Lag BaOmer (, LaG Bāʿōmer), also Lag B'Omer or Lag LaOmer, is a Judaism holiday celebrated on the 33rd day of the Counting of the Omer, which occurs on the 18th day of the Hebrew calendar of Iyar.
According to some of the Rishonim, it is the day on which the plague that killed Rabbi Akiva's 24,000 disciples came to an end, and for this reason the mourning period of the Counting of the Omer concludes on Lag BaOmer in many communities.
According to modern kabbalah, this day is the Hillula of Rabbi Shimon bar Yochai or the anniversary of his death. According to a late medieval tradition, Simeon ben Yochai is buried in Meron, and this association has spawned several well-known customs and practices on Lag BaOmer, including the lighting of and pilgrimages to Meron.
Additionally, in modern-day Israel, the holiday also serves to commemorate the Bar Kokhba revolt against the Romans.[ Embassy of Israel to the United States, "About Israel: Holidays and Observances: Lag BaOmer," Accessed 05/06/2022. ]
Etymology
Lag BaOmer is Hebrew for "33rd day in the Omer". The letter ל (
lamedh) or "L" has the numerical value of 30 and garelik ג (
gimel) or "G" has the numerical value of three (see
Hebrew numerals). A vowel sound is conventionally added for pronunciation purposes.
Some Jews call this holiday Lag LaOmer, which means "33rd day of the Omer", as opposed to Lag BaOmer, "33rd day in the Omer". Lag BaOmer is the traditional method of counting by some Ashkenazi Jews and Hasidic Judaism Jews; Lag LaOmer is the count used by Sephardi Jews. Lag LaOmer is also the name used by Yosef Karo, who was a Sepharadi, in his Shulchan Aruch ( Orach Chaim 493:2, and cf. 489:1 where BaOmer is inserted by Moses Isserles).
Origins
The origins of Lag BaOmer as a minor festival are unclear. The earliest clear reference to the observance of Lag BaOmer is a gloss to
Mahzor Vitry in
British Library Add MS 27,201 (f. 227v), if it is the work of Isaac ben Dorbolo. The gloss points out that
Purim and Lag BaOmer always fall on the same day of the week, but says nothing about the origin of the holiday. Abraham ben Nathan (citing Zerachiah haLevi of Girona)
,[Sefer HaManhig, p. 144, #106: ואך מנהג בצרפת ופרובינצא לכנום מל"ג בעומר ואילך, ושמעתי בשם ר' זרחיה הלוי ז"ל מגירונדא שמצא כתוב בספר ישן הבא מספרד שמתו מפסח ועד פרוס העצרת ומאי פורסא פלגא כדתנן שואלים בהלכות פסח קודם לפסח ל' יום ופלגא ט"ו יום וט"ו יום קודם העצרת זהו ל"ג בעומר.] David ben Levi of Narbonne,
[Cited by Abraham Zacuto, Sefer Yuhasin ed. Herschell Filipowski, p. 37: ויש נוסחא אחרת עד פרס העצרת שהוא ט"ו יום קודם וזה עד ל"ג ללעומר עד י"ח אייר. According to Zacuto, Ben Levi gave a mnemonic בן י"ח לחופה for the day on which marriage could resume (cf. the medieval additions to m. Avot 5:20), corresponding to 18 Iyyar. Zacuto's contemporary, Samuel ibn Danan, "writes that he heard from his father Saadya that Samuel ibn Sunbal, a certain great rabbi of that time in Fez who had long ago died, appeared to him