­­ B”H iiToward a Meaningful lag B’oMer

A Personal and Spiritual Guide to Lag B’Omer Making Lag B’Omer Relevant

EXCLUSIVE FOR SHLUCHIM By Author of , A Spiritual Guide to Counting the Omer and 60 Days: A Spiritual Guide to the High Holidays

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g What is Lag B’Omer? Page 2 g Passing of Rashbi Page 2 g R’ Akiva’s Students Ceased Dying Page 4 g Lag B’Omer Laws & Customs Page 5 g The ’s Lag B’Omer Directives Page 7 g Special Role of Children Page 7 g Inner Meaning and Personal Relevance of Lag B’Omer Page 9 g Lessons from Rashbi’s Life and Teachings Page 14 222222222222 AnnIveRSARy Of i w h a T i s i R’ ’S l a g B ’ o M e r ? PASSInG R’ Shimon Bar yochai, known by the acronym of his name, Rashbi, passed away on Lag B’Omer, the 18th of , in the year 160 Ce. 2222 Before his passing, the Rashbi requested that ag B’Omer – literally translated this day be celebrated as a festive holiday. as the “33rd in the Omer” – is a Lfestive day of rejoicing that In the words of the Rashbi: It is my wish that all shall be one on this coincides with the 33rd day in the day of my passing and that all shall . Customarily, it celebrate in this world on the day of my is celebrated with public events, such passing – III 291a; see also Zohar I 218a as outings in parks, bonfires, concerts and parades; special focus is placed on On the day of Lag B’Omer…it is a gathering children together in joy and to rejoice the joy of Rashbi harmony. – Mishnat Chassidim, Iyar 1:6; see sources in foot - 2222 notes Likkutei Sichot vol. 7 p. 343 w h y d o w e c e l e B r a T e hillula l a g B ’ o M e r ? In the Zohar (III 287b. 291a) , the Rashbi calls the day of his ascending on high his “day of 1 Lag B’Omer is the anniversary of R’ hillula .” hillula literally means a “marriage Shimon Bar yochai’s passing. Before celebration”. It is derived from the word, ascending on high, R’ Shimon requested hallel, which means to “praise”, and at that his yartzeit be a day of celebration. weddings it is customary to bless and praise the bride. By referring to it as the “day of my During the weeks of the Omer (between 2 hillula ,” the Rashbi saw Lag B’Omer not as a the holidays of Pesach and Shavuot), the day of dying – a sad day – but as a day of “ students of R’ Akiva perished for disre - marriage,” of unity, which is the ultimate specting one another. Consequently, the celebration of life – marrying two opposites, time of the Omer is designated as a man and woman, body and soul, heaven and mourning period. On Lag B’Omer the stu - earth, inner and outer torah – and this dents ceased dying and Lag B’Omer came is what Rashbi’s life was all about. to be known as a day for celebrating life.

PAGE 2 222222222222 Hints for Lag B’Omer BefORe hIS PASSInG – LIGhT Torah with his chavraya at the in the Torah: הגל­הזה­גו‘­עד ­• - On Lag B’Omer Rashbi time... and in him was radiat גלעד(­ויצא­לא­,מח) reached the peak and pinna - ing a reflection of the light of“ “ha’gal hazeh..ad cle of all his levels… and this is Moshiach” ( im dach, Shaar gilad” (vayetzei 31:48) – the significance of his learning ha’Lag B’Omer) 304c גל­עיני­ואביטה­נפלאות • ­­מתורתך­(תהלים ק יט ,יח) – “ Gal aynei v’abitah g BIOGRAPhy g neflaois m’torescho” (Tehillim 119:18) – Chayav Odom L ’vo rech 5638 ch. 25 RABBI ShIMOn BAR yOChAI (Sichas Lag B’Omer 5710) (Rashbi) – 80 -160 Ce

ashbi is a Mishnaic Tanah and the author of the classic * Kabbalistic work, the holy Zohar (Book of Splendor ), R first published in 1558. Transcribed by his student STORy R' Abba, the Zohar lays out the foundations and core Rashbi upset that R’ Avrohom halevi, principles of mysticism and contains, often in cryptic form, student of the Arizal, the cosmic secrets. An extraordinary scholar and miracle was sad on his “day of rejoicing” worker, Rabbi Shimon was renowned for his mastery of R’ Avraham halevi both the revealed and the hidden dimensions of Torah. related, that in the aforementioned year [the first year], he too h I G h L I G h T S • Due to persecution against went [with the Arizal to Meron on Lag B’Omer]. Jews led by the Roman It was R’ Avaraham • 80Ce: Born in Israel shortly emperor , halevi’s custom to recite after the destruction of the R’ Shimon is sentenced to nachem every day when Second Temple (67Ce). saying the Tishkon death for defying the prayer. And he recited it • As a young boy studies in government. forced to flee, on [Lag B’Omer] in Meron as well. When he the great academy of the he hides in a cave for thirteen years together finished the prayer, the scholars of yavneh, founded Arizal told him that he by Rabbi yochanan ben with his son, R’ elazar, saw the Rashbi awake, standing on his burial Zakkai. where they study Torah day and nig ht. A carob tree and spot, and told him: tell this person, Avaraham • his principal teacher is a spring of fresh water halevi, why does he , whose academy miraculously spring up at recite nachem [a conso - is in B’nei Brak. Rabbi Akiva the entrance to the desert lation prayer] on the day of our rejoicing? calls him “my son.” cave and they are sustained (Shar hakavanot, Sefirat Cont’d ha’Omer, Drush 12) 222222222222 PAGE 3 222222222222 Rashbi’s Published Writings until the emperor dies and B’Omer, thousands of Jews ZOhAR the decree is annulled. make a pilgrimage to his Book of Splendor, grave where they pray and perhaps the most • establishes an academy in celebrate. There is also a important Kabbalistic work, the town of Tekoa. The first published in 1558 tradition to light bonfires. greatest Torah scholars At R’ Shimon’s request, Lag gather there, including SIfRI; B’Omer is a day of great Rabbi yehudah hanassi MeChILTA Of RAShBI celebration and an who compiled the . Midrashic teachings, opportune time for circa 2nd century Ce • 160Ce: Passes away on 18th miracles. of Iyar in Meron, a village Rashbi is also near Tzfat, Israel. On Lag g distinguished by the fact that he is mentioned in every Talmudic tractate.

