What is an Omer?

Shalom Torah fans.

Many of you may have heard the term Omer but perhaps have no idea what it means. Others know that it is something that represents the days that we count between Passover and Shavuot, but may not have an idea of what the word originally means. And this is what we will learn in this audio blog.

If you have been celebrating the Biblical Feasts for at least a year, you have probably noticed that one of the most important Feasts, in fact, one of the three so-called Pilgrimage Feasts in which every man had to go up to Jerusalem, is the Feast of Shavuot. This is called Pentecost, or Feast of weeks (Shavuot means weeks). What is unusual about this Feast is that its celebration does not fall on a specific day of the Biblical calendar, but rather it is celebrated on the fiftieth (50th) day of what is usually called “the counting of the Omer” (s’firat haOmer in Hebrew).

Why is it called “the counting of the Omer”, and what is an Omer?

The best place to start our search is in Leviticus 23.

“Speak unto the children of Israel, and say unto them, When ye are come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring the sheaf of the first-fruits of your harvest unto the priest” (Leviticus 23:10).

The word sheaf in Hebrew is Omer (עֹמֶר), and we are talking about the Omer of the “first fruits”. This is an important detail, since it determines the moment in which the seven weeks began to be counted, which is from the day the first fruits were presented.

This is why we call it “the counting of the Omer.” It could also be called “the count (of the days) from the offering of the Omer (of the first fruits)”.

We now understand why it is called the counting of the Omer, but we still need to understand what an Omer is.

The simple answer would be that it was a unit of measurement that was used in biblical times. As in our days, there were then ways to quantify measures of length, weight and liquids among others. An Omer is part of the measurement to quantify the volume of dry things, such as a measure of flour for an offering, or, in this case, the amount of barley that had to be presented on the day of first fruits.

An Omer was one tenth of an ephah (Exodus 16:36). Another known measure was the se’á, which was one-third of an ephah. An ephah is approximately 22 liters in modern measurements. Note: Although liters is a unit of measure for liquids, it is also used in modern times to determine the volume of something, for example, the space in a travel backpack. In the same way, the measurement of the Omer refers to “the amount of something” according to the capacity of a container of an Omer (the weight can be different according to the density of different elements).

The first time this word appears in Scripture is in Exodus 16:16, where the word Omer was not even translated in some versions of the Bible (!!!):

“This is what the Lord has commanded: ‘Gather as much of it as each person needs to eat. You may take two quarts (an Omer) per individual, according to the number of people each of you has in his tent.”

As we count down the 49 days of the counting of the Omer, we also remember the manna that Yehovah fed the children of Israel with, from which each family took exactly one measure of an Omer per day.

In a more spiritual sense, the counting of these 50 days represents a conciliation between the individual and the Creator. This can be correlated to the bible passage regarding the children of Israel that traveled from Egypt to Mount Sinai. They were slaves, representing the lowest spiritual level; upon reaching their destination they heard the voice of the Almighty himself – the highest spiritual level that can be reached. During these days of the counting of the Omer, it is a great opportunity for each of us to get in tune with this ascending path of personal and spiritual development.

Mitzraim – The meaning of slavery in Egypt

We understand reality through polar opposites. We can say that something is bad because we compare it to the concept of what is good, we can think that someone is cruel because we know what compassion is…

One of the most prominent topics in the Scriptures is the subject of slavery. This is not because slavery itself is important, but because liberation from slavery is most significant.

All concepts in this existence are based on duality. As early as Genesis 1 with the concepts of heaven and earth, light and darkness, day and night… Adam himself was conditioned to understand reality based on duality when he ate from the tree of knowledge of good and evil.

To this day, no matter who you are or what background you come from, we understand reality through polar opposites. We can say that something is bad because we compare it to the concept of what is good, we can think that someone is cruel because we know what compassion is, we appreciate something as beautiful because we can conceive the concept of what is horrible.

In the same way, in the biblical story, we are taught about freedom, based on what slavery is and what it represents. The children of Israel understood freedom through slavery. There are those who say, especially those who have been deprived of their liberty, that one cannot know what liberty is at all unless he has been deprived of it first.

Mitzraim (מִצְרָיְם) was one of the sons of Ham (Gen 10:6), and is the Hebrew word for Egypt. However, this word has a deeper meaning that reveals the biblical understanding of what slavery means, as well as freedom.

Breaking down the Hebrew word, we see that the “im” at the end of Mitzraim indicates the plural form of the word. In the singular, it would be matzor (מָצוֹר). Interestingly, Egypt is referred to in this way in certain places, such as Isaiah 37:25:

“I dug wells and drank water. I dried up all the streams of Egypt (matzor- מָצוֹר) with the soles of my feet.”

