*The article below is an excerpt from the above Sefer
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Chapter 4: Lag BaOmer[1]
- Historical background-What occurred on Lag BaOmer?
*See addendum at the end of the chapter for a thorough analysis on this subject!
It is accustomed to increase slightly in joy on Lag BaOmer.[2] Various reasons behind this celebration have been recorded.[3] The classic reason recorded in Poskim[4] is that on this day, Lag BaOmer, the last of the 24,000 students died. Others[5] however write that the students of Rebbe Akiva did not stop dying on Lag BaOmer and hence the increase in joy is due to some other unknown reason.[6] Others[7] write the reason is because on this day Rebbe Akiva gave Semicha to Rashbi and his other four remaining students.[8] Some[9] write the reason for celebration is because on this day the Mun began to fall for the Jewish people in the desert.[10] Others[11] write it is because on this day we have reached the Sefira of Hod Shebehod, which contains mystical significance. All the above however only explains why we cease practicing the mourning customs on this day, it however does not explain the exorbitant joy expressed on Lag BaOmer, with the various customs associated with it, hence turning Lag BaOmer to a day almost equal to other Holidays.[12]
Hilulla Derashbi: The true reason behind this day of joy is based on Kabala, as on this day, the 33rd day of the Omer which is the 18th of Iyar, we celebrate the joy of Rebbe Shimon Bar Yochaiy, Hillula Dirashbi, who passed away on this day.[13] Rebbe Shimon instructed that his day be celebrated[14], and it is thus a Mitzvah to fulfill the request of the deceased and celebrate on this day.[15] Due to this, “One is to rejoice with all his heart and soul and make a day of feasting and joy on the 18th of Iyar, and sing praise to Hashem from the book of Tehillim, however he is not to enter into drunkenness and frivolity, Heaven forbid.”[16]
Summary of the reasons for celebration:
The Oxymoron:[17] Why do we celebrate the end of the death of the students of Rebbe Akiva and at the same time celebrate the death of Rebbe Shimon who was one of the 5 surviving students of Rebbe Akiva? It seems that the two explanations behind the celebration are self-contradictory. If we are joyful that Rebbe Akiva’s students ceased to die then why celebrate the fact that Rashbi, which was amongst his five remaining students, passed away? The explanation is that the celebration in Rashbi’s death is not in the fact that he passed away, but in the fact that on the day of his passing all of his work that he accomplished throughout his life becomes spiritually revealed within the worlds. Rebbe Akiva’s students died as a result of their lack of Ahavas Yisrael, and hence the end of their deaths on Lag BaOmer represents also a Tikkun for this sin, thus causing celebration. At the same time, Rashbi outlived the other students being that he did not partake in this sin of the 24,000 students and on the contrary led a life of the epitome of Ahavas Yisrael. Rashbi passed away with a fulfilled life of Ahavas Yisrael. Now, since on this day all of the Rashbis work and accomplishments becomes revealed throughout the worlds, therefore we celebrate the lifework of Rashbi which represented the exact opposite of that of the 24,000 students that deceased.
Does Lag BaOmer have any relation to the Bar Kochba revolt?[18] No. This is an unfortunate [and sometimes deliberate] revision of history to try to secularize the event of Lag BaOmer, and bring it more to the hearts of the secular public. There is no source, neither in historical or religious Jewish texts, which attest to such relations of events with Lag BaOmer. The tradition of generation from generation never knew of such an assertion. The relation of the revolt of Bar Kochba to Lag BaOmer is the invention of creative imagination of the Maskilim [Jewish intellectuals of the 18th century] who later formed the reformed movement, which have an excellence in revisionism.
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The greatness of Lag BaOmer Purim and Lag BaOmer: The weekday that Lag BaOmer is celebrated is always the same weekday that Purim was celebrated that year.[19] This emphasizes the happiness and joy that one must have on Lag BaOmer.
Ray of Moshiach:[20] In Rebbe Shimon shined the light of Moshiach. On Lag BaOmer this ray of Moshiach shines, just as it did on the day the Rashbi passed away.
Lag BaOmer is Gematria of Moshe: The words Lag BaOmer have the same Gematria as Moshe.[21] This is because the Rashbi was a spark of Moshe, and he had received from the same level of Divine light that Moshe received when he received the 2nd Luchos.[22]
Lag Baomer is Hod Shebihod from below to above and is Tiferes Shebitiferes from above to below:[23] There are two ways of counting the corresponding Sefiros of the days, one is from above to below and the second is from below to above. The Rebbe Rayatz[24] stated that the day of Lag Baomer when counting below to above, from Pesach to Shavuos, is Hod Shebihod, however when counting from above to below, from Shavuos to Pesach, it is Tiferes Shebitiferes.
In the future we will rule like Rashbi in the Talmud 1. Question: Is it true that when Moshiach comes that we will change the way we rule today and rule according to the opinion of Rashbi in the Talmud?
Answer: Indeed, there are sources which state that in the future era we will follow the Halachic rulings of Rebbe Shimon Bar Yochaiy as stated in the Talmud, unlike today in which there are many areas in Jewish law where we do not follow his opinion and rather rule like an opposing view on the given subject. However, the Rebbe once stated that in the future era Jewish law will remain exactly the way it is today, and we will not change the opinion whom we rule like, with exception to Beis Shmaiy versus Beis Hillel. This implies, that we will not rule like Rashbi in the future era.
Explanation: The Sefer Vayakhel Moshe, written by a student of the Arizal, explains that in the future we will rule like Rashbi. The explanation is as follows: Although Rashbi is one of the most quoted opinions in the Talmud, and a central figure of Talmudic thought and opinion, nonetheless, we often do not rule like his opinion. In fact, the majority of cases of dispute between him and his colleagues we rule like the opposing view. However, this is not due to any lack of scholarship on the side of Rashbi, but on the contrary, it is due to his all-encompassing depth of scholarship which could not be fathomed by his colleagues, and in Jewish law we always followed the majority. The majority could not comprehend his rulings and therefore did not rule that way, hence affecting the final ruling in Jewish law being unlike his opinion. However, in the future era the Jewish people will be elevated to new levels of scholarship and will be able to comprehend the opinion of Rashbi, and hence in the future we will rule like Rashbi in all the Talmudic debates that he had with his colleagues. This concept is not known to have been mentioned by the Rebbe in his talks, and on the contrary from his talks it is implied that the only matter of Jewish law that will change in the future is that in the future we will rule like Beis Shmaiy versus Beis Hillel.
