Lag BaOmer - בעומר ל׳׳ג
By Hillel ben David (Greg Killian)
VIII. Readings from the Triennial Cycle
X. In the life of Mashiach ben Yosef
XII. Marriage of heaven and Earth
XIII. The Number Thirty-three (33)
In The Life of Yosef HaTzaddik
This Torah study owes its genesis to my beloved teacher, Hakham Dr. Yosef ben Haggai. One of the great Nazarean scholars of our time, he taught us, his students, that Torah study demands the highest intellectual and moral courage. He did this in the best way possible: by personal example. The following thoughts, many of which are his, are a small indication of what I learned from him, not least that Torah is, among other things, a refusal to give easy answers to difficult questions.
I am dedicating this study to my beloved teacher on the occasion of his birthday: Lag BaOmer 5766. May HaShem give His Eminence many more insights and bring him much prosperity in this world and the next for His many kindnesses to me and my family, Amen v’Amen!
Let’s begin this study with a little background information. In our study on the Omer, we examined the Torah requirement to count the days between Pesach (Passover) and Shavuot. This study will focus on day thirty-three of the counting of the Omer.
Thirty-three days following the first day of Passover, Jews celebrate a "minor" holiday called Lag BaOmer, the thirty-third day of the Omer. Lag BaOmer בעומר ל׳׳ג, is a Hebrew phrase that means the thirty-third day of the Omer. Lag - d’’k, is how we say “thirty-three” in Hebrew (k=30, d=3). BaOmer - בעומר is how we say “In the Omer”. The counting of the Omer links Pesach and Shavuot (Feast of Weeks).
The omer count reaches thirty-three on Iyar (אִיָיר) eighteen, the eighteenth day of the second month. Lag BaOmer is therefore related to Iyar 18. The gematria of eighteen is יח which, when rearranged, is חי the Hebrew word for “Life”.
The month of Iyar is known by the name "Ziv" in the Tanakh, (Torah, Neviim, and Ketuvim – AKA the Old Testament), a word which means brilliant. Only during the era of the second Temple was the name Iyar adopted. Iyar, related to the words for light and for air, also means brightness. In fact, every day of Iyar has its own mitzva because we count the Omer during every day of Iyar. It’s where the Jews spend all their time working on self-improvement. And so all of the events of Iyar, including Lag BaOmer, should be brought in this month of Iyar.
Iyar 18 is three days after the full moon of Iyar. Therefore, the moon has begun to visibly wane. The moon is no longer at peak brightness.
Some Sephardim have the minhag (custom) to call this holiday לעמר ל״ג - Lag LaOmer. It is more accurate according to the rules of Hebrew grammar. Lag LaOmer means the thirty-third day "of the Omer", as opposed to BaOmer - "in the Omer."
Why do Ashkenazim and some Sephardim say Lag BaOmer? Because Hakham Shimon Bar Yochai was a gilgul of the neshama of Moshe Rabeinu. The words "Lag BaOmer" have the numerical value of 345, which is also the numerical value of "Moshe". The Mashiach will have the neshama of Moshe Rabeinu.
Hakham Nachman Bulman, shlita, explains that "everyone" calls the day "Lag BaOmer" because the main proponents of saying "BaOmer" are Hakham Yitzchak Luria, the Arizal, and the Sephardi Kabbalists.
The minor holiday of Lag BaOmer commemorates three historical events:
1. The end of a period of mourning for thousands of students of Hakham Akiva who died in a plague, the great plague Askera, during the counting of the omer. This respiratory plague is the worst of all 913 known fatal diseases and is often a punishment for slander and malicious gossip.
2. The anniversary of the death of the author of the Zohar, Hakham Shimon Bar Yochai. On this day he revealed the deepest secrets of the Torah, as found in the Zohar, and it was the day his soul ascended to it’s source.
3. Bar Kochba’s revolt against the Romans. This was an attempt at ushering in the Messianic era.
Lag BaOmer is an oasis of joy in the midst of the sad Sephirah period which is almost unnoticed by most contemporary Jews. Yet it contains historic lessons of such great severity that this generation must not only unravel the mystery of Lag BaOmer but will discover that its own fate is wrapped in the crevices of its secrets. Lag BaOmer, according to our Sages, deals with the deepest secrets of the future Messianic Age. These are the inner secrets of the Torah which are revealed on Lag BaOmer, to the diligent talmid. Because it contains these secrets, we cannot discuss it openly or directly, but rather we must hint towards these answers and the talmid must “fall in” on his own.
Y Y Y
Hakham Ginsburgh pointed out the following interesting concept:
When lag (d’’k) is spelled backwards (kd) it
spells gal, which means reveal or revelation
as in the verse in:
Tehillim
(Psalms) 119:18 [Gal einai v'abitah
nifla'ot mitoratecha.] "Open (reveal to) my eyes
that I may see the wonders of Your Torah."
The latent potential of Lag BaOmer is the
opportunity to connect to the inner, wondrous dimension of the Torah (The
Living Torah – Mashiach) and to reveal it in our
lives.
During the Middle Ages, Lag BaOmer became a special holiday for Hakhamim and Rabinical students and was called the Scholar's festival. This name is surely related to the fact that only the most diligent talmid can understand the secrets of the Torah as revealed in the Zohar, the esoteric part of the oral law.
Lag BaOmer is also called the holiday of the Torah Shebalpeh, the oral law, according to the Pri Tzadik[1]. Hakham Akiva and Aaron the High Priest were the masters of the Torah Shebalpeh. Why were they masters of Torah Shebalpeh? They were masters of Torah Shebalpeh because they brought people together. Aaron was Moshe’s mouth to Paro, and he was the first to give Moshe’s Torah to the leaders of Israel. Aaron HaKohen was also noted for his ability to bring peace between people, according to the Talmud.
Sanhedrin 6b R. Eliezer the son of R. Jose the Galilean says: It is forbidden to
arbitrate in a settlement, and he who arbitrates thus offends, and whoever
praises such an arbitrator [bozea’] contemneth the Lord, for it is written, He
that blesseth an arbiter [bozea’], contemneth the Lord. But let the law cut through the mountain, for it is written, For the
judgment is HaShem’s. And so Moshe's motto was: Let
the law cut through the mountain. Aaron, however, loved
peace and pursued peace and made peace between man and man, as it is written,
The law of truth was in his mouth, unrighteousness was
not found in his lips, he walked with Me in peace and uprightness and did turn many
away from iniquity.
Yeshua was called “The Word of God” in Yochanan (John) 1:1. This secret of Mashiach testifies that He is the Living Torah, both oral and written. Further, this explains why Yeshua’s ascension occurred on Lag B’Omer, the festival of the Oral Torah.
Torah Shebalpeh requires good character. It requires someone who can learn from a teacher and with a study partner. Torah Shebalpeh requires us to get along because we must learn from another.
Hakham Akiva's students each had different opinions about the meaning of what they were learning. Each one wanted his friends to understand everything the way he thought was right. They argued with each other, each one only trying to prove that he was right. They thought that they were being nice to their friends by doing this; they really wanted their friends to know the right way. What they did not realize was that more than one person could be right, and you have to respect different opinions (as long as they are based on the Torah).
Hakham Akiva’s students were stingy with each other in the transmission of Torah in order to avoid giving respect. If we cannot get along, if we do not have respect for one another, then we cannot learn Torah Shebalpeh. Lag BaOmer is therefore a time when we get along with each other in order that we should build our character and in order to make Israel what it is supposed to be.
The Zohar records that on the day on which Rashbi (Rabbi Shimon bar Yochai) died, he revealed the secrets of the Torah, and the house became filled with light and fire to the point that the students could not approach or even look at Rashbi. Rashbi not only died on Lag B’Omer, but he was also born on the same day. It is quoted in the name of the Ari that Hakham Akiva ordained Rashbi and his colleagues on Lag BaOmer, thus ensuring the continuity of the Torah Shebalpeh after the death of his earlier students.
Zohar
3:291b Until now, I have held the
secrets close to my heart. But
now, before I die, I wish to reveal all. Hakham Abba reports: "I couldn't
even lift my head due to the intense light emanating
from Hakham Shimon. The entire day the house was filled with fire,
and nobody could get close due to the wall of fire and light. At the end of the
day, the fire finally subsided, and I was able to look at the face of Hakham
Shimon: He was dead, wrapped in his Talit, lying on his right side, and
smiling."
It is now the almost universal practice among traditional Jews to observe the season of counting the "Omer" as a time of sadness, by refraining from activities that are associated with gaiety and celebration. The mourning period lasts from Pesach (Passover) until Lag BaOmer.
Lag
BaOmer is a festive day on the Jewish calendar,
celebrated with outings on which children traditionally play with bow and
arrows (commemorating the Bar Kochba revolt), bonfires, and other joyous
events. Many visit the resting place, in Miron in Northern Israel, of the great
sage and mystic Hakham Shimon bar Yochai (commonly known by the acronym of his
name, Rashbi).
Lag BaOmer is a day
of rejoicing on which Jews celebrate their unity
by gathering together and celebrating. Significantly, it is the yahrzeit (the
anniversary of the passing) of the great Talmudic
sage, Hakham Shimon bar Yochai, whose teachings highlighted the concept of unity by drawing attention to the verse:
Tehillim
(Psalms) 133:1 "How good and how pleasant it is for
brothers to sit together."
Soncino Zohar,
Vayikra, Section 3, Page 59b It
has been taught in the name of R. Jose: Once the people were short of rain and they sent a deputation to R. Simeon, R. Jesse,
R. Hizkiah and the rest of the Companions. R. Simeon was on the point of going
to visit R. Pinchas ben Jair, along with his son R. Eleazar. When he saw them
he exclaimed: ‘“A song of ascents; Behold how good and how pleasant it is for
brethren to dwell together in unity” (Ps. CXXXIII,
1). The expression “in unity”,’ he said, ‘refers to the Cherubim. When their
faces were turned to one another, it was well with the world-”how
good and how pleasant”, but when the male turned
his face from the female, it was ill with the
world.
Chazal teach that Lag BaOmer’s significance lies with Hakham Akiva. Who is Hakham Akiva? Hakham Akiva was either a convert or the son of a convert who began to study Torah when he was forty years old. Chazal understand that Hakham Akiva was one of the greatest Sages that ever lived.
Maimonides describes Rabbi Akiva as an "arms bearer of Bar Koziba."[2] The source of Maimonides's assertion is a passage in the Jerusalem Talmud:
Jerusalem Talmud, Taanit chapter 4:5 page
68d Rav Shimon Ben Yochai taught:
"Akiva my master would expound the verse a star will come from Jacob as
'Koziba will come from Jacob.' When Rabbi Akiva
would see Bar Koziba he would say, 'There is the King Messiah.'"
Rav
Yochanan ben Torta said: "Akiva, grass will grow from your cheeks and
still the son of David will not come."
Hakham Akiva was the armor bearer of Bar Kochba whom Hakham Akiva declared Mashiach (Messiah). This is our first connection of the Mashiach with Lag BaOmer. It is also well known that most of Bar Kochba’s army was populated by Hakham Akiva’s Talmidim.
Hakham Akiva’s most famous talmid was Rashbi, Hakham Shimon bar Yochai, author of the Zohar, is also closely associated with Lag BaOmer. Every year on Lag BaOmer thousands of people journey to his grave on his yahrtzeit which was also the day that he revealed the secret (sod) Kabbalistic side of the Torah, the Zohar. We have a tradition that Rashbi was married and received his smikha (ordination) on Lag BaOmer.
Several contemporary Hakhamin have written of the Lag BaOmer-Bar Kochba connection, including Hakham Adin Steinzaltz in his commentary to the Talmud[3]. Dr. Nachum Wahrman, in his work Chagei Yisrael U'Moadav, writes:
"[The cessation of Hakham
Akiva's students' deaths on Lag BaOmer] is connected with Bar Kochba’s war with
the Romans, because according to a tradition that took
root in the nation from ancient days, Hakham Akiva's students were the main
force of Bar Kochba’s army. Similarly, it is accepted in the nation that on the
18th day of Iyar (Lag BaOmer), an important turnabout took place in the battles
in favor of Bar Kochba’s rebels. Coins found from those days, on one side of
which was written 'Shimon' and on the other, 'For the Freedom
of Jerusalem,' are witness to the fact that Bar Kochba
apparently succeeded in conquering Jerusalem, for a time,
and there are those who estimate that this victory took place on Lag
BaOmer."
This day commemorates the beginning of the Great Revolt
against the Romans, in the year 66C.E., just prior to the
destruction of the
Another reason we celebrate Lag BaOmer is that the epidemic which caused the death of Hakham Akiva's 24,000 disciples (12,000 pairs) ceased on that day according to the Shulchan Aruch HaRav 493:5. The Askera[5] plague lasted thirty-three days. The Talmud speaks of the reason for the death of these 24,000 Talmidim:
Yevamoth 62b It was
said that R. Akiva had twelve thousand pairs of disciples, from Gabbatha to
Antipatris; and all of them died at the same time because they did not treat
each other with respect. The world remained desolate
until R. Akiva came to our Masters in the South and taught the Torah to them.
These were R. Meir, R. Judah, R. Jose, R. Simeon and R. Eleazar b. Shammua; and
it was they who revived the Torah at that time. A Tanna taught: All of them
died between Passover and Pentecost.
R.
It is known that we mourn during this period for the 24,000 Talmidim (students) of Hakham Akiva who died because they did not treat one another respectfully[6].
