Table of Contents
📅 Today in Jewish History
📜 Year 3490 – The First Battle of Ai
The first battle of Ai is recalled, as recorded in Joshua chapter 7, where Israel was initially struck down because of hidden transgression within the camp. This episode is referenced in the Kiddush Yerechim piyyut of Rabbi Pinchas, as cited in Masa Miron (pp. 70–71), alluding to the concept that spiritual failure precedes military defeat and that rectification must come before victory.
📅 Lag BaOmer[1] — Events & Associations (18 Iyar)
⚰️ End of the Plague of Rabbi Akiva’s Students[2]
According to the classic ruling of the poskim, the deaths of Rabbi Akiva’s 24,000 students ended on Lag BaOmer, which is why the mourning customs of the Omer are suspended on this day.
📖 Continuation of Torah Transmission[3]
On this day, Rabbi Akiva granted semichah to his five remaining disciples:
🔹 Rabbi Meir
🔹 Rabbi Yehudah
🔹 Rabbi Yossi
🔹 Rabbi Shimon bar Yochai
🔹 Rabbi Elazar ben Shamua
Through them, Torah was preserved for future generations.
🍞 The Manna Began to Fall[4]
Some traditions state that on Lag BaOmer, the manna (מן) began descending for the Jewish people in the wilderness.
✨ Hod she‑beHod[5]
Lag BaOmer is the 33rd day of the Omer, corresponding to the sefirah of Hod within Hod, a level associated with inner illumination, humility, and revealed splendor.
🕯️ Hillula d’Rabbi Shimon bar Yochai[6]
Lag BaOmer is the yahrzeit of Rabbi Shimon bar Yochai (Rashbi), the master of hidden Torah and attributed author of the Zohar.
🔥 The Oxymoron of Lag BaOmer[7]
Why do we rejoice on Lag BaOmer both over the cessation of the deaths of Rabbi Akiva’s students and over the passing of Rabbi Shimon bar Yochai, one of the five remaining students? At first glance, these reasons appear contradictory: if we celebrate that the deaths ended, why celebrate the loss of one who survived them?
The resolution is that the joy of Lag BaOmer is not over Rashbi’s death, but over the revelation of his life’s accomplishments that occurs on the day of his passing. The 24,000 students of Rabbi Akiva died due to a failure in Ahavat Yisrael, and the end of their deaths on Lag BaOmer represents a tikkun for that flaw, which itself warrants joy. Rabbi Shimon bar Yochai, however, did not partake in this failing; on the contrary, his entire life embodied the highest level of Ahavat Yisrael.
Rashbi departed this world after completing a life devoted to Torah, unity, and spiritual illumination. On the day of his passing, all the Torah and light he generated throughout his life becomes revealed within the worlds, and it is this revelation that we celebrate. Thus, Lag BaOmer unites both themes: the rectification of past failure and the celebration of its perfect opposite—the fulfilled life and eternal light of Rabbi Shimon bar Yochai.
🧭 Lag BaOmer and the Bar Kochba Revolt[8]
Lag BaOmer has no historical or traditional connection to the Bar Kochba revolt. The attempt to link the two is an unfortunate—and at times deliberate—revision of history, motivated by a desire to secularize Lag BaOmer and render it relatable to a non‑religious audience. There exists no source, neither in classical Jewish tradition nor in credible historical records, that associates Lag BaOmer with the Bar Kochba uprising. Jewish tradition, faithfully transmitted from generation to generation, was entirely unfamiliar with such a claim.
This association emerged only in the modern era and is the product of imaginative reinterpretation by the Maskilim—eighteenth‑century Jewish intellectuals whose tendency toward historical revisionism later shaped Reform ideology. Their narrative replaces the authentic spiritual foundations of Lag BaOmer with a fabricated historical construct, disconnecting the day from its true essence: the Torah, light, and legacy of Rabbi Shimon bar Yochai.