Sources: See Vayakhel Moshe p. 54; Toras Menachem 5750 Vol. 2 p. 33
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Lag Baomer in Lubavitch by the Mittler Rebbe:[25] 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.[26]]
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- The Customs:
Various traditions exist within the Lag BaOmer celebration. The legal aspect of these customs relates simply to the ceasing of death of the students of Rebbe Akiva, and hence we halt the mourning customs, and mourning associated rituals. On the other hand, various other customs of joy and happiness also exist on this day which represent much more than the simple legal cease of mourning.[27] This is due to the Simcha of the Rashbi who passed away on this day.[28]
Ashkenazim: The mourning customs cease to be practiced by Ashkenazim on Lag BaOmer.[29] This applies according to all Ashkenazi customs of the mourning period, including those who continue to practice mourning after Lag Baomer.[30]
Sephardim:[31] Sephardim follow the mourning custom until the morning of the 34th day of the Omer.[32] Hence, they do not get married or cut hair, or cease any of the mourning customs until the morning of the 34th day of the Omer. [This is with exception to listening to music which is permitted even for Sephardim on Lag Baomer due to the Simcha of Rashbi.[33] Likewise, a Sephardi boy may have his Upsherinish on Lag Baomer.[34]]
The mourning customs that become permitted on Lag Baomer: One may listen to music, and Ashkenazim may get married and recite Shehechiyanu on Lag Baomer, and from the letter of the law, may also get a haircut. However, those accustomed like the Arizal do not take a haircut on Lag BaOmer, until Erev Shavuos, and so is the Chabad custom.[35] It is permitted to get married on Lag Baomer even according to those who follow the custom of the Arizal regarding haircuts.[36] However some[37] are stringent in this matter. Practically, the Chabad custom is to permit weddings on Lag Baomer.[38] Those who continue the morning period after Lag BaOmer, are to resume the mourning customs beginning from the night of the 34th of the Omer, which is Motzei Lag BaOmer.
When do the mourning customs cease-night or day?[39] Some Poskim[40] rule that the mourning customs are followed during the night of Lag BaOmer up until after day break. Other Poskim[41], however, rule that the mourning customs cease to be practiced beginning from the night [i.e. Tzeis Hakochavim[42]] of Lag BaOmer. Practically, the main custom follows the latter opinion, and so is the current Chabad custom[43], although some are stringent like the first approach. One may hence get a haircut [unless one follows the Kabalistic custom, as is the Chabad custom] listen to music, get married and recite Shehechiyanu from that time.
Lag Baomer that falls on Sunday:[44] In years that Lag BaOmer falls on Sunday the custom is to get a haircut on Erev Shabbos, in honor of Shabbos. [Those who follow the custom of the Arizal do not take a haircut until Erev Shavuos, as stated above.] [Some Poskim[45] are lenient to even allow weddings on Friday in such a scenario.]
Q&A May an Upsherinish child have his haircut on the night of Lag BaOmer?[46] Yes.[47]
May an Upsherinish child have his haircut on Motzei Lag BaOmer [for those who continue the mourning customs after Lag Baomer]?[48] The hair is to be cut on Lag BaOmer itself. If, however, there is any leftover hair then it may also be cut on Motzei Lag BaOmer. May the Chuppah take place on Erev Lag BaOmer, before nightfall?[49] No. One is to delay the Chuppah until after nightfall.
May the Chuppah take place on Lag Baomer, after sunset [for those who continue the mourning customs after Lag Baomer]? No. The Chuppah must take place before sunset. If, however, for whatever reason the Chuppah was delayed, some Poskim[50] are lenient in a time of great need.
May one play the music of the wedding on Motzei Lag Baomer? Some Poskim[51] rule that if the Chuppah took place on Lag BaOmer, it is permitted to continue with the music on Motzei Lag BaOmer. However, other Poskim[52] are stringent. [Practically, the Rebbe asked Rabbi Groner to visit the wedding halls on Lag Baomer and ask them to stop playing the music starting from sunset.[53]] Q&A on Avel May an Avel participate in singing and dancing on Lag Baomer? No.
May an Avel join a Tahalucha for Lag Baomer if there will be music?[54] Yes. However, he may not participate in a concert or in the dancing.
May an Avel go to Meron on Lag Baomer?[55] Yes. However, he may not participate in a concert, or in the dancing.
May an Avel join a wedding on Lag Baomer?[56] Some Poskim[57] rule an Avel may join a wedding on Lag Baomer.[58] Practically, one may be lenient by the wedding of a relative in which the Chasan and Kallah will be pained by their absence.
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From the Rav’s Desk Question: [Wednesday, 16th Iyar 5781] Is it permitted for one to listen to music starting from sunset of Lag Bomer, or must wait until nighttime [i.e. Tzeis Hakochavim]?
Answer: One is to wait and not listen to music until after nightfall.
Explanation: In general, there is a debate in the Poskim regarding if the mourning customs are ceased to be practiced only starting from the morning of Lag Baomer, or from the previous night. Even according to the latter opinion, which is the way we rule in Chabad following the rulings of the Alter Rebbe, one should only begin the celebration and suspension of mourning customs after nightfall, as prior to nightfall it is considered questionably still day and we find regarding many Halachic matters that one should be stringent and treat it like both day and night. Thus, we rule that initially one should not count the Omer until after nightfall. Furthermore, regarding this matter itself we find in the Poskim that on Lag Baomer day one should not play music after sunset, and hence the same would apply to before nightfall on Erev Lag Baomer.
Sources: Nitei Gavriel 48:18; Regarding the dispute if the mourning customs are suspended from the morning or night of Lag Baomer, see: Admur 493:5; Sichas Kodesh 5737 1:703 [printed in Shulchan Menachem 3:34; Shaarey Halacha Uminhag 5:55]; Regarding not playing music after sunset of Lag Baomer, see: Ashel Avraham Butchach Tinyana 493, brought in Piskeiy Teshuvos 493 footnote 1; Maharsham 493 in name of Daas Kedoshim; Minchas Yitzchak 1:111; Shraga Hameir 2:13; Piskeiy Teshuvos 493:11 and footnote 39
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It is accustomed to increase slightly in joy on Lag BaOmer.[59] It is a Mitzvah to rejoice the joy of Rashbi.[60] Due to this, “One is to rejoice with all his heart and soul and make a day of feasting and joy on the 18th of Iyar, and sing praise to Hashem from the book of Tehillim, however he is not to enter into drunkenness and frivolity, Heaven forbid.”[61] This joyous celebration applies even in the Diaspora[62], although is much more exorbitant in Eretz Yisrael.[63]
The severity of mourning on this day-A message from the Rashbi retold by the Arizal:[64] Rav Avraham Halevi testified before me that he was accustomed to reciting Nachem daily in Shemoneh Esrei, lamenting the destruction of the Temple. One year on Lag BaOmer when he was by the Rashbi and included the above prayer in his Shemoneh Esrei, the Arizal approached him with a stern message from the Rashbi. “Rebbe Shimon came to me and told me to ask you why you chose to say Nachem on the day of his Simcha? Rebbe Shimon said that due to this you yourself will unfortunately experience a reason for condolence in the near future.” And so it was that in that month Rebbe Avraham’s eldest son passed away.
