Halachically Speaking: Lag B’omer

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Halachically

[Halachically Speaking appears on YWN weekly, Tuesdays and Thursdays] 

Written by Rabbi Moishe Dovid Lebovits of KOF-K Kosher Supervision

Lag B’omer is a day which people celebrate with great simcha and joy. What is the reason for this great celebration? When does it start? At night or by day? Why do so many people go to Meron on Lag B’omer? Should one go to Meron for an Upsherin? All these questions and many others will be discussed in this issue.

 

Lag B’omer will always fall out on the same day of the week as Purim.[1]

 

What Happened on Lag B’omer

Many different happenings took place on Lag B’omer.[2] Some say it is the day Rav Shimon Bar Yochai came out of the cave that he and his son were in for thirteen years.[3] Rav Shimon Bar Yochai died on Lag B’omer and revealed to us the Zohar.[4] The Rama also died on Lag B’omer and many have the custom to go to his kever on Lag B’omer.[5]

 

 

The Simcha of Lag B’omer

On Lag B’omer we are happy.[6] Some say the reason is because the talmidim of Rav Akiva who died throughout the days following Pesach stopped dying on Lag B’omer.[7] Some poskim ask if so many talmidim died why is this a reason to be happy?[8] The answer may be we are happy that the talmidim which Rav Akiva acquired afterwards did not die.[9] The talmidim of Rav Akiva died because they did not show respect to each other.[10] Some say they spoke loshon hara about each other.[11] Others say although each talmidgrew to higher levels of Torah, they were treated by each other as if they had not grown at all, because they were still friendly from the olden days.[12]

 

Others say the reason is to show honor for Rav Shimon Bar Yochai.[13] Some say the mon started to fall on Lag B’omer.[14] Others say the reason for the joy is based on reasons of kabbalah.[15]

 

The Greatness of the Day

Lag B’omer is a segula for parnasa.[16] Some say it brings one to yiras shomayim.[17] It is a day for one to ask for his needs through tefilla.[18] It is a day where one can ask for salvation in any area of life.[19]

 

Meron and Lag B’omer

The custom to go to Meron on Lag B’omer dates back to the Rishonim.[20] One should not go to Meron by himself.[21] Some say going three days before and after has some meaning as well.[22] Although some question the inyun of going to Meron on Lag B’omer,[23]the custom is to go. It would seem that one who does not live in Eretz Yisroel does not have to be matriach himself to go to Meron on Lag B’omer.[24] One who can not go to Meron should learn the teachings of Rav Shimon Bar Yochai.[25]

 

Today, when one goes to Meron he can see animals being shechted on the side of the road. One should make sure that these animals are shechted properly and salted etc according to halacha. This is usually not the case, and one should be careful not to eat from animals that were shechted in this way. Furthermore, when going to Meron one should be careful to avoid the areas that people walk around dressed immodestly.[26]

 

Lag B’omer and Rav Shimon Bar Yochai

Any person who is asked will tell you that Lag B’omer is the day that hundreds of thousands of people go to Meron to the kever of Rav Shimon Bar Yochai.[27] Why is this so?

 

As mentioned earlier, Rav Shimon Bar Yochai was niftar on Lag B’omer.[28] Normally when a tzadik dies the yartzeit is not a day of simcha and joy, rather one fasts.[29] However, Rav Shimon Bar Yochai is different. Before he was niftar he called his students and revealed to them the secrets of the Torah. These secrets were written down and are contained in the Zohar.[30] Therefore, we are extra happy and rejoice on the day that these secrets were given to us. Others say since a miracle happened to Rav Shimon Bar Yochai that he did not die when he was in the cave,[31] we celebrate his yartzeit by being happy.[32] The day Rav Shimon Bar Yochai died three-thousand halachos were introduced. This is another reason why we are happy on Lag B’omer.[33]

 

Anytime it says in the Gemorah Rav Shimon without any other name, it means Rav Shimon Bar Yochai.[34] He was the talmid of Rav Akiva and Rav Yehoshua.[35]

 

The day that he was niftar is referred to as the “yom hilulei” of Rav Shimon Bar Yochai.[36]

 

Tachnun on Lag B’omer

Tachnun is not recited both on Lag B’omer and on the day before at mincha which is the thirty second day of the omer.[37] One recites lam’natz’eiach yancha etc. on Lag B’omer.[38] However, others say that it should not be recited;[39]  this is not the overwhelming custom. When Lag B’omer falls out on Sunday (as it does this year) one does not recite tzidkascha tzedek at mincha on Shabbos.[40]