R’ AKIvA’S STuDenTS Connection of Rashbi’s passing to CeASeD DyInG R’ Akiva’s students The Rashbi was one of the five students of R’ Akiva had 12,000 pairs of students Rabbi Akiva who survived and “reestablished [24,000 total], from Givat to Antipatris, and the Torah” after the plague that killed they all died in one period for not showing 24,000 of them for “not respecting each respect to one another. The world was deso - other” (yevomot 62b) . By doing this they “pre - late (because Torah was forgotten – Rashi) served the world’s existence” (Mishnas Chassidim until R’ Akiva came to our teachers in the Mesechta nissan Iyar ch. 1:6). Rashbi stands out south and taught them – R’ Meir, R’ yehuda, amongst the five students as the one who R’ yosi, R’ Shimon, and R’ elazar Ben Shamua fused the “hidden”, “inner” Torah with the – and it was they who erected the Torah in “revealed” and “outer” Torah – which renews that time. We learned that they all died from the world’s existence through connecting it Pesach to Atzeret (Shavuot) (, to its inner energy source (Sichas Lag B’Omer 62b. See Meiri there in the name of the Geonim). On Lag 5711) B’Omer they stopped dying. * Reasons for the plague killing 24,000 student of Rabbi Akiva for “not respecting *) It is customary not to marry between Pesach and one another:” Atzeret [Shavuot] until Lag B’Omer, because in that time the students of R’ Akiva passed away…we do not cut our how is it possible that such great students of hair until Lag B’Omer because they say that they stopped dying then (Tur , Orach Chayim 493:1-2). such a great master should stoop to not re - And we add a little joy, and we do not say Tachnun (Rama specting each other? especially considering ibid. Shulchan Aruch harav, Orach Chayim 493:5) 222222222222 PAGE 4 222222222222 that Rabbi Akiva taught that “love your When Torah is studied by students who fellow like yourself” is a “great fundamental respect and love each other, they are in it in Torah”! It was not despite but because of together and their personal iniquities are their greatness that one could not tolerate somewhat compensated for by their unity the other’s position. People who are not that and synergy. When this unity is lacking, G-d powerful and intense in their positions can forbid, as it was by the 24,000 students of find it easier to compromise and co-exist Rabbi Akiva, their lack of brotherhood mag - with their colleagues. But brilliant students nified the focus on their personal iniquities, who are extremely passionate about their making them vulnerable to judgment (Sichas interpretations and opinions in Torah – they Lag B’Omer 5713) . require far more humility, care and sensitiv - ity to ensure that one does not get “burned” by the intensity of their colleague (Likkutei g Sichos vol. 7 p. 342).

LAWS AnD CuSTOMS

Celebration g T h e A R I Z A L fulfilling Rashbi’s request to Regarding this custom, which is rejoice on the day of his passing customary by Jews to go on Lag B’Omer to the burial-site of Rashbi Pilgrimage to Miron g and R’ elazar his son, buried in the The largest Lag B’Omer celebra - city of Meron, and to eat and drink tion takes place in and around and rejoice there: I saw my teacher Rabbi Shimon's burial place in [the Arizal] go there one time on the northern Israeli village of Lag B’Omer with all the people of Miron. Tens of thousands of his house, and he sat there for the people from all over the world first three days of that week. And celebrate all through the night, this was the first time that he came dancing, singing, and rejoicing in from egypt. the life and unity of the Rashbi. – Shar hakavanot, Sefirat ha’Omer, Drush 12; Pri , Shar Sefirat haomer, Perek 7

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L A G B ’ O M e R C u S TO M S

upsherinish – Cutting a three- We do not say Tachnun, mourn 1. year-old boys hair for the 3. or fast (Tur Shulchan Aruch, Orach first time. Chayim 493:1-2).

harav yosef Sarug testified to me, that Weddings and music – one year before I knew him, the Arizal 4. Throughout the Omer we do went to Meron to cut his sons hair not celebrate festive events, with festive feast and rejoicing (Pri etz such as weddings or musical affairs. On Chaim, Shar Sefirat haomer Perek 7) Lag B’Omer, the Omer mourning prac - tices are suspended: many people get Lighting Bonfires on Lag B’Omer married and there are concerts, 2. eve – These commemorate the dancing and singing. immense light that the Rashbi introduced into the world via his food – In some circles it is mystical teachings. This was especially 5. customary to eat carobs on Lag true on the day of his passing, when he B’Omer. This commemorates a revealed to his disciples secrets of the lifesaving miracle that Rabbi Shimon Torah, whose profundity and intensity experienced. for a period of thirteen the world had yet to experience (Zohar years, Rabbi Shimon and his son were III pp. 287b-296b). The Zohar also relates fugitives from the Roman regime, in that, on the day of Rashbi’s passing, hiding in a cave in northern Israel. the house was filled with fire and Miraculously a carob tree grew at the intense light, to the point that the entrance of the cave, providing nour - assembled could not approach or even ishments for its two holy occupants. look at the Rashbi.