A matzor in Hebrew is a siege when an army surrounds a town or city before attacking it – usually to prevent supplies from coming in.

Matzor, comes from the root tzar (צָר) which means narrow. The pressure that an army applies to a besieged people has to do with this idea. Tzar is also related to the suffering that can be experienced.

Tzorer is the word generally translated as enemy, but it also comes from this root and would be better translated as “one who causes tzar”, one who causes pain or suffering.

One of the Hebrew words for rock is tzur (צוּר). This word is used a lot in the Psalms when David says “Yehovah is my rock.” The word tzur, once again, comes from the same root as all of these words. In this case, the idea of ​​pressure or the concept of something narrow has to do with the conditions in which this stone was formed under the ground. 

Tzur in Hebrew has to do with a specific stone, although this detail is lost in translation. In English, it is called flint, which is one of the hardest stones in existence, used to make tools and weapons in the stone age.

With all this, we have enough material to meditate on the concept of where the children of Israel were when they suffered during the period of slavery in Mitzraim, Egypt.

Suffering is not necessarily physical, but mental. In this world, the strongest chains and limitations are in our mind. Emotions like worry or anxiety make us feel as if we are in a narrow place. In appearance, we have already left Egypt and were freed from physical slavery, but how many of us can say that we are free in our mind?

This is the truth that Yeshua preached, when he taught:

“Come to Me, all of you who are weary and burdened, and I will give you rest. All of you, take up My yoke and learn from Me, because I am gentle and humble in heart, and you will find rest for your souls..” Matthew 11:28-29

How to Escape the System of the Beast

With regulations and government restrictions on the world’s population, increasingly resembling George Orwell’s dystopian nightmare of 1984, it’s hard to have hope that things will get better.

For those of us who believe in Bible prophecy, we know that the good guys win in the end, even though we forget it sometimes or aren’t fully aware of it. Another point to consider is exactly how long evil will have to reign; how long it will be night before the day comes; how long will we go through tribulations, until we reach that promised land, metaphorically speaking.

First, to put it in perspective: there is nothing new under the sun

For each of us, our own trials and challenges seem “the hardest.” We think about our own lives first and that makes our own problems the worst. This same distortion in perspective can be projected communally or globally. Therefore, we believe that the problems affecting us in the world today are the worst in the history of humanity: the most tyrannical governments, the most violent climate changes, the greatest depravities of the population, etc. But the truth is, there is nothing new under the sun. The evils that plague the world today have existed since the beginning of history!

As soon as two human beings existed, envy and jealousy were born. From the birth of the first communities, hierarchies of power arose, which were later corrupted by the carnal ambition for power and dominance, which later developed into the need for conquest and control over other communities. Nations and empires were founded and, in the last 250 years, we have the most familiar concept of the state which resembles the forms mentioned above – with the exception that we live in a democratic system, in which, in my opinion, there is an illusion of choice, in hopes that there will be a positive change one day.

There are three types of responses

When we are faced with any type of threat, there are three ways in which we respond. These are described in the reactions of fighting, fleeing or paralysis, which refer to involuntary physiological changes that occur in the body and the mind when a person feels threatened. These responses exist to keep people safe, preparing them to face, escape, or hide from danger.

Let’s analyze these three kinds of responses in relation to the threat in which we currently find ourselves.

Fighting. If we decide to fight the beast system, this would be a noble sentiment. Many in the past have fought physically to preserve freedom and rights, whether at the familial, communal, or national level. Many times, it is not about overthrowing an entire government, but simply preserving order, advocating for the poor and promoting justice in our own neighborhood.

An important point to keep in mind in this mode of reaction is that we must choose our battles wisely. Although there are many just causes, we must invest our time fighting where we can have a real impact and make a difference in a tangible way.

Fleeing. It is wise to realize when there are no more battles to fight, or when we are outnumbered, or simply when the war is lost. It would be sensible to begin thinking of a plan to change our circumstances, such as moving to another city, removing children from the public school system, etc. Meaning, in this case, “fleeing” would be the necessary thing to do at that moment. A family or individual can flee a country in which they feel threatened, searching for economic prosperity or simply to preserve their physical integrity. These are the main reasons people have migrated from one place to another throughout history.

I want to emphasize. These two types of responses, fighting and fleeing, are not mutually exclusive. Our response to a threat can change according to the circumstances. Yeshua instructed his disciples to buy a sword, but then scolded Peter for using it. There is a time for peace and there is a time for war.

Paralysis. This type of reaction to a threat is, essentially, the absence of a reaction. In the face of fear, confusion, surprise or lack of motivation, our nervous system can become paralyzed, leaving us immobile and defenseless against a threat. This is the reaction that those in power want to project on the population. That’s why the news transmits fear and uncertainty. That is why during the last two years of the pandemic the information that has come out from government sources has always been confusing or fatalistic, or both. And that is why, it is no coincidence that paralysis is the state in which the majority of the population finds itself.