The Levush states that the Talmidim of R. Akiva who died during the days of the Omer, did not die on any of the days on which Tachanun is not said, incorporating the seven days of Pesach, the two days of Rosh Chodesh Iyar, one of Rosh Chodesh Sivan and the seven intervening Shabbatot. This totals seventeen days, leaving thirty-two days on which the Talmidim did die. Hence the Minhag to observe thirty-two days of semi-mourning during the Omer.
And the Maharal gives this as the reason for the rejoicing on Lag BaOmer. He seems to maintain that R. Akiva's Talmidim died from the beginning of the Omer until Erev Lag BaOmer. This is also the opinion of the Nofes Tzufim, who maintains that R. Shimon bar Yochai was the last of R. Akiva's Talmidim to die, on Lag BaOmer, at which point the Dinim (judgment) became sweet, which is why it became a day of rejoicing.
When we study Parashat Balak, we see that Bilaam failed time and again to curse Israel, but rather blessed them. At the very end, before he departed, however, he gave Balak advice on how to really undermine the Jewish people by enticing them to sin with the Midianite women, and incur HaShem's wrath. Balak took Bilaam's advice and the result was a plague in which 24,000 people died. It was these same 24,000 souls who, as gilgulim, were known as Hakham Akiva's talmidim and these talmidim died from Pesach until the thirty-second day of the Omer, a total of thirty-three days.
Aaron the High Priest was distinguished by his ability to unite all the people. When Aaron passed away, the Torah states that the ‘entire nation cried’ and mourned after him, a statement that is reserved for Aaron alone, distinguishing him even from Moshe Rabeinu. Rashi explains that Aaron was a pursuer of peace, he fostered love between all the people and as such was beloved and remembered by the entire nation.
Hakham Akiva taught that “love your fellow as yourself” is a cardinal principle in Torah, indeed, this is the most famous of his teachings. This was also one of the cardinal principles taught by Yeshua as well:
Matityahu
(Matthew) 5:43 Ye have heard that it hath been said, Thou
shalt love thy neighbour, and hate thine enemy. 44 But I say unto you, Love
your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute
you; 45 That ye may be the children of your Father which is in heaven: for he
maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46 For if ye love
them which love you, what reward have ye? do not even the publicans the same?
47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so? 48 Be ye therefore
perfect, even as your Father which is in heaven is
perfect.
Thus Lag BaOmer also carries the theme of Ahavat
Luqas (Luke) 6:27 But I say unto you
which hear, Love your enemies, do good to them which hate you, 28 Bless them
that curse you, and pray for them which despitefully
use you. 29 And unto him that smiteth thee on the one cheek offer also the
other; and him that taketh away thy cloke forbid not to take thy coat also. 30
Give to every man that asketh of thee; and of him that taketh away thy goods
ask them not again. 31 And as ye would that men should do to you, do ye also to
them likewise. 32 For if ye love them which love you, what thank have ye? for
sinners also love those that love them. 33 And if ye do good to them which do
good to you, what thank have ye? for sinners also do even the same. 34 And if
ye lend to them of whom ye hope to receive, what thank have ye? for sinners
also lend to sinners, to receive as much again. 35 But love ye your enemies,
and do good, and lend, hoping for nothing again; and your reward shall be
great, and ye shall be the children of the Highest: for he is kind unto
the unthankful and to the evil.
Hakham Yochanan ben Torta is the author of the well-accepted
view that the cause of the destruction of the
Mashiach ben Yosef (Yeshua) was one of four men
whose names were given before they were born. This characteristic is intimately
connected with those who are intimately connected with the
Yochanan
(John) 2:12 After this he went down to
The King Mashiach will come when the Jewish people can be forged into one cohesive body. In the same way that Moshe Rabeinu as the redeemer of the Jewish people led them out of Egypt in total unity. This was seen when they stood at Mt Sinai and declared as a single man:
Shemot (Exodus) 24:7 … All that HaShem
hath said will we do, and we will hear.
Mashiach will come at a time when the unity of the Jewish people is so complete that there will never be baseless hatred. When He comes the students will all treat each other with respect. King Mashiach will be the head of the unified body of Israel:
I
Corinthians 1:12 Giving thanks unto the Father, which hath
made us meet to be partakers of the inheritance of
the saints in light: 13 Who hath delivered us from the power of darkness, and
hath translated us into the
kingdom of his dear Son: 14 In whom we have redemption
through his blood, even the
forgiveness of sins: 15 Who is the image of the
invisible God, the firstborn of every creature: 16 For by him were all things
created, that are in heaven, and that are in earth,
visible and invisible, whether they be
thrones, or dominions, or principalities, or powers: all things were created by
him, and for him: 17 And he is before all things, and by him all things
consist. 18 And he is the head of the body, the congregation:
who is the beginning, the firstborn from the dead;
that in all things he might
have the preeminence.
The passage which
tells us about the death of Hakham Akiva's students seems to vindicate at least
part of Rav Yochanan ben Torta's observation: A generation
which is no better than the generation which suffered the destruction cannot
expect to witness the rebuilding of the Temple.
The mourning of Sefirah is not for the talmidim alone, but for the failure of the Jewish people to be worthy of the messianic age, for the fall of the curtain on Jewish independence, Jewish hopes and Jewish Messianic ambitions.
The days between Passover and Lag
BaOmer mark the redemption that did not happen.
We mourn that failure. Thus, during the first thirty-three days the
light that governed the redemption from Egypt
dominates, only to be replaced by the light that was involved in the reception
of Torah for the
last seventeen days. The final seventeen days, the Supernal Light of Torah was called upon in
its revelation in creation, is for acquiring a taste for spirituality.
While ultimately Hakham Akiva and his generation failed, we
must recognize that Hakham Akiva was completely correct in his understanding of
the process, and the capability of man. Too many Jews
are followers of Rav Yochanan Ben Torta, awaiting the miraculous as a
prerequisite for redemption. These nay-sayers wait passively for the sign from heaven that the time for redemption has
come.
We must follow Hakham Akiva, and take proactive steps, accepting our partnership with the Almighty. Drop after drop after drop adds up to a tidal wave of activity. When we succeed, the days between Passover and Shavuot will reacquire their original identity and become a time of joy. When we succeed, The King Mashiach will return on Lag BaOmer even as He left on Lag BaOmer:
II
Luqas (Acts) 1:6 When they therefore were come together, they
asked of him, saying, Lord, wilt thou at this time restore again the kingdom to
Hakham Elazer ben Aruch tells us that a good heart, a Lev Tov, is a prerequisite for Torah. The two Hebrew words of “Lev Tov” have a gematria of 32 + 17 = 49, the levels of progress, starting from the Omer offering. The first 32 days we mourn ever-present evil, for our Temple is still not rebuilt. Tov (good, 17) reflects the last 17 days, after Lag BaOmer, when glimmerings of goodness and good news break thru.
The Tomb of Hakham Shimon bar Yochai,
with the Town of
In this section I would like to explore the facinating connection that Hakham Shimor Bar Yochai, known by the acronym Rashbi, has with Lag BaOmer. I would also like to explore Safed (also spelled: Zefat, Tsfat, Zfat, Safad, Safes, Safet, Tzfat, Tzefiya) and it’s connection to this holiday.
Let’s start by getting a glimpse of the greatness of this great sage:
Succah 45b Rabbi Shimon said, "I have the power to correct the entire world; I can exempt the whole world from
judgment.".
Shabbat 33b; Succah 45b Rabbi Shimon was leaving the cave where he
and his son Rabbi Elazar had been in hiding from the Romans
for thirteen years. They were talking about the
righteousness which exists in the world when Rabbi Shimon said "It's
enough that you and I are in the world." Another time
he said, "I myself have sufficient merit for the
entire world."
Lag B'Omer is the day of the passing of Rashbi. The day on
which he left this world, Rashbi revealed many of the hidden
secrets of the Torah, the hidden light. The revelation of the hidden light is like the
revelation of the colors in the rainbow.
It has been noted that the story of Rashbi’s stay in the cave is related in the Gemara[8], on folio page number thirty-three and that it is the thirty-third time that he is mentioned in the Talmud:
Shabbath 33b Now, why
is he [R. Judah son of R. Ila'i] called the first speaker on all occasions?-For
R. Judah, R. Jose, and R. Simeon were sitting, and Judah, a son of proselytes,
was sitting near them. R.
He and his son went and hid
themselves in the Beth HaMidrash,[and] his wife brought him bread and a mug of
water and they dined. [But] when the decree became more severe be said to his
son, Women are of unstable temperament: she may be put to the torture and
expose us.’ So they went and hid in a cave. A miracle occurred and a carob-tree
and a water well were created for them. They would strip their garments and sit
up to their necks in sand. The whole day they studied;
when it was time for prayers they robed, covered
themselves, prayed, and then put off their garments again, so that they should
not wear out. Thus they dwelt twelve years in the
cave. Then Elijah came and stood at the entrance to the cave and exclaimed, Who
will inform the son of Yohai that the emperor is dead and his decree annulled?
So they emerged. Seeing a man ploughing and sowing, they exclaimed, ‘They
forsake life eternal and engage in life temporal!’
Whatever they cast their eyes upon was immediately burnt up. Thereupon a
Heavenly Echo came forth and cried out, ‘Have ye emerged to destroy My world: Return to your cave!’ So they returned and dwelt there twelve months, saying, ‘The punishment of
the wicked in Gehenna is [limited to] twelve months.’
A Heavenly Echo then came forth and said, ‘Go forth from your cave!’ Thus.’;
they issued: wherever R. Eleazar wounded, R. Simeon healed. Said he to him, ‘My
son! You and I are sufficient for the world.’ On the eve of the Sabbath before sunset they saw an old man holding two bundles of myrtle and running at twilight. What are
these for?’ they asked him. ‘They are in honour of the Sabbath,’ he replied.
‘But one should suffice you’?-One is for ‘Remember-’ and one for ‘Observe.’
Said he to his son, ‘See how precious are the commandments
to
The Gemara[9] narrates how Rashbi and his son hid in a cave for twelve years after fleeing from the Roman decree of death. There, covered in sand, fed by a carob tree and drinking from a spring, the greatest secrets of the Torah were composed. Emerging from the cave, Rashbi perceived Jewish farmers working. Dismayed by their lack of Torah study, he "burned them up!" His shock is understandable in light of his position that Jews should only study Torah and not work. He is considered to be the only person whose Torah study is so great that he need not pray (although he did pray in the cave). Nonetheless, Rashbi and his son were ordered to return to the cave for another year, after which a mellower Rashbi emerged, whose love for every simple Jew was all too apparent. This too[10] was on Lag BaOmer.
There is a recorded tradition in the writings of the HiDA (Hakham Haim David Azulai), that Rashbi, author of the Zohar, received the sacred traditions of the Kabbalah from Hakham Akiva specifically on the thirty-third day of the Omer, Lag BaOmer. This suggests a tradition of the revelation of the sod, or secret, level Torah on this day.
Throughout
the Talmud we find that Rashbi had unique attributes
which made him stand out among all his colleagues. Rashbi was a unifying force,
his yahrzeit on Lag BaOmer is celebrated by Jews of all backgrounds. His is the only yahrzeit that has become a holiday among all the people.
What was the uniqueness of the Rashbi? He openly united and integrated both dimensions of Torah: The esoteric and the exoteric, the Talmudic and the mystical, the body and soul of Torah. Rashbi is both one of the greatest Talmudic scholars and the author of the Zohar, the classical work of Kabbalah.
The Rashbi united the ‘body and soul’ of Torah, so he also united the body and soul of people, and thus united all people, regardless of background and school of thought. We can see this unity every year, on Lag BaOmer, at his grave. At his grave we see Jews of every flavor and color, all united in their joy.
The Kaf-Hachaim remarks
that Lag BaOmer is
the day celebrated in Rashbi’s honor, and it was his will that we should
rejoice on that day.
Yeshayahu
(Isaiah) 57:1 The Tzaddik is lost; yet nobody bothers to
note what has happened. People of kindness are taken away; yet no one
understands. It because of the evil that approaches, the Tzaddik is lost.
This is the explanation of the verse, "The Tzaddik is lost...because of the evil that approaches..." The Tzaddik's entire being is devoted to destroying and combating evil. However, his ability to do this is limited by his physical body. Therefore, HaShem removes this Tzaddik from the world prior to the evil's coming. This is so that the Tzaddik's body will no longer restrict his efforts to help Israel. In heaven, he is free to mitigate the harsh decree.
This pasuk in Yeshayahu can now help us understand that Yeshua’s ascension and departure from this world, was for our benefit, as we read:
Yeshayahu (Isaiah) 53:10-12 Yet it pleased HaShem
to bruise him; he hath put him
to grief: when thou shalt make his soul an offering for sin,
he shall see his seed, he shall prolong his days, and the pleasure of HaShem shall prosper in his hand.
11 He shall see of the travail of his
soul, and shall be satisfied:
by his knowledge shall my righteous servant
justify many; for he shall bear their iniquities. 12 Therefore will I divide him a portion with the great, and he
shall divide the spoil with the strong; because he hath poured out his soul
unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
Romans 8:31-34 What shall we then say to these things? If God be for us, who can be
against us? 32 He that spared not his
own Son, but delivered him up for us all, how shall he not with him also freely
give us all things? 33 Who shall lay any
thing to the charge of God’s elect? It
is God that justifieth. 34 Who is he that condemneth? It is Mashiach
that died, yea rather, that is risen again, who is
even at the right hand of God, who also maketh intercession for us.