 

Fasting

One may fast for tannis chalom on Lag B’omer. One should not fast for a yartzeit on Lag B’omer.[41]

 

When getting married on Lag B’omer those who have the custom to fast on their wedding day should do so.[42] Others are lenient.[43] Even one who did not fast should still say viduy at mincha.[44] When a fast day precedes the day of the chuppah one should still fast on the day of the chuppah.[45] The same would apply if a fast follows the day of the chuppah.[46]

 

Marriage

The custom is that one is permitted to get married on Lag B’omer.[47] Some say that the only time that one may get married on Lag B’omer is by day.[48] The Sefardim have the custom to marry on the thirty-fourth day of the omer.[49] The overwhelming custom is that one may get married the night of Lag B’omer.[50] However others have the custom not to get married on Lag B’omer as well.[51] A wedding that started on Lag B’omer by day may continue into the night.[52] Dancing and music are permitted at a wedding on Lag B’omer.[53]

 

It is interesting to point out that one who goes to a chasana during the time he is observing the restrictions of sefira may only dance after the chosson and kallah come out from taking pictures, since before they come out the dancing is not considered being mes’ameachthe chosson and kallah.[54] Even those who hold like the Arizal and are noheg the issur of taking haircuts on all days of sefira,[55] may make a wedding on Lag B’omer.[56] No weddings are permitted on the night before the thirty second day.[57]

 

Haircuts/Shaving

According to the opinion of the Mechaber one may not take haircuts until the thirty fourth day in the morning.[58] The Rama holds one may shave on Lag B’omer.[59] Many say this means even at night (because no tachnun is said already from erev Lag B’omer),[60]while others say it means first thing in the morning because if one waits a little in the morning it is as if one waited a whole day. This is known as miktzas hayom k’kula.[61] The custom of many seems to be that shaving or taking a haircut is permitted after neitzhachama.[62]

 

When Lag B’omer falls out on Sunday (as it does this year) shaving etc is permitted on Friday because of kovod for Shabbos.[63] The reason why it is kovod for Shabbos is because by the mincha before Lag B’omer one does not say tachnun, so technically shaving would permitted on Shabbos, but since one can not do so, the allowance is pushed back to Friday.[64] One may not shave etc. on Motzei Shabbos when Lag B’omer falls out on Sunday.[65] Furthermore, many say that shaving etc. in the above situation is not permitted on Thursday night if one has time to do it on Friday.[66] One who started shaving etc. on Lag B’omer may continue after shekia as well (even if he holds no shaving after Lag B’omer).[67]

 

According to the opinion of the Arizal shaving is not allowed even on Lag B’omer.[68] Shaving is permitted on Erev Shavuos even for those who go with the Arizal’s opinion.[69]

 

Meron and Upsherin

Hundreds, if not thousands of people, cut their children’s hair in Meron on Lag B’omer.[70] This was the custom of the Arizal.[71] Some say the reason is because the holiness of Rav Shimon Bar Yochai should be a zechus for the child.[72] Others say the reason is because hair is part of the yetzer hara and this was taught to us by Rav Shimon bar Yochai when he gave us the Zohar.[73] Many have the custom to go to Meron on Lag B’omer and cut the child’s hair even before the child has actually reached the age of three.[74]Others say only if the child was born during sefira should one go to Meron. If the child was born after Shavuos or before sefira then one should not go to Meron to cut his hair.[75] Some question the reason to go cut hair at a kever of any tzadik.[76]

 

Saying “Today is Lag B’omer

Some poskim say one who has not yet counted the sefira of Lag B’omer should avoid telling someone else today is Lag B’omer, since doing so may be considered counting the day.[77] Other poskim permit this since his intention is not to count the day, rather he is referring to the name of the day since it is a day of simcha.[78] This seems to be the minhag ha’olom.

