![]() During this time, observant Jews work on improving character through inner reflection by working on one aspect for each of the 49 days of counting. In general, rabbis consider the period of the counting of the omer a time for inner growth. ![]() Included in this work of mysticism, which Bibles For Israel does NOT endorse, is a discussion on the nature of God, the formation of the universe, the nature of the soul, the meaning of redemption, the relationship of the “true self” to “The Light of God,” and the relationship between “universal energy” and man. The massive bonfires on Lag BaOmer actually commemorate the light that Rabbi Shimon bar Yochai is believed to have introduced into the world through his mystical teachings. From the offering of the simple sheaves of barley to the two loaves of wheat at the end of the 49 days reveals a people who have moved beyond a slave mentality to an autonomous community who joyfully follow God’s laws and standards. Some rabbis explain that the two types of grain involved express the spiritual growth of the Hebrew people during those 50 days. ![]() The 50th day was Shavuot (Pentecost), which signaled the offering of two loaves of wheat at the beginning of the wheat harvest. ![]() In Temple times, an omer of barley representing the new harvest was offered on Firstfruits during the Feast of Unleavened Bread or Passover. The newly freed slaves so eagerly anticipated God giving them a new spiritual life through His own words that they kept a count of each passing day ending with the giving of the Torah at Mount Sinai.Ĭounting the omer is also connected to the giving of offerings. The Joy of Receiving God’s Written WordĬounting the omer connects the deliverance of the Israelites in Egypt (physical redemption) with the giving of the law 50 days later on Sinai (spiritual redemption).Īccording to Midrash Rabba (rabbinic teaching), Moses told the Israelites when they left Egypt that in 49 days they would receive the Torah. To many Jews, Pesach Sheni represents God’s grace: He provides second chances to those who turn to God in repentance (teshuvah) and walk in God’s ways.Īs Rabbi Yosef Yitzchak of Lubavitch said, “The Second Passover means that it’s never a ‘lost case.’”Įthiopian Jewish men pray in Jerusalem. The Mishnah (rabbinical interpretation of the Torah-the Five Books of Moses) explains that the concept of a journey should be interpreted liberally, and that ritual impurity should be extended to include all types of ritual impurity (for instance, involuntary emission or menstruation). “For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your ancestors, but with the precious blood of Messiah, a lamb without blemish or defect.” (1 Peter 1:18–19) Second Chances Through Teshuvah (Repentance)Īlthough Scripture specifies that this day of second chances applies to those who were on a journey at the time of the Passover sacrifice or were ritually unclean due to contact with a dead body, Jewish rabbinical writings provide insight into how this was traditionally understood. That Passover sacrifice was a prophetic picture of the redemptive work of Yeshua HaMashiach (Jesus the Messiah), who overthrew spiritual oppression and delivered us from death and slavery to sin.Īlthough every Biblical Jewish holiday has prophetic significance, Passover reveals God’s grace and His power to work a mighty salvation. In taking the Jewish People out of Egypt, God performed great miracles, carrying out spectacles that left no doubt in the mind of those who witnessed them that the Creator of the Universe was the God of the Israelites.Īs well, the blood of the lamb on the doorposts of the faithful-Israelite or Egyptian-who chose to observe the Word of the Lord as spoken through Moses and Aaron saved the lives of their firstborn, as well as delivered them from the tyranny of slavery in Egypt.
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