This is the true reason for the great celebration on Lag BaOmer. On the 33rd Day of the Omer many, many years ago, Rashbi’s powers to bring help and salvation to all of Am Israel increased manifold.[11]
![[ Route down from Tzfat ]](lgbomer_files/image012.jpg)
View from Safed
Safed is a city on a hill. It is 900 meters (3200 feet) above sea level. Safed is Israel's highest town. The
city is most closely associated with Jewish mysticism, the kabbalah, whose
foremost exponent, Hakham Isaac Luria, The Ari, lived and taught there. The Zohar (meaning splendor or radiance) was
written by Rashbi, near Safed. Besides the kabbalists, Safad also attracted
numerous other Jewish scholars and spirtualists, including Joseph Caro, the
author of the Shulchan Aruch, Rabbi Moshe Cordovero and Solomon
Alkabetz, composer of the Sabbath hymn Lecha
Dodi. This calls to mind
what the Master of Nazareth said:
Matityahu
(Matthew) 15:13 Ye are the salt of the earth: but if the
salt have lost his savour, wherewith shall it be salted? it is thenceforth good
for nothing, but to be cast out, and to be trodden under foot
of men. 14 Ye are the light of the world. A city that is set on an
hill cannot be hid. 15 Neither do men
light a candle, and put it under a bushel, but on
a candlestick; and it giveth light unto all that are in the house. 16 Let your light so shine before men, that they
may see your good works, and glorify your Father which is in heaven.
Thus we understand that Safed was the city on a hill with a great light (Zohar).
Meron, where Rashbi is buried, is a village just outside of Safed.
Safed is also to
play an important role in the final redemption.
The Meam Loez, in the name of Rabbi Shimon bar Yochai, says that the Mashiach will come from Safed on his way to Jerusalem. The Ari HaKodesh said that until the third Temple is built, the Shechinah rests above Safed.
Safed is the fulcrum
where the spiritual meets the physical. The Ari explained that the mystical
dimensions of the Torah are a "kabbala", literally
"something that is received". It is not a knowledge
that can be attained through studying a text, but an understanding that must be
"received" from a a teacher who himself
received from one before him. Thus the mystical dimension of the Torah is
hidden, but it was revealed by Rashbi.
In our generation we are close to the completion of the sixth millennium. This dark generation desperately needs the revelation of Torah and Mashiach, therefore, we have been permitted to have the teachings of the Ari and those of the Zohar revealed in a most significant way. From our generation onwards, the words of the Zohar will begin to be revealed more and more until their whole measure is revealed according to the will of HaShem.
In the light of this
we can now understand the words of Rabbi Kook (Orot ha-Kodesh, I, p.
141):
Revealing the mystical in "the last
generations" to purify the hearts and occupy the minds with sublime
thoughts whose origins are in the secrets of the Torah,
will become, in the last generation, utterly
essential to the preservation of Judaism. The descent of the generation, which
led to the necessity of employing this lofty means, is itself the ascent.
On Lag BaOmer it is customary to take the children to picnics to play with bows and arrows. One of the explanations given for this custom is that we are told that in the course of Hakham Shimon’s lifetime, no rainbow appeared in the sky. The rainbow is a sign of human failing: as related in the ninth chapter of Genesis, HaShem promised that whenever mankind shall be as undeserving as it was in the generation of the flood, the rainbow will remind Him of His vow to never again destroy His world. But as long as Hakham Shimon was alive, his merit alone was enough to ensure that HaShem would not regret His creation. Hence the connection of the bow (keshet) to Lag BaOmer. One of the most complete expressions of unity is the establishment of oneness between adults and children, two opposites. For this reason, Lag BaOmer is celebrated by activities with Jewish children. Additionally, the rainbow is intimately connected with Mashiach, according to the Zohar:
Zohar, Bereshit, 1:72b R. Judah said, ‘This is assuredly so, but
the rainbow that appears in the sky has a profound mystic significance, and when Israel will go forth from exile that rainbow is destined to be decked out in all the finery
of its colours, like a bride who adorns herself for
her husband.’ The Judean said to him, ‘This is what my father
said to me when he was on the point of departing this world: “Do not expect the
coming of the Messiah
until the rainbow will appear decked out in resplendent colours which will
illumine the world. Only then expect the Messiah.”
A rainbow reveals the hidden secrets of white light. White light seems indivisible, yet
with a prism we can reveal it’s hidden colors. No color can be discerned in its
pure whiteness. The rainbow reveals the secret of the white light. It shows us
how the white light is really composed of all the colors.
Lag B'Omer is the day of the passing of Rabbi Shimon Bar Yochai. The day on which he left this world, Rabbi Shimon revealed many of the hidden secrets of the Torah, the hidden light.
The revelation of the hidden light of the Torah and Mashiach is like the revelation of the colors in the
rainbow.
Tachanun (penitential prayers) and "nefilat apayim" are not recited on Lag BaOmer, neither at shacharit (morning prayers) nor at mincha (afternoon prayers). They are not recited at mincha of the previous day, either. We do not fast on Lag BaOmer, yet nowhere does one find a source to support its being made into a festival. Moreover, if the intention is to mark the death of Hakham Shimon bar Yochai, why the celebration? The accepted way of marking the death of a righteous person is by fasting. How then is it that Hakham Shimon bar Yochai's expiration has become occasion for joy and festivity? I believe that these questions are all rightfully answered when we understand that this was the day of Yeshua’s (Mashiach ben Yosef) ascension. So, we find that the essence of our joy on Lag BaOmer centers on the talmidim of Yeshua, and Hakham Akiva, who took it upon themselves to hand down the great Master's tradition.
For Sephardic Jews, the Omer period mourning continues until the thirty-fourth day of the Counting of the Omer and until then weddings and haircuts are forbidden. Only in the case of singing, dancing, and playing musical instruments are they lenient, permitting them on the thirty-third day of the Omer. At nightfall, with the commencement of the thirty-fourth day of the Omer, they return to observing all of the customs of mourning until the following morning. On the morning of the thirty-fourth day of the Omer, all mourning practices are lifted. Moreover, if Lag BaOmer falls on Friday the Sephardic Jews too permit the cutting of hair. There are also, among the Sephardic Jews, some who end their mourning on the thirty-third day of the Omer like the Ashkenazic Jews.
Hakham Yoseph Hayyim (author of Ben Ish Hai), states that weddings are permitted from the thirty-third day. It should be noted that Sephardim may perform marriages on any day from Lag BaOmer on and not on Lag BaOmer itself.
On the eve of Lag BaOmer, it is our custom to have a festive meal during which many special songs, especially those connected with Hakham Shimon Bar Yohai, are sung. No musical instruments are used. In addition, Hakham Yoseph Hayyim, wrote the "Hillula Rabba" (“The Great Ascent”) which is appropriate to read during this auspicious night.[12]
Ashkenazic tradition permits weddings and haircuts on the day of Lag BaOmer, and there are those who are lenient, permitting weddings and haircuts already from nightfall on Lag BaOmer eve. There are differing practices among Ashkenazic Jews concerning how to behave after Lag BaOmer has passed. Some are accustomed to ending all mourning practices on Lag BaOmer, while others continue to observe these customs even afterwards. Only on Lag BaOmer itself do they suspend their mourning customs.
Many have the custom not to cut a boy's hair until he is three years old, the age at which he first begins to learn Torah. Because this idea is tied into Kabalistic thought concerning hair, many put off the ceremony, called an chalakah, until Lag BaOmer.
Some people eat carob to commemorate the miracle[13] of the carob tree that sustained R. Shimon Bar Yochai and his son for twelve years while they hid from Roman authorities.
For hundreds of years now there has been a custom to light a large bonfire in Meron in honor of Hakham Shimon bar Yochai's Hillula (ascent - Yahrzeit celebration). The Hillula of Hakham Shimon Bar Yochai is considered to be the Matan Torah (Giving of the Torah) of Torat HaNistar, (the Hidden or Mystical aspects of the Torah). A Hillula is a celebration of the life and deeds of a Tzadik. The day is celebrated with illuminations, because, according to the narrative, at the death of R. Simeon the world was filled with light, since the revelations which he had received were then put in writing in the Zohar.
Imagine that you have a bonfire burning brightly in front of you. What are you doing? If you are like most folks, you are mezmerized by the flames and you find your eyes following the flames up into the sky. You follow the burning embers as they fly ever further up. This is the effect of a bonfire. Curiously, this is the same thing that the desciples did at Yeshua’s ascension:
II
luqas (Acts) 1:9-11 And when he had spoken these things, while
they beheld, he was taken up; and a cloud received him out of their sight.
10 And while they looked stedfastly
toward heaven as he went up, behold, two men stood by them in white apparel; 11 Which also said, Ye men of Galilee, why
stand ye gazing up into heaven? this same Yeshua, which is taken up from you into heaven, shall so
come in like manner as ye have seen him go into heaven.
Judaism teaches that
the souls of righteous men ascend to heaven upon liberation from their bodies. Thus Hakham
Shimon Bar Yochai and Yeshua both ascended on Lag BaOmer. The difference is
that Yeshua ascended bodily.
At Hakham
Shimon bar Yochai's Hillula there is such
fellowship between Jews. We offer each other food and drink, we say Tehillim together.
Tehillim (Psalms) 122:7-9 “May there be peace within your walls and
serenity within your palaces. For the sake of my brothers and friends, I shall
speak peace amongst you…”
This were precisely the same things that Yeshua’s desciples did after the ascension:
Luqas
(luke) 24:51 And it came to pass, while he blessed them,
he was parted from them, and carried up into heaven. 52 And they bowed to him, and returned to Jerusalem with great joy: 53 And were continually in the temple, praising and blessing God. Amen.
Even in places other than Meron, Hassidic Jews make a practice of lighting bonfires on Lag BaOmer. Some also light candles in the synagogue in honor of Hakham Shimon bar Yochai's Hillula. The bonfires and candles, with their light, symbolize Torah and mitzvot, as it says:
Mishlei (Proverbs) 6:23 For the commandment
is a candle, and the Torah, light.
This connection between the bonfires and the light of Torah also provides an additional connection to Mashiach who is called the “Light of the World”:
Yochanan
(John) 8:12 Then spake Yeshua again unto them, saying, I am the light of the
world: he that followeth me shall not walk in
darkness, but shall have the light of life.
The customs of lighting candles and bonfires as an allusion to the Torah and mitzvot also provided the perfect illustration that points to Yeshua, The Living Torah. As fire only ascends, so too did Yeshua, ascend on Lag BaOmer. We have previously learned in our study of Mashiach that Mashiach = Israel. This suggests that when Mashiach ascended, Israel also ascended. As it says in the Nazarean Codicil:
Colosians 1:18 And he is the head of the body, the church: who is the beginning, the firstborn
from the dead; that in all things
he might have the preeminence.
Yochanan (John) 15:5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same
bringeth forth much fruit: for without me ye can do nothing.
Hassidic Jews make a practice of lighting bonfires on Lag BaOmer in order to hint at the great light of the secrets of the Torah which were revealed by Hakham Shimon bar Yochai. The Zohar records that on the day on which Hakham Shimon bar Yochai died, he revealed the secrets of the Torah, and the house became filled with light and fire to the point that the students could not approach or even look at Hakham Shimon. The revelation of the secrets of the Torah is also the mission of Yeshua, Mashiach ben Yosef:
Matityahu
(Matthew) 13:34 All these things spake Yeshua unto the
multitude in parables; and without a parable spake he not unto them: 35 That it
might be fulfilled which was spoken by the prophet, saying, I will open my
mouth in parables; I will utter things which have been kept secret from the foundation of the world.
Thus we can clearly see that the messianic aspirations of Bar Kochba that were so adamantly supported by Hakham Akiva were misplaced only in Bar Kochba. The messianic longing that was so fervently displayed by Hakham Akiva, and his Talmidim, is intimately bound up with Lag BaOmer and it’s association with Yeshua, Mashiach ben Yosef.
In a previous study I learned that the triennial cycle (Shmita) of Torah readings will put the Torah in an order that relates to the events of the week in which it is read. In the following table, I will attempt to show the relationship of Lag BaOmer to the triennial cycle sedarim for fourteen (14) years.
|
5765 5th reading |
Bereshit (Genesis) 6:9 – 7:24 Building the ark and the
flood. Rashi indicates that the first full day of the flood was on Iyar 18 which is Lag BaOmer. Thus this reading from the triennial cycle clearly relates to Lag BaOmer. Noach and his family exhibited the unity of HaShem’s people with Noach being a remez for HaMashiach. The eighteenth (18th) and the thirty-third (33rd)
word of this seder is את – ET, The first and the last letters
of the Hebrew Alefbet. |
|
5765 6th reading |
Bereshit (Genesis) 8:1 – 9:17 End of the flood and the rainbow. In addition to the fact that Rashi says that the flood started on Lag BaOmer, we have a tradition that during the life of Hakham Shimon Bar Yochai no rainbow appeared because of his merit. This fact gives rise to the tradition that the children play with bows (a backwards rainbow) and arrows on Lag BaOmer. |
|
5766 53rd reading |
Shemot (Exodus) 10:1-29 Plagues
of Locusts and Darkness. The seder speaks of the darkness of the Egyptians. Our Sages teach that the Jews had light during this plague. On Lag BaOmer the Zohar was revealed. Yet this great light is unusable by the goyim. Thus we see that this is a fitting reading for Lag BaOmer. |
|
5766 54th reading |
Shemot (Exodus) 11:1 – 12:28 Plundering the Egyptians, Passover. In this reading the Jews are commanded to borrow gold and silver. Our Sages have taught that this was the treasure that was revealed to the Jews during the plague of darkness. Further, this is the seder that foretells the death of the firstborn of the wicked. This is a repeat of the death of the firstborn of the wicked that occurred during the flood which started on Lag BaOmer. This seder also contains the command of the Passover lamb which is the sacrifice which preserved the firstborn of the righteous, just as they were preserved in the days of Noach. Thus we have another reading fit for Lag BaOmer. |
|
5767 94th reading |
Vayikra (Leviticus) 19:1-22 Peace offerings – no robbing
or hating. The Passover offering, if disqualified, is to be used as a Peace offering. Now Lag BaOmer is the third day after Pesach Sheni, the second Passover. The Peace offering becomes can not be eaten on the third day and must be burnt. Hakham Akiva’s 24,000 students died during a plague. It was Hakham Akiva's contention that the plague was a warning to cease any further Lashon hara (evil speech) or that something worse would happen. What were the root causes of the Flood, that began in
earnest on Lag BaOmer? Rashi cites sexual
immorality and idolatry. Following the Gemara
in Sanhedrin, Rashi adds that "Hamas" or theft sealed the generation's fate.
