We often overlook the seemingly insignificant, but Jewish tradition teaches us that profound blessings can reside even there. Take, for instance, the omer offering.
What exactly is the omer? It's a ritual offering of barley, brought to the Temple in Jerusalem on the second day of Passover. Seems simple. But according to Vayikra Rabbah, this humble offering holds immense significance.
Rabbi Avun, Rabbi Neḥemya, and Rabbi Yaakov bar Abba, quoting Rabbi Yehuda ben Rabbi Simon, present a fascinating debate between Rabbi Yoḥanan and Reish Lakish. Rabbi Yoḥanan emphasizes the omer's connection to Abraham. He argues that Abraham merited inheriting the Land of Canaan because of the mitzva, the commandment, of the omer. (Genesis 17:8) promises the land to Abraham and his descendants, but, Yochanan says, that promise is conditional: "provided that 'you will observe My covenant' (Genesis 17:9)." And what is this covenant? The mitzva of the omer!
Reish Lakish, on the other hand, offers a different perspective. He says that through the mitzva of the omer, God brings peace between husband and wife. How? Because barley flour is a key ingredient in both the omer offering and the flour offering brought in the ritual of the sota, the woman accused of adultery. This ritual, as you might know, aims to restore trust and harmony in a marriage.
So, which is it? Land for Abraham, or peace for a marriage? Maybe it's both! These rabbis are showing us the multifaceted power of this single ritual.
And the story doesn't stop there. The Rabbis Abahu, Simon, and Yehoshua ben Levi connect the omer to Gideon's victory. Remember the story in (Judges 7:13)? A Midianite soldier dreams of a loaf of barley bread, a tzelil leḥem seorim, tumbling into the camp and destroying a tent. The Rabbis interpret tzelil not just as "loaf," but as "cleared" (tzalal). This generation was "cleared" of the righteous because of the merit of the barley bread – the mitzva of the omer!
Rabbi Shmuel bar Naḥman links the omer to the salvation of Hezekiah's generation. (Isaiah 30:32) speaks of God waging war "with the waving of the hand" (tenufa). Since Hezekiah and the people were passive during the Assyrian defeat, the "waving" must refer to the waving of the omer offering.
The Rabbis even connect the omer to Ezekiel's difficult fast. God commands Ezekiel to bake bread from a mixture of grains, including a large proportion of barley (Ezekiel 4:9). Rabbi Ḥama bar Rabbi Ḥalafta points out that (Ezekiel 4:12) emphasizes these were barley cakes. The Rabbis even say, perhaps a little tongue-in-cheek, that the ingredients chosen would "quicken the function of the intestines"! The point, Rabbi Levi explains, is that "as long as Israel is suffering, the righteous among them are with them in suffering."
But perhaps the most dramatic connection comes with the story of Mordechai and Haman in the Book of Esther.
As Rabbi Levi tells it, Mordechai, facing imminent death at the hands of Haman, is wrapped in his prayer shawl, reciting his prayers. His students are with him, studying. Haman asks what they are studying and they tell him "the mitzva of the omer that Israel would offer in the Temple on this day." Haman scoffs, asking if the omer is made of gold or silver. They reply, "Of barley." He then asks its monetary value, and they respond, "Ten maot was sufficient," a tiny sum. Haman declares, "Arise, as the ten [maot] of yours have overcome ten thousand silver kantars!"
A kantar was a unit of weight, equivalent to a talent, so Haman's point is that this tiny offering of barley is worth more than vast riches.
This exchange, overheard by Esther, inspires her to act. And the story continues with the tables turning on Haman, who is forced to honor Mordechai. The Rabbis even weave verses from Psalms into the narrative, highlighting the emotional rollercoaster of the story. Rabbi Pinchas adds that Mordechai continued reciting the Shema prayer uninterrupted, even as Haman approached.
