Torah, “Leviticus” 23:9 – 23:11, 23:15: And the Lord spoke to Moses, saying, Speak to the children of Israel and say to them: When you come to the Land which I am giving you, and you reap its harvest, you shall bring to the Cohen an Omer of the beginning of your reaping. And he shall wave the Omer before the Lord so that it will be acceptable for you; the Cohen shall wave it on the day after the rest day… And you shall count for yourselves, from the morrow of the rest day from the day you bring the Omer as a wave offering seven weeks; they shall be complete.
An Omer is a sheaf that is gathered from the produce that is harvested and tied together.
In spiritual work, the meaning of the term, “Omer,” is a share (a count, a numbering) of the levels that are attained by us—seven levels of the development of connection in succession. On every level, the connection becomes more and more intense, and so we constantly count our seven Sefirot: Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, and Malchut.
In the Torah, each one of them is composed of another seven Sefirot: Hesed of Hesed, Gevura of Hesed, Tifferet of Hesed, Netzach of Hesed, and so on. Seven times seven equals 49, meaning 49 days, seven sevens, which are talked about in the Torah.
At this time, we examine all of our inner characteristics connected to one Omer with all the rest. But this is not the same connection that existed in Egypt that helped people exit it. The counting of the Omer begins from the second day of Passover, when each one examines himself, “With this I correct something, in a Sefira like this, in a state like this.”
Greater and greater connection begins to be realized between us until we attain such a state that, specifically within this “bundle,” this connection, the powerful ego that is called “Mount Sinai” (the mountain of mutual hatred) is revealed. We reach this during the process of our correction on the fiftieth day of the counting of the Omer.
In other words, our natural egoistic state is discovered in us that does not allow us to unite. Yet, on the other hand, an immense desire is revealed in us that is called the advancement toward mutual Arvut (Mutual Guarantee).
We want to be connected to each other in one Omer, but we don’t have the power to nullify our egoism. So, we agree to the conditions of the Torah, accepting its method to correct the ego gradually, and not kill or destroy it.
Ultimately, the Omer is only the beginning of our correct advancement toward unity. We understand that the future is in unity by whose side stands our immense egoism that doesn’t let us unite. The greatest internal contradictions and oppositions torment us. Our inner point can rise up to Mount Sinai, whereas we, ourselves, are unable to.
Mount Sinai is, in fact, the same tower of Babel, but now it acquires an absolutely different form because people already have passed through the departure from Babylon and Egypt, and are beginning to understand that if they climb above the ego, then on its summit, they will discover the Creator in their unity.
In this manner, we attain a very serious state. On the one hand, our egoism is revealed to us: pride, arrogance, and our failure to control it. On the other hand, we agree to bow our heads and accept the correction upon ourselves under the same conditions that it will be given to us.
These are the ten, essential Mitzvot (Commandments), the ten Sefirot, the ten Kelim, with whose help we acquire the ten indelible names of the Creator. Attaining the name of the Creator is not anything but attaining His characteristics. Above this is found only one single name, Yod-Hey-Vav-Hey (YHVH).
From KabTV’s “Secrets of the Eternal Book” 5/28/14