[1] The name Lag BaOmer: Regarding the change of wording from “Lag LaOmer”, which is recited during Sefira, to Lag BaOmer, See Igros Kodesh 11:209
[2] Rama 493:2; Admur 493:5; Biur Halacha 493 “Yeish”
[3] Implication of Shaar Hakavanos Shaar Sefiras Haomer p.87a, as explained in Kaf Hachaim 493:26; Chida in Maaras Ayin Likkutim 7:8, brought in Sdei Chemed and Kaf Hachaim ibid; See also Peri Chadash 493, brought in Kaf Hachaim 493:26
[4] Chasam Sofer Y.D. 233; This follows the opinion of the Midrash; However, see also Chasam Sofer O.C. 163
Other opinions: According to the Gemara Shabbos 87b the Mun began falling on Sunday the 16th of Iyar, which is before the 18th of Iyar. So is also apparent from Kiddushin 38a that the Mun lasted for 40 years minus 30 days, and the Mun ceased on the 16th of Nissan, hence proving it began falling before the 18th of Iyar. See Igros Kodesh 29:157
[5] Siddur Yaavetz, recorded in Chasam Sofer Y.D. 233
[6] Shaar Hakavanos Shaar Sefiras Haomer p.87a and Peri Eitz Chaim Sefiras HaOmer 7 “Rebbe Shimon told the Arizal to tell Rav Avraham Halevi that Lag Baomer is the day of my/our celebration.” Our version of Peri Eitz Chaim then adds “The reason that Rashbi died on Lag Baomer is because he was from the students of Rebbe Akiva who died on Lag Baomer” [However, this latter statement is disputed as to its authenticity, some claiming it is clearly a misprint as Rashbi was not part of the 24000 students who died. Furthermore, no mention of this day of passing is made in Shaar Hakavnos ibid or Mishnas Chassidim 1:6, who seems to suggest the reason for the celebration is because he continued the teachings of Rebbe Akiva and received Semicha from him on this day-see Divrei Nechemia 34-7 and Kaf Hachaim 493:26. Earlier manuscript of the Peri Eitz Chaim, however, read as follows “The reason that Rashbi’s Simcha is on Lag Baomer is because he was from the students of Rebbe Akiva, and is the one who died on Lag Baomer” See Kaf Hachaim ibid who accepts the version of Peri Eitz Chaim and says that both concepts are true, that Rashbi passed away and that we celebrate his day of Semicha.]; Mishnas Chassidim Iyar 1:6 “On Lag BaOmer it is a Mitzvah to celebrate the Simcha of Rashbi” [however he makes no mention of Rashbi’s passing-See Divrei Nechemia ibid]; Chemdas Yamim Moed 2:33 “I found in earlier Sefarim that on Lag Baomer Rashbi passed away” [The authenticity of this Sefer is under strong debate]; Letter of Rav Ovadia Bartenura [printed in Darkei Tziyon, brought in Taamei Haminhagim p. 266] “The 18th of Iyar, the day of his passing” [However some historians claim that the above part of the letter is forged]; Admur in Siddur Im Dach; Igros Kodesh Admur Hazaken p. 117 “The 18th of Iyar the Yom Hillula of the Rashbi”; Sefer Hamamarim 5564 p. 101 “To understand the Hillula of Rashbi”; Chida in Birkeiy Yosef 493:2 and Morah Bietzba 8:123 “Lag Baomer is the Yom Hilula of Rashbi, and it is known that his desire is for us to celebrate on this day, as was revealed regarding the story with Rav Avraham Halevi”; Ateres Zekeinim 493; Chasam Sofer 233 “Lag Baomer Yoma Hilula Derashbi”; Bnei Yissachar Mamar Lag BaOmer 3:3; Sdei Chemed Eretz Yisrael 6; Minchas Elazar 1:60; Divrei Nechemia 34-7 “It has already been publicized in the entire world for many generations the Hillula of the Rashbi on Lag BaOmer.”; Chayeh Adam 131:11; Aruch Hashulchan 493:7 “It is customarily called Hilula Derashbi, and they say he passed away on this day and left the cave on this day”; Kaf Hachaim 493:27; Igros Kodesh 4:275: “Many reasons have been recorded regarding the festival of Lag BaOmer. We only have the reason written in the Kisvei Arizal and brought in Dach that this day is the day of passing of Rashbi-the Yom Hilula of Rashbi”
