Lag B’Omer 5751

1. Today is a day of rejoicing and festivity, since Rabbi Shimon bar Yochaiproclaimed that Lag BaOmer is his day of celebration. The power of this celebration is reflected in the renown story of one of the sages during the era of the AriZal who was so strongly affected by sorrow over the destruction of theBeis HaMikdash that he would recite the prayer Nachaim every day — even on Shabbos and festivals. When, however, he recited this prayer on Lag BaOmer, Rabbi Shimon bar Yochai protested “How is it possible that one could say Nachaim on this day of celebration?” and for this reason, the sage was punished.

On the surface, this is most unusual. In general, it is undesirable that a righteous person be punished and furthermore, that the narrative of his being punished become publicized within our Torah tradition. Indeed, we find that the Torah avoids making undesirable statements even in regard to animals. Surely, this principle should be applied when speaking about a person, and indeed a Torah scholar. Nevertheless, to emphasize the magnitude of the celebration of Lag BaOmer, this story is publicized.

Moreover, the celebration of Lag BaOmer has an affect on the entire world, even non-Jews as reflected in Rabbi Shimon’s statement, “I can free the entire world from judgment…”; “the entire world” also includes non-Jews.

Rabbi Shimon was on a level above that of the world at large; he alone was on the rung of Toraso Umanaso, “his Torah was his occupation.” Nevertheless, theZohar speaks of him in connection with “his company,” chevraya in Aramaic. The term chevraya relates to the word chibur, meaning “bond;” i.e., he established a bond of oneness with his students.

Here we see a connection to the Counting of the Omer. The mourning customs associated with this period were instituted because of the death of the students of Rabbi Akiva who died because they did not show honor to each other. It follows that in this period, there must be an emphasis on showing honor to one another and following the guidelines of Rabbi Akiva who taught, “ ’Love your neighbor as yourself’ is a basic principle of the Torah.”

This should be reflected in our declaration before beginning to pray “I accept upon myself the fulfillment of the positive commandment, ‘Love your fellowman as yourself.’ ” It is insufficient to merely think about the matter and make a resolution to that effect, one must make an actual statement. Similarly, the statement itself is insufficient and from this statement, the resolution must be drawn down in actual deed.

The first of the deeds of this nature is gifts to tzedakah, for “tzedakah brings the redemption near.” The redemption also relates to Rabbi Shimon bar Yochai for his “freeing the entire world from judgment” also implies freeing them from exile. Thus, Rav Hillel Paritcher would explain that Rav Shimon bar Yochai was above the entire concept of exile.

This is alluded to in the manner in which Rabbi Shimon’s name is written in theZohar. Although the Talmud generally writes the name Yochai without an Alef(יוחי), in the Zohar that name is usually written with an Alef (יוחאי).Alef stands forEchad, “one,” which points to the unique level possessed by Rabbi Shimon bar Yochai as reflected in the statement, “I have seen men of ascendancy and they are few…. If there is one, it is I.”

The Alef also has the potential to transform exile (גולה) into redemption (גאולה). When one adds an Alef (which stands for G‑d, Alufo shel olam), the exile ceases.

2. The unique quality expressed by Rabbi Shimon bar Yochai was elaborated upon by the Rebbe Maharash who explained that Rabbi Shimon bar Yochai was able to fuse the teachings of Pnimiyus HaTorah (Torah’s mystic dimensions) with the teachings of Nigleh (the revealed dimensions of Torah law). He would study Pnimiyus HaTorah with the clarity with which Nigleh is studied. Conversely, his study of Nigleh was infused with the vitality and energy which stems from Pnimiyus HaTorah.1

There is an intrinsic connection between these two sages, for there is a connection between the Sefirah of Tiferes sheb’Tiferes with which the RebbeMaharash is associated and the Sefirah Hod sheb’Hod which is associated with Rabbi Shimon bar Yochai. Generally the Counting of the Omer is associated with the Sefiros in the order beginning Chessed sheb’Chesed (which emphasizes revelation from above). There are times, however, when an emphasis is placed on the reverse order (which emphasizes the service of elevation from below). In the latter pattern, the counting begins from Malchussheb’Malchus. In the latter order, the 2nd of Iyar, the day usually associated with Tiferes sheb’Tiferes is associated with Hod sheb’Hod. And conversely, Lag BaOmer which is usually associated with Hod sheb’Hod is associated withTiferes sheb’Tiferes.

The above must be expressed in deed; firstly an emphasis on study, Toraso Umanaso, and particularly, the study of Pnimiyus HaTorah. This study must lead to an increase in ahavas Yisrael and thus, should be expressed in an increase in tzedakah. In this connection, coins will be distributed with the intent that its value be given to tzedakah, together with an additional amount by each recipient.2

May this lead to the redemption.3 And may we proceed together with the entire Jewish people “on the clouds of heaven,” to Eretz Yisrael, to Jerusalem, and to the Beis HaMikdash,4 “the Sanctuary of the L‑rd established by Your hands.”

(After the conclusion of the sichah, the Rebbe Shlita distributed a special coin minted for this occasion.)

Translation: Sichos In English

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