foster growth.
  • May the richness of Jewish Calendar cycle nurture us with its times for prayer, ritual activity and celebration within community.
  • May we be guided by the wisdom of Leviticus 19:18, where we are instructed to love our neighbors as ourselves, as we face the truth of the work that needs to be done to repair the world and do tikkun olam. 

Counting the Omer between Passover and Shavuot

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One of the ways that my children were taught to calm down and take a break when they were processing their feelings was to count. Count 5 things you can see, 4 things you can hear, 3 things you can tough, 2 things you can smell, one thing you can taste. Or count your fingers and your toes while taking deep breaths. There are many ways that marking the passage of time, either by minutes or days, can make us feel calm, connect us to our bodies, and help us to feel a part of something larger than ourselves.

Counting the Omer began as an agricultural holiday that has its roots in the first barley offering and the first wheat offering in the Temple Era. The observance was a way of offering prayer for a good harvest. As Jewish civilization transitioned out of the temple period, counting Omer moved into an exercise to mark the passage of time between Passover and Shavuot. It is an existential exercise that asks us to reflect on the movement from enslavement, to liberation, to the giving of Torah both in the liturgical sense an also the change in perspective within our minds. The omer is counted every day for 7 weeks, ending with the holiday of Shavuot.

In Michigan, we’re far away from the wheat and barley harvests of Israel, as well as far from the experience of being enslaved. But as spring unfolds for us, counting the omer can help us shake off the stiffness of winter and recommit to the work of tikkun hanefesh (healing the soul) and tikkun olam (healing the world). 

Some resources for counting the omer:

Counting the Omer During Quarantine

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Written by: Rabbi Ora Nitkin-Kaner

There’s a tremendous amount of uncertainty in our lives right now. Many of the norms and systems we felt we could count on have shifted, changed, or been upended. To add to the stress of this unraveling, time itself has become elastic; we don’t have a clear sense of how long this new normal will last. And that’s hard.

During our most recent Community Check-In, I spoke about how the Omer–that is, the 49 days between Day 2 of Passover and Shavuot–was the precise length of the Israelites’ journey from Egypt to Mt. Sinai.

This physical journey didn’t need to take 49 days; Egypt and Mt. Sinai aren’t that far apart. But the Israelites needed those full 7 weeks to enact an internal psychological shift, moving from a free-wheeling, newly-embraced freedom and all the frantic energy that that entailed to an understanding of the importance of mutual care and commitment to an ethical, rule-bound life.

Nowadays, we count the Omer to remember this internal shift that our ancestors experienced. Implicit in counting the Omer is a reminder that growth periods are often slow and filled with a tremendous amount of uncertainty.

We know that counting the Omer takes 49 days because we know how the story of the Exodus ends. But imagine how the Israelites must have felt just after leaving Egypt– with everything in flux, thrust into a new world, and with no sense of how or when that part of their journey would end.

As we move through our own time of profound uncertainty, we have the same tools as our ancestors to keep us rooted and open: We can notice where we started. We can look around and realize who is with us on this journey. We can understand that the path is uncertain, both in journey and duration. We can notice that we keep moving forward, one step at a time. And we can remember that we will get through this, together.

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Several of our members are taking on the spiritual practice of counting the Omer this year, and are reporting that it feels especially relevant and helpful right now. If you didn’t start counting with Day 1, not a problem – you can jump in whenever you like!

Here are some resources to help you get started:

May we be blessed with health, safety, and growth on this journey, and blessed to notice what can truly be counted on during this time.

Rabbi Ora

Also see: Jewish Time: Counting the Omer and the 19 Year Cycle

Passover and Counting the Omer

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By: Rabbi Ora Nitkin-Kaner

Beginning the second night of Passover, Jews around the world will begin counting the omer. The omer is counted every day for 7 weeks, ending with the holiday of Shavuot.

The 49 day-period between Passover and Shavuot marks two kinds of movement through time: the period of time between the first barley offering and the first wheat offering during the Temple era, and the transition from slavery to spiritual liberation.

During the Passover seder we recall the moment when our ancestors took their freedom. Although the Exodus happened in a matter of hours (hence the under-cooked matzah), Jewish tradition teaches that it took considerably longer for the Israelites to truly feel free; only once they received the Torah on Shavuot were the Israelites able to conceive of their role in redemption.

