Lag Ba’omer
Reasons for the Holiday
There are a number of reasons why Lag Ba'omer is celebrated.[1] Lag Ba'omer marks the cessation of the plague which killed 24,000 of Rabbi Akiva's students.[2]It might just be that this "plague" was the failed Bar Kochba revolt in which Rabbi Akiva's students were killed by the Romans. Lag Ba'omer, of course, also celebrates the Yartzeit of Rabbi Shimon Bar Yochai.[3] Among his many accomplishments, it is widely believed that Rabbi Shimon Bar Yochai authored the Zohar, the primary work on kabbala.[4] It is also noted that Lag Ba'omer is the day when the Manna began to fall from Heaven to sustain the Jewish people while they were in the desert.[5]
The Name
Although one might think that the day ought to be called "Lag La'omer", as most people count each day of the omer with the concluding "La'omer" formula, it was decided universally to refer to the day as "Lag Ba'omer" as these two words are the same gematria as the word "Moshe" – referring to the belief that Rabbi Shimon Bar Yochai was a reincarnation of Moshe Rabbeinu.[6] It is also said that Rabbi Shimon Bar Yochai reached the same levels of greatness as Moshe Rabbeinu did.[7]
Bonfires
A prominent feature of the Lag Ba'omer celebrations are the bonfires. There are a number of explanations as to what these bonfires represent. Some suggest that it is to recall the fire which was said to have erupted at the moment of Rabbi Shimon Bar Yochai's death. It is also intended to recall Rabbi Shimon Bar Yochai's gaze which was said to be as powerful as fire and vaporized anything which found his disfavor.[8] Finally, bonfires represent the "fire" of Torah, especially the esoteric side of Torah which Rabbi Shimon Bar Yochai revealed through the Zohar and his other teachings.[9]
Celebrating a Yartzeit?
Although one might think that a day of fasting and introspection would be in order for the Yartzeit of a tzaddik, as is the case regarding the Yartzeit of Moshe Rabbeinu,[10] Lag Ba'omer is uniquely different. This is because Rabbi Shimon Bar Yochai requested that the day of his death become an annual celebration[11] as it is the day on which he revealed many secrets of the Torah.[12] It is also said to be the day Rabbi Shimon Bar Yochai received semicha from Rabbi Akiva. Many also consider celebrating Lag Ba'omer appropriate because Rabbi Shimon Bar Yochai was miraculously saved from the Roman government who had sentenced him to death for the spreading of Torah.[13]
In Israel and The Diaspora
Those in Israel who are able to ascend to the tomb of Rabbi Shimon Bar Yochai, located in Meron, are encouraged to do so. Once there, one should hold a meal in honor of Rabbi Shimon Bar Yochai.[14] Rabbi Ovadia Bartenura writes: “On the eighteenth day of Iyar, the day of the yartzeit of Rabbi Shimon Bar Yochai, people from surrounding areas gather and light huge bonfires in addition to lighting candles. Many barren women have been helped and many sick have been healed…”[15] Those who are unable to travel to Meron should at least study the teachings of Rabbi Shimon Bar Yochai throughout the day of Lag Ba'omer.[16]
There are those who argue that Lag Ba'omer celebrations were intended to be reserved primarily for the Land of Israel.[17] Nevertheless, they are quite widespread in the Diaspora, as well. There are many Chassidic Rebbes who hold special gatherings in honor of Lag Ba'omer, complete with singing and dancing in honor of Rabbi Shimon Bar Yochai. It is also considered auspicious to visit the tombs of other tzaddikim on Lag Ba'omer.[18] Lag Ba'omer is also the Yartzeit of the Rema and many visit his grave in Cracow on this day.[19] The three days prior, as well as the three days following a Yartzeit, are considered to be connected with the Yartzeit. As such, one who is unable to reach a grave on the yartzeit of a deceased should at least attempt to do so during these days.[20]
Opposition to Lag Ba'omer
It is interesting to note that there have been authorities in the past who have attempted to eliminate the Lag Ba'omer celebrations entirely.[21] This is primarily due to what was once a widespread practice of burning valuable items in the Lag Ba'omer bonfires. Doing so is actually a biblical prohibition known as "ba'al tashchit", wastefulness.[22] Other authorities were disturbed at the idea of inventing "new" holidays and observances.[23]
Although some authorities in the past have opposed Lag Ba'omer, it does have its supporters, as well.[24] Many consider creating a holiday out of Lag Ba'omer appropriate because Rabbi Shimon Bar Yochai was miraculously saved from the Roman government, who pronounced death upon him for his spreading of Torah. Rabbi Shimon Bar Yochai (and his son) fled to a cave in the city of Peki’in[25] and hid there for thirteen years, surviving on the fruit of a carob tree[26]and a spring which miraculously appeared that sustained them.[27] Therefore, Lag Ba'omer can be seen as a celebration of escaping death.