 

Chai Rotel

Something which one finds when visiting Meron is the drink called “Chai Rotel.” The Bobov Rebbe zt”l said that one who gives out this mashka on Lag B’omer is zocheh to great things including children.[79] Many people who can’t attend Meron on Lag B’omer to hand out the mashka pay people to hand it out for them. Chai Rotel is an ancient Israeli measurement which today is equivalent to 54 liters. The minhag used to be to hand out only wine or grape juice. However, today water and soda are also handed out.[80]

 

Bonfire

Some say the reason for bonfires on Lag B’omer[81] is because when Rav Shimon Bar Yochai revealed the secrets of the Torah to us, he brought light to the world, so we make light in his honor.[82] Others say the reason is as a remembrance of the fire that surroundedRav Shimon Bar Yochai while he was in the cave.[83]

 

Some have the minhag in Meron to throw garments in the fire on Lag B’omer.[84] Some say the reason is because Rav Shimon Bar Yochai did not wear clothes when he was in the cave, and when he wanted to learn he would cover his body in sand.[85] Those who permit this say there is no bal tashchis by throwing the garments in the fire,[86] while others say that throwing the garments in the fire is indeed bal tashchis.[87] The minhag today seems to be that no one throws any garments in the fire.

 

Night or Day

Many have the custom to make the bonfires (and dancing) on the night of Lag B’omer. Others say that the simcha should start by day.[88] However, it seems that because of Rav Shimon Bar Yochai the minhag is to do the bonfire and dancing etc at night all over the world not only in Meron.[89] However, music not accompanied by a bonfire should not be listened to until the next day after neitz hachama.[90]

 

Bows and Arrows

On Lag B’omer the custom of many is to shoot bows and arrows.[91] One reason is because Hashem shows a rainbow (keshes) in the sky when He wants to destroy us, but the rainbow is the simon that he will not do so.[92] In the generation of a few people a rainbow was not shown because of their merit. One of those people was Rav Shimon Bar Yochai.[93] Many tzadikim have the custom to shoot a bow and arrow (representing a rainbow) as well.[94] Some say since Lag B’omer is a day that is fit for one’s tefillas to be answered we shoot a bow and arrow. The beginning words of shema kol tefilaseinu spells keshes (rainbow).[95]

 

The Bar Yochai Song

On Lag B’omer many people have the minhag to sing Bar Yochai,[96] which was composed by the mekubel Rav Shimon Ben Labia who died in 1584.[97] Many people have the custom to sing this song every week in the zemiros of Shabbos.[98] Some say the reason for this is because Rav Shimon Bar Yochai was called Shabbos.[99]

 

Rabbi Akiva

Umar Rabbi Akiva etc. is popularly sung on Lag B’omer since the ideas expressed in the Mishnah coincide with the purpose of sefira, a period of spiritual cleaning in preparation for Shavuos. These words are taken from the last Mishnah in Yoma.[100]

 

Lag B’omer on Sunday

There is a discussion in the poskim when Lag B’omer falls out on Sunday if the bonfires can be made on Motzei Shabbos. The reason for the discussion is because they are made on Motzei Shabbos the police etc may have to be mechalel Shabbos to prepare for the event (this is especially applicable in Meron where there are many Jewish police officers). The minhag seems to be lenient with this.[101]

 

 

 



[1] Tur O.C. 428, Shulchan Aruch 428:1. Refer to Me’or V’Shemesh page 142, Ohr Mufla pages 69-70. Lag B’omer also happens to fall out the same day as Moshe Rabbeinu’s Ushpezin (Shar Yisoschor Chodesh Iyar 20:page 98, Gal Einay page 31).

[2] Refer to Nesivos Sholom 2:pages 327-331.

[3] Refer to Mesechtas Shabbos 33b, Bereishis Rabbah 79:6, Koheles Rabbah 10:8, Ben Pesach L’Shavuos page 302:6.

[4] Birchei Yosef 493:4, Chai Adom 131:11, Kaf Ha’chaim 493:26, Ben Pesach L’Shavuos page 302:7, Gal Einay page 32. Rav Shimon Bar Yochai lived till about eighty years-old.

[5] Ben Pesach L’Shavuos page 302:8, Natei Gavriel Pesach 3:page 278.

[6] Darchei Moshe 493:1, Rama 2, Shulchan Aruch Harav 5, Yaavetz page 163a, Matei Moshe 68:page 148, Me’am Loez Vayeitzeh page 575, Gal Einay page 11.

[7] Refer to Mesechtas Yevomos 62b, Meiri page 229, Shulchan Aruch 493:2, Levush 493:2, Gra 493:2, Mishnah Berurah 8, Divrei Torah 3:83, Aruch Ha’shulchan 493:5, Taamei Haminhagim page 251:604, Mishnas Rav Aaron 3:pages 13-17. Refer to Pri Megadim M.Z. 493:1, Mishnah Berurah 7.

