Chasydyzm do Wyjścia 3:12

We need to explain why out of all the mitzvos of the 613 mitzvos , why there is no Shehechianu blessing on the mitzveh of counting the omer. There is in the writing of the Ariz"l regarding the verse (Shemos 3:12) "You will serve G-d upon this mountain", it is known that when Israel was in Egypt, they were sunken in 49 levels of impurity and The Blessed Holy One, in His Great mercy and kindness, redeemed them from Egypt in order to bring them close, under the wings of The Holy Presence. Because of this, they were required to count 7 cleanings. Without counting the 7 cleanings, it would not be feasible to bring them close under the wings of The Holy Presence, as is known. And the explanation of the verse "You shall serve G-d", is that you will perform the 50 [countings] verbally. We find that there is a constant desire for the counting to be complete and for the closeness to be achieved. There is a constant desire to complete the days of counting. If it was feasible to complete the days of counting in one moment and immediately begin the closeness [with The Holy Presence], how good and pleasant it would be. We therefore find that it is not appropriate to say the blessing of Shehechianu on this [counting due to the desire for the counting to be over with so that we can be close with The Holy Presence].

In the Midrash on the verse "And [God] saw, etc., and God knew"—that each one of them repented, but they did not know about each other. See there, where it emphasizes "and God knew" alone. One can explain that even they themselves could not bring their thought from potential into action. As I wrote elsewhere, there is a thought that is not yet complete, which even the person himself does not understand—only the Creator, blessed be He, who examines hearts and minds, as the Sages said: "Before the thought is formed in his heart, etc."—see there. [Isaiah 60:2] "For darkness covers the earth." Therefore, even though the hearts of the Children of Israel were good, they could not clarify their inner essence to themselves. Therefore Moses our teacher, peace be upon him, did not recognize their status. Therefore the Creator, blessed be He, gave him a hint and sign: [Exodus 3:12] "when you bring forth [the people from Egypt]... you shall serve [God on this mountain]." That is to say, you will see that immediately when they leave the land of Egypt, the goodness of their hearts will be clarified, and in an instant they will transform from [working with] clay and bricks to being ready to receive the Torah. This is a wondrous testimony that the depths of Israel's hearts are toward good. And Rashi of blessed memory wrote: "In the merit of receiving the Torah." This means that the good thought of Israel, the Holy One Blessed be He joins it to the deed, even what they are destined to do. As it is written in the Zohar: for what they will sin in the future, God forbid, there is no punishment [in advance], but merits are counted. The reason is also as mentioned above—that the good is hidden in the hearts of the Children of Israel; only before the time arrives, it does not come from potential to action, but the good is already present, as mentioned. But the opposite—when one does evil, it is through a spirit of folly [ruach shtut] that enters him temporarily. Therefore future [sins] are not counted, but merits are counted, as mentioned above.

Blessed is the Holy One, Blessed is the One who gave us Torah. One should ponder on the relevance here of giving the Torah. It appears to me, however, that the letters of the Torah were also in exile in Egypt. And it was on account of the iron furnace that the exiles were able to leave their exile and come to the time of the giving of the Torah. This is what is meant by (Exodus 3:12) "And this shall be the sign (ot)" - meaning the letters (otiot) of the Torah. Now the 27 letters of the Torah are pure, (zach), and each of them consists of all of them. 27 multiplied by 27 is equal to "Pesach, Matzah and Maror." Therefore these are the three things that Rabban Gamliel obligated us to declare on Pesach, in order to show the greatness of using the mouth to express the letters of the Torah which we are commanded to speak.