As explained in Chassidus, Sefiras Ha’Omer precedes Matan Torah because we must refine the 49 aspects of our Nefesh Behamis (animal soul) before we can receive the Torah. But the Torah itself was given to us to refine our animal soul (as Moshe argued to the Malochim who wanted Torah kept in the Heavens that Mitzvos like “Do Not Steal” only apply to one who has to combat an evil inclination). This raises the question: is refining the animal soul for the sake of receiving the Torah, or is receiving the Torah for the same of refining the animal soul?!
To answer this, the Rebbe points out the language pertaining to Sefiras ha’Omer: to count seven complete weeks (שבע שבתות תמימות). The Midrash asks when are the weeks “complete” תמימות? “When Yisroel are doing the will of the Omnipresent.” This “doing the will of…” is accomplished through the love of “all your might” בכל מאודך (as we say in Shema). When we acheive this level — which is beyond our limitations — Hashem responds to us in a similar fashion, “as water reflects a face” כמים הפנים לפנים. Meaning that what one sees in another person is the reflection of how one looks at them. This also applies Above.
The concepts here are explained at length and in much greater depth in the maamor, but the general idea is a familiar one — that our service of Hashem is what generates the “face” that is shown to us from Above.
The process by which the “face” is generated is:
- Hashem desires that our actions can have an effect;
- We generate a desire from our side, reflected in our efforts (העלאת מ”ן);
- From this is generated the “hidden” sefiros (עשר ספירות הגנוזות);
- These hidden sefiros are the source of the “revealed” sefiros (עשר ספירות הגלויות) which filter down to create the reality in our world.
To explain it more deeply, the Rebbe offers three levels of concealment: a) something which exists but it’s hidden העלם שישנו במציאות; b) something which only exists in potential נעלם שאינו במציאות; and c) a third level which doesn’t exist at all, only that there is a possibility for it (less of an existence than even “potential”, as explained in the maamor). There is a moshol for each of these levels: the fire concealed in a coal; the (potential for) fire concealed in a flint stone; and the third level is likened to a name: without a name there is not even the possibility of calling the person, when he has a name there is a possibility that one could call him.
Regarding names, the Rebbe explains that it also refers to titles, such as “wise” and “kind” (חכם, חסיד) — that when one calls a person “wise” one awakens and reveals the latent wisdom the person possesses.
(The Rebbe is here teaching is something critical to our times: that in order to reveal the latent power of Moshiach, we need to address him with that title! Meaning that there is practical significance to referring to the Rebbe as Melech haMoshiach.)
There are two key points to understand here. Continue reading