(for more customs see Bayn Pesach L’Shavuot Chapter 18)

Day of Miracles he did partake of mashkeh (strong drink), which he was not allowed to do for health reasons.

* Lag Ba'Omer was one of the Mitteler Rebbe's Many wonders were seen at that time, most of particularly noteworthy festivals. he and the them involving the blessing of children for child - Chassidim would go out to the fields that day, less couples – and all year long people waited for and although he did not wash and break bread, Lag Ba'Omer. , 18 Iyar

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hidden) of the Torah. And doing so with g respect and love for others, including the

Wherever possi - responsibility to encourage friends to ble organize Lag grow in all matters of . Children B’Omer parades lead the way – and have the power to in - and outings to spire their parents and educators as well celebrate the – toward the geulah. (see below for more on “day of my – the special role of children) Rashbi’s – rejoic - g ing,” and the end of the terrible plague every Lag B’Omer parade or celebration that killed so many of Rabbi Akiva’ should include all three pillars upon students due to their disrespect to one which the world stands: Words of Torah, another. g prayer and good deeds – giving the children candies and gifts, as well as These events should focus on children, money to distribute to charity. It would celebrating Jewish unity and pride, and also be worthwhile publishing albums of inspiring them to embrace our heritage, these events, with pictures etc. (Sichas through loving devotion to Torah and Shabbos Parshas 5740) Mitzvot. especially in the spirit of Rashbi – uniting both parts (the revealed and

SPeCIAL ROLe Of ChILDRen

rom days of yore the custom on Lag Reasons for Lag B’Omer’s special connection with children: B’Omer has been to preoccupy Fourselves with children, taking them 1 Children, who are provided for and free of worries, are in a state where out to the field, organizing for them a “Torah is their full preoccupation” – parade or a party, to honor and celebrate similar to Rashbi (Shabbos 11a). Rashbi’s day of rejoicing (Sichas Lag B’Omer 5746) Children are connected with the Inner 2 Torah (the special role of Rashbi): “As

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we get closer to the days of Moshiach even children will easily discover hidden v I T A L L e S S O n S : wisdom” (Rashbi – Zohar I 38a) . Similarly, in the times of Rashbi, children revealed Lag B’Omer offers all Jewish children secrets of the Torah (Zohar III 171a). the opportunity to dramatically improve their Torah education. 3 Children are the foundation of the uni - verse, as Rashbi says in the opening of g Zohar: The saplings appeared on the earth (Shir hashirim 2:12) , who preserves for those children attending Jewish and holds up the world? The voice of schools, this day gives you strength to children who study Torah. intensify and grow in your study.

4 every new mother prays that her new - g born child should be like Rashbi (Makot 17b). for those children who, for whatever reason, do not as of yet attend a Jew - Just as the children were guarantors for 5 ish school, Lag B’Omer – which cele - Mattan Torah given at Sinai (Shir hashirim brates the power of the Jewish child to Rabba 1:2) , so too regarding Mattan hold up the universe – is an ideal time Torah of Pnimiyus haTorah on Lag to enroll in a Jewish summer camp B’Omer (v’sefartem Lochem 5666). and a Jewish school for the new upcoming semester On Lag B’Omer the Mitteler Rebbe 6 (Sichas Lag B’Omer 5730) would go out in the field… many miracles were witnessed then. Most miracles were around children.

7 Rashbi would bless and cause barren women to have children (Shir hashirim Rabba 1:4. Zohar II 169b)

The POWeR Of ChILDRen and mitzvoth, and the good example that they set for their family In the times of Rashbi as well as in the and friends, they have the power to bring times of Moshiach children will know and the Geualah for the entire Jewish nation teach secrets of the Torah (Zohar I 92b) . and the entire world! Children need to know their great respon - (Sichas Lag B’Omer 5717) sibility and opportunity – through their 222222222222 PAGE 8 222222222222 B O W & A R R O W

n Lag B’Omer children go to the the sky, as a sign of Moshiach’s coming park and play with a bow (Zohar I 72b) , which will happen in the O(keshes). The reason given: To merit of Rashbi and the revelation of remind us that during Rashbi’s entire Pnimiut haTorah. lifetime a rainbow (keshes) never appeared, because his merit protected his Shooting a bow requires drawing the bow generation (see yerushalmi Berochos 9:2 ). So back. The more you draw it back, the we play with a bow to remind us that farther the bow will fly. Drawing back is after Rashbi’s passing, when we don’t symbolic of humility, which allows us to have that merit, we need a bow as a good reach the farthest and greatest heights, sign (Bnei yissachar Mamorei Chodesh Iyar 3:4). A allowing us to affect even distant places positive connection between the bow and and even a hidden “enemy” (Sichas Lag Lag B’Omer: To remind us of the bow in B’Omer 5711 )

