Postponing Lag BaOmer Bonfire Ceremonies on Saturday Night?

[edu]

http://www.israelnationalnews.com/News/Flash.aspx/267174

Lag BaOmer 2013 School Holiday Lasts Two Days

The announcement of the Chief Rabbinate to postpone Lag BaOmer bonfires to Sunday night in order to honor the Sabbath, has prompted the Education Ministry to give Israeli school children vacation on Monday as well.

The mass pilgrimage of an expected 450,000 worshippers to Meron has been going on since Saturday night, and a second great lighting is expected to take place there Sunday night, with the honorable attendance of Chief Rabbi Shlomo Amar.

I have two questions. Do you think it is right for the Chief Rabbinate to try to postone Lag BaOmer Bonfires moving the ceremony from the true day of Lag BaOmer to the next day, on Sunday Night?
My second question is: Do you think it is proper to celebrate Lag BaOmer on any day of the week with Bonfires etc. or should Torah study etc. never be diminished on account of Lag BaOmer, since I'm told that Lag BaOmer is not mentioned in the Talmud?
As a follow up to the second question, it is also possible that Lag BaOmer is used as a tool to promote certain religious ideologies that we may not really be interested in promoting? Or maybe you feel it poses no danger in this regard?

[Tag-MehirTzedek]

1) No problem. Lag BaOmer is not a real holiday. Making Hillul Shabbat is a real issue.
2) It is not mentioned in the Talmudh. Not in the writings of the Ari either and Kabbalists either.
3) It certainly does. It is the promotion of the Zoharianism and mysticism taken to the extreme many times. Throwing things into a bond fire doesn't seem to Jewish. Not a big deal to allow kids to make bond fires and have fun but still their is this danger of certain ideology completely taking over (as happened in a large scale already).

[muman613]

I don't see any problem with celebrating Lag B'Omer.

It is a time of celebrating the mystical aspect of Torah, a time to move beyond the mourning period of the Omer, and a time to get together with your close friends and minyanim to bond with them...

http://www.chabad.org/library/article_cdo/aid/70781/jewish/Lekutei-Sichot-Lag-BaOmer.htm

[edu]

In the Talmud Brachot 35b a dispute is recorded between Rabbi Yishmael and Rabbi Shimon Bar Yochai.
Rabbi Yishmael holds that you should act according to the natural way, such as harvesting your field in the time of harvest, while in your free time you should learn Torah.
Rabbi Shimon Bar Yochai objects and claims that being too involved in those activities for a livelihood will detract from Torah learning. Rather, learn and we will receive a blessing of others engaging in activities of livelihood on our behalf, such as in the situation described in Yishayahu/Isaiah 61:5.
Rabbi Shimon Bar Yochai was so involved in learning Torah that he would not even stop to pray Shmoneh Esrei, in order to avoid stopping his learning.
I do not think that he of all people would be happy of the 2 days of loss of Torah study that was caused this year on his behalf.
Perhaps one could contend that for the important mitzva of honoring a Torah scholar and also to educate the public not to respect those equivalent of the Romans (which is why he had to hide in a cave), Rabbi Shimon might not be against the 2 day break from Torah study this year done to honor him. I believe this is probably not true, because it says in the Talmud tractate Shabbat 119b (Soncino Translation)

Resh Lakish said in the name of R. Judah the Prince: The world endures
only for the sake of the breath of school children. Said R. Papa to Abaye, What about mine and
yours? Breath in which there is sin is not like breath in which there is no sin, replied he. Resh Lakish also said in the name of R. Judah the Prince: School children may not be made to neglect [their studies] even for the building of the Temple. Resh Lakish also said to R. Judah the Prince: I have this tradition from my fathers — others state, from your fathers: Every town in which there are no school children shall be destroyed. Rabina said: It shall be laid desolate.

The Poskim also bring it as halacha that School children may not be made to neglect [their studies] even for the building of the Temple.
As far as the issue of pushing off the Lag BaOmer festivities by one day and thereby causing school children to lose Torah study for the benefit of minimizing Sabbath desecration, it seems at first glance that we should apply the principle brought by the Mishna Brura that we do not do a smaller sin to prevent someone from committing a bigger sin.
But perhaps, you might want to answer back, that due to the honor given Rabbi Shimon Bar Yochai, etc. maybe we shouldn't call this a black and white sin.
Or maybe you will find some other reason not to apply the principle of the Mishna Brura that we don't do a small sin to prevent someone from committing a bigger one.

[muman613]

edu,

From the Chabad site explaining the Chassidic understanding of the day of Lag B'Omer:

http://www.chabad.org/library/article_cdo/aid/70781/jewish/Lekutei-Sichot-Lag-BaOmer.htm

Ultimate Dedication to the Study of Torah

This fusion of opposites is reflected in Rabbi Shimon's rulings in the realm of Nigleh, the revealed dimensions of Torah law. For example, with regard to the verse:17 "This Torah scroll will not depart from your mouth," the Talmud18 mentions a difference of opinion between Rabbi Yishmael and Rabbi Shimon.

