Counting the Days of Our Lives... Or Making the Days of our Lives Count?

The days between Pesach and Shavuot are celebrated each with their own particular Mitzvah unique to them. Though the Hebrew month of Iyar lacks any particular distinctive Mitzvah to itself, its days are celebrated each with a count to itself… another day, another number.

Counting the Omer is a Mitzvah of the Torah, "You shall count for yourselves from the day following the day of rest, from the day on which you bring the Omer as a wave-offering; [the counting] shall be for seven full weeks. Until the day following the seventh week shall you count fifty days" (Leviticus 23:15-16). Though in today's times, without a Beit HaMikdash (Temple) the issue of the counting being a Torah Mitzvah as opposed to a Rabbinal Mitzvah is much disputed. The essence of the Mitzvah, however, is not lost – whichever way we look at it.

On the first day – we must count that "Today is one day of the Omer". We continue this way until the weeks begin when we add the term "week" on the seventh day, "Today is 7 days, which is one week of the Omer." The Mitzvah is no light matter either. One should do the counting at the closest possible time to nightfall (Tzeitz HaKochavim). One should not even eat before counting – so important is this Mitzvah. One should do everything possible to see to it that one count every single evening until the night (inclusive) preceding the night when Shavuot falls out. Even then, one must wait until complete nightfall before beginning the Maariv (evening prayers) service before praying the Shavuot prayers.

But what is the point of all the counting? Why the excitement in mentioning days and weeks?! If we would at least have the opportunity to blow the Shofar, shake a Lulav, eat Matzah or something tangible – at least this would give us something to really look forward to. What could be accomplished by a simple count?

When Sarah died, the Torah states, "And Sarah's lifetime was one hundred years, twenty years and seven years – the years of Sarah's life" (Genesis 23:1). Rashi points out, "All of them were equal in goodness." The fact that the Torah breaks her life into segments hints to another lesson – says Rashi. It hints to the fact that no matter what part of her life she was at – everything was good. Each part of her life was fulfilled with something good. Every segment, every century, every decade, every individual year… every single day was filled with meaning and goodness.

King David sets the tone as he sings, "The length of our years are seventy years, and with strength eighty" (Psalms 90:10). And Shmuel Hakatan (the Small One – because of his deep modesty) used to say, "At 5 years of age, the study of scripture (should be begun); at ten – the study of Mishna; at thirteen – the obligation of Mitzvot; at fifteen – the study of Gemara; at eighteen – marriage; at twenty – pursuit of a livelihood; at thirty – full strength (is reached); at forty – understanding; at fifty (the qualification) to give counsel; at sixty – old age; at seventy – ripe old age; at eighty – (a sign of special) strength; at ninety – the body is stooped; at one hundred – it is as if he were dead, passed away and ceased from the world. (Pirkei Avot 5:22)

The Torah takes the theme of the days of one's life a serious matter indeed. Years are important – and crucial to real life growth. The days of one's life are no less important, each impacting, building up and creating our years.

Yet as time passes (only too quickly) we find ourselves lost in a world of a 7-7 daytime (nighttime?) job, exhaustion at the end of the day, the need to eat, take care of our bodies and get a good night's rest (if only we can!) before the next whirlwind of a day begins. And for what? To simply receive the salary check in order to be able to continue our lives… until we leave the world.

Sarah's life was one of meaning. Each day counted. King David felt no less when it came to realizing and calculating just how long one could live for. And Shmuel Hakatan felt the need to clarify for each of us the importance of accomplishing what must be accomplished – when it must be done! Though one may try to run away, the obligations of real life growth stare each of us in the face – day and night!

But are we keeping a count of our days? Have the days of our lives turned more into a soap opera that goes on ad infinitum even when the old characters die? Do we look for substitutes to take the "old roles" when we simply need to keep the program running? Or are the days of our lives real?! Do we fill them with something worthwhile – or have they simply turned into a rut of life filled with nothing greater than eating, drinking, sleeping and working (for someone else who is no less dependent on his boss (Boss!) than we are of him (Him!)?

How are we ever to come to terms with the reality of life if we don't even stop to consider that a day has passed? One more day closer to the final day that each of us leaves this world?! Our Sages teach us that before going to sleep each night – that in addition to the complete Shema with additional Psalms and prayers, every person should make a complete accounting of his life that day. One should go through (whether aloud – ideally – or even in one's own head) everything one did that day. One should consider the interactions one had with others, the good and it's opposite. One should consider how one treated others, and how one grew oneself. One should consider how much time one gave the Giver of all life. It can take hours to do of course… but if we can just offer a few minutes each day to considering our lives that day, what a huge difference this will make in turning us into meaningful living people.

Making the Cheshbon Hanefesh (the soul accounting) each day is a huge task indeed. But it does begin somewhere. It begins by realizing that every day counts. It begins by realizing that each day that goes by is another day with its opportunity for growth – and another day closer to one's finale in this world. It's a special time each night as we consider just where exactly we are in our lives.

We can spend the day contemplating where we are in life in general. For many of us, just to get to that stage in life – of taking it seriously – can take years of work! But for those of us who believe in the simplicity of the Torah, we need only but look at a simple Mitzvah which seems really quite ordinary – counting the Omer. Though it seems like nothing much is accomplished, that count may well bring us to realizing that every part of life counts. Each day counts for something – and we need recognize it as such. Of course, if we're not yet ready for the intensive soul accounting, we can at the very least – each day – before entrusting our souls to our Creator as we go to sleep – turn around and realize that as a start – as a very beginning point, each of us needs to begin counting. To begin realizing that the day gone by has amounted to something (whichever way it went) – and another day will come tomorrow – one more day closer to that final goal.. We must make it count! Once we realize the value of a day, we have opened for ourselves the opportunity for real life growth.

