Each man must count the Omer — seven weeks from the day the new wheat offering was brought

This mitzvah commands Israel to count forty-nine days between the Omer offering and Shavuot, a practice called Sefirat HaOmer. Rambam (Hilchot Temidin uMusafin 7:22) codifies that the count is both days and weeks, recited nightly with a blessing.

The Sefer HaChinuch (Mitzvah 306) explains the mitzvah as a spiritual preparation, linking the freedom of Pesach to the revelation of Torah on Shavuot. Just as the Omer offering marked physical sustenance, counting the days directs Israel toward spiritual sustenance. The Talmud (Menachot 65b) teaches that the count must be consecutive and complete. Midrash connects the practice to Israel’s anticipation after the Exodus, when they eagerly counted days until receiving the Torah at Sinai.

Commentary & Classical Explanation:

• Rambam (Hilchot Temidin uMusafin 7:22): Requires counting both days and weeks, emphasizing precision.
• Sefer HaChinuch (Mitzvah 306): Explains the counting as anticipation, showing how redemption leads to revelation.
• Talmud (Menachot 65b): Teaches that incomplete counting invalidates the mitzvah, stressing continuity.
• Rashi (Lev. 23:15): Notes that “for yourselves” means each individual must count personally, not by a messenger.
• Midrash Rabbah (Vayikra 28:3): Describes Israel’s excitement in counting toward Sinai as a bride awaiting her wedding.

Contrast with the Omer Offering (Mitzvah 384):

• The Omer (barley) was an agricultural sacrifice; Sefirat HaOmer was a verbal mitzvah of time.
• The Omer sanctified produce; the counting sanctified anticipation of Torah.
• Rambam highlights that while the Omer permitted new grain, the counting prepared hearts for spiritual nourishment.

Parallel to Shavuot Offerings (Mitzvah 386–387):

• The counting culminates in Shavuot’s musaf offerings and the two loaves.
• Ramban (Lev. 23:15) explains that the count transforms Pesach and Shavuot into one extended festival — freedom leading to Torah.
• Talmud (Pesachim 68b) teaches that the joy of Shavuot is incomplete without counting, as anticipation creates the holiday’s intensity.