The mystical secret of Lag Baomer: Two Stages in Avodat Hashem – From Miracles to Mature Service[1]
The Kedushat Levi, Rabbi Levi Yitzchak of Berditchev, teaches that the entire purpose of the Jewish people’s exodus from Egypt was to bring them to the giving of the Torah. For this reason, all the miracles surrounding the redemption—particularly the splitting of the sea—were not ends in themselves, but a means of preparing the people to desire and accept the Torah wholeheartedly. He compares this to a parent who wishes to accustom a child to attending school: at first, the parent highlights the external attractions—treats, rewards, and delights—so that the child comes willingly. Similarly, Hashem revealed Himself through open miracles and wonders in Egypt in order to awaken desire and enthusiasm within the Jewish people for their ultimate goal: receiving the Torah on the day of Matan Torah and serving God with a full heart.
This period of intense divine revelation, however, is not uniform throughout the journey. The early light that shines from the wonders of the Exodus continues through the days of Sefirat HaOmer until Lag BaOmer. From that point onward, a new stage begins—the light associated with receiving the Torah itself. Chassidic sources explain that this transition reflects two distinct modes of avodat Hashem. One mode is called mochin de‑katnut, a “smaller consciousness,” in which a person serves God primarily because of the abundance of kindness, blessing, and revealed goodness received from Him. The other is mochin de‑gadlut, a “greater consciousness,” in which a person serves God altruistically—simply because He is a great and mighty King, independent of any personal benefit. At the Exodus and the splitting of the sea, the Jewish people served God through mochin de‑katnut, responding to the overwhelming miracles they witnessed. At Mount Sinai, however, when all spiritual impurity fell away, worldly pleasure held no value in comparison to divine service, and their worship was elevated to mochin de‑gadlut—pure devotion to Hashem Himself.
Lag BaOmer marks the turning point between these two stages. Chassidic masters explain that until this day, the primary spiritual work of Sefirat HaOmer is one of rectification—refining character traits and actions, particularly through the attribute of hod she‑be‑hod, which completes the main phase of inner correction. From Lag BaOmer onward, a new illumination begins: the first glimmer of the light of Shavuot and Matan Torah. Although the Torah has not yet been given, its inner radiance already starts to shine, guiding a person toward a more mature, selfless form of divine service. The miracles that initially drew the Jewish people forward now recede, making room for a deeper connection—serving Hashem not for what He gives, but for who He is.
This idea is hinted to in the verse “Gal‑ed” (גַּל־עֵד), which Chassidic sources interpret as an allusion to Lag BaOmer—Gal (גל) numerically and phonetically pointing to thirty‑three, and ed (עד) meaning “until.” The miracles of the Exodus and the intense divine revelations they generated shine until Lag BaOmer; from that point onward, a new spiritual illumination begins—the light of receiving the Torah itself. These two phases correspond to two modes of divine service.
[1] See Kedushas Levi Parshas Vayeitzei “Vayikra Lo Yaakov Galeid”; Parshas Yisro “Oa Yevuar”; Avodas Yisrael Parshas Behar; Maor Vashemes Parshas Emor