InneR MeAnInG AnD PeRSOnAL ReLevAnCe Of LAG B’OMeR

unity one knot was I connected with G-d – my soul Be it in his personal life – as one of the stu - in unity with him, glowing with him, dents of R’ Akiva that showed unifying re - attached with him – Zohar III 288a, 292a (see Sefer spect to his colleagues – or in his scholarship hasichot 5748, p. 440, notes 9-12) – bridging and unifying the inner and outer dimensions of torah – the Rashbi epitomized unity in Torah oneness and unity. As one of the greatest Talmudic sages (who Rabbi Akiva compared to himself), as well as Cleaving to the Divine: In One Knot the master of Pnimiyus haTorah (author of Said R’ Shimon: “I am to my beloved and his the Zohar), Rashbi breached the gap and desire is towards me” (Shir hashirim 7:11) : all the united the hidden ( nistar ) and revealed days that I was connected in this world, in (nigleh ) dimensions of Torah. Cont’d 222222222222 PAGE 9 222222222222

status and level of service, because each Jew

* has a spark of Rashbi (and of Rabbi Akiva and ll the Lag B’Omer lessons from Rashbi his students) within him, similar to the spark and the students of Rabbi Akiva are of in each Jew ( ch. 42) – Sichas Lag Arelevant to every one, regardless of their B’Omer 5733. 5738.

healer: Iyar and Lag B’Omer his verse has an obvious connection Lag B’Omer is on the 18th ( Chai/Life ) of the Tto Lag B’Omer, as the Talmud says month of Iyar. The hebrew word Iyar , is an that on this day the plague ended due to acronym for “ Ani hashem Rofecha ”, I, G-d, disrespect of the students, signifying the am your healer. I split (struck) and I will heal beginning of a new state of unity, “broth - ( 32:39). Rashbi healed the split between ers sit together as one” (Sichas Lag B’Omer the revealed Torah and the hidden Torah (see 5733). Sefer hasichot 5750 p. 446, note 42; hemshech Chayav Adam L’varech 5638 Ch. 25, pp. 151) hat is the addition of the word “also W(as one),” “ gam yachad ”? Rashbi of - The unifying Power of Torah fers two explanations in Zohar: 1) The world was once in need of rain. They “Brothers sit together” refers to yichud came to Rashbi and he said a Torah on the Kudsha Brich hu and Knesset yisroel verse (Tehillim 133:1 ) “behold how good and (Shechinta ), the unity of the Divine with how pleasant it is when brothers dwell Israel (source of souls), the transcendent together also as one” and it began to rain dimension of the Divine fused with the (Zohar II 59b). immanent dimension. This unity affects also ( gam ) the souls as they descend and manifest in physical bodies on earth, that even in the material universe, where the L e S S O n S : Jewish people are like a “sheep surrounded by seventy wolves,” they are nlike prayer which takes effort and protected and unified. 2) “Brothers sit can at times cause the blessing to U together” refers to the Jewish people, come too fast or too slow, Rashbi’s Torah who reconcile and unite together even has the power to seamlessly bring bless - after they may disagree and have con - ings in our lives in a way that is tailored flicts with each other. This unity affects exactly to our needs. We learn from this also ( gam ) G-d, causing our father in the power of our Toray study, which can heaven to unite with us when he sees his draw down withour effort all the bless - children uniting even when they may ings we need (Lag B’Omer discourses. Sichas Lag have different perspectives and conflicts B’Omer 5738) (see Sichas Lag B’Omer 5722)

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Love your fellow yours? Am I not drilling under my own seat?" Lag B’Omer signifies the end of the plague Said they to him: “But you will flood the boat due to the disrespect of Rabbi Akiva’s stu - for us all!" ( Rabbah, 4:6) . dents – teaching us the importance of treat - ing everyone with respect and love.

One of the students that survived was Concise Sermon Rashbi, who defined Lag B’omer (the day of his passing) as “the day of my rejoicing.” Due JeWISh unITy to the dark decrees of the time, G-d sent Rashbi to reveal to selected students the Rabbi Akiva taught that “Love your fellow “hidden” dimensions of Torah, in effect as yourself” ( 19:18) is a “cardinal demonstrating his deep love for Jews, by re - principle in Torah” (Torat Kohanim on verse) ; vealing to them, through Rashbi, his mes - indeed, this is perhaps the most famous of senger, not just the “outer,” but also the his teachings. One would therefore expect “inner” dimensions of Torah and of their that Rabbi Akiva’s disciples would be the souls. This teaches us that our love for oth - foremost exemplars of this principle. how ers should be not only in addressing their was it that they, of all people, were defi - “outer” needs, but also their “inner” ones, cient in this area – to the extent that even reaching the depths of their souls. 24,000 perished for not fulfilling this ax - iomatic Torah principle?