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- Tachanun:
Tachanun [and Lamnatzeiach and Keil Erech Apayim[65]] is omitted on Lag BaOmer.[66] It is omitted beginning from Mincha of the 17th of Iyar [Erev Lag BaOmer].[67] One who says Tachanun on this day arouses Divine judgment against himself.[68] When Lag Baomer falls on Sunday, Tzidkascha Tzedek is omitted from Mincha of Shabbos.[69]
Q&A Does an Avel Daven for the Amud on Lag BaOmer? Yes, and so is the Chabad custom.[70] Others[71] however are accustomed that an Avel is not Chazzan on any day that Tachanun is omitted.
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Eulogy/Hesped:[72] One does not say a Hesped on any day that Tachanun is omitted[73], including Lag Baomer, unless the person is a Torah Sage, and his body is present at the time of the Hesped.[74]
Tziduk Hadin:[75] One does not say Tziduk Hadin, or the Kaddish that follows it, on any day that Tachanun is omitted, including Lag Baomer, [unless the person is a Torah Sage[76]].
Erev Lag Baomer: Some Poskim[77] rule it is forbidden to eulogize or say Tziduk Hadin and Kaddish[78] on Erev Lag Baomer starting from midday. Other Poskim[79] however rule it is permitted to eulogize and say Tziduk Hadin on Erev Lag Baomer even past midday.
Q&A May a Matzeiva [tombstone] be established on Lag Baomer?[80] This may not be done if eulogies will take place during the occasion.
May one visit a cemetery/grave on Lag Baomer? Yes[81], so long as one does not arouse himself to cry out of mourning and will avoid eulogizing the Niftar.[82] Practically, however, due to the great warning of the Arizal against mourning and being sad on this day, one should not visit any grave that will cause feelings of sadness to be aroused.[83]
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- Fasting:[84]
One is not to fast on Lag Baomer, as is the law regarding any day in which Tachanun is omitted.
Q&A Is a Chasan and Kallah who are getting married on Lag BaOmer to fast on that day?[85] Some Poskim[86] rule a Chasan and Kallah are to fast on Lag Baomer. Other Poskim[87] however rule that they are not to fast on any day that Tachanun is omitted. In a case of need, such as a Chasan/Kallah who is very weak, one may be lenient.[88] [The above applies only to the Diaspora. However in Eretz Yisrael, and especially in northern Israel near Meron in which the festivities of the Rashbi are felt in the entire atmosphere, some Poskim[89] conclude they are not to fast.]
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- Feast:[90]
One is to have a festive meal in honor of Lag BaOmer.
- Increase Tehillim:[91]
One is to increase in the saying of Tehillim on Lag BaOmer.
- Davening Bearichus:[92]
It was customary amongst Chassidim to Daven on Lag Boamer slowly, and in length.
- Carobs:[93]
It is customary to eat carobs on Lag BaOmer, in memory of the carobs eaten by Rashbi when he was in the cave for 13 years.[94]
- Eggs:[95]
Some are accustomed to eat hard boiled eggs on Lag BaOmer.[96] This custom was followed by the Chabad Rabbeim and Chabad Chassidim of many generations.[97] Some Poskim[98], however, write to specifically not eat eggs on this day in order not to resemble any matter of mourning. It is told that the Rebbe would eat hard boiled eggs that had their shells colored brown during the cooking.[99] This practice is likewise followed by many Chabad Chassidim.[100] [A simple way of accomplishing this is through cooking the eggs with a bag of tea, or external onion peels.]
- Bows and arrows:[101]
It is customary for children to play with bows and arrows on this day, in commemoration that in the times of Rashbi the rainbow was not seen.
The custom of those in Eretz Yisrael is to visit the Kever of the Rashbi on Lag BaOmer.[102] By the Kever one is to rejoice with great jubilance.[103] This is based on an old custom dating thousands of years, to visit the gravesite of a Tzaddik on the day of his passing.[104] This custom was followed by the Arizal, who went with his wife and children to Meron and remained there for three days. He had also once gone there a previous year to perform the Upsherinish of his son in Meron. This custom is rooted in holiness.[105] Thus, those who are able to do so, are to travel to Meron on Lag BaOmer.[106] The community leaders are to arrange transportation from their area to Meron.[107]
The spiritual preparation for the visit:[108] One must be extremely careful to act appropriately while visiting Rebbe Shimon, and not perform any frivolity matters while there, not to mention matters of sin, Heaven Forefend. This is in contrast to that which we see done today in which people have frivolous parties at the site of the Tzaddik, and certainly this causes the soul of the Tzaddik to flee and be elevated to the upper worlds. If, however, the visitors come properly spiritually prepared, after repentance, then certainly the Tzaddik partakes in one’s visit and hears his prayers. [In fact, there is an evil spirit named Tany who lingers by the gravesite of Rashbi in Meiron and can cause one to sin. Therefore, one should not go to learn there alone, unless he is a great Tzadik.[109]]
Q&A Should Yeshiva Bochrim travel to Meron for Lag BaOmer? It is proper for the Yeshivos to allow the students to travel to Meron on Lag BaOmer.[110] Nevertheless, it is not necessary for the entire Yeshiva, and its teachers, to go.[111]
Those who cannot make it to Meron:[112] Those who are unable to make it to Meron should visit the gravesite of other Tzaddikim, as by the Tziyon of a Tzaddik, all other Tzaddikim are also found, including Rashbi. I therefore advise that those found near the Ohel of the Rebbe Rayatz are to visit the Ohel on Lag BaOmer, as the Rashbi is also found there.
May one answer Amen, Kaddish, and Kedusha through a Telephone, radio, and live video/audio internet hookup?[113] Some Poskim[114] rule one is not to answer Amen or Kedusha in such circumstances.[115] Other Poskim[116] rule one is to answer Amen and for Kaddish/Kedusha.[117] Practically, one may be lenient in this matter.[118] [If, however, there is a number of seconds of delay between the “live” hookup and the actual events taking place then according to all opinions one may not answer Amen to a blessing or to Kaddish/Kedusha.[119] In many live broadcasts there are several seconds of delay between the events and the broadcast, and hence in such a case one may not answer Amen to the blessings or Kaddish.[120]] Answering Amen to a recording:[121] One may not answer Amen to a blessing said in a recording.[122]
Is there any value in being in view of the grave of a Tzadik or loved one, if one cannot reach it Question: [Thursday, 18th Iyar, 5782] This year, due to all the various government limitations, I am unable to make it to the gravesite of Rebbe Shimon in Meron as I do annually. My question is, is there any value in me traveling to the north to an area from which I can see the Kever, and pray from there, and would this be considered similar to having gone to the Kever, or is this considered meaningless?