All Israel have a Portion in the World to Come - Action is the Main Thing

The time between Pesach and Shavuot is an opportune time to learn about those teachings that aid in refining our behaviour. It is specifically in the summer months that this learning takes place, since during this time the Yetzer (i.e. evil inclination) is at its height. Ready for anything during this time, the Yetzer will invent a variety of excuses to trap anyone seeking to come closer to G-d and to one's fellow man.

Our Sages therefore set up at this time, that we should study Pirkei Avot – Ethics of our Fathers, a tractate of the Mishna that deals with the basics that every Jew needs to learn about.  We can ask however, why at the beginning of each chapter, we are required to learn another Mishna from Sanhedrin (11:1) which states, "All of the Jewish people have a portion in the world to come as it says…" What does this have to do with chapters devoted to ethical behaviour, righteous conduct and general good manners?! Of what value is to know that every Jew has a portion in the world to come, when the focus of learning should clearly be on improving one's behaviour in this world?

There are two views expressed on the importance of learning these ethical chapters. Rabbi Ovadia MiBartenura states that every person needs to work on themselves. It's just simple decency in the world that people behave in a way that brings peace to everyone around them. Even those who are not Jewish have their own set of basic life rules of how to behave (whether alone or in public.) Without basic rules, the world would become a wild zoo of animals doing whatever they liked. (Those wondering about the current state of affairs, may do well to consider that it may be that because everyone wishes to follow their own hearts instead of following common morality – that indeed the world has turned into a wild zoo in many places!)

Our Sages on the other hand tell us that the teachings of Pirkei Avot are really "Milei DeChasiduta" – words of piety. These words are here to make us better than just good. We should all be good – but how do we get to be *really* good? Follow Pirkei Avot!

So which is it, are they just words of good general behaviour or are they words to be studied by only the elite who are ready to truly turn themselves into angels?

In fact both of these apply to each of us. On the one hand, we must view these teachings as necessary. Nobody is exempt from learning proper ethical behaviour. On the other hand, let nobody think the words are just simple. Rather, one who immerses himself in these teachings – from the smallest to the greatest – stands the chance of becoming truly great. Even without in-depth Torah learning, those who follow the teachings of this tractate can learn the finest skills of becoming a giant of a person – one who is respected by others, and by himself too!

The Mishna points out to us that *every* single Jew as a portion in the World to Come. Our Sages teach us that this applies to the time of the resurrection of the dead when the souls will once again be placed into bodies and revived. This is the World to Come.

Before the soul enters this state, however, it travels through another world, commonly known as Gan Eden (the Garden of Eden.) What then is the difference between these two levels? We are taught that Gan Eden is the place where the soul receives reward for the Torah it has studied. However, when it comes to Torah study, we are all on different levels. In fact, there may well be some (G-d forbid) who never learn Torah at all. To such individuals, Gan Eden holds no value. Not necessarily because they don't deserve something – but perhaps because that is a world of the fullness of Torah. Much like the aged person of 100 years old knowing little of advanced mathematics might find himself quite bored and irritated in a day lecture of advanced mathematics, so too the soul that has not learned to appreciate the beauty of Torah and has not grown, may well feel quite agitated surrounded only by the Sages of Israel!

But what of good deeds?! Here, our sages teach us, that even the most simple Jew is filled with Mitzvot like a pomegranate is filled with seeds. Even the simplest Jew can fulfill the Mitzvot incumbent upon him. He can wear Tefillin every day without every understanding what he is doing. He can eat Kosher without understanding the importance of the food on his soul. He can observe and sanctify the Shabbat day – without ever having understood any aspect of the true holiness of the day or having immersed himself in years of learning these numerous laws!

One who can study – should certainly do so. One who can apply himself to learning, should certainly do so. It will be good for him in this world and the next. However, the person who finds himself unable to learn should not give up. Ultimately there is an even more wonderful place for the soul (after the revelation of Moshiach) when all the dead bodies will once again be brought to life. *Then* at that point in time, all souls will receive reward generously for the numerous Mitzvot they performed.

Pirkei Avot is not about intensive learning. The teachings are easy to understand with just over 100 main lessons that guide one through one's entire life and make one a decent human being (if nothing else) and an angel at best!

Nobody is exempt from improving their behaviour and doing the right things in life. Things that do good for the entire world, one's own family and oneself. The reward for doing is far greater than the reward for study – because in this world, the physical, material world, "Action is the main thing." We are physical beings involved in physical things – from eating and drinking, to wearing Tzitzit. From shaking a Lulav to blowing a Shofar. From giving charity to saying a kind word to another; there are literally millions of good deeds that await our attention every single day. There are millions of people that are in need of the good we can do for them.

So even if one cannot study 20 hours a day and gain a good share in Gan Eden, every Jew should know well, that come what may – the most crucial reason we study Torah – is so that we can be better people, help others, and bring goodness and kindness into the world.

Torah is greater than good deeds… only because it leads to good deeds. It leads to the soul – clothed inside a body – performing acts of goodness and kindness to others. Therefore it too will be well rewarded at that time when both soul and body re-unity. Pirkei Avot begins with the ultimate Mishna – "Every Jew has a portion in the world to come…" No Jew is exempt from the effort required in learning what it means to grow and bring goodness everywhere one goes. Knowing that means that one can begin learning these Mishnayot with a view to true spiritual growth.

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