Lag BaOmer is a significant Jewish holiday observed on the 33rd day of the Counting of the Omer, which falls on the 18th day of the Hebrew month of Iyar. Some Rishonim believe it marks the end of a plague that killed Rabbi Akiva’s 24,000 disciples, concluding the mourning period of Sefirat HaOmer in many communities. In modern kabbalistic tradition, it is the Celebration of Simeon ben Yochai, and according to a medieval tradition, he is buried in Meron, giving rise to popular customs such as lighting bonfires and making pilgrimages to Meron. Moreover, Lag BaOmer also commemorates the Bar Kokhba Revolt against the Romans in modern-day Israel.
Origins
The origin of Lag BaOmer, a minor Jewish festival, remains uncertain. The earliest reference to it comes from Isaac ben Dorbolo, a 12th-century scholar from northern France, who noted its coincidence with Purim in his annotations to Mahzor Vitry. Avraham ben Nathan also mentioned Lag BaOmer in his Sefer HaManhig in the early 13th century, but neither scholar discussed its origin. According to the Talmudic passage cited by Menachem Meiri, 24,000 of Rabbi Akiva’s students perished from a plague during the Omer count, with Lag BaOmer being the day when the “plague” ended, according to the tradition of the geonim.
Medieval Kabbalistic traditions associated with Lag BaOmer revolved around visiting various locations around Meron during the month of Iyyar, though it is unclear who first connected the holiday to Simeon ben Yochai. Nachman Krochmal, a 19th-century Jewish theologian, proposed a connection between the deaths of Rabbi Akiva’s students and the defeat of “Akiva’s soldiers” by the Romans, suggesting that Lag BaOmer was the day when Bar Kokhba briefly triumphed.
In the Middle Ages, Lag BaOmer became a special day for rabbinical students, also known as “Scholar’s Day”, who celebrated it with outdoor sports and joyous activities.
Kabbalistic Significance
Lag BaOmer is a Jewish holiday that carries significant Kabbalistic importance. The Omer count assigns a Sefirah to each day and week, where the 33rd day, known as Lag BaOmer, corresponds to Hod she-be-Hod (Splendor within [the week of] Splendor). This day represents a level of spiritual manifestation that precedes the more physical manifestation of the 49th day (Malkhut she-be-Malkhut, Kingship within [the week of] Kingship), which immediately precedes the holiday of Shavuot. Lag BaOmer has a profound significance in terms of spiritual levels that one can achieve.
Lag BaOmer, the 33rd day of the Omer count, marks a break from the semi-mourning period, with all mourning restrictions lifted for Ashkenazi Jews on this day. Sephardic Jews, on the other hand, end their mourning period the following day, allowing for celebrations on the 34th day of the Omer. Ashkenazi Jews commonly schedule weddings, parties, listening to music, and haircuts on Lag BaOmer, while Sephardi Jews hold weddings the next day. The occasion is traditionally held at the tomb of Rabbi Shimon bar Yochai in Meron, Israel, or at the Jerusalem grave of Shimon Hatzaddik for those who cannot travel to Meron. Hassidic Jews also mark the day by giving three-year-old boys their first haircuts (upsherin). Families go on picnics and outings, and children participate in outdoor activities with their teachers. Tachanun, the prayer for special Divine mercy, is not said on Lag BaOmer because it is considered a festive day when God is showing one a “smiling face”.
Piyutim
Sephardic Jews recite special prayers and poems called “piyutim” on Lag BaOmer. One of the most famous piyutim is called “Bar Yochai,” which praises Rabbi Shimon bar Yochai, the main figure associated with the holiday. Other piyutim focus on the themes of light, joy, and redemption. Sephardic Jews also recite the traditional evening prayer service, which includes the special “Hallel” prayer of praise and thanksgiving, as well as Psalm 67, which is associated with the theme of light. In addition, some Sephardic communities recite the “Tikkun Chatzot,” a special midnight lamentation that expresses mourning for the destruction of the Temple in Jerusalem and the exile of the Jewish people.
Bonfires
Sephardic Jews also celebrate Lag BaOmer, but the customs and traditions may vary from those of Ashkenazi Jews. Some Sephardic communities light bonfires, while others do not. In Morocco, for example, it is traditional to light candles instead of bonfires. Sephardic Jews also visit the graves of important rabbis and scholars, particularly those associated with the Kabbalah, and may recite special prayers or engage in other spiritual practices. The holiday is often marked with festive meals, music, and dancing. Some Sephardic communities also have unique customs associated with Lag BaOmer, such as the practice of baking special cookies in the shape of a bow and arrow.
Bows and Arrows
Bows and Arrows play a significant role in the celebration of Lag BaOmer for both religious and Zionist traditions. In the past, children in Israel played with bows and arrows to symbolize the Midrashic belief that during the lifetime of Bar Yochai, the rainbow – which is God’s promise to never destroy the world again by flood – was not seen, as Bar Yochai’s merit protected the world.
In Israel, Lag BaOmer is celebrated as a holiday for children and youth movements. It is also marked in the Israel Defense Forces as a week of the Gadna program, established on Lag BaOmer in 1941, and is represented by a bow and arrow emblem.
There is no specific traditional food that Sephardic Jews eat on Lag BaOmer. However, many Sephardic communities have the custom of eating meat or chicken on this holiday, as it is a day of celebration. Some also make special sweets or pastries to share with family and friends. In Israel, it is common to eat grilled meats and vegetables during outdoor picnics and celebrations. Overall, the food eaten on Lag BaOmer varies depending on the cultural and regional traditions of the Jewish community.
The KosherCowboy.com has many examples of meat and chicken recipes.
The celebration of Lag BaOmer in modern Israel has undergone a transformation by early Zionists, who shifted its focus from a rabbinic-oriented holiday to a commemoration of the Bar Kokhba revolt against the Roman Empire (132-136 CE). According to Yael Zerubavel of Rutgers University, Zionist ideologues reinterpreted Lag BaOmer traditions to celebrate the victory of the Bar Kokhba rebels instead of their ultimate defeat at Betar three years later. To reinforce this interpretation, Israeli school textbooks portrayed Bar Kokhba as the hero of the holiday, with Rabbi Shimon bar Yochai and Rabbi Akiva as mere bystanders. Celebrations involved dancing around bonfires at night to celebrate Bar Kokhba’s victory and playing with bows and arrows during the day to remember his rebel forces.
This interpretation of Lag BaOmer reinforced Zionist beliefs and their efforts to establish an independent Jewish state. Today, Lag BaOmer has become a symbol of the “fighting Jewish spirit” in Israel, with the government designating it as a day for saluting the IDF reserves. The Palmach division of the Haganah was established on Lag BaOmer in 1941, and the creation of the Israel Defense Forces was announced on the same day in 1948. There is now a clear distinction between how religious Jews celebrate the holiday by lighting torches and singing songs about Rabbi Shimon bar Yochai, while young Israelis celebrate by singing about a powerful hero who fought against the Romans.
Lag BaOmer Recipes
Sephardic Lag BaOmer Playlist
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