This seder also warns us against immorality, idolatry, and theft. Thus we
see, again, that we have several strong connections with Lag BaOmer. |
|
5767 95th reading |
Vayikra (Leviticus) 19:23 – 20:27 Fear HaShem,
sanctify yourself. What were the root causes of the Flood, that began in earnest on Lag BaOmer? Rashi cites sexual immorality and idolatry. Following the Gemara in Sanhedrin, Rashi adds that "Hamas" or theft sealed the generation's fate. This seder also warns us against immorality and idolatry. Thus we see, again, that we have a strong connection with Lag BaOmer. |
|
5768 143rd reading |
Devarim (Deuteronomy) 6:4 – 7:11 Shema, a special people. The Shema refers to HaShem, eighteen (18) times. Lag BaOmer occurs on Iyar 18. The goal of the Shema is in 6:24 – that he might preserve us alive. A theme of Lag BaOmer is the unity of HaShem’s people as indicated by the lack of fighting on the ark. In the Shema, we pray: "if you listen to My commandments ... I will give the rain
in its correct time ... and you will gather your corn
your wine and your oil ... Be careful in case you turn away and serve other
gods ... then the L-rd will be angry with you and stop up the sky and there
will be no rain and the earth will not give its produce ... " |
|
5768 144th reading |
Devarim (Deuteronomy) 7:12 – 8:20 Keep the commandments,
ridding the land of evil inhabitants. The focus of this pasuk is the destruction of the wicked who inhabit Eretz Israel, by HaShem. This is the theme of the flood and the theme of Lag BaOmer. |
|
5769 27th reading |
Bereshit (Genesis) 29:31 – 30:21 Leah, Bilhah, and Zilpah’s
children. This seder deals with the birth of Yaaqov’s children from Leah, Bilhah, and Zilpah. Children are a blessing from HaShem like the Manna and like rain, which are themes of Lag BaOmer. |
|
5769 28th reading |
Bereshit (Genesis) 30:22 – 31:2 Rachel is remembered, Yaaqov’s wages. This seder again speaks of the blessings of children and of special sheep from HaShem, themes of Lag BaOmer. |
|
5770 72nd reading |
Shemot (Exodus) 32:15 – 33:23 The
golden calf, Moshe pleads for the People. The laws of the Torah which we receive on Shavuot are not enough to protect us from the Golden Calf. So HaShem in His infinite mercy gives us broken tablets the deepest secret of the Torah, the Torah of Hakham Akiva and Reb Shimon Bar Yochai. He gives them to us before Shavuot, on Lag BaOmer. And then on Shavuot what we receive is even deeper than the secrets of the Torah, the utmost heavenliness and HaShem’s holiness of the Torah. The Gemara says that HaShem
always gives the medication before the disease. So every Shavuot there is
always a possibility of making another golden calf. Maybe last year we did
it, maybe we are still doing it. So Lag
BaOmer is the day that HaShem gave us the
secrets of the Torah. |
|
5770 73rd reading |
Shemot (Exodus) 34:1-26 Thirteen attributes,
pilgrimage festivals. The beard is seen in Kabbala as the seat of mercy (rachamim). Kabbalistic works identify thirteen components of the beard (either tufts or parts of the face that are devoid of hair and thus outline the beard), corresponding to G-d’s thirteen attributes of mercy (Exodus 34:6-7). Indeed, Arich Anpin connotes ‘patience’ a concept closely allied to that of mercy. The thirteen components of the beard of Arich Anpin are called mazzalot (sing. Mazal), which means a ‘source of flow’ or influence. The “corners” of the beard are denoted in the forming of
peyotes when a child receives his haircut on Lag
BaOmer. |
|
5771 118th reading |
Bamidbar (Numbers) 15:1-41 Fire offerings, gathering wood on Shabbat. Fire only rises and those who
violate Shabbat, lower themselves. As the Zohar causes us to rise, which is associated with the
ascension of Yeshua, so we see another theme of Lag BaOmer. |
|
5771 119th reading |
Bamidbar (Numbers) 16:1 – 17:15 Qorach’s
rebellion. The Talmud relates that Hakham Akiva’s students all died between the holidays of Pesach and Shavuot because they did not treat each other respectfully[14]. The day they stopped dying was Lag BaOmer (the 33rd day of Counting the Omer[15]. Clearly the lack of respect that Qorach had for Moshe is associated with the lack of respect found in Akiva’s disciples. So Qorach died as did Akiva’s disciples. The prophet Elisha was also called a bald man. As he was
going to Bet-El, youths came out and called after him, “Go, you bald man, go,
you bald man!” Elisha cursed them, and two bears came
out of the forest and attacked forty-two children”
(II Kings 2:23-24). He created “a bald spot” among the children that day. Qorach does the same, when he causes
the death of so many people who joined his revolt[16].
Since we see that the hair on our heads is associated
with Lag BaOmer, we again have a connection. |
|
5772 4th reading |
Bereshit (Genesis) 5:1 – 6:8 Generations
of Adam, Noach’s generation. This seder contains the reason for the flood after ten generations. |
|
5772 5th reading |
Bereshit (Genesis) 6:9 – 7:24 Building the ark and the
flood. Rashi indicates that the first full day of the flood was on Iyar eighteen, which is Lag BaOmer. Thus this reading from the triennial cycle clearly relates to Lag BaOmer. |
|
5773 55th reading |
Shemot (Exodus) 12:29-51 Death
of the firstborn, leaving Egypt. There are two firstborns: Those that belong to HaShem and those that do not. The purpose of the flood was to destroy the firstborn who did not belong to HaShem. Thus this is a very appropriate reading for Lag BaOmer. |
|
5773 56th reading |
Shemot (Exodus) 13:1 – 14:14 Leaving
Egypt, Paro follows. They left during the counting of the omer. HaShem protected them even as He protected Noach. |
|
5774 98th reading |
Vayikra (Leviticus) 23:15-44 The Omer
and the fall festivals. The counting of the Omer is an integral part of understanding the thirty-third day of this count. Thus we see that this reading tallies with Lag BaOmer. |
|
5774 99th reading |
Lev. 24:1 – 25:13 Menorah oil, blasphemer, Sabbatical and Yovel years Rashi tells us,
was the son of a Jewish woman and the Egyptian
whom Moshe killed in Egypt[17]. What is unusual is the fact that the
mother's name is mentioned in the Torah (Shelomit bat Divri), which usually
constitutes Lashon hara, evil talk. However, Rashi is
quick to explain why. Singling out Shelomit bat Divri is an indirect way of
telling us that, in spite of the Egyptians' best efforts, the Jewish women stayed loyal to their husbands
throughout their long servitude, that is, with the exception of Shelomit bat
Divri. Furthermore, Rashi explains, the Torah mentions her name to emphasize
what led to her unfaithfulness: she was always talking and saying
"Shalom" to everyone. In other words, Shelomit's lack of modesty is
the basis of a loss of holiness. They say that the
problem with talking too fast is that you might say
something that you haven't thought of yet; you can add to this that the
problem of talking too much is that you can say things that can lead to the
unthinkable! Perhaps this is why we couple with the mitzva
of the Omer-Offering, the mitzva to verbally count the omer as well. This
reminds us that "there is nothing better for the body
than silence," and nothing better for the soul than holy speech. This is true acCOUNTability. |
|
5775 143rd reading |
Devarim (Deuteronomy) 6:4 – 7:11 Shema, a special people. The Shema refers to HaShem eighteen times. Lag BaOmer occurs on Iyar 18. The goal of the Shema is in 6:24 – that he might preserve us alive. A theme of Lag BaOmer is the unity of HaShem’s people as indicated by the lack of fighting on Noach’s ark. |
|
5775 144th reading |
Devarim (Deuteronomy) 7:12 – 8:20 Keep the commandments,
ridding the land of evil inhabitants. The focus of this pasuk is the destruction of the wicked who inhabit Eretz Israel, by HaShem. This is the theme of the flood and the theme of Lag BaOmer. |
|
5776 28th reading |
Bereshit (Genesis) 30:22 – 31:2 Rachel is remembered, Yaaqov’s wages. This seder again speaks of the blessings of children and of special sheep from HaShem, themes of Lag BaOmer. |
|
5776 29th reading |
Bereshit (Genesis) 31:3 – 32:3 Yaaqov leaves Laban. HaShem takes care of the righteous and thwarts the plans of the wicked. The monument Yaaqov sets up is called Galeed. If you reverse the letters of “Lag” you get “Gal” which means revelation. Galeed is a “witness heap”. |
|
5777 30th reading |
Shemot (Exodus) 32:15 – 33:23 The golden
calf, Moshe pleads for the People. The laws of the Torah which we receive on Shavuot are not enough to protect us from the Golden Calf. So HaShem in His infinite mercy gives us broken tablets the deepest secret of the Torah, the Torah of Hakham Akiva and Reb Shimon Bar Yochai. He gives them to us before Shavuot, on Lag BaOmer. And then on Shavuot what we receive is even deeper than the secrets of the Torah, the utmost heavenliness and HaShem’s holiness of the Torah. The Gemara says that HaShem always gives the medication before the disease. So every Shavuot there is always a possibility of making another golden calf. Maybe last year we did it, maybe we are still doing it. So Lag BaOmer is the day that HaShem gave us the secrets of the Torah. |
|
5777 73rd reading |
Shemot (Exodus) 34:1-26 Thirteen
attributes, pilgrimage festivals. The beard is seen in Kabbala as the seat of mercy (rachamim). Kabbalistic works identify thirteen components of the beard (either tufts or parts of the face that are devoid of hair and thus outline the beard), corresponding to G-d’s thirteen attributes of mercy (Exodus 34:6-7). Indeed, Arich Anpin connotes ‘patience’ a concept closely allied to that of mercy. The thirteen components of the beard of Arich Anpin are called mazzalot (sing. Mazal), which means a ‘source of flow’ or influence. The “corners” of the beard are denoted in the forming of peyotes when a child receives his haircut on Lag BaOmer. |
|
5778 117th reading |
Bamidbar (Numbers) 14:11-45 The sin
of the spies. As HaShem destroyed the sinners in the flood, so he destroyed those who believed the report of the spies. |
|
5778 118th reading |
Bamidbar (Numbers) 15:1-41 Fire offerings, gathering wood on Shabbat. One of the traditions of Lag BaOmer is to light bonfires. Now, there is no sense in gathering wood if not to make a fire (which was forbidden on Shabbat). Thus we see that this is an appropriate reading for Lag BaOmer. |
Y Y Y
In the Triennial Torah reading cycle, the thirty-third reading in Bereshit (Genesis) 37:1-37. This seder speaks about the betrayal of Yosef ben Yaaqov, which was the first step in his ascension! Further, we know that Yosef ben Yaaqov before he became second to Paro, was a remez of Mashiach ben Yosef. The thirty-third word of this seder is את – ET, The first and the last letters of the Hebrew Alefbet. This reminds us of Yeshua’s words:
Revelation
1:8 I am Alpha and Omega, the beginning and the ending, saith the Lord,
which is, and which was, and which is to come, the Almighty.
Alpha and Omega are the first and last letters of the Hebrew alphabet.
The eighteenth (18th) seder in the triennial cycle is Bereshit (Genesis) 22:1-19. This seder is the story of the Akeida, the binding of Isaac! The thirty-third (33rd) word of this portion, following the introduction, is also את – ET, The first and the last letters of the Hebrew Alefbet.
My teacher, Hakham Dr. Yosef ben Haggai has taught that the following are events of Lag BaOmer:
1) Israel was forty years in the
Sinai Wilderness. HaShem has shown Moshe the Heavenly
Tabernacle, or Temple, and had instructed Moshe to
make a Tabernacle in the wilderness alike the order of the one shown to him at
the mountain. It took one year to build the Tabernacle
of Israel, which
2) When His Majesty King Yeshua was Lag BaOmer in age (thirty-three years of age) his body (temple) was put to death by the Roman execution of the cross.
3) When His Majesty King Yeshua was risen from the dead for Lag BaOmer days, He ascended to heaven.
On Lag BaOmer, Yeshua ascended into heaven[18]. As is well known, Lag BaOmer was instituted
as a day of rejoicing because Hakham Shimon bar Yochai died on that day. On the
day of a person's passing, his entire lifework and all his labor in Torah and mitzvot are gathered together and ascend to the spiritual realms. Thus it is understood why Yeshua
ascended on this day.
Y Y Y
Chazal teach that there is an intimate connection between the flood and Lag BaOmer. In this section we will explore some of these connections.
Rashi indicates that the first
full day of the mabul, the flood, was Iyar 18.
