Following Leviticus 23, observant Jews ritually count the 49 days from the second day of Passover (when, in ancient times, the annual barley offering was brought) until the eve of the holiday of Shavuot. This practice, known as “counting the omer” after a biblical measurement of grain, has inspired various artistic works, as Sarah Ogince explains:

Tobi Kahn grasps an asymmetric block of wood in both hands. He turns the piece, a fluid combination of angles and curves painted a rich metallic pewter, to reveal the base: a perfect rectangle, soft gold and marked with a hand-written number eight. Behind him, 48 similar blocks sit in a wooden grid suspended from the wall. “I didn’t want each individual piece to look the same because every day is a different day,” he says.

Very much a work of 21st-century art, Kahn’s sculpture is also part of a tradition that stretches back centuries. . . . Omer counters have been a staple item of Judaica since at least the 18th century. “We see so much artistic creativity: paper cuts, books—handwritten and printed—parchment scrolls in calendar boxes,” says Abigail Rapoport, curator of Judaica at the Jewish Museum in New York, which has a large collection of omer counters, including Kahn’s.

A parchment counter from the 18th century in the Netherlands depicts the numbers intertwined with tulips—not long after the region’s “tulip mania”—and colorful birds. Portuguese script next to the numbers hints that the counter was made by descendants of refugees fleeing that country’s inquisition.

A counter produced in early 20th-century Rochester, NY shows a darker aspect of the counting of the omer: the Talmud relates that 24,000 students of the [2nd-century] sage Rabbi Akiva perished in a plague during this time, and many Jews observe it as a period of mourning. The intricate papercut counter doubles as a memorial plaque that includes hundreds of names of deceased congregants.

Last week, the New York Times reported, based on unnamed sources within the Trump administration, that the president had asked Israel not to carry out a planned strike on Iranian nuclear facilities. That is, somebody deliberately gave this information to the press, which later tried to confirm it by speaking with other officials. Amit Segal writes that, “according to figures in Israel’s security establishment,” this is “the most serious leak in Israel’s history.” He explains:

As Israel is reportedly planning what may well be one of its most consequential military operations ever, the New York Times lays out for the Iranians what Israel will target, when it will carry out the operation, and how. That’s not just any other leak.

Seth Mandel looks into the leaker’s logic:

The primary purpose of the [Times] article is not as a record of internal deliberations but as an instrument of policy itself. Namely, to obstruct future U.S. and Israeli foreign policy by divulging enough details of Israel’s plans in order to protect Iran’s nuclear sites. The idea is to force Israeli planners back to the drawing board, thus delaying a possible future strike on Iran until Iranian air defenses have been rebuilt.

The leak is the point. It’s a tactical play, more or less, to help Iran torpedo American action.

The leaker, Mandel explains—and the Times itself implies—is likely aligned with the faction in the administration that wants to see the U.S. retreat from the world stage and from its alliance with Israel, a faction that includes Vice-President J.D. Vance, Director of National Intelligence Tulsi Gabbard, and the president’s own chief of staff Susie Wiles.

Yet it’s also possible, if less likely, that the plans were leaked in support of administration policy rather than out of factional infighting. Eliezer Marom argues that the leak was “part of the negotiations and serves to clarify to the Iranians that there is a real attack plan that Trump stopped at the last moment to conduct negotiations.”