Answer: Going to an area which is close enough to the gravesite of the Tzaddik from where you can see the grave, does contain value, and is considered a form of Hishtatchus [i.e. visiting the gravesite of the Tzaddik] on some level. One can pray from that area and say Tehillim in the merit of the Tzaddik, while there.
Explanation: The concept of restrictions which limit people from going to the gravesite of the Tzaddik has always existed with regard to Kohanim, and nevertheless, we find that throughout generations Kohanim would travel to the gravesite of Tzadikim to pray next to them even though they cannot come close to it and cannot actually enter the cemetery. So is proven from various areas in the Talmud, which record stories of Talmudic sages who would visit grave sites from a distance, due to inability to come close to them, such as due to being a priest and the like. They would pray from outside, from an area from where they can see the grave. The Poskim who address the question of what value such a visitation carries [since they cannot actually go to the area of the grave] explain that it does carry significance due to several reasons. 1) Simply the fact that one traveled for the sake of visiting the Tzaddik and is in an area from which he can see the grave, arouses one in repentance and good deeds, which is one of the entire purposes of Hishtatchus by Kivrei Tzadikim, and hence even if one does not make it to the actual four cubits of the gravesite, its value is intrinsic. 2) The law is that the blessing which is recited upon visiting a cemetery is to be recited upon seeing it even from a distance, even if one does not go inside. 3) The souls of those buried in the grave notice those people who come to pay them a visitation even if they are a distance from the grave, and such visitors give pleasantness to the soul of the deceased.
Sources: Dudaei Hasadeh 21; See Makor Chesed 450:2 on Sefer Chassidim 450 that there is Talmudic basis for this custom of a Kohen visiting the grave from a distance, as the Gemara in Bava Basra 58b states that Abayey came to the Kever of Tuvi Bar Masan, and Abayey was a Kohen, as he was from the family of Eily, as stated in Yevamos 105b. Likewise, in Brachos 18b it states that Shmuel went to the courtyard of the grave, and Shmuel was a Kohen as understood from Megillah 22a; Nitei Gavriel 76:11; See regarding the blessing being set upon sending a cemetery: Aruch Hashulchan 224:8; Piskeiy Teshuvos 224:10
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Chai Rotel:[123] It is an old Segula for the merit of having children to donate Chai Rotel [ח”י רוטל] of beverage to be distributed on Lag BaOmer by the Rashbi in Meron. The term Rotel is a measurement of liquid that equals three liters. Hence 18 Rotel is a total of 54 liters of liquid.
The joy:[124] The joy on Lag Baomer in Meron completely breaks all bounds of nature.
Revelations of Rebbe Shimon in Meron:[125] When the Arizal traveled to Meron, he would see physical revelations of Rashbi, and on one occasion danced with him in the circle. In fact, the righteousness of the Shamash, Rav Eliezer Azkari, was revealed due to this dance. Rav Eliezer Azkari was the Shamash of a local Tzefas Beis Midrash, and was not known to be a Torah scholar. One year during the Lag Baomer celebration in Meron he was invited into the circle to dance with the Arizal and an elderly looking man of shining countenance. After the dance, the students of the Arizal asked as to the identity of the radiant old man, and questioned why the Arizal agreed to dance with the simple Shamash. The Arizal replied that the man was Rashbi. They then discovered the secret righteousness of this Shamash who was handpicked by Rashbi to dance with him.
Rebbe Shimon performs Techiyas Hameisim:[126] In the year 1923 Lag Baomer fell on Friday, and the majority of the pilgrims who arrived for Lag Baomer remained also for Shabbos. On Shabbos morning, after Musaf, a sudden cry was heard from the women’s section of the Tziyon. A small boy, an only child, who was brought by his mother for Chalaka on Lag Baomer, had passed away due to a certain disease. The British authorities present commanded that all those in the vicinity be segregated for a number of days to prevent an epidemic. There was absolute panic in the crowd, and people started to flee. The police locked the gates of the Tziyon, not allowing anyone else to escape. The mother went ahead and took her lifeless child down to the Kever of the Rashbi, placed him on the ground next to the Kever and began crying and pleading for a miracle from Rashbi and that he revive the child. Everyone exited the room and closed the doors, leaving the child alone with Rashbi. After several minutes, they suddenly hear a shout from the room of a little boy calling for his mother. They opened the door and low and behold there stood the child asking for his mother to give him a drink. Everybody was shocked, including the British doctors present who just witnessed resurrection.
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- Bon fire:[127]
It is customary to light bon fires in honor of Rebbe Shimon and Lag BaOmer. This is done out of celebration, and in memory of Rebbe Shimon, as it is customary to light a candle in the memory of the deceased. Many are accustomed to throw expensive clothing and gold into the fire.[128] However, the Poskim[129] have spoken against such actions due to the prohibition of Baal Tashchis.
- Increasing in Penimiyus Hatorah:[130]
Lag BaOmer is an auspicious day for the study of the inner dimensions of the Torah, which was the life and spirit of Rebbe Shimon, the author of the Zohar. On this day, praised is the person who resolves to strengthen in learning Penimiyus Hatorah, with himself and with others.
- Lag BaOmer Parade:[131]
It is an old Jewish custom, which is Torah, that on Lag BaOmer, the Yom Hillula of Rashbi, time is spent with Jewish children, both boys and girls. They are taken out to the fields or to a parade, in honor of the Hilulla of Rashbi. In each area the community leaders are to arrange a parade or gathering in honor of Lag BaOmer, each area in accordance to what befits it. The parade is to take place in a public area. The children are to be spoken to of the greatness of Lag BaOmer, and the character of the Rashbi, and that which they can learn from him. They are to be told Pesukim, and give Tzedaka. The event is to be separately attended by both men and women, in the ultimate standards of Tznius.
- Sefiras Haomer:
- What is the law if prior to counting one said that “Today is Lag Baomer”, may he count that night with a blessing?
If he said the words “Today is Lag Baomer”, he does not fulfill his obligation and may count that night with a blessing.[132] However, some[133] conclude one is to count without a blessing. Practically, one may count with a blessing.
There is no need to avoid saying these words, being it is an invalid count.[134] Nevertheless, some[135] are stringent in this matter.
Yes[136], although it is best to simply say yesterday’s date.[137] See Halacha 13 in Q&A!