Rabbi Yishmael explained that the verse is not meant to be understood in an absolutely literal sense. We must follow the ordinary pattern of the world, he argued ploughing, sowing, and the like even though this requires a departure from the study of the Torah.

Rabbi Shimon, by contrast, maintained that the verse should be understood in its most literal sense: the entire day should be devoted to the study of Torah. Moreover, he said that if Jews dedicate themselves to G-d's will in this manner, their work will be accomplished by others.

The Talmud concludes that many followed the opinion of Rabbi Yishmael and were successful. In contrast, many who followed the opinion of Rabbi Shimon were not successful. This indicates that Rabbi Shimon's approach is above the level appropriate for this material world.

Personally, however, Rabbi Shimon followed his own opinion. "His Torah was his occupation."19 His days were filled with study alone.

Nevertheless, Rabbi Shimon did not compel others to follow his example. The Talmud relates20 that when he and his son, Rabbi Elazar, emerged from the cave where they had hidden for 13 years (an experience which elevated their spiritual level immensely), Rabbi Elazar saw people engaged in worldly concerns and destroyed them with his glance. "How can they abandon eternal life for temporal matters?" he exclaimed. [He then with a glance destroyed those people.]

But "whatever Rabbi Elazar destroyed, Rabbi Shimon healed." Not only did he not destroy as did his son, he mended what his son had devastated. For as he explained to his son: "You and I [who study in a manner of 'his Torah is his occupation,'] are sufficient for the world."

Moreover, we find that it is Rabbi Shimon who stated:21 "Even if all a person did was read the Shema in the morning and the evening, he has fulfilled the charge, 'This Torah scroll shall not depart….' "

According to certain opinions, the mitzvah of reading the Shema involves only the first verse.22 Rabbi Shimon maintained that when a person is unable to study Torah the entire day because he has other concerns with which the Torah requires him to be occupied, or because he is ignorant and incapable of studying,23 he fulfills the charge "This Torah scroll shall not depart…" with the recitation of the Shema alone.24

This reflects the unique ability of Rabbi Shimon to encompass the most complete devotion to Torah study a literal fulfillment of the charge "This Torah scroll shall not depart…." and a person incapable of studying more than "one verse in the morning and one verse in the evening." Rabbi Shimon's teaching reflects how the infinite dimensions of the Torah are invested in even the tiny segment which such a person is able to read.

[edu]

From http://vbm-torah.org/archive/moadim70/12-70moed.htm

Lag Ba-Omer

 

As mentioned above, almost all communities suspend, or even cancel, the minhagei aveilut for Lag Ba-Omer.  What is the uniqueness of Lag Ba-Omer?

 

Lag Ba-Omer does not appear in Rabbinic literature until the early 14th century.  As we discussed, the Meiri (Beit Ha-Bechira, Yevamot 62b) relates that “according to the tradition of the Geonim… the plague ceased” on Lag Ba-Omer. The Derashot R. Ibn Shuib also cites a midrash which claims that the plague that killed the students of R. Akiva ended “be-peros ha-atzeret," which, according to some, refers to Lag Ba-Omer.

 

The Peri Chadash (493) questions how Lag Ba-Omer, the day which apparently marks the death of the last of R.  Akiva’s students, can be considered a day of simcha. He suggests that the simcha relates to those students who didn’t die - to the five students he began teaching afterwards. Indeed, the Chida (Tov Ayin, Orach Chaim 493: explains that on Lag Ba-Omer, R. Akiva began teaching these five students, the next generation of Torah scholars. As the midrash (Kohelet Rabba 11) relates, when R. Akiva began teaching his five new students, “the world was filled with Torah.” R. Chaim Vital (Sha’ar Ha-Kavannot, Inyan Sefirat Ha-Omer, Derush 12) asserts that R. Akiva “gave semicha” to his five students on Lag Ba-Omer. Much of our Torah She-be’al Peh is based upon the teachings of these students, including R. Shimon bar Yochai. 

 

Alternatively, R. Chaim Vital (Peri Etz Chayyim, Sha’ar Sefirat Ha-Omer, ch.7) describes Lag Ba-Omer as the “hilula," the anniversary of the death, of R.  Shimon bar  Yochai, the Tanna to whom the Zohar is attributed. Interestingly, a parallel text, also authored by R. Chaim Vital (Sha’ar Ha-Kavannot, Inyan Sefirat Ha-Omer, Derush 12), describes Lag Ba-Omer as “yom simchato” (the day of joy), and not “yom she-meit” (the day he died), possibly relating to his receiving semicha (as above) on Lag Ba-Omer.  The Benei Yissaschar (Ma’amar 3, Lag Ba-Omer 2) insists that R. Shimon bar Yochai was also born on Lag Ba-Omer (see Kaf Ha-Chaim 493:4).  Some (see Arukh Ha-Shulchan 493:7) suggest that R. Shimon bar Yochai “emerged from the cave” (see Shabbat 33-34) on Lag Ba-Omer. 