in a dream and spoke of Lag BaOmer, giving the mnemonic בן י"ח לחופה, and Saadya asked Samuel what he meant, and Samuel said to him that he was referring to the fact that 18 Iyyar is Lag BaOmer, the day on which marriage becomes permitted." ( Malkhei Rabanan p. 125b: כהה"ר שמואל אבן סונבאל ז"ל מחכמי פאס הקדמונים דרך אגב ארשום בכאן מה שמצאתי כתוב בכ"י מוהרר"פ אבן צור שמ"ך בכ"י הרמ"ז הגאון זיע"א וז"ל כתב מהר"י שמואל אבן דנאן זלה"ה ששמע מאביו ז"ל הה"ר סעדיה שראה בחלום חזיון לילה חכם א' מכחמי דורו שהיה לו זמן רב שמת ושמו החכם הה"ר שמואל אבן סונבאל ז"ל והיה מדבר על ענין ל"ג לעומר ונתן סימן בן שמונה עשרה לחופה ושאלו לו מה כוונתו בז"ה ואמ"ל נקוט האי כללא שלעולם יום י"ח באייר הוא ל"ג לעומר שמשם ואילך מותר לישא נשים ולהכניסן לחופה ע"כ)] Sefer Asufot,
[f. 66v, #382: מנהג הוא בזה המלכות שאין נושאי' נשים בין פסח לעצרת. ואין מקיזין דם עד ל"ג בעמר. לפי שהימים הן עלולים שנפלה מגפה בתלמידי חכמים ר' עקיבא כמה אלפים שמתו מז פסח עד ל"ג בעמר וכלם מתו עבור שנאת חנם. ואותו היום נעצרה המגפה ועשו אותו היום יום טוב ולפיכן נהגו להקיז בל"ג בעמר.] Levi ben Abraham ben Hayyim,
[ Liveyat Chen ed. Howard Kreisel, p. 404-405: ומה שנהגו העולם שלא לספר ולא לישא אשה עד ל"ג בעומר לבד אפשר שהתפשטות החול והתילדו לא היה רק עד ל"ג בעומר אלא שקצתם האריכו החליים עד עצרת. ] Joshua ibn Shuaib (citing a "
midrash")
[ Drashot al haTorah l'RY ibn Shuaib f. 41v: ומה שנהגו רוב העם להגדיל שפם עד ל"ג לעומר לא מצינו בו ענין, ובתוספות פי' כי מה שאמר ל"ג אינו כמו שנוהגין, אלא ל”ג יום כשתסיר שבעת ימי הפסח ושבעה שבתות ושני ימי ראש חדש שהן ששה עשר יום שאין אבלות נוהג בהם, נשארו מן הארבעים ותשעה ימים ל"ג, וזהו מאמרם ל"ג יום לעומר. שמעתי שיש במדרש עד פרס העצרת והוא חמשה עשר יום העצרת באמרם פרס הפסח פרס החג שהם חמשה עשר יום בניסן ובתשרי, וכשתסיר חמשה עשר יום מארבעים ותשעה יום נשארו שלשים וארבעה, והנה הם שלשים ושלשה שלימים ומגלחין ביום שלשים וארבעה בבקר כי מקצת היום ככולו.] Menachem Meiri (citing "a tradition of the
geonim"),
[ Beit haBechirah, Yevamot f. 62v: וקבלה ביד הגאונים ז"ל שביום ל"ג לעומר פסקה המיתה.] and
Judah Halawa (citing a "
Jerusalem Talmud")
[ Imrei Shafer (MS Paris 264) ed. Chaim Hershler, p. 224-225: מנהגו עד ל"ג לעומר ובתלמוד שלנו אומר מפסח ועד עצרת, סמכו על הירושלמי שאומר עד פרס העצרת, כלומר עד חצי זמן העצרת, העצרת הוא שלשים יום לפני עצרת, שהרי אמרו בפרק בני העיר משה תקן להם לישראל שיהיו דורשין ושואלין שלשים יום קודם לפסח בהלכות הפסח, והפרס שהוא חצי הן ט"ו יום לפני עצרת עד פרס, עד ולא עד בכלל נשארו י"ד ימים, ולפי זה ל"ג עצמו אינן ראוי. ויש מחמירין בענין זה ובמנהג זה ואומרים שמה שנהגו לומר ל"ג לעומר כל ימי העומר בכלל מפסח ועד עצרת, אלא שימי החול שבכל ימי הספירה הם ל"ג כשתוציא השבתות וימים טובים שבהם נשארו ל"ג. אבל המנהג הקדום הוא כמו שאמרו בירושלמי ער פרס העצרת, כלומר חצי שלשים לפני עצרת, ואין ראוי לשום אדם לבא כנגד המנהג והגדר, שלא יקראוהו פורץ גדר.] are the first to name Lag BaOmer as the day on which the plague afflicting Rabbi Akiva's students ended, although this is said to explain a previously-existing custom to allow marriages between Lag baOmer and Shavuot.