Other opinions regarding if Rashbi passed away this day: The Poskim omit the fact that Lag Baomer was the day of the passing of Rashbi and is cause for celebration. [Peri Chadash ibid; P”M ibid; Shaar Hakavanos ibid; Mishnas Chassidim ibid; See Divrei Nechemia ibid for a thorough discussion on this matter] Other Poskim even state that in truth there is no source for this statement that the Rashbi passed away on this day and it is based on a mistaken wording in the Eitz Chaim. [Chida in Maras Ayin Likkutim 7, recorded in Sdei Chemed ibid, however cleary contradicting his earlier statement from Moreh Baetzba ibid] Nonetheless, the overmount evidence and accepted opinion amongst Poskim and the Jewish tradition is that Rashbi did pass away on Lag baomr. In truth, even if one learns that in the correct wording of the Peri Eitz Chaim no mention is made regarding the fact Rashbi passed away on this day, it does explicitly discuss the great joy experienced on Lag Baomer and the pilgrimage to Meron. These points are not debatable to have been followed by the Arizal. [Divrei Nechemia ibid]
Other opinions regarding if one should celebrate the day of his passing: Some Poskim question why one should celebrate the death of Rebbe Shimon when in truth one should fast on the day of the passing of a Tzaddik. [See Chasam Sofer 233 and Toras Moshe Vayikra; Toras Moshe Vayikra; Shole Umeishiv Chamisha 39] For this reason the Chasam Sofer did not desire to move to Eretz Yisrael, in order so he is not forced to participate in the new holiday, as he referred to it. [Chasam Sofer 233] In addition, he claimed that the tragedies associated with the Tzfas earthquake in 1836 was due to their choosing to live in Tzfas near Rashbi and not in Yerushalayim. [Toras Moshe ibid] The Rebbe however answered their question by stating that since Rebbe Shimon himself asked for this day to be celebrated, therefore it differs from all other days of passing of Tzaddikim. [Likkutei Sichos 7:343]
[7] Likkutei Sichos 22:138 [printed in Shaareiy Hamoadim 284]
[8] See Igros Kodesh 9:64 “To say that Lag BaOmer is connected with Bar Kochba runs contrary to the Talmud, even though this statement is found in a number of books written by the Maskilim”
📅 Today’s Yahrzeits
🕯️ Passing of Rabbeinu Rabbi Moshe ben Rabbi Yisrael Isserles (the Rema)
🕯️ Year 5588 (1828) — Passing of the holy tzaddik Rabbi Shlomo ben Rabbi Moshe the Sharp Scholar of Kshanov — zt”l
🕯️ Year 5609 (1849) — Passing of the holy tzaddik Rabbi Yisrael ben Rabbi Yechiel Michel of Kosov–Vizhnitz — zt”l
🕯️ Year 5671 (1911) — Passing of the holy tzaddik Rabbi Alter Shlomo Chaim ben Rabbi Yosef of Koidinov — zt”l
🕯️ The Meron Tragedy — Lag BaOmer Disaster
👤Their Background[1]
🔥 Rabbi Shimon bar Yochai (Rashbi)
- 2nd century CE | Passing: 18 Iyar (Lag BaOmer)
Rabbi Shimon bar Yochai was one of the foremost disciples of Rabbi Akiva (d. c. 135 CE) and a central pillar in the transmission of Torat haNistar, the concealed and inner dimension of Torah. He lived during the era of Roman oppression following the destruction of the Second Temple (70 CE), when Torah study was outlawed under imperial decree. Rashbi spoke openly and fearlessly against Roman rule, declaring their culture driven by self-interest rather than justice. As a result, he was sentenced to death and forced to flee.
Together with his son, Rabbi Elazar, Rashbi concealed himself in a cave for thirteen years, sustained miraculously by a carob tree and a spring of water. During this prolonged period of separation from the physical world, Rashbi reached extraordinary depths of Torah insight, particularly regarding the structure of the Divine, the sefirot, and the inner meaning of the mitzvot. Tradition attributes to him the spiritual revelations that later emerged as the Zohar, the foundational work of Kabbalah, whose teachings illuminate the inner soul of the Torah.