This message is amplified in our times: As Rashbi was from the five students of our challenges intensified over the centuries, R’ Akiva that remained, upholding his dic - G-d then sent the Tov to reveal to tum of Ahavat yisroel as a klal godol everyone the “inner” dimension of Torah b’Torah. how did the Rashbi differ from (not just to some people, as the Rashbi was the rest of R’ Akiva’s students? charged to do). Which emphasizes the need today to reach to everyone with love – not When the Roman rulers of the just externally, but also internally, in the placed a price on the heads of Rabbi Shimon and his son Rabbi elazar, they hid depths of their souls (Sichas Lag B’Omer 5720) in a cave for twelve years. During this When One Jews hurts All Jews hurt time, they spent every minute of their day Rashbi’s analogy: Many different people were studying Torah. When they emerged from traveling in a boat. One of them began to the cave, they were shocked to discover drill a hole beneath his seat. Said his com - people plowing and sowing: how could panions to him: “Why are you doing this?" people set aside the eternal life that is Replied the man: “What concern is it of Cont’d

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Torah and occupy their days with the the “eternal life” that is Torah and advo - transitory life of the material? So intense cate such devotion for everyone else, and was their wrath at such folly that what - at the same time appreciate and respect ever met with their burning glance went the path of those who serve G-d via the up in flames. Proclaimed a voice from “temporal life” of material endeavors. heaven: “have you come out to destroy My So the very same day that celebrates the world? Return to your cave!” Rabbi end of the plague amongst Rabbi Akiva’s Shimon’s thirteenth year of study, while disciples celebrates the passing of Rabbi increasing his knowledge and appreciation Shimon bar yochai. The Chassidic masters of the eternal truth of Torah, also taught explain that the passing of a righteous him the value of endeavors other than his person marks the point at which “all his own. now, wherever he went, his look deeds, teachings and works” attain the would heal rather than destroy. pinnacle of fulfillment and realization and The 4,000-year history of Jewish learning the point of their most powerful influence has known many great and diligent stu - upon our lives; the “deeds, teaching and dents of Torah; yet none epitomized the works” of Rabbi Shimon bar yochai are absolute devotion to the pursuit of the di - the ultimate rectification of Rabbi Akiva’s vine truth to the extent exemplified by disciples’ tragic failure to achieve the Rabbi Shimon bar yochai. Throughout the proper synthesis of love and truth that writings of our sages, his example is cited would make their love true and their truth as the ultimate case of one “whose study loving. of Torah is his sole vocation.” (Talmud, Shab - bat 11a) PRACTICAL LeSSOn 8 Certainly, Rabbi Shimon’s commitment to truth was no less absolute than that of We must learn from their virtues as well Rabbi Akiva’s other disciples. yet his truth as from their mistakes. We must learn to was true enough to love. In his thirteenth care enough for our fellow man not to year in the cave, he attained a dimension indulge his errors and accommodate his of the divine truth that tolerates, indeed failings; this might be the easiest and most embraces, the many and diverse avenues socially comfortable way to behave, but, of connection that G-d has provided to a rather than “tolerance,” it bespeaks an humanity whose minds, characters and indifference toward his welfare. temperaments are as diverse as their num - ber. In his thirteenth year in the cave, On the other hand, we must never allow Rabbi Shimon attained a level of truth in this to lessen in the slightest our respect which he could utterly devote himself to Cont’d

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and esteem toward him, no matter how with others. To either temper our efforts misguided and unresponsive he might be. to enlighten and better our fellow man out of respect for his views and feelings, If this seems paradoxical, it is. But regard - or to allow these efforts to compromise ing ourselves, it is a paradox with which we our love and respect for him, is to fail to are quite comfortable—every psychologi - love him as we love ourselves—a principle cally healthy person loves himself and, at which Rabbi Akiva considered fundamen - the same time, incessantly strives to im - tal to G-d’s blueprint for life and of which prove himself. So it is a paradox that we hillel said: “This is the entire Torah; the must also cultivate in our relationship rest is commentary” (Talmud, 31a).

f e SefIRA Of The DAy Exercise hod of hod Day 33 in the Omer count – every day of the Omer count has its hod of hod: humility in humility corresponding Sefira . Lag B’Omer’s Sefira everyone has humility and modesty is hod of hod, humility in humility. in their hearts, the question is the measure and manner in which one ag B’Omer is the completion and consciously feels it. Am I afraid to culmination of the core attributes, be too humble? Do I mask and Lbecause from hod of hod and on, the protect my modesty with levels of yesod and Malchut …are separated aggressive behavior? from the level of essential attributes (Siddur humility must also be examined im Da”ch, Shar haLag B’Omer) for its genuineness. Is my humility humble? Lag B’Omer is unique according to both Or is it yet another expression of orders in the counting of Omer: from the arrogance? Do I take too much pride top down (the way we regularly count, in my humility? Do I flaunt it? Is it beginning with Chesed of Chesed ) Lag self-serving? Is my humility part B’Omer is hod of hod . from the bottom up of a crusade or is it genuine? Lag B’Omer is Tiferes of Tiferes (see Sichas Lag b’Omer 5701) . ultimate humility and selfless - exercise for the day: ness ( hod of hod ) achieves the ultimate Be humble just for its own sake. beauty ( Tiferes of Tiferes ) – Sichas Lag B’Omer 5710. 222222222222 PAGE 13 222222222222

Lag B’Omer and Moshiach In the sixth century of the sixth millennium, * the gates of the supernal wisdom will be With this book (Zohar) of yours, the people opened, as will the springs of the earthly will be redeemed from exile with mercy – wisdom, preparing the world to be elevated in Zohar III, 124b the seventh millennium – Zohar I, 117a