According to MS ex-Montefiore 134, it was traditional to
Bloodletting on Lag BaOmer in celebration.
[Mitchell First, The Mysterious Origin of Lag Ba-Omer, Hakirah 20 (2015), pp. 205-218 (available at hakirah.org)]
The following anecdote occurred circa 1400:
The Gabbai's son ran to join Yaakov's students in their Lag baOmer celebration, and an argument broke out between him and Rabbi Lemlin, the son of Rabbi Moses Neumark Katz. This youth called Lemlin 'pig's meat'! Word of the event came to our master Yaakov, and he excommunicated the shamash's son, and he said 'How could you be permitted to call one of my students this?!' The youth sat excommunicated until the Monday after Lag baOmer. His family was greatly afflicted, as he was a member of the city elite, so he and his father went and publicly begged Moelin and his students for forgiveness, before the entire yeshiva of 50 people. And they were forgiven. This was the only time Moelin ever excommunicated a person.
Lag Baomer is commonly said to be the day on which Shimon ben Yochai died. Neither
Chazal nor the
Rishonim mention that the date of his death was Lag Baomer; the first known appearance of this claim is in the
Sabbateans Hemdat Yamim (1731),
[ but it was later popularized by a misprinting of Hayyim Vital, which replaced שמחת רשב"י "the celebration of Rabbi Shimon ben Yochai" with שמת רשב"י "when Rabbi Shimon ben Yochai died".][
]
The actual origin of kabbalistic traditions of visiting Meron on any of several dates in the month of Iyar date to the Middle Ages; but it is not clear when, by whom, or in what way Lag baOmer was first connected to Shimon ben Yochai.
Nachman Krochmal, a 19th-century Jewish scholar, among others, suggests that the deaths of Rabbi Akiva's students was a veiled reference to the defeat of "Akiva's soldiers" by the Romans, and that Lag BaOmer was the day on which Bar Kokhba enjoyed a brief victory.[
]
In pre-war Europe, Lag BaOmer became a special holiday for students and was called "Scholar's Day". Students were freed to engage in outdoor sports.
According to another suggestion, Lag Baomer was the date on which the reconstruction of the Temple in Jerusalem began under the Emperor Julian. With the failure of this project and the death of Julian, Lag Baomer initially became a fast day. After the Muslim conquest and the end of Christian oppression of Jews in Israel, mourning practices ceased to be observed. The choice to begin the reconstruction on the 33rd day of the omer may have been an anti-Christian polemic, as Jesus was said to have been killed at age 33.[ The Byzantine Prehistory of Lag ba-Omer]
Another theory posits that the connection between Lag Baomer and Shimon Bar Yochai arose from a general pilgrimage to Mount Meron on Pesach Sheni (15th of Iyar), specifically to Hillel's cave wherein water filled up the cave's cisterns and sometimes overflowed; the natural phenomenon poorly understood then was considered miraculous and attracted Jews and Muslims alike. As Hillel's cave is close to Mount Meron it was customary for the pilgrims to stop by the graves of other holy saints on Mount Meron, among them Shimon's tomb. During the 16th century, when the Ashkenazic community came to Safed, the pilgrimage naturally moved up to Lag Baomer (3 days later), already a joyous day according to Ashekaniz custom (Rema OC 493:2), as it was believed to be the day the plague of Rabbi Akiva's students ended. As one of the latter's prominent students, Shimon'
Ariel Ephraim Aharonob, "Lag Baomer in Meron: an Historical Overview", Bnei Brak, 2024.