Before his passing on 18 Iyar, Rashbi gathered his disciples and revealed profound secrets of Torah, instructing that the day of his departure be marked not with mourning but with joy and illumination. He referred to this day as a hillula—a wedding-like celebration of the soul’s ultimate union Above. The bonfires lit on Lag BaOmer symbolize the supernal light revealed through his teachings. Rashbi’s legacy teaches that Torah exists not only as law and discipline, but as living fire, warmth, and illumination for the soul.
📜 Rabbi Moshe Isserles (the Rema)
Born: 1520 | Passed: 13 Nisan 5332 (1572) | Kraków
Rabbi Moshe ben Rabbi Yisrael Isserles, known as the Rema, was the supreme halachic authority of Polish Ashkenazic Jewry during the sixteenth century. Born in Kraków in 1520, he emerged as a leading posek at a time when Jewish law faced the challenge of unification amid diverse customs. When Rabbi Yosef Karo (1488–1575) published the Shulchan Aruch to codify Jewish law, the Rema recognized that without explicit representation of Ashkenazic minhag and psak, entire traditions would effectively disappear.
His response was the Mapah (“Tablecloth”), a series of concise glosses added directly to the Shulchan Aruch, integrating Ashkenazic rulings seamlessly alongside Sephardic law. The Rema’s contribution did not oppose Rabbi Yosef Karo’s work—it completed it, and through this synthesis, “the Shulchan Aruch was accepted by all of Israel.” To this day, practical halacha for Ashkenazim follows the Rema’s rulings in areas of daily Jewish life.
Beyond halacha, the Rema authored works in philosophy, mysticism, grammar, and responsa, reflecting a broad and disciplined intellectual scope. He upheld that Jewish law must remain firmly rooted in tradition, clarity, and inherited custom, even while addressing new challenges. Through his leadership and scholarship, Ashkenazic halachic continuity was preserved intact into the modern era, ensuring that unity in Torah would not come at the expense of authentic diversity.
🕯️ The Meron Tragedy — Lag BaOmer Disaster
Year 5781 (2021)
On 18 Iyar 5781, corresponding to the night and early hours of 30 April 2021, a devastating tragedy occurred at Har Meron in northern Israel, at the traditional Lag BaOmer pilgrimage to the tomb of Rabbi Shimon bar Yochai. During the celebrations of the hillula of Rashbi, a deadly crowd crush took place in a narrow passageway within the compound, caused by extreme overcrowding and hazardous infrastructure conditions. As a result, forty‑five men and boys were killed and over 150 were injured, many critically, making it the deadliest civilian disaster in the history of the State of Israel.
The site of Meron has for centuries been the focal point of Lag BaOmer joy, drawing tens—and at times hundreds—of thousands of pilgrims who come to pray, dance, and light bonfires in honor of Rashbi. On that fateful night, the convergence of massive crowds, poor crowd control, and physical bottlenecks led to a sudden collapse in safe movement. Witness accounts and later investigations described how celebrants slipped and fell on an inclined, slippery flooring, causing a chain reaction in which those behind continued to press forward, resulting in fatal crushing and suffocation.
The calamity plunged the Jewish world into profound mourning. A national day of mourning was declared in Israel, funerals were attended by tens of thousands, and the event prompted intense soul‑searching across communities. In the months that followed, a State Commission of Inquiry was established, concluding that the disaster could and should have been prevented, citing long‑standing negligence, lack of clear authority, and failure to address known safety hazards at the site.