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[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] Admur 493:5; Rama 493:2; Maharil 157
[3] See sources listed in coming footnotes, and Maaras Hayin of Chida in Likkutim; Shem Aryeh 14; Sdei Chemed Asifas Dinim 6
[4] Rama 493:2; Admur 493:5; Biur Halacha 493 “Yeish”
[5] Michaber 493:2 as explained in M”B 493:7; Tosafus brought in M”A 493:5; P”M 493 M”Z 1
[6] P”M 493 M”Z 1
[7] 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
[8] These were Rebbe Yehuda, Rebbe Elazar Ben Shamua, Rebbe Meir and Rebbe Nechemia. On this day there was a special spiritual revelation which allowed these students to receive Semicha. [Shaar Hakavanos ibid, brought in Kaf Hachaim ibid]
[9] Chasam Sofer Y.D. 233; This follows the opinion of the Midrash; However, see also Chasam Sofer O.C. 163
[10] 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
[11] Siddur Yaavetz, recorded in Chasam Sofer Y.D. 233
[12] So questions Peri Chadash 493:2; Chasam Sofer ibid
[13] 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]
[14] Peri Eitz Chaim Sefiras HaOmer 7 “Rebbe Shimon told the Arizal to tell Rav Avraham Halevi that Lag Baomer is the day of his celebration.” 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”; See also Zohar 3 p. 287 regarding the day of Rashbi’s passing and what he stated, and p. 291
[15] See Shach Y.D. 344:9 in name of Rav Yaakov Viyal [Mahariv]; Likkutei Sichos 3:1002; 32:256
[16] Igros Kodesh Admur Hazaken p. 117;
[17] Likkutei Sichos 22:138 [printed in Shaareiy Hamoadim 284]
[18] 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”
[19] Michaber 428:1
[20] Siddur Shaar Lag BaOmer; Igros Kodesh 4:276-7
[21] Shaar Yissachar Tishreiy; Kodesh Hilulim p. 38; Likkutei Sichos 7:337
[22] Emek Hamelech 2:4
[23] See Toras Menachem 5710 p. 38 and p. 59
[24] Kuntrus Lag Baomer 5701
[25] See Likkutei Dibburim p. 1045; Otzer Minhagei Chabad 52; Toras Menachem 5710 p. 60
[26] Toras Menachem 5710 p. 60
[27] Is the ceasing of mourning customs on Lag Baomer also alternatively due to the Hillula of Rashbi? Seemingly yes, as according to all the customs that keep Aveilus after Lag Baomer, they hold that indeed Rebbe Akiva’s students did not stop dying on that day [See P”M 493 M”Z 1 in opinion of Michaber and later on in second Ashkenazi custom]
[28] Likkutei Sichos 3:1102
[29] Admur 493:5 [according to all opinions mentioned there]; Rama 493:2
Other opinions-Custom of Sephardim: The above ruling is only in accordance to the ruling of the Rama ibid that the last of the students stopped dying on the 33rd day of the Omer. However according to the Michaber 493:2 the mourning custom fully apply up until the morning of the 34th day of the Omer as in his opinion the last of the students died on the 34th day of the Omer. This is the custom of the Sephardim, and they hence do not get married or cut hair, or cease any of the mourning customs until the morning of the 34th day of the Omer. [Michaber 493:2; Peri Chadash 493:1; Mamar Mordechai 493:3; Kaf Hachaim 493:25; Yabia Omer 3:26; Minchas Yitzchak 4:84 that so is the Sephardic custom]
[30] Admur 493:5-6; Rama ibid “In many communities they are accustomed to get haircuts until Rosh Chodesh Iyar. In such places, they are not to cut their hair after Lag Baomer, even though they may do so on Lag Baomer itself.”
[31] Michaber 493:2; Peri Chadash 493:1; Mamar Mordechai 493:3; Kaf Hachaim 493:25; Yabia Omer 3:26; Minchas Yitzchak 4:84 that so is the Sephardic custom
[32] The reason: According to the Michaber 493:2 the mourning custom fully apply up until the morning of the 34th day of the Omer as in his opinion the last of the students died on the 34th day of the Omer.
[33] See Yechaveh Daas 3:30; Nitei Gavriel 53:2
[34] Or Letziyon 3:17-3
[35] See Chapter 2 Halacha 6
[36] Birkeiy Yosef 493:10; Minchas Elazar 4:60; Devar Moshe 1:31; Piskeiy Teshuvos 493:15
[37] Divrei Yoel 1:26; See Birkeiy Yosef and Minchas Elazar ibid for some who are accustomed to avoid even weddings on Lag Baomer; See next footnote that the initial Chabad custom was to avoid weddings on Lag Baomer.
The reason: This is due to the fact that weddings are more severe than a haircut, and if according to the Arizal we avoid haircuts on Lag Baomer, then certainly one is to avoid weddings. [See Poskim ibid] However, in truth, this reason is negated as the Kabalistic reason for avoiding haircuts has nothing to do with mourning. [Minchas Elazar ibid and Birkeiy Yosef ibid] An alternative explanation is that one is to avoid getting married in the second half of the month. [See Michaber Y.D. 179:2; Rama E.H. 64:3]
[38] In the early years the Rebbe answered that one should not get married on Lag BaOmer, but rather on Isru Chag Shavuos. [Igros Kodesh 8 p. 318; See Shulchan Menachem 3:34; 6:37; Otzer Minhagei Chabad p. 284] In one letter the Rebbe stated that the Chabad custom is not to get married at all during Sefirah, not even on Lag Baomer. [See Shulchan Menachem 6:37] However in later years the Rebbe authorized weddings on Lag Baomer. [Sichas Kodesh 5737 1:703; Shulchan Menachem 3:34] Practically, so was the custom in the Rebbe’s neighborhood to wed on Lag BaOmer. [Hisvadyos 1989 3 p. 178]
[39] See Admur 493:5
[40] 1st opinion in Admur ibid; Rama 493:2; Kneses Hagedola 493:1; Elya Raba 493:7 [regarding weddings]; Beis David 280; Kitzur SHU”A 120:6; M”B 493:11; Machatzis Hashekel 493:3
Background: The 1st opinion in Admur ibid states that the mourning customs are followed during the night of Lag BaOmer up until after day break, being that Lag BaOmer is the 33rd day of mourning, and even on this day there were some students who died [and hence reached the grand total of 24,000 deaths]. The mourning customs end after daybreak of Lag BaOmer, being we always apply the rule of Miktzas Hayom Kikulo to the last day of mourning, as explained in Yoreh Deah 395:1. According to this opinion, from that time and onwards the mourning customs are no longer followed. [Admur ibid; Rama 493:2] So also rules [to cease the customs only after sunrise]: Kneses Hagedola 493:1; Elya Raba 493:7 [regarding weddings]; Beis David 280; Kitzur SHU”A 120:6; M”B 493:11
[41] 2nd opinion mentioned in Admur 493:5; Peri Chadash 493:2; Mor Uketzial; Machazik Bracha 493:5; Shaarey Teshuvah 493:5; Beir Heiytiv 493:5 in name of Chok Yaakov “Those who do not say Tachanun on Erev Lag BaOmer are likewise to cease the mourning customs by night.”; Lev Chaim 2:97; Mahariy Asaad E.H. 39; Chelkas Yaakov 1:99; Minchas Yitzchak 4:84 based on Chasam Sofer 142 that haircuts and weddings have the same law; Igros Moshe 1:159; Rebbe in Sichas Kodesh 5737 1:703 [printed in Shulchan Menachem 3:34; Shaarey Halacha Uminhag 5:55] based on Siddur Admur that rules like this opinion, that Tachanun is not said on Erev Lag BaOmer.