Kabbalistic significance
Lag BaOmer has another significance based on the Kabbalah custom of assigning a Sefirah to each day and week of the Omer count. The first week corresponds to Chesed, the second week to Gevurah, etc., and similarly, the first day of each week corresponds to Chesed, the second day to Gevurah, etc. Thus, the 33rd day, which is the fifth day of the fifth week, corresponds to Hod she-be-Hod (Splendor within the Splendor). As such, Lag BaOmer represents the level of spiritual manifestation or Hod that would precede the more physical manifestation of the 49th day ( Malkhut she-be-Malkhut, Kingship within the Kingship), which immediately precedes the holiday of Shavuot.
Customs and practices
While the Counting of the Omer is a semi-mourning period, all restrictions of mourning are lifted for Ashkenazim on the 33rd day of the Omer. The Sephardic custom is to cease mourning the following day, celebrations being allowed on the 34th day of the Omer, Lad BaOmer (ל״ד בעומר).[Orach Chayim 493:2.][ Also here] As a result, weddings, parties, listening to music, and haircuts are commonly scheduled to coincide with Lag BaOmer among Ashkenazi Jews, while Sephardi Jews hold weddings the next day.
Families go on picnics and outings. Children go out to the fields with their teachers with bows and rubber-tipped arrows. Tachanun, the prayer for special Divine mercy on one's behalf, is not said on days with a festive character, including Lag BaOmer;[" Jewish Prayers: Tahanun". Jewish Virtual Library. jewishvirtuallibrary.org. Retrieved April 11, 2019.] when God is showing one a "smiling face", so to speak, as He does especially on the holidays, there is no need to ask for special mercy.
Bonfires
Religious
The most well-known custom of Lag BaOmer is the lighting of . The custom may originate in symbolizing the "spiritual light" brought in to the world by Simeon ben Yochai.
Throughout the world celebrants gather on the night and during the day of Lag BaOmer to light fires. A large celebration is held at the Tomb of Rabbi Shimon bar Yochai and his son Rabbi Eleazar in Meron, where hundreds of thousands usually celebrate with bonfires, torches, song, dancing and feasting. In 1983, Rabbi Levi Yitzchak Horowitz of Boston reinstated a century-old tradition among his Hasidic Judaism to light a bonfire at the grave of Rabbi Akiva in Tiberias on Lag BaOmer night. The tradition had been abandoned due to attacks on participants. After the bonfire, the Rebbe delivered a dvar Torah, gave blessings, and distributed shirayim. Later that same night, the Rebbe cut the hair of three-year-old boys for their Upsherin.[Horowitz, Y. F. and Morgenstern, Ashira (November 24, 2010). "Seasons: The Bostoner Rebbetzin remembers and reflects on the occasion of the first yahrtzeit of Grand Rabbi Levi Yitzchak HaLevi Horowitz, ztz"l, 18 Kislev 5771". Mishpacha, Family First supplement, p. 52.]
For many years, New York based Rabbi Aaron Teitelbaum of Satmar discouraged bonfires, saying it was not the custom to light them outside of the Land of Israel.
Zionist
For Zionism (see section below), the bonfires are said to represent the signal fires that the Bar Kokhba rebels lit on the mountaintops to relay messages,
Bows and arrows
Religious
Historically, children across Israel used to go out and play with bows and arrows, reflecting the statement that the rainbow (the sign of God's promise to never again destroy the earth with a flood; Genesis 9:11–13) was not seen during Bar Yochai's lifetime, as his merit protected the world.
In Israel
In Israel, Lag BaOmer is a holiday for children and the various youth movements. It is also marked in the Israel Defense Forces as a week of the Gadna program (youth brigades) which were established on Lag BaOmer in 1941 and which bear the emblem of a bow and arrow.
Parades
The Chabad Rebbe, Rabbi Menachem Mendel Schneerson, encouraged Lag BaOmer to be held in Jewish communities around the world as a demonstration of Jewish unity and pride.
Songs
Several traditional songs are associated with the holiday; these are sung around bonfires, at weddings, and at tishen held by Hasidic Judaism on Lag BaOmer. The popular song " Bar Yochai" was composed by Rabbi Shimon Lavi, a 16th-century kabbalist in Tripoli, Libya, in honor of Shimon Bar Yochai.
