Lag Ba'omer

For hundreds of years, there has been a custom to light a large bonfire near R. Shimon bar Yoĥai’s grave on Mount Meron, in honor of his hilula.

Hidden within the hilula celebration of Lag Ba-omer is another memorial: a memorial for the greatest expositor of the Oral Torah, the wondrous Tanna, R. Akiva, one of whose five greatest disciples was R. Shimon bar Yohai.

Before we elaborate on the customs of the hilula, we will briefly discuss the unique character of R. Shimon bar Yoĥai and his mentor, R. Akiva.

Many people have a custom to spend Lag Ba-omer on Mount Meron, where R. Shimon bar Yoĥai (Rashbi) and his son, R. Elazar, are buried.

It is customary to rejoice somewhat on Lag Ba-omer. Even though we observe some customs of mourning during the omer period, nevertheless, one may sing and dance on Lag Ba-omer.

Every year, more and more myriads of people stream to the gravesite of the author of the Kabbalah, Rav Shimon bar Yochai, in the Galilee hilltop village of Meron – signaling mounting anticipation of the Redemption itself!

All traditions do agree though, that on the 33rd day of the count of the Omer these disciples of Rabbi Akiva did stop dying. It is interesting that we have a semi-holiday, nbecause somehow the evil decree allowed by heaven to end so many lives, such as it was, would not continue.

Nineteen hundred years ago, the twenty-five thousand pupils of Rebbe Akiva all died in the days of the Omer between Pesach and Shavuot. This was a punishment for not treating each other with enough respect. The majority of the days Omer are in the month of Iyar. Thus Iyar is a time for us to work on improving respect for others.

Why is the mourning period for the students of R. Akiva, so much more halachically serious than similar tragedies, in Jewish history? The class deals with the historic background of the time, as seen in the sources and archeology, which explicitly prove that the tannaim, R. Akiva's students, learned in a "Hesder" Yeshiva, combining Torah study with army service. They didn't wait passively for the redemption, but actively tried bringing it in the religious-Zionist way, which in their time was premature, but nevertheless serves as the Rambam's precedent for the future geula. Many other "innocent" sources in the Talmud are explained here, on the backdrop of the historic events of their time, and show that the Omer period mourns the fall of the 3rd State of Israel, a true national tragedy.