LeSSOnS fROM RAShBI’S LIfe AnD TeAChInGS

Rashbi: Torah is his Total Occupation – g Designate time to study Torah regularly. Toraso umnoso (Shabbos 11a). Special emphasis to begin new Torah classes for those that may have never Lessons: learned Torah before. g even when involved in other activities, like g Special emphasis should be placed on easting, sleeping and business, we must re - intensifying and adding in the study of member that these are all secondary to Pnimiyus haTorah – the function of Rashbi our primary “business” and “occupation” (Sichas Shabbos Parshas emor 5734. Lag B’Omer 5737. – Torah study. 5738. Shabbos Parsha Bechukosei 5741. 5743) g every one should achieve a measure of total focus in Torah study, so that in those moments at least there are absolutely no Torah Scholarship and Refined distractions (a “taste” of “ Toraso um - Characteristics noso ”). Said R’ Shimon to his students: my children, learn my midot for my midot g This is especially true for children who are are derived gifts from the gifted midot provided for and have the opportunity to of R’ Akiva – Talmud, 67a dedicate most of their time to Torah study. “Midot” are explained in two ways: g use every free moment to study Torah. enroll children in summer camps, where 1.“My midot ” means “my Torah” they are surrounded by Torah. (Rashi). 2. Midot literally, attributes, character, personality.

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R’ Moshe, the Alter Rebbe’s son, was learning Rabbi Shimon and his son went and hid the above Talmud with the Tzemach Tzedek themselves in the study hall, and his wife and they were unsure which explanation of brought him bread and a mug of water and the word “midot” was correct – midot as they dined. When the decree became more Torah or midot literally? They did not have severe... they went and hid in a cave. A the courage to ask the Alter Rebbe. Suddenly, miracle occurred and a carob-tree and a the Alter Rebbe walked in and began singing wellspring of water were created for them. a niggun …The Alter Rebbe said: Torah, They would remove their garments and sit which was given to us from heaven, epito - up to their necks in sand. The whole day they mizes all fine character traits ( midot tovot ). studied; when it was time for prayers they even the punishments are truly kind and robed, covered themselves, prayed, and then good. Both opinions are one and dependant put off their garments again, so that they on each other: there cannot be Midot Tovot should not wear out. Thus they dwelt twelve without Torah and there cannot be Torah years in the cave. without Midot Tovot – The frierdiker Rebbe Then the Prophet came and stood at (Sefer haSichos 5700 p. 107, paraphrased) the entrance to the cave and exclaimed: “Who will inform the son of yochai that the emperor is dead and his decree annulled?” So Rashbi and his Son R’ elazar hiding they emerged. in the Cave Seeing a man plowing and sowing, they Rabbi Judah, Rabbi Jose, and Rabbi Shimeon exclaimed: “They forsake eternal life and were sitting together, and Judah, a son of engage in temporal life!” Whatever they cast proselytes, was sitting near them. Rabbi their eyes upon was immediately incinerated. Judah commenced the discussion by observ - A heavenly echo came forth and announced: ing, “how fine are the works of this people “have you emerged to destroy My world? [the Romans]! They have made streets, they Return to your cave!” So they returned and have built bridges, they have erected baths.” lived there another twelve months, saying, Rabbi Jose was silent. Rabbi Shimon bar “The punishment of the wicked in Gehenna is yochai responded: “All that they made, they limited to twelve months.” A heavenly echo made for their own benefit. They built then came forth and said, “Go forth from market-places, to set harlots in them; baths, your cave!” to rejuvenate themselves; bridges, to levy tolls for them.” Judah the son of proselytes now wherever Rabbi elazar harmed [with his went and related their talk, which reached look], Rabbi Shimon healed. Said Rabbi the government. They decreed: “Judah, who Shimon to his son, “My son! you and I are exalted us, shall be exalted, Jose, who was sufficient for the world.” silent, shall be exiled to Sepphoris; Shimon, who censured us, shall be executed.” Cont’d 222222222222

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On the eve of the Sabbath before sunset they whomever you meet, find a way to help and saw an old man holding two bundles of repair anything that may make another’s myrtle and running at twilight. “What are life easier (Sichas Lag B’Omer 5743) these for?" they asked him. “They are in honor of the Sabbath," he replied. “But one should suffice you?" they asked. “One is for 'Remember [the Shabbat day' (exodus 20:8)] unIque POWeR Of and one is for 'Keep [the Shabbat day' RAShBI: facing Challenges (Deuteronomy 5:12)]. foundation of the World Said Rabbi Shimeon to his son: “See how precious are the mitzvot to people of Israel.” Once Rav Shimon bar yochai went out and Thereupon their minds were put at ease – saw that the world was dark and cloudy and Talmud, Shabbat 33b all the lights had been sealed. he said to his son Reb elazar, “Let us go and see, what G-d has planned for the world.” They went Lessons/exercises: and came to one angel that looked like a h Overcoming Obstacles large mountain, with thirty large torches of Though we live today, thank G-d, in good fire in its mouth. Rav Shimon said: “What times, free from the decrees of the past, we are you planning to do?” he said, “I came to all still face the “decree” of the yetzer hora destroy the world, because there are not (evil inclination) that conspires and tries to thirty righteous people in this generation, convince us to be lax in our commitment to for G-d had [thus] decreed to ...” Torah and Mitzvhas . Teaches us the story of Rav Shimon said to him, “I order you go in Rashbi (his miraculous survival despite the front of G-d and say to him “Bar yochai is in harsh Roman decree), that when a Jew the world.” determines to do whatever it takes to fight The angel went in front of G-d and said: for his devotion to G-d and to G-d’s Torah, “Master of the universe, it is known to you G-d himself protects him and provides for what Bar yochai said to me.” G-d said, “Go him all his needs and resources to survive destroy the world and ignore Bar yochai.” and thrive. (Sichas Lag B’Omer 5726) When he (the angel) returned, Rav Shimon h Repairing the World saw the angel, and said, “If you do not leave After leaving the cave, where he was forced I will decree on you that you will not return to hide for 13 years, Rashbi would ask “is to heaven, rather you will be in a place of there anything that needs repair?” Love Aza and Azael (hell). Go to G-d and say to your fellow means not just with you heart him: 'If there are not thirty righteous, then and words, but in action: Wherever you go, twenty should suffice ... if not twenty then Cont’d 222222222222 PAGE 16 222222222222