Escaping the system

In the times when Yeshua walked through Judea and Galilee, the Roman Empire exercised control over the land. They collected taxes, controlled transportation and movement, imposed restrictions of all kinds and decided who lived and who died. It was in this same setting that Yeshua preached about the Kingdom of Heaven. But unlike the redemption that everyone expected at that very moment in order to be freed from the unbearable Roman oppression, through political change and the coronation of a Jew (Yeshua) over Israel, the Messiah was speaking of another Kingdom.

A Kingdom that was possible to access at that very moment; regardless of who the emperor or the president of a country was; a kingdom that could not be damaged by the hand of man nor does it age with the passage of time. A Kingdom that existed before Creation and will continue to exist when everything is finished; the Kingdom of Heaven, the Kingdom of God.

To escape the system of the Beast, we must first realize that whatever happens around us on planet Earth, in this physical world, does not change in the slightest the power and sovereignty of the Creator over the entire Universe.

Second, it is imperative not to fear. This is a COMMANDMENT that appears in the Scriptures dozens of times, many of them accompanied by the tool that allows us to overcome fear; Courage. “Be strong and courageous!” the Creator told Joshua before entering the Promised Land.

Fear is a mechanism by which our brains help to protect us from danger. But there are times when overcoming that fear is the only way to overcome the obstacle. Overcoming fear and obstacles is precisely what makes us stronger, wiser, and more resilient.

Conclusion

Good times create weak men; weak men create hard times; hard times create strong men; strong men create good times.

What ails us is not only the system of the Beast, but our feeling of helplessness to fight it. Whether we choose to fight (by physical, legal, mental or spiritual means) or we choose to flee, it is important to take a good look at our circumstances and then make the appropriate decisions, based on prayer, good counsel and rational logic. And in other cases, all it will take to escape the system of the Beast, will be to simply turn the TV off, and restrict phone and social media use.

Beautiful Panoramic View of Canadian Mountain Landscape covered in clouds during a vibrant summer sunset. Dramatic Sky Artistic Render. St Mark's Summit, West Vancouver, British Columbia, Canada.

Shamayim

The “waters” (mayim) were created in Genesis 1:1, when the Creator created the “heavens” (shamayim).

In the beginning, God created the shamayim and the earth. This word, shamayim, appears in the first verse of the Scriptures and has much more richness, depth, and significance than we can appreciate in any language other than Hebrew.

There are profound concepts in the creation narrative. Concepts that, even with an understanding of the Hebrew language, are difficult to conceptualize with our limited human minds

To begin with, we must note the plural nature of this word. The sound “im” at the end of shamayim is the cause of the translator’s decision to translate this word as heavens, instead of heaven (singular).

This has important implications, for as we read the scriptures in context we understand that there is more than one heaven. There are at least:

  1. the heaven where the birds fly,
  2. a higher heaven where the stars are, and
  3. a heaven where the angels and the Almighty dwell.

1 Kings 8:27 tells us about, “the heaven of heavens,” and in 2 Corinthians 12, Shaul (Paul) mentions having met someone who was taken up to the “third heaven.” These provide evidence for a plurality of heavens.

Another interesting point has to do with the connection between “the heavens” and “the waters.” 

In the beginning, God created the heavens and the earth, and immediately afterwards the Word tells us that Elohim’s Ruach “moved over  the face of the waters.”

An inquisitive reader will then wonder when did the Creator created the waters – since, there is no indication between Genesis 1:1 and 1:2 that water had been created.

This is the reason we cannot establish a certain doctrine or a new theology unless we analyze the scriptures in their original language. This is why I’m passionate about Hebrew!

The word water in Hebrew, just like the word heaven, occurs, naturally, in the plural form: waters is pronounced mayim and, if you’ve been paying attention, you will notice that this word, mayim, is part of the word shamayim: heavens!

That’s right. The “waters” (mayim) were created in Genesis 1:1, when the Creator created the “heavens” (shamayim).

Armed with this knowledge, the sixth verse of Genesis 1 now makes sense to the reader. Elohim “separated  the waters from the waters” when he creates the “expanse” of the heavens, or the “firmament.”

What Does Hallelujah Mean?

Hallelu is simply the imperative form of the verb halel and Yah is the first part of the name of the Creator.

From the “elel” that is shouted in traditional Ethiopian festivals, to the sound of early instruments, to the “halleluyah” that is shouted in Pentecostal churches today- whether we know it or not, they are all related to the concept of praise in ancient Israel.

The word halel, where halleluYah comes from, is usually translated as “praise” or “to give glory.”