Bereshit
(Genesis) 7:11 In the six hundredth year of Noah’s life, in
the second month, the seventeenth day of the month,
the same day were all the fountains of the great deep broken up, and the
windows of heaven were opened.
Rosh HaShana 11b R. Joshua and R. Eliezer are herein consistent [with views expressed
by them elsewhere], as it has been taught: ‘In the sixth hundredth year of
Noah's life, in the second month, on the seventeenth day of the month.
R. Joshua said: That day was the seventeenth day of Iyar, when the constellation of Pleiades sets at daybreak and the
fountains begin to dry up, and because they [mankind] perverted their ways, the
Holy One, blessed be He, changed for them the work of creation
and made the constellation of Pleiades rise at daybreak and took two stars from the Pleiades and brought a flood on the world.
According to tradition, rainbows, were not seen while Hakham Shimon Bar Yochai was alive because his merit alone was enough to protect the world against the calamity of a flood. Since "rainbow" and "bow" are both called keshet in Hebrew, the custom developed for children to play with bows and arrows.
Another interpretation is given of this custom, in accordance with a saying in the Zohar that a bow of many colors will appear in the sky immediately before the coming of the Mashiach. The bow with which the children play on that day thus symbolizes the prayer of the Jews that the promised bow shall appear.
On Lag BaOmer, HaShem sent The Bread from Heaven (manna)[19]. The Chatam Sofer says that it was on the 18th of Iyar (Lag BaOmer) that the Manna began to fall. This is based on the idea that the food supply (matza) that we brought out of Egypt lasted until the 14th of Iyar (which marks the 14th of Iyar as the end of the Pesach time frame, hence its choice by HaShem for Pesach Sheni). Then the people went hungry for three days on the 15th, 16th, and 17th of Iyar, and complained to Moses before they received the Manna on the 18th.
Shemot (Exodus) 16:1 And they took their journey
from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on
the fifteenth day of the second month after their
departing out of the land of Egypt. 2 And the whole
congregation of the children of Israel murmured against Moses and Aaron in the
wilderness: 3 And the children of Israel said unto them, Would to God we had
died by the hand of HaShem in the land of Egypt, when
we sat by the flesh pots, and when we did eat bread
to the full; for ye have brought us forth into this wilderness, to kill this
whole assembly with hunger. 4 Then said HaShem unto Moses, Behold, I will rain bread from heaven for you; and the people shall go
out and gather a certain rate every day, that I may prove them, whether they
will walk in my law, or no.
Another connection between manna and the omer, besides the date, has to do with the use of the word omer. In connection with the manna, Moshe Rabeinu indicates that everyone received an omer of manna every day. The use of the word omer should automatically connect us to the counting of the omer, just by the use of the word itself!
Shemot
(Exodus) 16:15-18 And when the children
of Israel saw it, they said
one to another, It is manna:
for they wist not what it was.
And Moses said unto them, This is
the bread which HaShem hath given you to eat. 16 This is
the thing which HaShem hath commanded, Gather of it
every man according to his eating, an omer for every man, according to the number of your persons; take ye every man for them which are in his tents. 17 And
the children of
The manna is also associated with dew as the dew provided protection for the manna both above and below:
Bamidbar
(Numbers) 11:9 And when the dew fell upon the camp in the night, the manna fell upon it.
This same dew will be used in the future to resurrect the dead:
Chagigah 12b ‘Araboth is that in which there are Right and Judgment and
Righteousness, the treasures of life and the treasures of peace and the
treasures of blessing, the souls of the righteous and the spirits and the souls
which are yet to be born, and dew wherewith the Holy One, blessed be He,
will hereafter revive the dead. Right and Judgment, for it is written:
Right and judgment are the foundations of Thy throne.
Rambam writes that during the era of the resurrection of the dead, man will exist in a physical form, but he will not eat or drink. Such an existence parallels the existence of the Israelites in the desert, where although sustained by the manna, were “pained and starved” since they had to trust in HaShem that it would arrive the next day. Thus, in a sense, although they ate, it was if they did not eat, paralleling the era of the resurrection of the dead as described by Rambam.
“Man does not live by bread alone” meaning that the study of
Torah, which is
compared to bread, cannot by itself give life. It must be accompanied by an
awareness that that “it is the word of
HaShem”, that the Torah
is HaShem’s wisdom and a means to connect with Him. And with this recognition
the soul receives its resuscitation.
The manna
was a delicate food, a diet suited for the teaching of
wisdom to the Jewish people[20].
Additionally, the Talmud tells us that the manna had
the power to cleanse the sins of
Yoma 75a Now the manna was like gad [coriander] seed. R. Assi said [it was]
round like a seed [of coriander] and white like a
pearl.
Our
Hakhams taught: ‘Gad’ i.e., the manna resembled the seed of flax in its
capsules. Others say: ‘Gad’ i.e., it was like a tale, which draws the heart of
man, even like water. Another [Baraitha] taught: ‘Gad’, because it revealed to Israel whether the child was one of nine
months’ pregnancy from the first husband, or of seven
months’ [pregnancy] from the second. ‘White’, because it makes white
[cleanses] the sins of
Mashiach ben Yosef is also associated with the cleansing of the sins of Israel:
Marqos
(Mark) 2:5-12 When Yeshua saw
their faith, he said unto the sick of the palsy, Son, thy sins
be forgiven thee. 6 But there were
certain of the scribes sitting there, and reasoning in their hearts, 7 Why doth this man thus speak blasphemies? who can forgive sins but God only?
8 And immediately when Yeshua perceived in his spirit that they so reasoned
within themselves, he said unto them, Why reason ye these things in your hearts? 9 Whether
is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say,
Arise, and take up thy bed, and walk? 10 But that ye may know that the Son of man
hath power on earth to forgive sins, (he saith to
the sick of the palsy,) 11 I say unto
thee, Arise, and take up thy bed, and go thy way into thine house. 12 And immediately he arose, took up the bed,
and went forth before them all; insomuch that they were all amazed, and
glorified God, saying, We never saw it on this fashion.
Our Sages note[21] that the Torah was given only to those who
ate manna. This suggests that manna is a necessary component to receive the
Torah. In fact, Yeshua indicated that this bread from
heaven gives life. Yeshua
was the epitome of the oral Torah. He was the bread
that came down from heaven:
Yochanan (John) 6:31 Our fathers did eat manna in
the desert; as it is written, He gave them bread from heaven
to eat. 32 Then Yeshua said unto them, Verily,
verily, I say unto you, Moses gave you not that bread from heaven; but my
Father giveth you the true bread from heaven. 33 For the bread of God is he
which cometh down from heaven, and giveth life unto the world. 34 Then said
they unto him, Lord, evermore give us this bread. 35 And Yeshua said unto them,
I am the bread of life: he that cometh to me shall never hunger; and he that
believeth on me shall never thirst.
The beginning of the flood and
the beginning of the manna share the characteristic that the heavens
miraculously opened.
It is brought down[22] that Lag BaOmer is also a day of salvation for everything, just as Noach and his
family were saved, were saved on this day.
The Mechaber[24]
notes that Lag BaOmer always falls out on the same weekday as Purim. Further, he notes that the word palag,
translated “part” serves a mnemonic for this phenomena. This Hebrew word is comprised of three
letters
We may ask what symbolic relationship is there between Purim and Lag BaOmer in that they both share the same day of the week?
When studying the commentaries we discover that many important events occurred on Lag BaOmer. Let us present two such events. The first is the mabul. The pasuk records that “on the seventeenth day of the second month all the fountains of the great depth were opened and the windows of the heaven were opened. There was rain on the earth for forty days and forty nights” (Bereshit 7:11,12). Rashi here notes that the forty days of rain do not include the first day. This is because the rainfall of the first day was incomplete due to the fact that it did not rain the prior evening. Thus, according to Rashi although the windows of the heaven along with the fountains of the great depths were opened on the seventeenth, the mabul did not begin until the eighteenth day of the second month. The seventeenth day of the month was just the warm up period. There is a dispute in the Gemara if the months of the Torah are calculated from Tishri or from Nisan. If we follow the opinion that they are calculated from Nisan, it emerges that the mabul stared on the eighteenth day of Iyar, which is the same day as Lag BaOmer.
The commentators explain that this is one reason for the custom that children play with bows and arrows on Lag BaOmer. The Hebrew word for bow is keshet. This is the same word used for rainbow. The rainbow was designated by HaShem to serve as a sign that He would never again bring a mabul, a flood, to the world, though the rainbow only appears when we deserve to be flooded again. We remind ourselves of this sign on the anniversary of the mabul.
The Torah records that the Jewish people came to rest in the desert of Sin on the fifteenth day of the second month. On the sixteenth day of the month the Jewish people complained to Moshe that they had nothing to eat. The next day on the seventeenth of the month, HaShem told Moshe that on the following day, the eighteenth, the manna would begin to fall (Shemot 16). As mentioned above, the eighteenth day of the second month is Lag BaOmer.
Both of the above events share the characteristic that the heavens miraculously opened. However there is a major difference between the two. The first event was the beginning of forty days of complete destruction whereas the second event was the beginning of forty years of great blessing. We may derive that the eighteenth day of Iyar is an auspicious time for HaShem’s revelation. However, this revelation may come in the form of blessing or punishment. In preparation of this day it is incumbent upon us in to pray and repent so that HaShem’s revelation manifest itself in the form of blessing and not destruction.
We find this also to be true of Purim. Purim day was originally designated for the annihilation of the Jewish people. However, due to the prayer and repentance of the Jewish People this day was transformed to one of great joy and salvation for all time.
On both Purim and Lag BaOmer the stakes are high. HaShem will make Himself known in one way or another. We must prepare ourselves so that we deserve that this revelation come in the form of blessing.
Alternatively, we may note that Lag BaOmer is the day that Hakham Shimon bar Yochai revealed the secret kabalistic teaching of the Torah. Indeed, many have the custom to celebrate this day by visiting his grave in Meron.
Both Purim and Lag BaOmer represent the revelation of what is hidden. The miracle of Purim enabled us to discover in retrospect HaShem’s hidden guidance of the world. Similarly, Lag BaOmer is the time when we discovered the hidden secrets of the Torah. Both Purim and Lag BaOmer are associated with great rejoicing for there is great enjoyment in the revelation of what is hidden.
In parshat Emor the Torah lists all the Biblical holidays. The commentators note that the Hakhamnic holidays are alluded to as well. For example, after Torah concludes the laws of Shemini Atzeret it proceeds to discuss the Menorah. This section alludes to the holiday of Chanukah when we celebrate the miraculous lighting of the menorah that occurred in the time of the Chashmanayim. The next section in the Torah is the Shulchan (table of showbreads) and Lechem Hapanin (Bread of the Presence). This alludes to the holiday of Purim. Purim is time of great celebration and demands a lavish feast. This is symbolic of the Shulchan (table of showbread), which also represents festivity.
We may now ask where do we find a hint of the holiday of Lag BaOmer in the list of festivals?
With the above idea in mind we may suggest that Lag BaOmer is part of Purim and included in Shulchan and Lechem Hapanim (Bread of the Presence). We may further suggest that this is why the showbread of the Shulchan was divided into two parts with six breads in each arrangement. The holiday of revelation is divided into two parts. The first part is celebrated as the holiday of Purim and the second part as the holiday of Lag BaOmer. Indeed the mnemonic mentioned above is “palag” which is translated as “part.” This indicated that each holiday is one part of a whole.
We may further note that there are exactly sixty-four days between Purim and Lag BaOmer. Sixty-four days is equivalent to eight multiplied by eight.
Between Pesach and Shavuot we are obligated to count seven times seven. Seven represents the physical world, which was created in seven days. The multiplication of seven by seven represents the totality of the physical world. In the days between Pesach and Shavuot we master our ability to infuse the physical world with spirituality.
Similarly we may suggest that there is another counting of eight multiplied by eight. The number eight represents the spiritual world. The multiplication of eight by eight represents the totality of the spiritual world. As mentioned above Purim and Lag BaOmer are one holiday that is broken up into two parts. The holiness of this single holiday begins on Purim. On this day HaShem reveals his hidden guidance of this world. We then spiritually refine ourselves in sequences of eight until we reach the eighth of the eighth, which is Lag BaOmer. We then merit to discover the secrets of Torah. The period between Purim and Lag BaOmer is the time we master our spiritual understanding of HaShem and his Torah.
Y Y Y
Iyar 18, Lag BaOmer, was the beginning of Haman's downfall and the beginning of the end for Haman’s decree for the destruction of the Jews:
Esther 6:13 And Haman told Zeresh his wife
and all his friends every thing
that had befallen him. Then said his wise men and Zeresh his wife unto him, If
Mordecai be of the seed of the Jews, before whom thou hast begun to fall,
thou shalt not prevail against him, but shalt surely fall before him.
Rashi: Zeresh said: "This nation is compared to the stars and the sand. When they fall, they fall all the way to the sand. And when they rise, they rise all the way to the sky and the stars."
The Messianic redemption is also connected to the month of Adar (Purim is the 14th of Adar). Adar is a month of celebration as our Sages commented, 'When Adar commences, happiness should be increased. This happiness, in contrast to the happiness of the other months of the year, is unlimited in nature. Thus, we find that though the festivals of Pesach, Shavuot, and Succoth are described as 'festivals of rejoicing', the court would send emissaries to ensure that the celebrations were kept within certain limits. In contrast, the celebrations of Purim are unlimited in nature. This relates to the Messianic redemption, for the ultimate expression of happiness will come in the Messianic age.