ten should suffice ... if not ten then two should be enough, and there is me and my g son ... and if two is not good, then one should be enough, and that is me as it says Rashbi: “I have seen the sons of A righteous man is the foundation of the heaven and they are but few. If world.'" At that moment a voice rang out of there be a thousand, I and my heaven and said, “fortunate is your portion son are among them; if a Rav Shimon, for G-d decrees above, and you hundred, I and my son are among rescind below. Certainly about you the verse them; and if only two, they are is written “The will of those who fear him is I and my son” ( 45b) done.”– Zohar I 105b; 255a Rabbi Akiva to Rashbi: Suffice it that I and your Creator know your power ( Talmud yerushalmi G-d is With us in Pain 1:2. See Rashbi: Come and see how special and vol. 7 p. 346 ). beloved is Israel by G-d, that wherever they were exiled the shechinah is with them…and also when they will be redeemed in the fu - no Destruction ture the shechinah will be with them (Talmud, for Rashbi there was no destruction (of the 29a). Temple) – Pelach harimon Shemos p. 7 . When we connect with Rashbi on Lag B’Omer we can achieve a level that transcends destruction Lessons: and exile. g no matter what situation a person finds exempting the World from Judgment himself in, regardless of the formidable chal - lenges he may be facing, the Divine presence Rashbi: “I am able to exempt the whole is always there with him at his side, helping world from judgment from the day that I him along (Sichas Lag B’Omer 5740. 5747). was born until now, and were elazar, my son, to be with me [we could exempt it] g In every situation we can and must always from the day of the creation of the world to feel ready – and yearn – for the Geulah (Sichas the present time, and were yotam the son Lag B’Omer 5738) of uzziah with us, [we could exempt it] from 222222 the creation of the world to its final end” (Sukkah 45b) Whenever it says simply R’ Shimon, it means R’ Shimon Bar yochai Why is Rashbi, more than all the other great – Rashi, Shavuot 2b; Rambam’s intro to tzaddikim , able to exempt the world from Mishnayot Cont’d 222222222222 PAGE 17 222222222222 judgment? It’s insufficient to to draw down the mercy neces - Rashbi’s disciples – the Chevraya- say that Rashbi earned this sary to nullify and exempt any Many of his teachings were right due to his suffering, be - judgment on earth (Sichas Lag passed on orally to his close cause there were other tzad - B’Omer 5730). associates and disciples, dikim that suffered greatly. One called the chevraya , and to Difficult times their disciples, and they explanation may be that Rashbi committed some of his was unique in his ability to Rashbi is worthy to be teachings to writing, probably over a period of draw down to an earthly plane depended upon in difficult several generations. the blessings from above. Which times (Berochos 9a) , “difficult Among the chevraya were is why his yahrzeit (on Lag times” includes the difficult Rabbi Shimon's son, R. elazar; his scribe R. Aba; times of exile ( Shaar yissachar, end B’Omer) is distinguished from R. yehuda; R. yossi ben all others in it being a day of of Lag B’Omer discourse) yaakov; R. yitzchak; R. Chizkiya; R. Chiya; R. yossi; rejoicing. So too Rashbi is able and R. yaakov bar Idi.

A DeePeR PSyChOLOGICAL PeRSPeCTIve

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BLeSSInG In DISGuISe? Lag B’Omer: Celebrating the unconscious Story and lesson o understand the deeper meaning of these Rashbi once sent his son, blessings dressed up in the “garments” Rabbi elozor, to a couple of Tof “curses” requires a penetrating look into distinguished sages for a the forces that lay beneath the surface of existence in blessing. Rabbi elozor general. returned to his father There are two types of wisdom, which correspond to shocked: “not only did they two types of experience: not bless me, he exclaimed, ”they have caused me an - 1 Conscious or revealed wisdom – which com - guish!” When Rashbi heard prehends conscious or revealed experience. the words that the sages This is the wisdom of most sciences – physical, stated to Reb elozor, he social and political – the understanding of our declared “All their words are empirical and sensory experiences (what we really blessings!” ( Koton see, hear, taste, touch and smell). 8a). Rashbi, the master of the unconscious or hidden wisdom – which relates “inner Torah,” was able to see 2 to the unconscious and hidden dimensions of the inner and deeper bless - reality, the supersensory energy that makes ings embedded in these existence tick. words. (Sichas Lag B’Omer 5746) Cont’d 222222222222

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he Torah too has these two cor - dic genius, Rabbi Shimon is the preemi - responding dimensions: The nent mystic of his times, the author of TOuter Torah, it’s revealed dimen - the holy Zohar – the classic text of the sion ( nigleh ), and the Inner Torah, inner wisdom of Kabbala . R’ Shimon hidden beneath the surface ( nistar ). The therefore was most fittingly able to see deeper meaning – and inner dimension – beneath the surface of the sages’ expres - of all experience is to be found in what is sions and reveal their inner meaning – called the “inner wisdom.” the profound blessings they carried, blessings that come from the “hidden” On the surface things may appear one and “unconscious” cosmic levels, greater way. Beneath the surface they may than blessings that are expressed in a appear entirely different, sometimes revealed way. even diametrically opposed as to the way they seem on the outside.