In Michigan, we’re far away from the wheat and barley harvests of Israel, as well as far from the experience of being enslaved. But as spring unfolds for us, counting the omer can help us shake off the stiffness of winter and recommit to the work of tikkun hanefesh (healing the soul) and tikkun olam (healing the world).

Some resources for counting the omer this year:

A brief meditation and exercise for each day from Rabbi Simon Jacobson

Daily themes from a variety of writers on RitualWell

More apps, books, and websites to help you count the omer

“We heard God’s words without using our ears.”

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Shuli and Me“We heard God’s words without using our ears.” So Shavuot is described at the end of Shuli and Me: From Slavery to Freedom, the storybook Omer calendar by Joan Benjamin-Farren you will hear at the AARC havdallah and Shavuot observance. The story, told from a freed slave child’s point of view, imagines those first seven weeks in the desert. We have been following the cloud. Today we are camped at the foot of the mountain. We’ve washed our clothes. We are waiting.

After havdallah, Rabbi Michal will lead us in a discussion of approaches to the concept of torah; the capital “T” Torah, the five books in our traditional scroll, and other uses of the concept of torah. A couple that speak to me, for instance: In a Kol Nidre sermon Rabbi Mona Alfi quoted the medieval scholar, Bachya ibn Pakuda: “Days are like scrolls, only write on them what you want to be remembered.” She explained, “In essence, what Bachya ibn Pakuda was saying is that each life is a Torah for future generations to examine and learn from.”

A description of Carol Ochs’ book Our Lives as Torah: Finding God in Our own Stories, says “Through the process of seeing our experiences in relation to Biblical stories, we begin to recognize our lives as part of the ongoing story of the Jewish people–as Torah.”

Let’s meet there, at the mountain, and discuss: May 23rd 7:30pm till ? At the home, still, of Rabbi Michal and Jon Sweeney, 2960 Lakeview Drive. Dairy, dessert potluck. Early evening all ages, after havdallah for adults, childcare available. Email Clare or Rabbi Michal.

Jewish Time: Counting the Omer and the 19 Year Cycle

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By Clare Kinberg

8d87b6c94cb0063ffae44d8ad207432fBecause my brother, Rabbi Myron Kinberg (his name is a blessing) died on April 19, 1996, which was the 30th of Nissan, I learned this year about the 19-year cycle of the Jewish calendar. This year, for the first time since he died 19 years ago, the secular date and the Hebrew date of his yahrtzeit coincided. This got me thinking about Jewish time. I knew that the Jewish calendar is a lunar-solar calendar; now I’m trying to come closer to (even a little) understanding of what that means. In astronomy, there is a natural 19-year cycle between the sun and the moon, called the Metonic Cycle. Every 19 years, or approximately 6940 days, the moon will have gone through 235 complete phase rotations, making the day of the month and day of the year the same. The Gregorian calendar uses 12-months in a year; 19 years of 12 months gives us 228 total months. The 228 months are seven less than the required 235 months of the Metonic Cycle. In the modern Hebrew calendar, the extra seven months are added in the 3rd, 6th, 8th, 11th, 14th, 17th and 19th years. During those “leap” years, the Hebrew calendar has 13 months. Perhaps the mathematicians among us will take some time to further explain this to me next time we meet!

There is another reason I am thinking about Jewish time. As I write this on April 21, the 2nd of Iyyar, it is the 17th day of counting the Omer, the Jewish ritual of counting the 49 days between Passover and Shavuot. There are many ways to think about these seven weeks. In an agricultural sense, it is the time between the early spring planting of the barley and its harvest, reminding us of our roots as an agricultural society. In a literary, metaphorical sense, the 49 days of the Omer is the time in which we entered the desert, crossed the sea, rejoiced, got thirsty and hungry, followed the cloud and stood at the foot of a mountain learning how to continue on as a people. Jewish mystics attended to these days as an inner journey. Rabbi Yael Levy explains the connections among all this in a beautiful Huffpost blog. On the last day of counting the Omer this year, May 22nd, we will be together for a special fourth Friday Shabbat potluck and dance party to honor and send off Rabbi Michal. The next day, Shavuot, will offer another opportunity to get together and study. Rabbi Samson Raphael Hirsch (1808-1888) is remembered as saying that the “catechism” of the Jews, our educational maxim, is our calendar. Our practice, our beliefs, our history, our spirituality all have expression in the days, weeks and months of the yearly cycle. Jewish time will be among the things I will be thinking about this Shavuot.

Also see: Counting the Omer During Quarantine