What does all this mean? It seems the omer offering isn't just about barley. It's about faith, redemption, and the power of seemingly small acts to bring about great change. It's a reminder that even in the face of adversity, we can find strength in tradition and hope for a better future. So, the next time you encounter something that seems insignificant, remember the omer. It might just hold the key to unlocking unexpected blessings.
Rabbi Avun, Rabbi Neḥemya, and Rabbi Yaakov bar Abba said in the name of Rabbi Yehuda ben Rabbi Simon: It is a dispute between Rabbi Yoḥanan and Rabbi Shimon ben Lakish. Rabbi Yoḥanan says: Let the mitzva of the omer not be insignificant in your eyes, as by means of the mitzva of the omer, Abraham merited to inherit the land of Canaan. That is what is written: “I will give to you and to your offspring after you” (Genesis 17:8) – provided that “you will observe My covenant” (Genesis 17:9). Which is that? It is the mitzva of the omer. Reish Lakish said: Let the mitzva of the omer not be insignificant in your eyes, as by means of the mitzva of the omer, the Holy One blessed be He made peace between a man and his wife. That is to say: Due to the merit of barley flour.18Barley flour is the primary component in the omer offering, as well as in the flour offering of the sota. The sota ritual is intended to restore trust and peace between husband and wife. Rabbi Abahu, Rabbi Simon, and Rabbi Yehoshua ben Levi said: It was this that stood them in good stead in the days of Gideon, as it is stated: “Gideon came, and behold, a man was relating a dream to another, saying: Behold, I dreamed a dream, and behold, a loaf of barley bread [tzelil leḥem seorim] [was tumbling in the camp of Midyan, and it came to a tent and struck it, and it fell, and it overturned it, and the tent fell]” (Judges 7:13). What is tzelil leḥem seorim? The Rabbis said: It is because that generation became clear [tzalal] of the righteous. By what merit were they saved? It was by the merit of the barley bread. What is that? It is the mitzva of the omer. Rabbi Shmuel bar Naḥman said: It was this that stood them in good stead in the days of Hezekiah. That is what is written: “It will be that with the passage of the staff on every established place that the Lord will place upon it, there will be drums and harps, and He will wage war against them with the waving of the hand [tenufa]” (Isaiah 30:32). Was there a war involving the waving of the hand in that generation?19Hezekiah and the people were passive and God smote the Assyrian camp (see II Kings chapter 19). You must say it is the mitzva of the omer.20They were saved in the merit of the mitzva of the omer offering, which is waved before being offered on the altar. The Rabbis say: It was this that stood them in good stead in the days of Ezekiel. That is what is written: “You, take for you wheat and barley, [beans and lentils, millet and spelt, and put them in one vessel, and make them for you into bread]” (Ezekiel 4:9). Rabbi Ḥama bar Rabbi Ḥalafta said: He included a large proportion of barley.21The verse shortly after the one cited here states: “You shall eat them as barley cakes” (Ezekiel 4:12), implying that barley was the most significant ingredient. Rabbi Shmuel bar Naḥman said: He included a large proportion of items that quicken the function of the intestines. Shmuel said: There22In the Land of Israel. they say: They prepared it for the dog, but it did not taste it. A certain noblewoman asked Rabbi Yosei, she said to him: ‘How much did that righteous one suffer! How many servants and maidservants did he have, who would prepare him food and drink.’23Ezekiel was used to eating high quality food, yet now he had to eat the low quality bread described above. He said to her: ‘Why to that extent? It is to inform you that as long as Israel is suffering, the righteous among them are with them in suffering.’ Rabbi Levi said: It was this that stood them in good stead in the days of Haman, as Rabbi Levi said: When Mordekhai saw Haman approaching him with the horse in his hand, he said: ‘It seems to me that this wicked one is coming only to kill me.’ His students were sitting and studying before him. He said to them: ‘Get up and flee so that you will not be burned in my coal.’ They said to him: ‘Whether for death or for life, we are with you and we will not forsake you.’ What did he do? He wrapped himself in his prayer shawl and stood in prayer before the Holy One blessed be He, and his students were sitting and studying. [Haman] said to them: ‘In what are you engaged?’ They said to him: ‘In the mitzva of the omer that Israel would offer in the Temple on this day.’ He said to them: ‘That omer, what was it, of gold or of silver?’ They said to him: ‘Of barley.’ He said to them: ‘What was its monetary value, ten silver kantars?’24A kantar is the equivalent of a silver talent. They said: ‘Ten maot was sufficient.’25This was a very small sum of money. He said to them: ‘Arise, as the ten [maot] of yours have overcome ten thousand silver kantars.’ When Esther heard this,26When she heard that Ahasuerus had commanded Haman to lead Mordekhai through the city on a royal horse as a sign of honor. she dispatched a herald throughout the city and said: ‘Let no person open his store in the marketplace, let all the people go outside, a leader of the Jews must be hanged.’ When [Mordekhai] finished praying, Haman said to Mordekhai: ‘Don this royal garment, place this crown on your head, and go up and ride this horse.’ He said to him: ‘You great fool, do you not know that I have come from sackcloth and ashes? Is there any person who would wear the king’s royal garment who did not bathe? What, do you seek to demean the kingdom?’ [Haman] went for a bathhouse attendant but did not find one. What did he do? He tied the filthy garment on himself, warmed the water and scrubbed the bath and went in and bathed him. When [Mordekhai] finished, he donned the royal garment. [Haman] said to him: ‘Place this crown of the king on your head.’ He said to him: ‘Is there a person who would place the king’s crown on his head without a haircut? Why do you seek to demean the kingdom?’ [Haman] went for a barber but did not find him. What did he do? He took the haircutting tools and sat and cut his hair. While he was sitting and cutting his hair, he began sighing. [Mordekhai] said to him: ‘What [ails] you?’ He said: ‘Woe unto this person what has befallen him. The one who appointed court officials, the one who appointed officers, the one who appointed palace officials, should become a bathhouse attendant and a barber?’ He said: ‘Do I not know the father of this man,27Haman. may his bones be crushed, who was a bathhouse attendant and a barber in the village of Kerinus, and these are his haircutting implements?’28Mordekhai reminded Haman that his father had served as a barber and bathhouse attendant, therefore this was befitting Haman’s true, lowly background. When he finished cutting his hair, he said to him: ‘Go up and ride this horse.’ He said to him: ‘I do not have the strength, as I am an old man.’ He said to him: ‘Am I not an old man?’ He said to him: ‘But did you not bring it upon yourself?’ He said to him: ‘Stand, I will lower my neck for you, step on me, and go up and ride the horse,’ in fulfillment of what is stated in your Bible: “Your enemies will deceive you and you will tread on their backs”’ (Deuteronomy 33:29). When he was riding on the horse, he began lauding the Holy One blessed be He: “I extol You, Lord, for You lifted me… Lord my God, I cried out to You, and You healed me. Lord, You lifted my soul from the grave” (Psalms 30:2–4). What did his students say? “Sing to the Lord, His pious ones, and give thanks in remembrance of His holy name. For His anger is but a moment…” (Psalms 30:5–6). What did that wicked one [Haman] say? “I had said in my tranquility: [I will never stumble]. Lord, by Your will You put in place mighty mountains; [You hid Your face, and I was terrified]” (Psalms 30:7–8). What did Esther say? “To You, Lord, I called…. What gain is in my blood, in my descending into the pit? Can the dust thank You? Can it declare Your truth?” (Psalms 30:9–10). What did Israel say? “Hear me, Lord, and be gracious to me…. You transformed my mourning into dancing” (Psalms 30:11–12). Rabbi Pinḥas said: He was engaged in the reciting of Shema and he did not stop,29Rabbi Pinḥas asserts that when Haman first came for Mordekhai, Mordekhai was reciting the morning Shema and that he continued without interruption. as it is stated: “So that he may sing praises of glory [unceasingly to You. Lord my God, I will give thanks to You forever]” (Psalms 30:13).