 

R. Chaim Vital (above) relates how his teacher, the Arizal, would visit the grave of R. Shimon bar Yochai at Meiron, and even cut his son’s hair there, on Lag Ba-Omer.  The modern celebrations at Meiron began in 1833 and to this day attract hundreds of thousands of visitors.  Shai Agnon wrote regarding these festivities:

 

One who has not seen the festivities of Lag Ba-Omer on the grave of R. Shimon bar Yochai in Meiron, has never seen true joy. Jews, in droves, ascend with songs and instruments, and come to this place, from all of the cities of Israel and the lands of Edom and Yishmael and stand there all night and day and learn… and pray and recite psalms…

 

Celebrations spread throughout Northern Africa and to Chassidic communities in Russia and Poland and were often marked by the study of the Zohar. 

 

Not everyone was pleased by the festivities at Meiron.  R. Moshe Sofer (Yoreh De’ah 236), for example, harshly criticizes the celebration.  He suggests that although it may be permitted, and possibly obligatory, to establish a festive day in honor of one’s being saved from a life-threatening situation, treating Lag Ba-Omer as a festival may violate the biblical prohibition of bal tosef! He further suggests that one should commemorate Lag Ba-Omer as the day that the “man” began to fall, but not through festivities. 

 

Despite the Chatam Sofer’s objections, Lag Ba-Omer is observed around the world, often with bonfires accompanied by singing and dancing. The Jewish people celebrate the continuation of the Torah after the death of R. Akiva’s students, and attempt to taste the depth and secrets of the Torah, revealed by R. Shimon bar Yochai. 

[edu]

My reading between the lines why the Chatam Sofer was not so supportive of Lag BaOmer, while Chassidim and pro-zohar communities of Northern Africa as cited in the quote above were and continue to be strongly in favor of making Lag BaOmer into a big celebration is that this is to some degree a struggle on the role of Zohar and in particular Arizal's version of Zohar in Jewish life.
Baal Hatanya says that one of the points of controversy between the followers of the Vilna Gaon and Chassidut was over the question, do we consider every idea mentioned in the name of the Arizal as Divinely Inspired. Chassidut does, while most but not all, Vilna Gaon followers said no (although they might have felt very highly of specific insights of Arizal).
While it might be true that even before the Arizal there were some visits to Rabbi Shimon's grave in Meron. Rabbi Chaim Vital, chief student of the Arizal vastly intensified the urge to visit Rabbi Shimon's grave, in particular on Lag Baomer, because of the
"hilula" that he associates with that day.
Chatam Sofer was on the opposite end of the spectrum. He felt that most of the Zohar was not from Rabbi Shimon Bar Yochai thus cutting down the foundations upon which much of the Arizal and Chassidut are based. See Rabbi Berel Wein's 9 minute english lecture for more details about the Chatam Sofer's views at:

For those with a strong internet filter I repeat the web addres in a different way youtube.com/watch?v=DCeQmzJjGts

[Tag-MehirTzedek]

[edu]

I don't believe Rashbi retracted.
He just reached the point of tolerating it.
Soncino translation to Shabbat page 33

Then Elijah {Eliyahu} came and stood at the entrance to the cave and exclaimed, Who will inform the son of Yohai {Yochai} that the emperor is dead and his  decree annulled?
So they emerged. Seeing a man ploughing and sowing, they exclaimed, ‘They forsake life eternal and engage in life temporal!’ Whatever they cast their eyes upon was immediately burnt up. Thereupon a Heavenly Echo came forth and cried out, ‘Have ye emerged to destroy My world: Return to your cave!’ So they returned and dwelt there twelve months, saying, ‘The punishment of the wicked in Gehenna is [limited to] twelve months.’ A Heavenly Echo then came forth and said, ‘Go forth from your cave!’ Thus.’; they issued: wherever R. Eleazar wounded,
R. Simeon {Shimon} healed. Said he to him, ‘My son! You and I are sufficient for the
world.’ On the eve of the Sabbath before sunset they saw an old man holding two bundles of
myrtle and running at twilight. What are these for?’ they asked him. ‘They are in honour of the
Sabbath,’ he replied.‘But one should suffice you’?-One is for ‘Remember-’ and one for
‘Observe.’
 Said he to his son, ‘See how precious are the commandments to Israel.’

[edu]

ביאור הלכה סימן קנו

סופה בטלה וגוררת עון - כתבו הספרים שזהו נאמר לכלל העולם שאין כולם יכולים לזכות לעלות למדרגה רמה זו להיות עסקם רק בתורה לבדה אבל אנשים יחידים יוכל להמצא בכל עת באופן זה [וזהו שאמרו בברכות ל"ו ע"ב הרבה עשו כרשב"י ולא עלתה בידן ר"ל דוקא הרבה] והקב"ה בודאי ימציא להם פרנסתם וכעין זה כתב הרמב"ם פי"ג מהלכות שמיטין ויובלות ולא שבט לוי בלבד וכו' עי"ש ובפרט אם כבר נמצאו אנשים שרוצים להספיק לו צרכיו כדי שיעסוק בתורה בודאי לא שייך זה ויששכר וזבלון יוכיח:
The Chafetz Chaim author of Biur Halacha is saying the majority aren't capable of reaching the level of Torah alone without work. But there are specific individuals that G-d looks after them to provide them with livelihood at all times and do go by Rabbi Shimon bar Yochai's ideal.