List of the 45 Kedoshim (Names & Ages)
Yehoshua Englander — 9
Moshe Mordechai Elhadad — 12
Yedidya Chayut — 13
Elazar Yitzchak Koltai — 13
Moshe Natan Englander — 14
Moshe Levy — 14
Nachman Kirschbaum — 15
Eliyahu Cohen — 16
Yosef Yehuda Levi — 17
Yishai Me’ulam — 17
Yosef Dovid Elhadad — 18
Chaim Rock — 18
Nachman Daniel (Donny) Morris — 19
Shlomo Zalman Leibovitch — 19
Yosef Amram Tauber — 19
Moshe Ben‑Shalom — 20
Yaakov Elchanan Strakovsky — 20
Ariel Ahdut — 21
Avrohom Daniel Ambon — 21
Yossi (Yosef) Kohn — 21
Dov (Dubi) Steinmetz — 21
Yedidya Fogel — 22
Rabbi Yosef Greenbaum — 22
Menachem Knoblowitz — 22
Moshe Ben‑Tzfati — 22
Rabbi Simcha Bunim Diskind — 23
Mordechai Yoel Fekete — 23
Rabbi Yisrael Alnakvah — 24
Rabbi Moshe Bergman — 24
Rabbi Chaim Ozer Seller — 24
Haim (Chaim) Rach — 24
Rabbi Eliezer Tzvi Joseph — 26
Yosef Mastorov — 26
Yehuda Leib Rubin — 27
Rabbi Yonoson Chevroni — 27
Elkanah Shilah — 29
Rabbi Dovid Krause — 33
Rabbi Shragi (Shraga) Gestetner — 33
Rabbi Shmuel Tzvi Klagsbald — 34
Rabbi Eliezer Mordechai Goldberg — 37
Rabbi Shimon Matlon — 37
Chen Doron — 41
Elazar Gefner — 52
Rabbi Chanoch Slod — 52
Rabbi Ariel Tzadik — 56
🕯️ Yehi Zichram Baruch
[1] Please not that these historical notes were prepared with the assistance of Copilot Pro, an AI Research Agent, and have not been independently verified.
📅 Today in Chabad History
📅 Lag Baomer in Lubavitch by the Mittler Rebbe:[1]
In the first year that the Mittler Rebbe set his dwelling place in Lubavitch [i.e. 5514] he established the custom of celebrating the day of Lag Ba’omer in the field outside of the city. He would have a light meal with drinking of Lechayim, eating cooked eggs, singing and dancing. In middle, or towards the end of the meal, the Mittler Rebbe would say a Hasidic discourse and would ask the elderly Hasidim to retell over their Lag Ba’omer experiences of previous years. After the Mittler Rebbe left, the Hasidim would rejoice and celebrate until the evening. [Many miracles occurred that day regarding women giving birth and having male children.[2]]
📅 Writing of Tena’im for Rebbetzin Shayna and Rabbi Menachem Mendel Hornstein
On 18 Iyar, Lag BaOmer of the year 5692 (1932), the Kesivas Tena’im (engagement ceremony) took place for Rabbanit Shchana, daughter of the Rebbe Rayatz, Rabbi Yosef Yitzchak Schneerson, with Rabbi Menachem Mendel Hornstein, grandson of the Rebbe Maharash, Rabbi Shmuel Schneerson. The choice of this date—Lag BaOmer, the hillula of Rabbi Shimon bar Yochai—was intentional and deeply symbolic, marking a day of joy, unity, and spiritual illumination as a fitting beginning for the establishment of a Jewish home rooted in Torah and Chassidus.
📜 A Chassidic Discourse by the Rebbe Rayatz
On the day of the Kisorei Tena’im, the Rebbe Rayatz delivered a maamar Chassidus with the opening words:
Shir HaMa’alos LeDavid,inei Mah Tov U’Mah Na’im Sheves Achim Gam Yachad” (A Song of Ascents of David: Behold how good and pleasant it is for brothers to dwell together in unity). This discourse emphasized the spiritual foundations of unity, peace, and inner connection—both between souls and within marriage—reflecting the deeper meaning of Lag BaOmer, a day when the inner dimension of Torah brings harmony and bonding among Israel. The maamar thus served as a spiritual preparation for the building of a home founded on divine unity.
📅 Historical dates of Lag Baomer Parades by the Rebbe:[3]
1943: The first Lag Baomer parade by 770.
1950: The first time the Rebbe Farbrenged on Lag Baomer.
1953: First time the Rebbe participates in a Lag Baomer parade.
1956: The first Lag Baomer parade in front of 770 with the closing of the highway.
1963: The Rebbe refused to participate in the Tahalucha due to a dispute that arose between the organizers.
1973: The Rebbe refused to participate in the Tahalucha due to a dispute that arose between two members of the community.
1976: The Rebbe participated for the first time in a Lag Baomer parade that did not fall on Sunday. There was a lot of rain that day, although not in Crown Heights. The Rebbe added six more Pesukim for a total of twelve Pesukim.