[42] Nitei Gavriel 48:18
[43] The Rebbe’s opinion: In the early years the Rebbe answered that one should abide by this stringent opinion, to not cease the mourning customs until the day of Lag BaOmer. [Igros Kodesh 8 p. 318; See Otzer Minhagei Chabad p. 284] However in later years the Rebbe finalized, based on Admur in the Siddur, that the mourning customs cease at night and hence weddings may take place then. [Sichas Kodesh 5737 1:703; Shulchan Menachem 3:34] Practically, the Rebbe accepted this as the final ruling and so was the custom in the Rebbe’s neighborhood to wed on the night of Lag BaOmer. [See Hisvadyos 1989 3 p. 178]
[44] Admur 493:5; Rama 493:2 in name of Mahriy Viyal 51
Custom of Sefaradim: According to the ruling of the Michaber one may not get a haircut even in such an occurrence. [Kaf Hachaim 493:32]
Other opinions: Some Poskim rule it is forbidden to get a haircut on Friday even in such a scenario. [Leket Yosher p. 97; Maharil and Elya Raba 493:9 brought in Kaf Hachaim 493:33-34]
[45] Halef Lecha Shlomo 330; Divrei Malkel 3:23
[46] Nitei Gavriel Upsherinish 12:3
[47] The reason: This is based on our custom above to not recite Tachanun beginning from Erev Lag BaOmer; Furthermore, from the letter of the law a child may have an Upsherinish any time during Sefira, and it is only based on Kabala that we delay it until Lag BaOmer. [See Igros Kodesh 9:58] There is hence no reason to require delaying it until morning. Nevertheless, many are accustomed to only do so after sunrise.
[48] Shevet Hakehasi 4:143; Piskeiy Teshuvos 493:11 footnote 82; Regarding this allowance on Chol Hamoed see: Kapei Aaron 51; Chol Hamoed Kihilchaso 3:6 [p.122]; Piskeiy Teshuvos 531:2; See P”M 531 A”A 12
[49] Nitei Gavriel 48:18
[50] Ashel Avraham Butchach Tinyana 493, brought in Piskeiy Teshuvos 493 footnote 1
[51] Igros Moshe 97; Nitei Gavriel 48:19
[52] See Maharsham 493 in name of Daas Kedoshim; Minchas Yitzchak 1:111; Shraga Hameir 2:13; Piskeiy Teshuvos 493:11 and footnote 39
[53] Heard from Rabbi Groner, however the dancing may continue
[54] See Nitei Gavriel Aveilus 31:10; Heard from Harav Asher Lemel Hakohen
[55] Nitei Gavriel Aveilus 31:10; Heard from Harav Eli Landa; Harav Asher Lemel Hakohen
[56] Nitei Gavriel Aveilus 16:13
[57] Baruch Hashem 120
[58] The reason: As since the Sages differed the mourning of the public for the sake of rejoicing on Lag Baomer then certainly they differed the mourning of an individual. [ibid]
[59] Admur 493:5; Rama 493:2; Maharil 157; Igros Hakodesh Alter Rebbe 1 p. 117
[60] Mishnes Chassidim Iyar
[61] Igros Kodesh Admur Hazaken p. 117
Other opinions: Some 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 this 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]
[62] Implication of Mishnes Chassidim ibid and Igros Kodesh Admur Hazakein ibid that do not differentiate in this matter between Eretz Yisrael and Chutz La’aretz.
[63] See Minchas Elazar 4:60 “In Eretz Yisrael, and especially in Meron, they have meals and dance with music. In the Diaspora however, although a festive meal is held amongst the Chassidim and Rebbe’s, it is not customary to have dancing and music, and it is considered a strange event in our areas”
[64] Peri Eitz Chaim Sefiras HaOmer 7, brought in Ateres Zekeinim 493
[65] See Chapter 3 Halacha 2 for the sources on this matter
[66] Admur 493:5; Siddur Admur; Rama 493:2; See Ateres Zekeinim 493 that after bringing the story of Reb Avraham Halevi and the Arizal [recorded above] he concludes “We thus see one is not to say Tachanun on this day”
[67] Siddur Admur; 2nd opinion mentioned in 493:5; Beir Heiytiv 493:5; M”B 493:9
Ruling of Admur in Shulchan Aruch and other opinions: The 1st opinion Admur ibid records states that the mourning customs are followed during the night of Lag BaOmer up until after day break being that Lag BaOmer is the 33rd day of mourning, and even on this day there were some students who died [and hence reached the grand total of 24,000 deaths]. The mourning customs end after daybreak of Lag BaOmer, being we always apply the rule of Miktzas Hayom Kikulo to the last day of mourning, as explained in Yoreh Deah 395:1. According to this opinion, from that time and onwards the mourning customs are no longer followed. [Admur ibid; Rama 493:2] According to this opinion Tachanun is recited by Mincha of Erev Lag BaOmer. So also rules: Kneses Hagedola 493:1; Elya Raba 493:7; Beis David 280; Kitzur SHU”A 120:6; M”B 493:11
[68] See Ateres Zekeinim 493 that after bringing the story of Reb Avraham Halevi and the Arizal [recorded above] he concludes “We thus see one is not to say Tachanun on this day”
[69] Levush 493; See Admur 292:7; Siddur Admur; M”A 292:3-4; Darkei Moshe 292; Tur 292
[70] See Sefer Haminhagim p. 20 and 68 [English];
[71] Darkei Chaim Veshalom 634; See P”M 108 in M”Z and 671 M”Z 8; Minhagei Chasam Sofer 1:14; Biur Halacha 132
[72] See Michaber 420:1 and 670:3 and Y.D. 401:5; Taz 420:1; M”A 420:1 and 548:8; Admur 429:8 regarding the month of Nissan; Chochmas Adam 169:25 [unlike Chayeh Adam 118:7]; Kaf Hachaim 420:1; Nitei Gavriel Aveilus 52:3
[73] This law if learned from the law brought in Poskim ibid that women do not lament by funerals during these days. It is also learned from the Poskim in next Halacha who prohibit saying Tziduk Hadin on any day that Tachanun is omitted, and if Tziduk Hadin is omitted than certainly a Hesped may not be said. [See Taz ibid that a Hesped is more severe than Tziduk Hadin as Tziduk Hadin is “not a eulogy but recognition and acceptance of the Divine decree” and hence some opinions allow Tziduk Hadin; See also M”A 548:8 that one may not even say praise of the dead because this can lead to a eulogy.]