Y Y Y
On the 15th of Iyar the moon is always full. Therefore, on Lag BaOmer, the 18th of Iyar, the moon has just begun waning.
For forty days, after His
passion, Yeshua taught his Talmidim[25],
and then Mashiach ascends finally to the heavens[26],
awaiting his return at the time appointed by HaShem, Most Blessed be He! On Lag BaOmer, Yeshua ascended into
heaven.[27] These forty days are often interpreted as being after His death, yet the
text teaches us that it was forty days after His “passion”, His suffering, as
Hakham Luqas teaches us:
II Luqas (Acts) 1:1-5 The former treatise have I made, O Theophilus, of all that Yeshua
began both to do and teach, 2 Until the
day in which he was taken up, after that he through the Holy Ghost had given
commandments unto the apostles whom he had chosen: 3 To whom also he shewed himself alive after his passion by many infallible proofs,
being seen of them forty days, and speaking of the things pertaining to the
kingdom of God: 4 And, being assembled
together with them, commanded them that they should not depart from Jerusalem,
but wait for the promise of the Father, which, saith he, ye have heard of me.
5 For John truly baptized with water;
but ye shall be baptized with the Holy Ghost not many days hence.
My hypothesis is
that Mashiach’s “passion”, His suffering, began when He was selected as the Pesach lamb on Nisan 10.
Shemot (Exodus) 12:1-6 And HaShem spake unto Moses and Aaron in the land of Egypt, saying,
2 This month shall be unto you the
beginning of months: it shall be the first month of the year to you. 3 Speak ye unto all the congregation of Israel,
saying, In the tenth day of this month
they shall take to them every man a lamb, according to the house of their
fathers, a lamb for an house: 4 And if
the household be too little for the lamb, let him
and his neighbour next unto his house take it according to the number of the
souls; every man according to his eating shall make your count for the lamb.
5 Your lamb shall be without blemish, a
male of the first year: ye shall take it out from the sheep, or from the goats:
6 And ye shall keep it up until the
fourteenth day of the same month: and the whole assembly of the congregation of
Israel shall kill it in the evening.
Now, if we do the math we can see that there are six days from Nisan 10, the day they brought the lamb into their homes, till Nisan 16, the day of the Omer. Counting thirty-three days of the Omer, from Nisan 16 till Lag B’Omer (Iyar 18), we find forty, less 1, days. It is my opinion that the lamb was actually chosen on Nisan 9 and then brought into the house on Nisan 10. Thus we have the forty days spoken of in II Luqas, from the time of Mashiach’s passion till His ascension on Lag B’Omer.
Since Lag
BaOmer was a day for the heavens to be opened, we can
understand why Yeshua ascended on this day. Further, it is apparent that He
will return the same way:
II Luqas (Acts) 1:9 And when he had spoken these things, while they beheld, he was
taken up; and a cloud received him out of their sight. 10 And while they looked
stedfastly toward heaven as he went up, behold, two men
stood by them in white apparel; 11 Which also said, Ye men of Galilee, why
stand ye gazing up into heaven? this same Yeshua, which is taken up from you
into heaven, shall so come in like manner as ye have seen him go into heaven.
12 Then returned they unto Jerusalem from the mount called Olivet, which is from
Yochanan (John) also
brought together the ascension and the Bread from Heaven
(manna) in the following sod level passage:
Yochanan
(John) 6:53 Then Yeshua said
unto them, Verily, verily, I say unto you, Except ye eat
the flesh of the Son of man, and drink his blood, ye have no life in you. 54 Whoso
eateth my flesh, and drinketh my blood, hath eternal
life; and I will raise him up at the last day. 55 For my flesh is meat
indeed, and my blood is drink indeed. 56 He that eateth my flesh, and drinketh
my blood, dwelleth in me, and I in him. 57 As the
living Father hath sent me, and I live by the Father: so he that eateth me,
even he shall live by me. 58 This is that bread which came down from heaven:
not as your fathers did eat manna, and are dead: he
that eateth of this bread shall live for ever. 59 These
things said he in the synagogue, as he taught in
It is also apparent
that His ascension was also necessary for another gift
to be sent to us from heaven:
II Luqas (Acts) 1:4-5 4 And, being assembled together with them, commanded them that they should
not depart from Jerusalem, but wait for the promise of
the Father, which, saith he, ye have heard of me. 5 For John truly baptized with water; but ye shall be baptized
with the Holy Ghost not many days hence.
Ephesians 4:1 I therefore, the prisoner of the Lord,
beseech you that ye walk worthy of the vocation wherewith ye are called, 2 With
all lowliness and meekness, with longsuffering, forbearing one another in love;
3 Endeavouring to keep the unity of the Spirit in the bond of peace. 4 one body, and one Spirit, even as ye are called in one hope of
your calling; 5 One Lord, one faith, one baptism, 6 One
God and Father of all, who is
above all, and through all, and in you all. 7 But unto every one of us is given
grace according to the measure of the gift of Mashiach. 8 Wherefore he
saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9 (Now that he ascended, what is
it but that he also descended first into the lower parts of the earth? 10 He
that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11 And he gave
some, apostles; and some, prophets; and some, evangelists;
and some, pastors and teachers; 12 For the perfecting of the saints, for
the work of the ministry, for the edifying of the body of Mashiach: 13 Till we all come in
the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto
the measure of the stature of the fullness of Mashiach:
We may derive, then, that the eighteenth
day of Iyar is an auspicious time for King Mashiach’s revelation. However,
this revelation may come in the form of blessing, as we had with the manna, or
punishment, as we had with the flood. In preparation of this day it is
incumbent upon us in to pray and repent so that HaShem’s revelation
manifest itself in the form of blessing and not destruction.
When His Majesty King Yeshua was Lag BaOmer in age (thirty-three years of age) his body (temple) was put to death by the Roman execution of the cross.
I believe that when Yeshua ascended, He was fulfilling His obligation to send us a Comforter to instruct us in all wisdom and therefore triumph over Nebuchadnezzar and Pilate! This suggests that the wisdom of the Zohar being given to Hakham Shimon Bar Yochai, was fittingly given on Lag BaOmer.
Many commentaries note that Hakham Akiva’s student’s stopped dying on Lag BaOmer. Clearly the twelve Apostles did not die on Lag BaOmer, but instead continue to change the world. Their message of love continues to resonate to this very day. They were the antithesis of the disciples of Hakham Akiva. This loving cohesiveness is the key to the Messianic hope.
Finally, note the following words that a Hakham, who wishes to remain anonymous, spoke about the author of the Zohar:
When we call this
day the “Hillula” (Ascent) of Hakham Shimon, the ascent spoken of is not
necessarily his death (i.e., the ascent of his soul), but rather the Hillula is
his ascent in the learning of Torah. Lag BaOmer celebrates the day when the
sacred traditions of the Kabbalah were saved from being lost forever. Lag BaOmer,
therefore, has always been considered the “Kabbalist’s holiday.” For on this
day Hakham Shimon became possibly the most important link in the chain of
Kabbalistic succession.
The righteous ascend higher and higher each year, as their deeds have greater and greater impact on the world that they left behind.
Does this not sound like a remez, a hint regarding the ascension of Mashiach?
Lets now take a look at
what the Nazarean Codicil has to say about the ascension of Mashiach ben Yosef:
II Luqas (Acts) 1:1-4 The
former treatise have I made, O Theophilus, of all that Yeshua
began both to do and teach, Until the day in which
he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: To whom
also he shewed himself alive after his passion by many infallible proofs, being
seen of them forty days, and speaking of the things
pertaining to the kingdom of God: And, being assembled together with [them],
commanded them that they should not depart from Jerusalem,
but wait for the promise of the Father, which, [saith he], ye have heard of me.
Many struggle with the
thought that Mashiach could not have ascended on
Lag BaOmer because the above passage clearly says that the ascension happened forty days after His “Passion”, not His death!
These forty days are often interpreted as being after His death, yet the
text teaches us that it was forty days after His “passion”, His suffering, as
Hakham Luqas wrote.
Further, even if I am wrong,
it is important to understand that II Luqas (Acts) is written at the remez level of understanding. At this level we do not
interpret things literally, we interpret them according to hints. In this level
we ask the question: What does forty represent? We
find that forty is associated with a “new birth”
type experience. It also represents a change in
mission. It is the time period which is used when there
is a dramatic change in life. For example: A fetus becomes a baby in forty
weeks. Moses changed from a prince to a shepherd after forty years. And after
another forty years he changed from a shepherd into a king!
Mashiach’s
life was transformed on Lag BaOmer. His Majesty made the change from Mashiach
ben Yosef to Mashiach ben David. This change was also
understood to be the change of the Bnei Israel,
because when Mashiach changes, we change. Remember what we have taught
previously, in our study on Mashiach, that:
Mashiach = Israel.
Thus we understand that this
forty day period is a hint to the change that Mashiach, and therefore the Jewish people, are undergoing.
Some thoughts:
Mashiach rose from the dead on the third day of Passover, Nisan 17.
Mashiach ascended on the third day after Pesach Sheni, the second Passover, Iyar 18.
So, Mashiach was unclean
because He had come in contact with the dead - Himself:
Bamidbar
(Numbers) 9:6 And there were certain men, who were defiled
by the dead body of a man, that they could not keep the
Passover on that day: and they came before Moses
and before Aaron on that day: 7 And those men said unto him, We are defiled by the dead body of a
man: wherefore are we kept back, that we may not offer an offering of the HaShem in
his appointed season among the children of Israel? 8 And Moses said unto them, Stand
still, and I will hear what the HaShem will command concerning you. 9 And
the HaShem spake unto Moses, saying, 10 Speak unto the children of Israel, saying,
If any man of you or of your posterity shall be unclean by reason of a dead
body, or be in a journey afar off, yet he shall keep the Passover unto
the HaShem. 11 The fourteenth day of the second month at even they shall
keep it, and eat it with
unleavened bread and bitter herbs.
12 They
shall leave none of it unto the morning, nor break any bone of it: according to
all the ordinances of the Passover they shall keep
it. 13
But the man that is
clean, and is not in a journey, and forbeareth to keep the Passover, even the
same soul shall be cut off from among his people: because he brought not the offering
of the HaShem in his appointed season, that man shall bear his sin.
Thus Mashiach could not offer the Pesach
sacrifice on Nisan 14 and had to wait for Iyar 14. What makes this very interesting is that
Mashiach could not rebuild His Temple until He was
clean, and He could not ascend to His Father until He has celebrated Pesach Sheni because of the penalty of being cut off.
Thus we see that three days after Pesach
Sheni was His ascension on Lag BaOmer. His ascension took place on the
third day after He was clean, after He brought His Pesach
sacrifice on Pesach Sheni, and on the third day when His Temple was rebuilt!
The
bonfires we light are intrinsically connected to fire
which has as it’s principle attribute the fact that it always ascends just as
water always descends.
As Bar Kochba was proclaimed the Mashiach by Hakham Akiva, so Yeshua will be declared the Mashiach by Elijah. As Hakham Akiva’s Talmidim (Bar Kochba’s soldiers) die because of their sin, so Yeshua’s Talmidim will not die.
There is a theory that during his years in Jerusalem, Bar Kochba
rebuilt the
Yochanan
(John) 2:19 Yeshua answered and said unto them, Destroy
this temple, and in three days I will raise it up. 20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear
it up in three days? 21 But he spake of the temple of
his body. 22 When therefore he was risen from the dead,
his disciples remembered that he had said this unto them; and they believed the
scripture, and the word which Yeshua had said
Thus we would expect that
Yeshua would raise up His Temple three days after it
was destroyed.
Lag BaOmer is the yahrtzeit[30], or the hillul the public celebration of the yahrtzeit, of Rabbi Shimon Bar Yochai[31], who was, according to tradition, the author of the holy Zohar. In Jewish tradition, the yahrtzeit is actually not a day of sadness, but is actually one of joy and celebration, because the soul is said to ascend up to a higher level on that day. This ascension to a higher level, after death, is what II Luqas (Acts) is trying to hint to with the ascension of Yeshua.
Yeshua ascended from the Mount of Olives, from a place called Bethany:
Marqos (Mark) 11:1 And when they came nigh to
Luqas (Luke) 24:50 And he led them out as far as to
We have written before
about the significance of Bethany.
Mashiach completed His role as Kohen Gadole after the order of Malki-Tzedek, on Lag BaOmer:
Bereans (Hebrews) 9:8-14 The Holy Ghost this signifying, that the way
into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: 9 Which was a figure for the time then present, in which were offered both gifts and
sacrifices, that could not make him that did the service perfect, as pertaining
to the conscience; 10 Which stood
only in meats and drinks, and divers washings, and
carnal ordinances, imposed on them
until the time of reformation. 11 But Mashiach being come an high priest of good things to come, by a greater and
more perfect tabernacle, not made with hands, that is to say, not of this
building; 12 Neither by the blood of goats and calves, but by his own blood he
entered in once into the holy place, having obtained eternal redemption for
us. 13 For if the blood of bulls and of goats, and the ashes of an
heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: 14 How much more shall the blood of Mashiach, who through the eternal Spirit offered
himself without spot to HaShem, purge your conscience
from dead works to serve the living God?
Bereans (Hebrews) 10:19 Having therefore, brethren, boldness to
enter into the holiest by the blood of Yeshua, 20 By a
new and living way, which he hath consecrated for us, through the veil, that is
to say, his flesh; 21 And having
an high priest over the
house of HaShem; 22 Let us draw near with a true heart in full assurance of
faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. 23
Let us hold fast the profession of our
faith without wavering; (for he is
faithful that promised;) 24 And let us consider one another to provoke unto
love and to good works: 25 Not forsaking the assembling
of ourselves together, as the manner of some is; but exhorting one
another: and so much the more, as ye see the day
approaching. 26 For if we sin willfully after that we
have received the knowledge of the truth, there
remaineth no more sacrifice for sins, 27 But a certain fearful looking for of
judgment and fiery indignation, which shall devour the adversaries.