1980: The Rebbe participates in a Lag Baomer paradeand says a Sicha in Russian.
1986: The song “We want Moshiach Now” was sung for 1.5 hours.
[1] See Likkutei Dibburim p. 1045; Otzer Minhagei Chabad 52; Toras Menachem 5710 p. 60
[2] Toras Menachem 5710 p. 60
[3] See Sefer Es Ladas of Rav Avraham Bucket
Today in Halacha
🌿🔥 Lag BaOmer — Laws & Customs (Summary List)
🎉 Essence of the Day
📜 Mitzvah to rejoice (without drunkenness or frivolity)
🎶 Praise Hashem, especially with Tehillim
🎉 Rashbi Commanded Joy on This Day
Rabbi Shimon explicitly instructed that the day of his passing be one of joy, not mourning.
🔥 Bonfires (Hadlakot)
Bonfires commemorate the great spiritual light revealed through Rashbi’s teachings of sod (Kabbalah).
🎶 Singing & Praise
One should rejoice with the heart and soul, sing praises to Hashem—especially from Tehillim.
🍽️ Seudah & Celebration
It is proper to make a festive meal without drunkenness or frivolity, Heaven forbid.
⚰️ A. Mourning Customs (Avelut of Sefira)
🕯️ Ashkenazim
✅ Mourning ceases on Lag BaOmer
🎵 Music permitted
💍 Weddings permitted
✂️ Haircuts permitted (except Kabbalistic custom)
🌍 Sephardim
⏳ Mourning continues until morning of 34th day
🎶 Music permitted on Lag BaOmer
👶 Upsherinish permitted
✂️ Haircuts & weddings begin morning of 34th day
⏰ When does it begin?
🌙 Main custom: From nightfall (Tzeis HaKochavim)
📿 Music, weddings, Shehechiyanu permitted from then
🗓️
🙏 B. Simcha / Joy
🍽️ Festive meal
🎶 Singing (no wild behavior)
🌍 Applies worldwide, stronger in Eretz Yisrael
🚫 C. Tachanun
❌ Tachanun omitted
❌ Lamnatzeiach, Keil Erech Apayim omitted
🕰️ Omitted from Mincha of 17 Iyar
⚠️ Saying Tachanun brings Divine judgment
⚰️ D. Funerals
🚫 No eulogies (Hesped) unless Torah Sage present
🚫 No Tziduk Hadin
🪦 Cemetery visits permitted without mourning
🚫 Matzeiva only if no eulogies
🍽️ E. Fasting
🚫 No fasting
💍 Chasan/Kallah: Custom varies; leniencies exist
🍞 F. Feast
✅ Seudah Mitzvah in honor of Rashbi
📖 G. Tehillim
➕ Increase in Tehillim
🕰️ H. Davening
🐢 Daven slowly and with depth
🌱 I. Carobs
🌳 Eat carobs – memory of Rashbi’s cave
🥚 J. Eggs
🥚 Hard‑boiled eggs customary (especially Chabad)
🎨 Often cooked brown (tea or onion peels)
🏹 K. Bows & Arrows
🏹 Children play with bows/arrows
🌈 Symbol: Rainbow not seen in Rashbi’s time
⛰️ L. Meron Pilgrimage
- 🚶♂️ Visit Kever Rashbi in Meron
- 🔥 Bonfires (Hadlakot)
- ⚠️ Must avoid frivolity and sin
- 📿 Proper preparation through Teshuvah & Tehillim
- 🧭 If unable: visit other Tzaddikim or pray nearby
🧃 M. Chai Rotel
💧 Donate 18 Rotel (54 liters) of drink
👶 Segulah for children
🔥 N. Bonfires
🕯️ Honor Rashbi’s light
⚠️ Avoid burning valuables (Bal Tashchis)
🔍 O. Penimiyus HaTorah
📘 Auspicious day for Kabbalah and inner Torah
🚸 P. Lag BaOmer Parade
🎈 Gather children publicly
🗣️ Teach Rashbi’s greatness
💰 Give Tzedakah
👨👩👧 Events with full Tznius