Hallelu is simply the imperative form of the verb halel and Yah is the first part of the name of the Creator. Therefore, the meaning of this ancient word would be “praise Yah” or “give glory to Yah.”

The problem that arises is that the concept of praising or giving glory is not something concrete in English. To delve into the meaning of this word, and the concept of praise, in Biblical Hebrew we must go back to its first usages in the Scriptures.

“when His lamp shone (hilo, הִלֹּו) on my head, when I walked in the dark by His light.”
– Job 29: 3 ISR

In this example we have the shortened root of halel and we see that it has the meaning of illuminating or shining- the same action as the glowing of a candle.

The following is a very interesting Biblical example since it has brought about much confusion in different translations:

Have we learned something wrong again? Not quite.

The reality is, thematically speaking, that the “beginning of the harvest,” those fruits of the barley harvest offered during the week of Chag haMatzot (Feast of Unleavened Bread), from when we began to count the fifty days until Shavuot may also be called bikurim.

So, if we want to define the terms correctly and accurately, it is important to understand that the Day of First Fruits is NOT called ‘Yom haBikurim’ in the Torah. On the contrary, the day that is called ‘Yom haBikurim’ is Shavuot, as we saw above.

Finally, I will share the meaning of this word. Bikurim is the plural of the word bikur, which is literally “first,” related to organic elements such as animals, fruits and plants.

It is related to the root bakr which means “firstborn.” In Egypt, for example, the tenth plague was called makat haBechorot, “plague of the firstborn.”

As expressed biblically, the first “fruit of the womb” of a woman is linguistically related to the first fruits of the earth.

“How art thou fallen from heaven, O Lucifer (heilel, הֵילֵל), son of the morning! How art thou cut down to the ground, which didst weaken the nations!”
– Isaiah 14:12 KJV

In this verse of Isaiah, the word heilel, which is related to halel also gives us that image of “shining” or “giving light.” In this case, it is the light that a star gives, the brightest star seen in the sky just before sunrise.

The context of this chapter tells us that we are talking about the king of Babylon and his pride. The word heilel was translated into the Vulgate of Jerome as Lucifer in Latin. “Lucifer” is simply something that gives light, such as a star, but being one of the words with which hasatan is denominated (“the angel of light”), this verse is often taken out of context.

In fact, many translations in English and other languages ​​preserved here the Latin word Lucifer (capitalized, as if it were a name) instead of the most adequate translation of the word: the shining one.

In the Jewish tradition, halel is also the name given to Psalms 113 through 118, which were sung in the Temple at the time that the lambs were sacrificed at Passover and, most likely, the hymns that Yeshua and his disciples would have sung at the end of the “Last Supper” (Matthew 26:30, Mark 14:26).

In conclusion, we see how the word halel is connected with the action of shining, such as a light, either from the fire of a candle or a star. Lights (fires) and stars were used in ancient times as reference points, that is, as objects of orientation that could be followed to reach a specific destination safely.

Beyond the basic and loosely accurate translation of “praise” or “glory”, the next time you say or think of the word halelu-Yah, keep in mind these ancient meanings and connections, which give a deeper meaning to everything that we should attribute to Yah.

What Does Shavuot Mean?

The word bikurim was popularized in the Messianic movement in the wake of, “Yom haBikurim,” the day ‘after Shabbat’ 

The word, or rather the words, for “first fruits” here are reshit k’tzirchem, literally “the beginning of your harvest.” It may surprise many to know that in the same chapter, just a few verses later, the word bikurim appears, only now, in the context of another appointed time: Shavuot.

Bring from your dwellings for a wave offering two loaves of bread, of two-tenths of an ephah of fine flour they are, baked with leaven, first-fruits (bikurim) to YeHoVaH. – Leviticus 23:17

In verse 20, the lechem haBikurim, or “bread of the first fruits,” is mentioned and in Numbers 28:26 the Feast of Shavuot is called Yom haBikurim. Have we learned something wrong again? Not quite. The reality is, thematically speaking, that the “beginning of the harvest,” those fruits of the barley harvest offered during the week of Chag haMatzot (Feast of Unleavened Bread), from when we began to count the fifty days until Shavuot may also be called bikurim. So, if we want to define the terms correctly and accurately, it is important to understand that the Day of First Fruits is NOT called ‘Yom haBikurim’ in the Torah. On the contrary, the day that is called ‘Yom haBikurim’ is Shavuot, as we saw above. Finally, I will share the meaning of this word. Bikurim is the plural of the word bikur, which is literally “first,” related to organic elements such as animals, fruits and plants. It is related to the root bakr which means “firstborn.” In Egypt, for example, the tenth plague was called makat haBechorot, “plague of the firstborn.” As expressed biblically, the first “fruit of the womb” of a woman is linguistically related to the first fruits of the earth.