Lag BaOmer is associated
with the Sefirah of Hod. On Lag BaOmer we count
thirty-three days which is associated with the
Sefira of Hod Sh'B'Hod (Humility in Humility)
in the Kabbalistic schematic of the Omer counting This Sefirah is associated with
Aharon the Kohen Gadole (High Priest).
Thus we would expect to find Lag BaOmer associated with Mashiach
in His role as Kohen Gadole.
The change in Mashiach’s
role as Mashiach ben Yosef and the beginning of His
role as Mashiach ben David is signified by His ascension after forty days.
Lag BaOmer is the time to receive. It is a day of ascent. For Mashiach and our own souls ascend on this day in joy and singing:
Luqas (Luke)
24:50 And he led them out
as far as to Bethany, and he lifted up his hands,
and blessed them. 51 And it came to pass, while he blessed them,
he was parted from them, and carried up into heaven. 52 And
they worshipped him, and returned to Jerusalem with
great joy: 53 And were continually in the temple,
praising and blessing God. Amen.
In the following passage
we see that the purpose of the ascension is the unity
of the body with Mashiach
as the head. These are the themes of Lag BaOmer:
Ephesians 4:1 I therefore, the prisoner of the Lord,
beseech you that ye walk worthy of the vocation wherewith ye are called, 2 With
all lowliness and meekness, with longsuffering, forbearing one another in love;
3 Endeavouring to keep the unity of the Spirit in the bond of peace. 4 one body, and one Spirit, even as ye are called in one hope of
your calling; 5 One Lord, one faith, one baptism, 6 One
God and Father of all, who is
above all, and through all, and in you all. 7 But unto every one of us is given
grace according to the measure of the gift of
Mashiach. 8 Wherefore he saith, When he ascended up on high, he led
captivity captive, and gave gifts unto men. 9 (Now
that he ascended, what is it but that he also descended first into the
lower parts of the earth? 10 He that descended is the same also that ascended
up far above all heavens, that he might fill all things.) 11 And he gave some,
apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12 For the perfecting of the
saints, for the work of the ministry, for the edifying of the body of Mashiach:
13 Till we all come in the unity of the
faith, and of the knowledge of the Son of God,
unto a perfect man, unto the measure of the stature of the fullness of
Mashiach: 14 That we be no more children, tossed to and fro, and carried about
with every wind of doctrine, by the sleight of men, cunning craftiness, whereby
they lie in wait to deceive; 15 But speaking the truth in love, may grow up
into him in all things, which is the head,
Mashiach: 16 From whom the whole
body fitly joined together and compacted by that which every joint
supplieth, according to the effectual working in the measure of every part,
maketh increase of the body unto the
edifying of itself in love.
Those who
read the book of Ephesians with the lessons of Lag BaOmer will be immediately
struck by the fact that the entire epistle speaks to the themes of Lag BaOmer.
The book of Ephesians seems to be the explanation for this inexplicable
semi-holiday!
In this Epistle we can
see the “armor bearer” (Akiva) in chapter 6. We can see that the focus is on
one body with many members and Mashiach
as the head. The recurring theme of unity is
hammered home repeatedly with many examples.
I have heard a suggestion
that Yeshua took an oath to be a nazir
in:
Marqos (Mark) 4:23 And he took the cup, and when he had given
thanks, he gave it to them: and
they all drank of it. 24 And he said unto them, This is my blood of the new testament, which is shed for many. 25 Verily I say
unto you, I will drink no more of the fruit of the vine, until that day
that I drink it new in the
If this constitutes a Nazirite vow, then it would have begun after Yeshua’s
resurrection as a nazir
does not count days in which he’s in contact with the dead or a grave. This
suggests that the Nazirite vow ended on Lag BaOmer (three
days in the grave + thirty days for the vow).
Nazir 16a C H A P T E R I I I MISHNAH. IF A MAN SAYS, ‘I
INTEND TO BE A NAZIRITE’, HE POLLS ON THE THIRTY-FIRST DAY, BUT SHOULD HE POLL
ON THE THIRTIETH DAY, HIS OBLIGATION IS FULFILLED. [IF, HOWEVER, HE SAYS] ‘I
INTEND TO BE A NAZIRITE FOR THIRTY DAYS,’ AND POLLS ON THE THIRTIETH DAY, HIS
OBLIGATION IS NOT FULFILLED. IF A MAN UNDERTAKES TWO NAZIRITESHIPS, HE POLLS
FOR THE FIRST ONE ON THE THIRTY-FIRST DAY, AND FOR THE SECOND ON THE
SIXTY-FIRST DAY. IF, HOWEVER, HE SHOULD POLL FOR THE FIRST ON THE THIRTIETH
DAY, HE CAN POLL FOR THE SECOND ON THE SIXTIETH DAY, WHILST SHOULD HE POLL ON
THE DAY PRIOR TO THE SIXTIETH, HE HAS FULFILLED HIS OBLIGATION; FOR THIS WAS
THE TESTIMONY THAT R. PAPAIAS BORE CONCERNING ONE WHO UNDERTAKES TWO NAZIRITESHIPS, VIZ., THAT IF HE SHOULD POLL FOR THE
FIRST ON THE THIRTIETH DAY, HE IS TO POLL FOR THE SECOND ON THE SIXTIETH DAY,
WHILST SHOULD HE POLL ON THE DAY PRIOR TO THE SIXTIETH DAY, HE HAS FULFILLED
HIS OBLIGATION, THE THIRTIETH DAY COUNTING TOWARDS THE REQUIRED NUMBER. IF A
MAN SAYS, ‘I INTEND TO BE A NAZIRITE,’ AND CONTRACTS RITUAL DEFILEMENT ON THE
THIRTIETH DAY, HE RENDERS VOID THE WHOLE PERIOD. R. ELIEZER SAYS: ONLY THE
SEVEN DAYS ARE VOID. [IF HE SAYS,] ‘I INTEND TO BE A NAZIRITE FOR THIRTY DAYS,
AND CONTRACTS RITUAL DEFILEMENT ON THE THIRTIETH DAY, THE WHOLE PERIOD IS VOID.
[IF HE SAYS,] ‘I INTEND TO BE A NAZIRITE FOR ONE HUNDRED DAYS,’ AND CONTRACTS
RITUAL DEFILEMENT ON THE HUNDREDTH DAY, HE RENDERS VOID THE WHOLE PERIOD. R.
ELIEZER SAYS4 : ONLY THIRTY DAYS ARE VOID. IF HE CONTRACTS DEFILEMENT ON THE
HUNDRED AND FIRST DAY, THIRTY DAYS ARE VOID. R. ELIEZER SAYS: ONLY SEVEN DAYS ARE VOID.
Thus we see that the Nazirite vow normally lasts 30 days unless declared
otherwise. What makes this idea of a Nazirite vow so interesting is the fact
that at the end of thirty days, the nazir cuts his hair
and burns it in a fire on the altar. This is very
similar to what we do with the first hair cut on Lag BaOmer where the cut hair
is burned. Thus we see another connection between
Lag BaOmer and the ascension on Mashiach.
Sefirat HaOmer, the counting of the Omer, begins on the day after Pesach, Nisan 16. Lag BaOmer corresponds to the fifth day of the fifth week of the Omer.
Lag BaOmer is the time to receive. It is a day of ascent.
For our souls ascend on this day in joy and singing. The forces of severity are
thereby broken. On this day we not only celebrate a most important event of the
past, we celebrate what we have today, a living and vibrant Kabbalah. We
rejoice with Hakham Shimon, for on this day did he receive the Kabbalah from Hakham
Akiva. We also rejoice on this day because, if our souls are open to it through
our observance of Torah and mitzvot, then we too
become links in the chain of the Kabbalistic transmission.
By Iyar 18 we have
reached the count of thirty-three. After we say the blessing, we say the following
words:
Today is 33 days of the Omer, which are four weeks and five days of the
Omer.
The Sefirah of Lag BaOmer is: Hod of Hod means Humility in Humility, the
splendor of splendor, or Glory that is in Glory.
Nothing is ever by coincidence. The particular character trait associated with that week of the counting as of the 29th day of the Omer is that of Hod (Glory), the trait of the Aharon the Kohen Gadol, the symbol of holiness. And, just as each of the seven weeks of the Omer count has its own particular trait, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malchut, so does each of the seven days of a particular week, which in the case of the thirty-third day, also happens to be Hod.
Thus, Lag BaOmer is the trait of Hod sh'b'Hod "Glory that is in Glory", the essence of the Kohen Gadol, the basis of all holiness. "Glory that is in Glory", this is the ultimate sanctification of HaShem's Name: the cause of redemption, and, the reason for it[32].
Let me introduce this Sefirah by positing the following thoughts from my teacher Hakham Dr. Yosef ben Haggai:
What does WAY #33 – FULFIL YOUR OBLIGATIONS, have to do with Lag BaOmer? After all, we are on the 33rd day of the counting of the Omer in this study and the theme for this day must be related to the day itself! So, what say ye? I believe that when Yeshua ascended, He was fulfilling His obligation to send us a Comforter to instruct us in all wisdom, and therefore triumph over Nebuchadnezzar and Titus, and show that His Temple is still alive and well. It is important that we see Mashiach as a Hakham fulfilling his obligations to his Talmidim no matter what and also fulfilling his obligations towards His people.
An example for us to follow. He who does not take care first of the family of HaShem has no right to be a disciple of His Majesty King Yeshua the Mashiach. Yes, first the brotherhood, then Israel, and then the world.
Here is an illustrative incident from the Nazarean Codicil (New Testament) which, in a veiled way, illumines the connection between Lag BaOmer and the attribute that we are to work on ourselves during this day: Fulfill your obligations:
Matityahu
(Matthew) 8:5-10 And when Yeshua
was entered into
One of the chief lessons that we can draw from all of this is that we have no rights, but we do have obligations.
Duties vs. Rights
Yochanan
(John)
Mashiach is saying that he did not even have the right to eat whilst his Father's commandments and will was left undone. Note duties not rights!
Yochanan
(John)
Yochanan
(John) 14:15,21 "If ye love
me, keep my commandments. … He that has my commandments,
and keeps them, he it is that loves me: and he that loves me shall be loved of
my Father, and I will love him, and will manifest myself to him."
Yochanan
(John)
What is the connection between Lag BaOmer and fulfilling our obligations? We have an obligation to love one another. Baseless hatred came to an end on Lag BaOmer. And it is not an option but a most solemn duty to do so. On the day of Mashiach's ascension all baseless hatred came to an end to those who love Torah! For on that day Mashiach became appointed King in the Heavens. And thereby dispatching the Shechinah! But this means that on Lag BaOmer of all days we recognize that each other was made in the image of HaShem, and they could see the Shechinah dwelling in each other.
The notion of time being like a spiral, with events of a like nature occurring every year at the appointed time is what connects the ascension and the end of the death of R. Akiva's students. Remember please in Torah nothing happens for no reason and all is interconnected with each other!
Please remember that we are working towards Shavuot, the festival of Smikha (Rabbinical ordination)!
Lag BaOmer, according to Jewish mystical tradition, is a wedding between heaven and earth.
Lag BaOmer is about linking: heaven to earth, human to Divine, one person to another. Like the rain, the water that comes from heaven, Lag BaOmer reminds us of the unseen cycle of which we are all a part. The 18th of Iyar is a moment of union par excellence, signifying the knowledge that all of us are leaves on one tree of life.
How did Lag BaOmer get to be a wedding between heaven and earth? Perhaps because of the following story:
Shimon bar Yochai and his son criticized the Roman authorities for the government’s self-serving actions and as a result, became fugitives. They ran away and hid in a cave. A miracle occurred and a carob tree and a well of water were created for them. They would strip their garments and sit buried up to their necks in sand, and studied the whole day. When it was time for prayers, they robed, prayed, and then put off their garments again so that they should not wear out. Thus they dwelt twelve years in the cave. Then Elijah came and stood at the entrance to the cave and said: ‘Who will tell the son of Yochai that the emperor is dead and his decree annulled?’
So they emerged. Seeing a man plowing and sowing, they cried: “They forsake eternal life and engage in the worldly life of here and now!" Whatever they looked at was immediately burned up. A heavenly voice came forth and cried. ‘Have you emerged in order to destroy my world? Go back into your cave.’ So they returned and dwelt there twelve months. A heavenly voice then came forth and said: "Go forth from your cave.”
“On the eve of the Sabbath, before sunset, they saw an old man holding two bundles of myrtle and running at twilight. “What are these for?'
“They are in honor of the Sabbath," he replied.
“But isn’t one enough?’
“One is for remembering the Sabbath, and one for keeping the Sabbath [in honor of the two sacred phrases, 'honor the Sabbath' and 'keep the Sabbath.”'
