Bible Encyclopedias
Mer, Lag Be

The cabalists attach a peculiar importance to Lag be-'Omer. It is a tradition with them that Simeon ben Yoḥai, the alleged author of the Zohar, died on that day, and at his death revealed to his pupils many secrets which were subsequently incorporated into the Zohar. The day is therefore called "Hillula de-Rabbi Simeon ben Yoḥai" (Zohar, ed. Amsterdam, 1685, p. 291b). The term "Hillula" (= "wedding ") points to the harmonious union of all the worlds that was effected at the death of that great rabbi. The day is celebrated with illuminations, because, according to the narrative, at the death of R. Simeon the world was filled with light, since the revelations which he had received were then put in writing in the Zohar (see Zohar, l.c. and p. 296b). A hymn entitled "Bar Yoḥai," which consists of ten stanzas, each stanza corresponding to one of the ten sefirot, is sung in many communities on that day. School-children are given bows and arrows, for, according to tradition, the rainbow did not appear during the life of R. Simeon hence the children playing with bows symbolize the death of the sage. Another interpretation is given of this custom, in accordance with a saying in the Zohar that a bow of many colors will appear in the sky immediately before the coming of the Messiah. The bow with which the children play on that day thus symbolizes the prayer of the Jews that the promised bow shall appear.

The Palestinian Jews, especially those living in Safed, on this day visit the traditional grave of R. Simeon near the village Meron, after which they go to the woods near by and celebrate the event with much rejoicing (Luncz, "Luaḥ 'Ereẓ, Yisrael," for the year 5663, Jerusalem, 1902 a full and interesting description of the celebration is given by Goldfarb in "Luaḥ Aḥiasaf" for 5664, pp. 331-403). This custom has been deprecated by many rabbinical authorities (see Löb Balkover, "Shem Aryeh," on Oraḥ Ḥayyim, No. 14, Wilna, 1873 comp. "Ḥatam Sofer," on Yoreh De'ah, 233).

All the restrictive laws that are in force during the other days of the 'omer, as the law against cutting the hair, or that against the performance of marriage ceremonies, are suspended on this day. Custom, however, varies widely with regard to these restrictions. In some communities the restrictive laws are in force only during the first thirty-three days, and are entirely suspended thereafter. In other places the restrictive laws are enforced only after the new-moon of Iyyar, and, with the exception of Lag be-'Omer, continue in force during the whole month. The prevailing custom is to abstain from all joyous celebration during all the days of the 'omer with the exception of the new-moon of Iyyar and of Lag be-'Omer (Oraḥ Ḥayyim, 493, 2, and Isserles' gloss Abraham Danzig, "Ḥayye Adam," 131, 11). There is no special ritual for this day. The prayer "Taḥanun" is, however, omitted from all the three services, as well as from the "Minḥah" service of the previous day.