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Prologue:        It is one of the more interesting commandments in that the
command requires no action.

Within the account of the Yamim Tovim, we are instructed by Hashem to
count the Omer. The Torah's command is simple; "U'Sifartem Lachem MeMacharat
HaShabbat" -- You should count for yourselves from the day after Pesach. Yet,
the juxtaposition of this commandment requires explanation. Why is it
placed in the middle of the listing of the Jewish holidays? Also, why is
the accounting introduced as Lachem  for yourselves. What does one benefit
from the count that it deserves the title Lachem?

Rav Shalom Yosef Zevin (Moadim B'Halacha) offers an interesting homiletical
insight that seems to answer our questions. Rav Zevin notes that
technically one should count down to Shavuos (See Sefer HaChinuch) not up
from Pesach as we do, if one were merely awaiting the holiday of Shavuos.
However, the lesson of Sefira is that one can properly prepare himself
daily, making each day a lift up on the day before it, especially during
the Sefira period. In that sense, explains Rav Zevin, Sefira is a count up
a one up that happens each day becomes a build on the spiritual and
ethical path toward perfection. For that matter, the Sefira becomes each
persons personal accounting. No two people chart a plan in the same way in
that no two people are spiritually bettered in the exact same way. For
that reason, the Torah notes that the Sefira count is Lachem, for you. For
through the Sefira, one takes personal accounting for himself and betters
himself accordingly.

Based on Rav Zevin, we might be able to understand why this mitzvah
appears specifically in the account of the Moadim. The Sfas Emes notes
that Moadim are times for spiritual inspiration.  The challenge after Yom
Tov is to bring the Regel into our daily lives. In that sense, the placing
of Sefira in the middle of the Moadim carries the same message home to us.
Do not only be Jews of the Yom Tov. Spiritual elevation requires one to
turn each day into a personal Yom Tov wherein spiritual betterment makes
us stronger and better people and servants of Hashem.

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Lagging in Lag BaOmer?
**********

         The Biur Halacha (O.C. 493) notes that the students of Rabbi Akiva
passed away for 33 days over the period of the Omer except on days when
Tachanun was omitted. After excluding days like Rosh Chodesh, and the rest
of Pesach, the Shabbatot and the like, he concludes that we are left with
33 days. However, he notes, there is a custom to hold of Miktzat HaYom
KKulo for one of the days and for some unknown reason, the day of Lag
BaOmer was selected. The comment begs us to ask, why do we celebrate Lag
BaOmer?

        The day of Lag BaOmer is known as a joyous one for the Jewish
nation. Josephus (War against the Jews II: 37:17) notes that the reason
for the celebration is based upon the fact that on the 18th of Iyar (the
day of Lag BaOmer) the final rebellion began in 63 C.E. The Jews,
according to Josephus, celebrated the day in order to commemorate their
devotion not to submit to the Roman authority.  In the past, the day was
known as Tzom Yehoshua as this was the day that Yehosua led 3000 men in
battle against the city of Ai. The author of the Piyut for Iyar notes this
clearly when he says  Tzom Yehoshua BShmoneh Esrai Bo. The Chasam Sofer
notes yet a third reason for the lag BaOmer commemoration: He explains
that the final pieces of Matzo that the Jews took out of Egypt lasted
until the 15th of Iyar. Three days then passed until the Manna fell. Thus,
the first day of Manna was the 18th of Iyar (or Lag BaOmer) and therefore
the day is set aside as a cause for celebration.

        And yet, despite these historical precedents, no mention of Lag
BaOmer appears in the Talmud or in the writings of the Gaonim. Only in the
works of the Meiri (Yevamos 62b) do we find mention of the significance of
this great day. The Meiri notes that the Gaonim accepted (Kabbala BYadam)
that the day that the students of Rabbi Akiva stopped dying was Lag
BaOmer. The Aruch HaShulchan (O.C. 493:2) concurs, adding that Lag BaOmer
was the day that the students stopped dying.

        However, the Raavan (Sefer HaManhig Hil. Eirusin UNissuin 106)
notes that he heard in the name of Rabbi Zerachia of Gerona that the
significance of this period is that it is 15 days prior to Shavuos. The
Tashbatz (I:178) quotes the same comment of Rabbeinu Zerachia noting that
it is  the 34th day of the Omer and NOT Lag BaOmer that is 15 days before
Shavuos. This opinion seems to be shared by the Michaber (O.C. 493:2) who
notes that one may shave not on LAG BaOmer but only one day later.
According to this opinion, it seems as if there is no basis for
celebration of Lag BaOmer at all.

        The Rema argues with the Michaber. He notes that there is
significance to the day of Lag BaOmer itself and therefore it is a day
when Tachanun should not be recited. The reason, seems to be based on the
day, not on its proximity to Shavuos.

        A different cause for celebration is brought out from Kabbalistic
sources. Although somewhat disputed, Lag BaOmer is generally accepted as
the day of the Yartzeit of Rabbi Shimon Bar Yochai, the author of the
Adara Rabba and the Adara Zuta. Some remind us that there is a hint to
this in that the story of Rabbi Shimon Bar Yochai appears on the 33rd page
of Meseches Shabbos. It is based on this tradition that the Jewish people
have a custom to travel to Meron (Rabbi Shimon Bar Yochai's burial spot) on
Lag BaOmer and to light bonfires there in his honor as light symbolizes
the enlightenment that his Torah brought to the world.

        Yet, the Chasam Sofer had great difficulty with the Meron
celebration. He notes (Shut Chasam Sofer Y.D. 233) that if their (the
pilgrims to Meron) are people with pure intentions then their merit is
great. However, I would not have joined them as it is improper to fashion
a Yom Tov on a day that has no commemoration of a miracle.  The Shut
Shoeil UMeishiv (Chamishia, 39) goes one step further arguing that there
should be fasting, not frivolous joy when a Tzaddik passes. So why the
celebration of the death of Rabbi Shimon? He adds that he highly doubts if
this was the intention of the early Kabbalists who probably traveled to
Meron to pray, not to light fires.

        Still, other Acharonim suggest that the celebration of Meron is
built upon the understanding that Rabbi Shimon was the one whose students
became jealous of a fellow Talmid who had left the land of Israel and
became wealthy. After hearing of his students discontent, he took them
outside (in Meron which overlooks the valley) and uttered a prayer at
which time the valley became filled with gold coins. He told the students
that anyone who wanted to take could, at the expense of his merits in Olam
Haba. And thus, in the merit of the Torah, Lag BaOmer is celebrated today,
as a celebration of the primacy of Torah.

        Seizing upon this idea, Rav Berel Wein (Iyunim B'Mesechtos
Hatalmud) posits that the celebration of Lag BaOmer might be a collection
of these reasons. However, he adds that the fact that Lag BaOmer falls out
on the 18th of Iyar is true only to those who ignore the Sadducees  and
count the Omer on the second night of Pesach. In order to commemorate the
Torah SheBaal Pehs distinction of Mochorat HaShabbat as a reference to
post-Pesach night, which allows us to have Lag BaOmer and Chai Iyar
coincide, we celebrate Lag BaOmer as a celebration of the truth of the
word of Chazal: Moshe Emet VTorato Emet.
 


Shabbat Shalom