Said Hakham Shimon to his son, ‘See how precious the commandments are to
Hakham Shimon bar Yochai and his son are zealots—they only
want the life of the spirit, and ignore the life of
the body, burying their bodies in sand while they study
sacred text. When they emerge from the cave, their spiritual extremism causes
them to reject the life of the world—the sowing and
reaping humans must do in order to live. They spread fire,
destructive spiritual energy, all around them. The heavenly voice, literally
the “daughter-voice”, orders them to go back into the cave and stop destroying
the world. When they emerge again, they are faced with a man who combines the physical, the sweet-smelling leaves of the myrtle, with
a deep respect for the spiritual realm of the Sabbath. The two men see how
nature can be wound together with spirit, and they become peaceful. This story
too is about the union of heaven and earth. Shimon
bar Yochai and his son reject Roman excess, and with it, the natural world. In
the womb-like
Lag BaOmer is bound up in the meaning of the numbers “thirty” and “three”. In this section we will be exploring the meaning of the number “thirty-three”.
As we have said before, בעומר ל׳׳ג, is a Hebrew phrase that means the thirty-third day of the Omer. d’’k – Lag, is how we say “33” in Hebrew (k=30, d=3).
The number three is used in the Torah to mediate between two
opposing or contradictory values. The third value connects, mediates, and
reconciles the two. Thus Lag BaOmer is is the ultimate
day of unity because it connects, mediates, and reconciles!
Chazal say, that the primary part of Sefira is from the second day of Pesach until Lag BaOmer. (Although the actual sefira is 49 days, if we count from the first day of Pesach all the way to Shavuot there are a total of fifty-one days, or three segments of seventeen days each.) Lag Baomer marks the end of the second of these three segments. We know from the Maharal that the number three represents a transition of states. The first of the three is connected to what was previously. The middle is an bridge, not touching either what came before the beginning of the transition or what is to come afterward. The third segment is already touching on, and connected to that which is being transitioned into.
This mediating or connecting aspect can be readily seen in the numerical value of the Hebrew letters when divided into groups of three:
|
ן-700 |
ת-400 |
ק-100 |
ע-70 |
ם-40 |
י-10 |
ז-7 |
ד-4 |
א-1 |
|
ף-800 |
ך-500 |
ר-200 |
פ-80 |
נ-50 |
כ-20 |
ח-8 |
ה-5 |
ב-2 |
|
ץ-900 |
ם-600 |
ש-300 |
צ-90 |
ס-60 |
ל-30 |
ט-9 |
ו-6 |
ג-3 |
From the above chart we can see that the average of the values of א and ג is ב. Thus we can see that the third mediates between the two. This same pattern holds true for the entire alefbet, as can be seen from the above chart.
The letters of the Hebrew alefbet are also naturally divided into three:
The Torah says[33], that a woman who has just given birth to a child,
must separate from her husband, as a niddah, for seven days if it was a male
child, and fourteen days for a female child. Following that separation
period, the woman waits another thirty-three days if she gave birth to a boy, or sixty-six days if
she gave birth to a girl, and
then she brings two sacrifices to HaShem:
An olah, a burnt offering, and a chatat, a sin offering.
Birth represents
the penultimate revelation of that which is hidden.
The death of Yeshua was also a birth, but without the niddah period
because there was no blood from the “mother”. How can we equate a death with a
birth? Are these not polar opposites? In Hebrew, the
word for a womb is kever. The Hebrew word for a grave is also kever. Thus we see that a womb and a grave are the same thing to
the Hebrew mind. If we think about the connection
between a womb and a grave, we realize that they are both
portals to another world. Thus we can understand that the death of the
righteous is like a caterpillar which spins a cocoon and then dissolves in it,
much as a body dissolves in a grave. Yet in the end we
will see that the cocoon will open and the resulting butterfly is revealed. As
a caterpillar, he was slow, earth-bound, and ugly. As a butterfly he is light,
diaphanous, and beautiful. Thus we see that the creature
which emerges from a grave is a beautiful recreation of the creature which
went down to the grave.
Re-birth (resurrection) represents the ultimate revelation of
that which is hidden.
After the
thirty-three days, the purified woman ascends to the temple
to bring her offering. Thus thirty-three days after the Mashiach’s
death, we have Lag BaOmer, the ascension of a purified Yeshua
into the heavenly temple.
This also helps us
to understand why Hakham Luqas can call this forty
days, when it is only thirty-three. If the niddah period had been needed, then
His ascension would indeed have taken place on the fortieth day.
Lag BaOmer is bound
up in the meaning of the numbers “thirty” and “three”.
In this section we will be exploring the meaning of the number “three”.
The human body is also divided into sets of three: The head which is
not clothed, the upper body connects the head to the lower body and is clothed,
and the lower body which is also clothed but is divided from the upper body by
a belt or a different kind of cloth.
The head is then
subdivided into three parts: The right brain, the left brain, and the mid-brain
which connects the left and right brains to the body.
The upper body, like
the head, is also subdivided into three parts: The right arm, the left arm, and
the torso which connects the left and the right arms.
Finally, the lower body is subdivided into three parts: The right leg, the
left leg, and the organ of procreation which Kabbala calls the third leg.
We see that the arm
is further divided into composed of three parts: The upper arm, the lower arm
and the hand.
Finally, each of the
fingers is divided into three parts: The part which is connected to the hand,
the part used for touching, and the mediating part which connects them.
This pattern of three repeats itself throughout the body.
Shavuot, on day fifty (50) of the omer count, is seventeen (17) days after Lag BaOmer (33+17 =50).
Yosef HaTzaddik was seventeen years old when he descended into Egypt:
Bereshit
(Genesis) 37:2 These are the generations of Jacob. Joseph, being seventeen
years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with
the sons of Zilpah, his father’s wives: and Joseph brought unto his father
their evil report.
Yaaqov spent the last seventeen
years of his life in
Bereshit
(Genesis) 47:28 And Jacob
lived in the land of
In
Lag BaOmer is bound up in the meaning of the numbers “thirty” and “three”. In this section we will be exploring the meaning of the number “thirty”.
The famous 12th century commentator Rashbam explains that at age thirty one is "worthy of leadership." What is so significant about being thirty and being ready to lead?
The Code of Jewish Law[34] instructs congregations to seek certain qualities when choosing a cantor to lead the services on the High Holidays. One of these qualities is that he should be at least thirty years old. Why? The Mishna Brura explains that it is because a thirty year-old is humble and broken hearted, and can thus sincerely "pray from the heart."
Thirty is for strength. It
the age at which a man's strength is at its peak, both physically
and emotionally. At that age, we see our lives ahead of us, and we feel up to
its challenges. Thirty is
an age where it is said in the Midrash that when
reached, a person can begin influencing the world.
Before that age, a person is preparing by building knowledge
and character.
The number thirty is significant, for as Pirkei Avot states, "Kingship is acquired through thirty attributes."
Y Y Y
The thirty-third word in the Torah is TOV, GOOD, indicating that Lag BaOmer is a good day for us.
King David reigned in Jerusalem for thirty-three years. This suggests that there is a connection between Lag BaOmer and the reign of King David.
Y Y Y
Kiddushin 38a On the seventh of Adar Moses died, and on
the seventh of Adar he was born. How do we know that he died on the seventh of
Adar? For it is written: [i] So Moses the servant of the Lord died there; [ii]
And the children of Israel wept for Moses in the
plains of Moab thirty days; [iii] Moses thy servant is dead; now therefore
arise, go over [this Jordan]; [iv] Pass through the midst of the camp, and command the people, saying: Prepare you
victuals; for within three days ye are to pass over this Jordan; and [v] and
the people came up out of Jordan on the tenth day of the
first month; deduct the preceding thirty three
days, thus you learn that Moses died on the seventh of Adar[35].
Y Y Y
Midrash Rabbah -
Genesis XCV AND JACOB SAID UNTO
PHARAOH: THE DAYS OF THE YEARS OF MY SOJOURNINGS ARE A HUNDRED AND THIRTY
YEARS; FEW AND EVIL HAVE BEEN THE DAYS OF THE YEARS OF MY LIFE (XLVII, 9). R.
Abba b. Kahana observed: [Jacob said:] ‘Between me
and Thee [God], I am not worthy (Gen. XXXII,11); between me and others, FEW AND
EVIL,’ etc. R. Simeon b. Yohai said: Because he complained in thirty-three words, therefore thirty-three
years were withheld from his life[36].
Y Y Y
Yocheved was the only survivor of the entire 210 year period
of Egyptian captivity. She was conceived in Canaan
and born as her family passed through the gates of
Bereshit
(Genesis) 46:8-15 And these are the names of the children of Israel,
which came into
Y Y Y
Divrei Hayamim (1 Chronicles) 29:27 Thus David, the son of Jesse, reigned over
all
Y Y Y
The "Tree of the Sephiroth", of the Kabbalah, has thirty-three elements, including the whole of it and it’s constituent parts.
Soncino Zohar,
Vayikra, Section 3, Page 43b ‘Many
myriads are brought forth at every hour, but they are not called souls until they are settled in a body,
and this is only after thirty-three days.
Bereshit
(Genesis) 46:15 These be
the sons of Leah, which she bare unto Jacob in Padanaram, with his daughter
Dinah: all the souls of his sons and his daughters were thirty and three.
Leviticus
12:1-4 And HaShem spake
unto Moses, saying, 2 Speak unto the children of
Y Y Y
From this brief introduction, I learned that Lag BaOmer is intimately associated with the Mashiach and His mission. His mission is to be a mission of bringing the light to the world and bringing love between His Talmidim. Because Lag BaOmer deals with the secrets of the future messianic age, it is not discussed openly or understood as clearly as the descent to Egypt or other Torah events of the past.
Hakham Shimon Bar Yochai, one of the five remaining students of Hakham Akiva, revealed the secrets of the Zohar on Lag BaOmer. And in the mysteries of the Zohar lie the mystical secrets that will bring about the Messianic age.
So what we celebrate is our rescue from despair, our faith that the Messianic dream of peace for all did not die, but was only postponed, that it was still possible, there was still enough spirituality left, to eventually bring the Mashiach. And why flames? Why all the bonfires? The word ‘Zohar’ means brilliant light. According to tradition, fire symbolizes a passionate striving to reach for HaShem. The Mishna tells us,
Avot 2:15 Warm yourself by the fire of the Sages.
And on Lag BaOmer, as we sing songs of Shimon bar Yochai and celebrate the fact that the Messianic dream is still alive and possible, we prove that the Messianic hope is still alive in us. Thus we see that the Messianic age truly begins on Lag BaOmer!
Y Y Y
For Further Study:
Nitei Gavriel - Chinuch Yeladim, Halachot & Minhagim
(Upsherins). By: Rabbi Gavriel Zinner | Publisher: Hotzaat Shemesh |
Language: Hebrew
This study was written by Hillel ben David
(Greg Killian).
Comments may be submitted to:
Greg Killian
7104 Inlay St SE
Lacey, WA 98513
Internet address: gkilli@aol.com
Web page:
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[1] R' Tzadok HaKohn in Pri Tzadik, page 177.
[2] The real name of the supposed Messiah was Bar Kosba, see below, after the failure he was known as Bar Koziba, this is how the Maimonides refers to him in Melachim 11:3. The name Bar Kochba as such is not found in Talmudic literature, cf. Buber edition of Midrash Eicha Rabba.
[3] Yevamoth 62b
[4] Wars of the Jews II, 15, 5
[5] Berachot 8a, Pesachim 105a
[6] Midrash Kohelet Rabbah 11:10 quotes the words of Hakham Akiva who said, "'I had 12,000 disciples from Geves to Antiperes, all of whom died during my lifetime [between Pesach and Shavuot]. In the end, I had seven disciples, Hakham Yehuda Bar Ilai, Hakham Nechemiah, Hakham Meir, Hakham Yosi Ben Chalafta, Hakham Shimon Bar Yochai, Hakham Eliezer the son of Hakham Yosi HaGalili and Hakham Yochanan HaSandlar. The earlier [disciples] died because they envied the Torah accomplishments of their colleagues. You [the later disciples] must not repeat their error.' Immediately, they succeeded in filling all of Eretz Yisrael with Torah."
[7] This teaching is also found in Yoma 9a, but the Talmudic discussion clouds the authorship of Rav Yochanan ben Torta. A careful reading of that source will yield the same conclusion.
[8] Shabbat 33b
[9] Shabbat 33b
[10] Aruch HaShulchan
[11] Likutey Halahkot, Hekhsher Keilim 4
[12] Taken from the writings of Hakham Rebbe Ya'aqob
Menashe
[13] Shabbat 33b
[14] Yevamoth 62b
[15] Shulchan Aruch Orach Chaim 493:1
[16] Sanhedrin 109b
[17] Shemot 2:12
[18] Marqos 16:19, II Luqas 1:3
[19] Shemot 16:1-5, Seder Olam 5; Kiddushin 38a, Rashi. Chatam Sofer, Y.D. 233
[20] Saadia Gaon’s Emunot Ve-De'ot, tenth section, Kafih ed., p. 315
[21] Mechilta, Shemot 16:4
[22] Shaar Yisaschar
[23]
Torah Insights on the Weekly Parsha, by Efraim Levine, The Reisha Rav, HaGoan R' Aaron Levine zt"l
[24] Orach Chaim 428
[25] 2 Luqas (Acts) 1:3
[26] 2 Luqas 1:6-11
[27] Marqos 16:19, II Luqas 1:3
[28] Pesachim 74a
[29] Jason Aaronson, 1996
[30] Yahrtzeit,
יאָרצײַט, means "Time (of)
Year" in Yiddish. The word is also used by
non-Yiddish-speaking Ashkenazi Jews, and refers to the
annual anniversary of the day of death of a relative. Yahrtzeit literally means
"time of [one] year".
[31] Rashbi
[32] By Hakham Pinchas Winston
[33] Vayikra 12:2-4
[34] O.C. 581:1
[35] From Adar 7th to Nisan 10th are 33 days.
[36] He lived 147 years, 33 years less than Isaac.