Chai Rottel
One of the more mysterious associations with Lag Ba'omer is that of the "Chai Rottel" segula. Chai Rottel is a liquid measurement of about 54 liters, referring to the amount of beverages, including wine and spirits, that one should provide for visitors to Meron on Lag Ba'omer.
It is believed that one who donates this "Chai Rottel" amount of refreshments will be blessed with all forms of miraculous salvations. The source for the Chai Rottel segula apparently originates with Rabbi Ben Zion Halberstam of Bobov who writes in 1912: "I heard from the holy sages of Eretz Yisrael that they have a tradition that barren women, God-forbid, should donate Chai Rottel on the yartzeit of Rabbi Shimon bar Yochai." It is also written in the work "Tel Yerushalayim" in the name of Rabbi Yehudah Leib Hornstein about two childless couples who were finally blessed with a child after they supplied "Chai Rottel" in Meron on Lag Ba'omer.[28]
Bows and Arrows
There is a well known Lag Ba'omer custom for children to play with bows and arrows which is said to be alluded to in the verse: "And the sons of Ulam were mighty men of valor, shooters of bows (archers), and had many sons, and sons' sons."[29] Based on this verse, Rabbi Nachman of Breslov teaches that playing with bows and arrows is a segula for having children.[30]
It is explained that playing with bows and arrows on Lag Ba'omer recalls that during the lifetime of Rabbi Shimon bar Yochai no rainbow was ever seen in the sky. This is because the rainbow, which represents God's protection over the world, would have been superfluous, as Rabbi Shimon bar Yochai served this purpose instead.[31] So too, the Hebrew word for bow, "keshet" is the same gematria as Rabbi Shimon Bar Yochai.
Another reason offered for the bows and arrows custom is in order to recall the Roman decree which prohibited all Torah study. Rabbi Shimon bar Yochai and his students would trek to the forests equipped with their bows and arrows in order to study Torah there. When confronted by the Roman policeman as to what they were doing in the forest they would answer that they were simply on a hunting trip. Similarly, the military nature of bows and arrows is intended to recall the revolt against the Romans in 135 C.E. This revolt was led by Rabbi Akiva who was the primary teacher of Rabbi Shimon bar Yochai.[32]
The Lubavitcher Rebbe explains that the bow and arrow represents a person's diligence and success in Torah study. The archer knows that the further he desires his arrow to reach, the more he must draw the string inward towards himself. The more he bends it, the further and faster the arrow will fly. So it is with Torah study. The more time and effort one invests in Torah study, the more one will succeed and "go far". The Rebbe also notes that the archer positions the bow and arrow close to his heart. Likewise, one must ensure that Torah study always remains close to one's heart.[33]
Legend has it that the Rebbe, Rabbi Yehuda Tzvi of Startin, would go to the forest with his Chassidim to shoot bows and arrows on Lag Ba'omer. It is said that on one such occasion he shot an arrow in the direction of Vienna. This arrow made its way to the royal palace and pierced the heart of a known enemy of the Jews who was heir to the Austrian throne. This evidently saved the Jewish people from many evil decrees and hardships.[34]
[1] Kaf Hachaim, OC 493:27.
[2] Aruch Hashulchan, OC 493:5.