Tish meal
Most Hasidic Rebbes conduct a tish on Lag BaOmer, in addition to or instead of a bonfire. A full meal is usually served, and candles are lit. It is traditional to sing " Bar Yochai", " Ve'Amartem Koh Lechai", and " Amar Rabbi Akiva". Among the Satmar Hasidim, " Tzama Lecha Nafshi" is sung at the tish in addition to the other songs. Teachings of Rabbi Shimon Bar Yochai, both from the Talmud and the Zohar, are generally expounded upon by Rebbes at their tishen. In some Hasidic courts, the Rebbe may shoot a toy bow and arrow during the tish, and three-year-old boys may be brought to have a lock of hair cut by the Rebbe as part of their upsherin.
Rabbinic controversy
Some rabbis, namely Moses Sofer[Responsa Chasam Sofer, Yoreh Deah 233. Cited by .] and Joseph Saul Nathansohn,[Responsa Shoel Umeishiv, volume 5, chapter 39. Cited by .] have opposed the celebration of or the practice of certain customs observed on Lag BaOmer. These halachic scholars pointed out that the way Lag BaOmer is observed differs from the traditional manner in which anniversaries of deaths are observed, as Lag BaOmer is observed in a festive way, whereas usually a yahrtzeit is marked by observances that "bring out the solemn and serious nature of the day". Other issues raised include the practice of throwing clothes into bonfires, which is perceived as Bal tashchit, the fact that the holiday has not been celebrated by earlier sages, and the prohibition of establishing holidays. Nevertheless, these authorities did not ban the holiday.
Other rabbis responded to the aforesaid opposition by explaining that it has been observed by many great rabbis and that expensive clothes are never burned. They relate what happened on the day of Rabbi Shimon bar Yochai's death as evidence that the day is very holy and should be celebrated. This has remained the opinion of most contemporary and recent rabbis.
Zionism
In modern Israel, early Zionists redefined Lag BaOmer from a rabbinic-oriented celebration to a commemoration of the Bar Kokhba revolt against the Roman Empire (). According to work published by Yael Zerubavel of Rutgers University, a number of Lag BaOmer traditions were reinterpreted by Zionist ideologues to focus on the victory of the Bar Kokhba rebels rather than their ultimate defeat at Betar three years later. The plague that decimated Rabbi Akiva's 24,000 disciples was explained as a veiled reference to the revolt; the 33rd day when the plague ended was explained as the day of Bar Kokhba's victory. By the late 1940s, Israeli textbooks for schoolchildren painted Bar Kokhba as the hero while Rabbi Shimon bar Yochai and Rabbi Akiva stood on the sidelines, cheering him on. This interpretation lent itself to singing and dancing around bonfires by night to celebrate Bar Kokhba's victory, and playing with bows and arrows by day to remember the actions of Bar Kokhba's rebel forces.[Zerubavel, Yael. "Bar Kokhba's Image in Modern Israeli Culture", in The Bar Kokhba War Reconsidered: New perspectives on the Second Jewish Revolt against Rome, Peter Schäfer, ed. Mohr Siebeck, 2003, pp. 282–286. .]
This interpretation of the holiday reinforced the Zionist reading of Jewish history and underscored their efforts to establish an independent Jewish state. As Benjamin Lau writes in Haaretz:
This is how Lag Ba'omer became a part of the Israeli-Zionist psyche during the first years of Zionism and Israel. A clear distinction became evident between Jews and Israelis in the way the day was celebrated: The religious Jews lit torches in Rashbi's Shimon honor and sang songs about him, while young Israelis, sitting around an alternative bonfire, sang about a hero "whom the entire nation loved" and focused on the image of a powerful hero who galloped on a lion in his charges against the Romans.
In modern Israel, Lag BaOmer is "a symbol for the fighting Jewish spirit". The Palmach division of the Haganah was established on Lag BaOmer 1941, and the government order creating the Israel Defense Forces was issued on Lag BaOmer 1948.
See also
-
Hebrew numerals
-
Jewish and Israeli holidays 2000–2050
-
Sephirot, the 10 attributes/emanations found in Kabbalah.
-
Significance of numbers in Judaism
-
Hillula of Rabbi Shimon bar Yochai
Sources
External links
