We know what each of the Yomim Tovim are all about and we have generally heard about it since our childhood. But what is the purpose of Sefiras Ha’omer? We are aware, of course, that it is the countdown to Shavuos and Mattan Torah. But when we hear from Rav Shalom Sharabi, the Rashash (quoted in the Tzvi Latzaddik), that the success of our entire year depends upon it, we begin to wonder if there is more to it than just a daily count. In fact, the Sefer Hachinuch (Mitzvah 306) tells us that these days are meant to “instill in our souls the incredible event that looms before us, the moment we will once again receive the Torah.” It is true that we became a free people on Pesach, but the true freedom was established at Mattan Torah, since “no one is considered free unless he labors in Torah” (Maseches Kallah, Chapter 8).

I had an experience this Pesach that was similar to one recounted by Rav Yaakov Yisroel Beifus, author of the Lekach Tov series. He was on line in a Chicago office with several Israelis who were waiting for some bureaucratic red tape to clear. A gentile man from Mexico asked what language they were speaking and was told that it was Hebrew. To Rav Beifus’ surprise, the man became extremely emotional. “I love the Bible,” he exclaimed, “and I have read that the Jewish people are the children of G-d. This is the first time I have actually had the privilege of meeting one of G-d’s children.” Over Yom Tov, I sat next to and got to listen to the extraordinary life story of Nissim Black, a ger tzedek who is raising a wonderful Torah family. One of the anecdotes he relates is the first time he met a Jewish person and how he felt that he was in the “presence of Hashem.”

Since I was the next speaker and it was at seudah shlishis just after Pesach, I related the feelings of my rebbi, Rav Yitzchok Hutner, that “just to sit together with Yidden, no words need to be uttered. Just sitting together is one of the most sublime pleasures of all” (Maamorei Pachad Yitzchok, Pesach, Maamar 113). The Sefirah period is devoted to honing and deepening this feeling and spiritual pleasure. We, who have received and follow the Torah, must bask in each other’s presence and look forward together to reenacting Kabbolas HaTorah, which gave us our identity and purpose in life. To return to Rav Beifus’ Mexican friend, the gentile who liked to study the Bible had a request. “Can I ask you a question? When you, a son of G-d, walk in the street, what do you think about? It can’t be that that you are like me, thinking silly inane thoughts. You are above that. So could you please share some of those thoughts with me?”

Now, on the one hand, surrounded as we are with so much hatred and anti-Semitism, isn’t that refreshing? But on the other hand, isn’t that something of an indictment and implicit criticism of us all?

In fact, Rav Chizkiyohu Mishkovsky quotes Rav Shlomo Wolbe in a similar vein. The great mashgiach noted that “he would sometimes notice talmidei chachomim of some stature walking through the street who were apparently not thinking exclusively about Torah.” They would pass by a store window and do some “window shopping” like everyone else. Of course, there was nothing particularly forbidden in the window, but neither was it what is expected of a ben Torah. He offered the moshol of a billionaire who passes by a kiosk. He won’t be fascinated by its trivial offerings, because he is above requiring any of its wares. “We, too,” he concluded, “should be far above the inanities of this world and its seeming delights.”

The answer to our question about the purpose of the Omer period is that it is to elevate us to a different dimension. These days are meant to remind us that we are about to experience our annual encounter with the Ribono Shel Olam. Even more importantly, He will be giving us his greatest treasure once again. It is not a time to be attracted to baubles and superficial attractions. To borrow Rav Eliyohu Eliezer Dessler’s famous metaphor, to one who has the real thing, there is no reason to enhance the object with expensive advertising and commercials. You have the genuine and authentic item. Don’t waste your time and money.

But how do we do all this? The answer is through preparation. Nothing good comes without preparation. Thus, when the Ohr Hachaim Hakadosh was planning his first trip to Meron, he crawled on his hands and feet for a great distance to prepare himself for the moment when he would come close to Rav Shimon Bar Yochai. When we recited Dayeinu in the Haggadah, we offered special gratitude for approaching Har Sinai even if we hadn’t received the Torah. Many commentaries ask: What was the good of going to Har Sinai if not for receiving the Torah? One answer is that even the preparations were worthwhile. It might be the unity we achieved. It might be the 48 middos we absorbed. But in any case, preparing for Mattan Torah is an avodah that takes 49 days and is worthwhile in and of itself.

One source that also combines Pesach and Shavuos relates to what Moshe Rabbeinu was doing at the moment we left Mitzrayim. Klal Yisroel went around “borrowing gold, silver and clothing from their neighbors so that Avrohom Avinu would not complain that Hashem had fulfilled the bondage but not the promise of great wealth upon the exodus” (Brachos 9b). Yet, when Moshe Rabbeinu went to retrieve the coffin of Yosef Hatzaddik, the Gemara (Sotah 13a) credits him with fulfilling the edict that “a wise man seeks mitzvos” (Mishlei 10:8). The question is asked: Weren’t the other Jews also fulfilling Hashem’s words? The answer is that to most of Klal Yisroel, the words rechush gadol — great wealth — meant literally money, but to Moshe Rabbeinu, that meant the eternal wealth of acquiring another mitzvah. It is a subtle distinction, but that is why Moshe Rabbeinu was our rebbi and the one who remembered even as he left Mitzrayim that the purpose of this entire journey was to do another mitzvah, when possible.

Another explanation of the purpose of the weeks and days of the Omer is offered by Rav Chaim Shmulevitz (Sichos Mussar). He cites the miraculous story of the wife of Ovadya the novi. She was destitute and had no oil at all in the house. Elisha asked her what she does have in the house. She answered that she has empty vessels and utensils. Elisha told her to borrow more pitchers, which she proceeded to fill miraculously. When they were filled, the neis was over. The question is raised: Why didn’t Hashem make a miracle creating more vessels? Rav Chaim answers that even with a miracle, we must first make preparations. When we provide the vessels, Hashem fills them. In the words of Yechezkel (36:26), Hashem will give us a new heart, but we must first prepare our bodies and souls to receive the transplant.

We learned this method from shevet Binyomin as well on Shevi’i Shel Pesach. Chazal (Sotah 36b) record that all the shevotim were vying for the mitzvah of jumping into the churning sea first. Binyomin did jump in first (Tehillim 68:28), but they were pelted with stones by the leaders of shevet Yehudah. Later, Binyomin merited housing the Holy of Holies in his territory (Devorim 33:12 and Targum to Bereishis 49:27). However, the Gemara (Yoma 12a) states that a string of land went from the territory of Yehudah into that of Binyomin. The entire tribe cried bitter tears until the place of the Kodesh Hakodoshim was restored to them. The Alter of Slabodka asked: Which was it? In Sotah, the Gemara says that the Kodesh Hakodoshim was in the land of Binyomin, but in the Gemara in Yoma, Rashi states that the Aron was in its land. He answers that, in truth, because of Binyomin’s mesirus nefesh at the sea, the place of the Kodesh Hakodoshim was granted to him. However, it was a very large area. The reason that Binyomin won was that he yearned for the Torah to be in his domain. He prepared for this with his tears and so it was granted to him.

Hashem wants us all to receive the Torah once again. But He also gives us time to prepare ourselves, our souls and our yearning for that holy moment. What we will receive and the extent to which we will understand it depends upon us. How many keilim—vessels—will we bring? How clean and pristine will they be?

Let use our Sefirah time wisely, not missing a day or even a moment. Then our Kabbolas HaTorah will be truly something magnificent to see and hear, making it the unforgettable event it should and can be.