[3] Minchat Elazar 4:64, cited in Nitei Gavriel Minhagei Lag Ba'omer. There are eminent authorities such as the Chida, the Ben Ish Chai and Rabbi Chaim Vital who are of the opinion that Lag Ba'omer is not the Yartzeit of Rabbi Shimon Bar Yochai at all. They argue that this claim is based on scribal errors. See http://www.shofar.net/site/ARDetile.asp?id=8159 for more on this. See also Divrei Yitzchak (Kaduri) Shaar Moadim V'zmanim 5.
[4] The authorship of the Zohar is the subject of much controversy. Some scholars attribute the Zohar entirely to Rashbi while others argue that it was Rabbi Moses de Leon who wrote it. Yet others suggest that it was started by Rashbi or contains thoughts and teachings of Rashbi, but was compiled and completed by de Leon.
[5] Chatam Sofer, YD 233.
[6] Shemen Sasson Mechaverecha cited in Birurei Chaim 3:29:2 footnote 29, 30.
[7] Eleh Hem Moadai page 382; Nitei Gavriel, Hilchot Pesach Vol. 3 p. 268 in the footnote.
[8] Shabbat 33b.
[9] It must be noted that the idea of lighting bonfires is not of Jewish origin. Bonfires were known in Christian Europe as a way to honor Christian saints as far back as the tenth century. They don't appear as a Jewish practice until the 16th century. The word bonfire derives from the words "fire of bones." The term became to be used for any large fires used in celebrations, although it is originally associated with various Christian saints, particularly John and Peter. Most Christian scholars say that the practice of celebrating saints with bonfires is traced to pagan, pre-Christian sources which were later adapted by Christianity. Indeed, the Celtics made bonfires to honor some of their deities and spirits. From: http://www.kashrut.org/forum/viewpost.asp?mid=8751. Nevertheless, it may just be that lighting bonfires in honor of the dead may have indeed have a Jewish Scriptural source, see: Divrei Hayamim 2 16:14. See also: http://parsha.blogspot.com/2008/05/is-burning-pyre-to-rabbi-shimon-bar.html.
[10] Sho’el U’meishiv 39.
[11] Kaf Hachaim, OC 493:27.
[12] Kaf Hachaim, OC 493:26; Ben Pesach L'shavuot pages 314-315.
[13] Shem Aryeh, OC 14. Cf. Yud-Tes Kislev and Rabbi Schneur Zalman of Liadi.
[14] Kaf Hachaim, OC 493:26.
[15] Hilula D'rashbi p.89. Note: There is reason to believe that Rabbi Ovadia Bertenura was referring to the 28th of Iyar Yartzeit celebration for Shmuel Hanavi in Jerusalem and not the 18th of Iyar celebrations in Meron. See: "Darkei Tzion" p.33-34 available at http://www.hebrewbooks.org/9488.
[16] It is especially good to learn the story of Rabbi Shimon bar Yochai found on Shabbat 33b.
[17] Minchat Elazar 4:64.
[18] Nitei Gavriel, Minhagei Lag Ba'omer.
[19] Nitei Gavriel, Minhagei Lag Ba'omer.
[20] Taamei Haminhagim page 268 note 43; Nitei Gavriel, Minhagei Lag Ba'omer.
[21] For an extensive discussion on this issue, see S'dei Chemed, Eretz Yisrael.
[22] Bava Kama 91b; Shabbat 140b.
[23] Chatam Sofer, YD 233.
[24] See footnote #14.
[25] There is a minority opinion that the cave in which Rabbi Shimon Bar Yochai hid when fleeing the Romans was located in Lod. Zohar Chadash, Ki Tavo.
[26] Some say it was a date tree and some say there was both a carob and a date tree. Birurei Chaim 3:29 footnote 44.
[27] Shabbat 33.
[28] Taamei Haminhagim pages 263-264.
[29] Divrei Hayamim I 8:40.
[30] Sefer Hamiddot.
[31] Yerushalmi, Berachot 9:2; Ketubot 77b, Rashi; Rashi, Bereishit 9:14. As the Bnei Yissachar writes "If there is a completely righteous man in the generation there is no need for the sign [rainbow]".
[32] Likutei Maharan.
[33] Torat Menachem, Hitvaduyot 3 page 77.
[34] Cited in Nitei Gavriel, Hilchot Pesach 3 page 289.