[74] Michaber Y.D. 401:5; See Admur ibid; Taz and M”A ibid; Chochmas Adam 169:25 [unlike Chayeh Adam 118:7]
[75] Rama 420:2 and Y.D. 401:6; Maharitz Geios; See Kaf Hachaim 420:2
Other opinions: Some Poskim rule that Tziduk Hadin and Kaddish is recited on Lag Baomer being it is not considered a eulogy but merely a blessing to Hashem. [Michaber 420:2; Opinions in Tur 420; Talmidei Rashi; Rambam] Practically, each community is to follow their custom, and in a place where there is no set custom, it is better not to say it. [Kaf Hachaim ibid]
[76] Taz 420:1 that the Rama passed away on Lag Baomer of the year 5333 [שלג] and they were in question as to whether they should say Tziduk Hadin, at which point a prestige Sage stepped forward and stated that he heard from the Rama that one may say Tziduk Hadin on an important Sage, and so he went ahead and said it in a loud voice. [Taz ibid]
[77] Rama 420:2 regarding Erev Shabbos after midday, and the same would apply to Erev Lag Baomer being Tachanun is omitted starting from midday; P”M 420 A”A 1 that so is custom of Prague and other cities; Maareh Kohen Y.D. 401:2
[78] The reason: As this comes to lead one to eulogize. [M”B 420:3]
Other opinions: Some Poskim rule that Tziduk Hadin and Kaddish is recited on Erev Rosh Chodesh and even on Rosh Chodesh being it is not considered a eulogy but merely a blessing to Hashem. [Michaber 420:2; Opinions in Tur 420; Talmidei Rashi; Rambam] Practically, each community is to follow their custom, and in a place where there is no set custom, it is better not to say it. [Kaf Hachaim 420:1]
[79] Shach Y.D. 401:2; Beir Heiytiv 401:1; Nitei Gavriel Aveilus 52:15
[80] See Maharsham 2 Hakdama [established a Matzeiva for his wife on Lag Baomer]; Dvar Yehoshua 1:80; Minchas Yitzchak 3:51-52 in name of Levushei Mordechai and 4:107; Kinyan Torah 2:122; Nitei Gavriel 16:3; Piskeiy Teshuvos 697:1
[81] There is no record of any restriction against visiting cemeteries on Lag Baomer brought in the Poskim, and we likewise do not find a general restriction against visiting cemeteries on days that Tachanun is not recited.
[82] See Rama and Poskim ibid regarding the prohibition against eulogizing and see Minchas Yitzchak ibid regarding a Matzeiva
[83] See Peri Eitz Chaim Sefiras HaOmer 7, brought in Ateres Zekeinim 493
[84] See M”A 573:1; P”M 568 A”A 19; M”B 568:37 and 573:7; Ashel Avraham Butchach 573 that one does not fast on any day that Tachanun is omitted
[85] See Piskeiy Teshuvos 493:9; Nitei Gavriel Pesach 58:7; Encyclopedia Talmudit Erech Chasan Vekallah 18 p. 322
[86] M”A 573:1; Chayeh Adam 132:43; Kitzur SHU”A 146:2; M”B 573:7; Halichos Even Yisrael Sefeiras Haomer 18; Efriyon Chasanim 11
[87] Elya Raba 573:3 in name of Nachalas Shiva; M”B ibid in name of Yeish Makilim; Mishmeres Shalom 38:3 in order not to confuse the joy of the day of Rashbi; Ashel Avraham Butchach ibid; Yisa Yosef O.C. 3:122
[88] Mateh Efraim 625:2; Daas Torah 573; Piskeiy Teshuvos 493:9
[89] Nitei Gavriel ibid
[90] Igros Hakodesh Alter Rebbe 1 p. 117
[91] Igros Hakodesh Alter Rebbe 1 p. 117
[92] Likkutei Dibburim p. 1037
[93] Custom of Rebbe’s household, mentioned in Sichas Tazria Metzorah 1982 37; Otzer Minhagei Chabad 61
[94] Shabbos 33b “Carob trees were created for them”
[95] See Otzer Minhagei Chabad 52; Beis Aaron Veyisrael 166 p. 127
[96] In addition to all Sefarim mention in the previous and coming footnotes, see Masa Meiros [Betzalel Landuiy] that so was the custom in Hungary
The reason: The reason for eating eggs on Lag Baomer is not recorded. However, perhaps this custom connects with the fact that eggs have the property of increasing seed [See Admur 608:8; Machatzis Hashekel 608:6 in name of Rambam in Pirush Hamishnayos] and Lag Baomer is an auspicious time for conception [See Likkutei Dibburim p. 1045 that many people in need of children would get blessed and saved by the Mittler Rebbe on this day] both spiritually and physically. Alternatively, perhaps it is eaten in mourning of the passing of Rashbi. [See Admur 493:5 that one is to increase only slightly in joy on Lag Baomer]; See Beis Aaron Veyisrael 166 p. 127 for other alternative reasons
[97] Likkutei Dibburim p. 1045 that so was done by the Mittler Rebbe and his Chassidim; Sefer Haminhagim p. 43; So was also the custom of the Rebbe Rashab, to eat a hardboiled egg by the Lag BaOmer gathering that took place after Davening. [Lubavitch Vechayaleha and Otzer Minhagei Chabad ibid]
[98] Mishmeres Shalom 38
[99] Otzer Minhagei Chabad 60; See Nittei Gavriel Pesach 3 58 footnote 24, that the minhag karlin is also to eat eggs that changed their regular appearance, so it should “look like Aveilus”; Beis Aaron Veyisrael 166 p. 127
The reason: Seemingly, the reason the eggs are colored is to negate the similarity to mourning. See also Biur of Rav Issac Shwei, recorded in next footnote, that it is done in order to express joy, and that the mourning of Rashbi is a joyous occasion, in which bitterness in turned sweet.