Take yourself as an example: how much Powerful Personal Lesson

of your outside (body language, facial Lag B’Omer helps each of us can recog - expressions, conversations) expresses nize that in our lives we receive two types your inner self? Indeed, the deeper you of blessings, corresponding to our two travel into the intimate recesses of your forms of experience: Conscious and un - psyche, the fewer words we have to conscious. express yourself. Sometimes a laugh, a cry, an “oy-vey” expresses more than There are blessings that are apparent volumes can. On the deepest level silence and revealed for all to see. But then there is often the most profound expression of are blessings that are camouflaged, all (the “silent voice” in the words of sometimes in “garments” that don’t the Zohar). appear to the naked eye to be blessed.

This is because the outer world and the But the naked eye is just that: naked. It inner world are two entirely different, sees very little and understands even less. even dichotomous, paradigms. how does Lest it be misunderstood, by all means we your conscious match up with your always ask for revealed blessings, and we unconscious? Do you even want to know? deserve to see with our naked eyes the This explains why Rabbi Shimon was the gifts of life. yet, when we are faced with one to recognize the profound blessings a seemingly insurmountable difficulty, bestowed on his son, Rabbi elazar: never underestimate the possibility of it containing profound blessings, and your R’ Shimon is the primary source of the ability to reveal them. “Inner Torah.” Coupled with his Talmu - Cont’d

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yes, after all is said and done, we were talents. We have the ability – and given the power to reveal the “unreveal - responsibility – to excavate these able.” G-d created and gave us the resources and bring them to the surface. resources, but he concealed them in this On Lag B'Omer, the Rashbi’s ability to see world of ours. everything valuable in the and reveal the inside becomes more world lies hidden. from precious stones accessible to us. to oil, from hidden potential to genius

Translation of Zohar describing yehuda, R’ yose and R’ Chiya remained. Meanwhile, R’ Rashbi’s final Day on earth yitzchak arrived, and R’ Shimon said to him, “how fortunate is your lot. how much joy should be added e have learned: On the day that R’ Shimon to you on this day!" R’ Abba was sitting behind R’ was to depart the world he began arranging Shimon's shoulders and R’ elazar before R’Shimon. Whis teachings. The Disciples gathered R’ Shimon said, “now is an auspicious time. I wish to together at the house of R’ Shimon. Before him were enter the World to Come without shame. for the holy R’ elazar his son, R’ Abba and the other disciples, so matters that I did not reveal until now, I wish to that the house was filled. When R’ Shimon looked up reveal in the presence of the Shechina , so that no one and saw that the house was full, he wept and said, will say that I left the world without fulfilling my task “On another occasion, when I was deathly ill (as men - and that I concealed in my heart until now so that tioned in the Addenda to Zohar Devarim ), R’ Pinchas they would come with me to the W orld to Come . I ben yair was with me. While I was choosing my place will present them to you; R’ Abba shall write, and R’ [in the Garden of eden] they granted me until now. elazar my son will review them, and the remaining When I returned, a fire surrounded me and it never Disciples must whisper them in their hearts.” R’ Abba ceased, so that no person could come in to me with - rose from behind R’ Shimon's shoulders. R’ elazar out permission. now I see that it has ceased, and so continued sitting before R’ Shimon. R’ Shimon said, the house has filled up. “Arise, my son, for another will sit in that place.” R’ While they were sitting R’ Shimon opened his eyes elazar arose. and saw what he saw. Then fire surrounded the R’ Shimon wrapped himself [in his talit ]. he sat down house, so that everyone fled outside leaving only R’ and said: “ 'The dead do not praise G-d, nor do those elazar and R’ Abba. The remainder of the disciples sat who go down into Silence ( 115:17) .' 'The dead outside. R’ Shimon said to R’ elazar his son, “Go out - do not praise G-d…' – this surely means those who side and see if R’ yitzchak is here. I made a promise are called 'dead' [even when they are alive], for G-d is to him [that he would live until the day of my pass - called '[eternally] living', and he dwells among those ing and that I would take him into the Garden of who are also called 'live' [the righteous] and not eden (see Zohar I, 118a) . Tell him to put his affairs in among those who are called 'dead' [even during their order and then come and sit with me. happy is his lifetimes, for they do not cleave to G-d, the Source of lot!" Life]. The end of the verse states, '…nor do those who R’ Shimon arose. he then sat again, smiling and go down into Silence' – those who descend to Silence happy, and he asked, “Where are the Disciples?" R’ will remain there. [i.e., only those who descend to elazar arose and brought them in. They sat down Silence permanently will not praise G-d, whereas before R’ Shimon. those who experience a temporary spiritual anguish R’ Shimon raised his hands in prayer and made his (Gehinom ) after death do return to utter G-d's supplications with great joy. Then he said, “Those praises.] But those who are called alive are different; who were in the [Rabba] are invited. They all the holy One, blessed be he, desires their honor." went out and only R’ elazar his son, R’ Abba, R’ Idra Zuta, Zohar III, 287b-296b (Translated by Moshe Miller)

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