[100] Rav Issac Shwei, brought in Teshurah 14th Kisleiv 5766; So was the custom of the Klein family and Shusterman family
[101] Bnei Yissachar Iyar 3:4, brought in Likkutei Sichos 37:121
[102] Peri Eitz Chaim Sefiras HaOmer 7 “In today’s times people go visit the Kever of the Rashbi and his son Elazar in Meron on Lag BaOmer.”; Ateres Zekeinim 493 in name of Peri Eitz Chaim; Letter of Rav Ovadia Bartenura printed in Darkei Tziyon “The 18th of Iyar, the day of his passing, people come from all areas to Meron”; Mishnas Chassidim Iyar 1:6 “On Lag BaOmer it is a Mitzvah for those who live in Eretz Yisrael to visit the Rashbi and rejoice there greatly”; Siddur Reb Shabsi [student of Baal Shem Tov] Seder Sefiras Haomer “It is a Mitzvah to go up to the Kever of Rashbi on Lag BaOmer”; Story of Rav Avraham Halevi, recorded in Ateres Zekeinim 493
[103] Mishnas Chassidim ibid
[104] Rashi Yevamos 122a
[105] Peri Eitz Chaim ibid
[106] Igros Kodesh 13:46
[107] Igros Kodesh 13:50
[108] Rav Margolias [author of Midos Rashbi] brought in Taamei HaMinhagim p. 259
[109] Mishnas Chassidim Iyar
[110] Igros Kodesh 15:172
[111] Igros Kodesh 11:61
[112] Toras Menachem 1:68
[113] The Halachic issues regarding this question are 1) Is this considered an Amen Yesoma? [Admur 124:11] 2) Must one suspect that there are feces interfering between the answerer and the person saying the blessing? [Admur 55:22]
[114] Piskeiy Teshuvah 167; Rav SZ”A in Minchas Shlomo 9:1; Moadim Uzmanim 6:105; Mishpitei Uziel 1:5 [brought in Igros Kodesh 13:221as opinion of Sefaradim]; Beir Moshe 3:166-168; See Mishneh Sachir 30; Tzitz Eliezer 20:19; Ratz Katzevi 2:10; Piskeiy Teshuvos 56:3
[115] The reason: Being that there may be feces or idols that intervene between him and the area that the blessing or Minyan is taking place. [See Admur 55:22; Koveitz Ohalei Sheim 5:104] Alternatively, this is because it is defined as an Amen Yesoma since the person is not in the same room as the person saying the blessing. [Piskeiy Teshuvah ibid; Minchas Shlomo ibid; Moadim Uzmanim ibid] Vetzaruch Iyun Gadol as to why being in a different area would make it an Amen Yesoma, contrary to the explicit ruling in Admur 55:22 based on the Gemara and Poskim
[116] Minchas Elazar 2:72; Igros Moshe 2:108; 4:91; Yechaveh Daas 2:68; See Igros Kodesh 13:179 and 13:221 and Likkutei Sichos 21:497 [printed in Shulchan Menachem 1:81] that the Ashkenazim [i.e. Minchas Elazar of Hungary] are lenient in this, thus implying that the Rebbe rules like the opinion.
[117] The reason: This is permitted as a) There is no need to be in the same room as a person in order to answer Amen, [Admur 55:22] Now, although most certainly there are feces or idol worship in-between, nevertheless we are lenient being that the phone wires that carry the voice bypass the feces and idols. This is in addition to that the wires are in the air, higher than ten Tefachim and is thus considered a different Reshus. [Minchas Elazar ibid; See Admur 345:17]b) There is no need to hear the actual voice of the person saying the blessing so long as one knows what blessing he is answering for. [Admur 124:11]
[118] So seems to be the leaning opinion of the Rebbe ibid; See Piskeiy Teshuvos 56:3 that one may be lenient regarding Amen of a blessing [however not obligatory] however not regarding Kaddish and Kedusha
[119] Admur 124:11
[120] Heard from a media technician; Verified through sampling various live broadcasts and seeing a delay between different channels.
[121] See Admur 124:11 regarding the definition of an Amen Yesoma; Mishpitei Uziel ibid; Piskeiy Teshuvos 215:3
[122] The reason: If it is not live then there is no greater Amen Yesoma than this. [See Admur ibid]
[123] Letter of previous Rebbe of Bobuv, brought in Taamei Haminhagim p. 263, that so is the tradition in Eretz Yisrael
[124] Bnei Yissaschar 3:3
[125] Told by the Munkatcher Rebbe [Chaim Eliezer Shapiro] in name of the Rav of Shinava, who heard it from a Tzfas resident, brought in Taamei Haminhagim p. 260
[126] Hilula Derashbi 9 [of Rav Margolias]; Taamei Haminhagim p. 263
[127] Letter of Rav Ovadia Bartenura printed in Darkei Tziyon, brought in Taamei Haminhagim p. 266
Other opinions: See Chasam Sofer 233 who spoke against the bonfires stating he sees no reason for the extra joy of this caliber.
[128] Taamei Haminhagim p. 273
[129] Shoel Umeishiv 5:39
[130] Igros Kodesh 4:276-277
[131] Likkutei Sichos 37:121; See Hisvadyus 5743 3:1423 and 1425; 5748 3:269; 5749 3:160; 5750 3:149; Toras Hashlichus p. 374
[132] So rules even if he intended to count when he said these words: Implication of Admur 489:7; Sheilas Yaavetz 139; Siddur Yaavetz Halacha 11; Birkeiy Yosef 489:9 “I lean towards this opinion,”, brought in Shaareiy Teshuvah ibid; So rule only in this case that he did not intend to count when saying these words: Sakina Charifta 20; Maharash Levi 5; Kneses Hagedola 489; Shulchan Gavoa 489:15; Zechor Leavraham 70; Kaf Hachaim 489:30; Daas Torah 489:4
The reason: See Halacha 8 in Q&A for the full discussion on this matter, and our conclusion that Admur rules like the Yaavetz and Chida that word abbreviations are invalid number counting. Furthermore, even according to those Poskim who rule that word abbreviations is subject to a dispute in Poskim, in this case there is room to be lenient and count with a blessing even in their opinion, as there are three more doubts entered into the equation, which are a) He did not count the weeks, and b) Perhaps he we rule you need intent to fulfill the Mitzvah and c) Perhaps in order for an abbreviation to carry weight as a number one must have intent to use it as a number, and if used as a name for the Holiday, one does not fulfill his obligation according to all. [So explains Maharash Halevi, Kneses Hagedola, Sakina Charifta, Shulchan Gavoa, Zechor Leavraham and Kaf Hachaim ibid]
[133] Piskeiy Teshuvos 48914; Shaareiy Ezra 1:29 [Rav Ezra Batzri]
[134] See previous footnotes and Halacha 8 in Q&A that Admur rules like the Yaavetz and Chida that word abbreviations are invalid number counting.
[135] Piskeiy Teshuvos 48914; Shaareiy Ezra 1:29 [Rav Ezra Batzri]; Seemingly, so would apply according to all Poskim who only allow repeating with a blessing if one said “Today is Lag Baomer” due to Sfek Sfeika, as one is not to initially enter himself into a Safek.
[136] The reason: As one who counts in abbreviations, by saying the word Lag, is not Yotzei according to Admur and many other opinions especially if he does not have intent to fulfill his obligation. See Halacha 13!
[137] As some opinions rule he is Yotzei with the word Lag and hence it is best to avoid the dispute. See Halacha 13!
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