[8] Pri Chadash 493:2, Moadim B’halacha page 301.

[9] Pri Chadash ibid, Sdei Chemed Eretz Yisroel 6:page 8. Refer to Maharsha to Mesechtas Moed Kotton 28a “Meis B’chamishim).

[10] Mesechtas Yevomos ibid.

[11] Me’am Loez Vayeitzeh page 575.

[12] Horav Yisroel Belsky Shlita.

[13] Chai Adom 131:11, Kaf Ha’chaim 27, Orchos Rabbeinu page 92:16. Refer to Birchei Yosef 493:4.

[14] Chasam Sofer Y.D. 233, Sefer Hatodah page 259, Ohr Gedalyuhu Moadim page 77:2.

[15] Ibid, see Bnei Yisoschor (Nissan) 12:12.

[16] Natei Gavriel Pesach 3:page 292.

[17] Sefas Emes Emor 652, Ohr Gedalyuhu Moadim page 154:4, Lag B’omer page 260.

[18] Natei Gavriel Pesach 3:pages 292-293. Some say it is a day to do teshuva (Yaros Devash 2:11, Ohr Mufla page 26). Some say it is a day for hasmuda in learning (Gal Einay page 15).

[19] Bnei Yisoschor (Iyar) 2:page 98. See Ohr Gedalyuhu Moadim page 154, Gal Einay page 16.

[20] Refer to Ateres Zekanim 493, Kaf Ha’chaim 493:26, Sharei Halacha U’minhag page 165, Taamei Haminhagim pages 256-266 in depth for a list of who went to Meron. Some say if one does not go he does not see simcha in his days (Taamei Haminhagim page 275).

[21] Natei Gavriel Pesach 3:page 276.

[22] Nachlas Yisroel 51, Taamei Haminhagim page 268:footnote 43. Refer to Da’as Torah 3:46 who seems to argue.

[23] Shoel U’meishiv 5:39, Chasam Sofer Y.D.  233, Taamei Haminhagim page 271.

[24] Taamei Haminhagim page 269:6.

[25] Moreh B’etzbah 8:223, Moed Lechul Chai 7:8, Kaf Ha’chaim 493:27, Taamei Haminhagim page 272, Natei Gavriel Pesach 3:page 277:6. The Doleh U’mashka page 196 says he did not learn the teachings of the Zohar etc on Lag B’omer.

[26] Yechaveh Da’as 5:35, Yalkut Yosef Moadim page 435, Mekadesh Yisroel 107.

[27] Minhag Yisroel Torah 493:page 347. The simcha is made in America as well but on a lower level (Mekadesh Yisroel 104, see Minchas Elazar 4:60). Kohanim may not enter the kever of Rav Shimon Bar Yochai (Halichos Shlomo Moadim 2:page 366:23:footnote 34). Approximately 400,000-450,000 go to Meron for Lag B’omer.

[28] Taamei Haminhagim page 251:kuntres achron 604, page 271:11, Bnei Yisoschor (Iyar) 3:2:page 123b (new), Sefer Hatodah page 258, Moadim B’halacha pages 299-300, Yechaveh D’as 5:35.

[29] Shulchan Aruch Y.D. 376:4, see Shulchan Aruch O.C. 568:7-9.

[30] Moreh B’etzah 223, Mishmeres Shalom 38:1, Taamei Haminhagim page 256, pages 267-268 in depth, Kaf Ha’chaim 493:26, Ben Pesach L’Shavuos pages 314-315, Orchos Rabbeinu 2:page 96:13, see Lag B’omer (Artscroll) pages 50-52.

[31] Refer to Rabbeinu Chananel Mesechtas Succah 45b.

[32] Shem Aryeh O.C. 14. Before he was in the cave he was Shimon Bar Yochai, and after he left the cave he got the name Rav because of all the Torah he learnt there (Mekomos Hakedoshim page 18).

[33] Matamim Hachodesh page 16, Shar Yisoschor Chodesh Iyar Gal Einay 23. Refer to Taamei Haminhagim pages 251, 267-268. See Lag B’omer page 229.

[34] Rambam in Pirush Hamishnayos to Zerayim page 59b column 1, see Rashi in Mesechtas Shavuos 2b “mishmo.” Refer to Avos 4:17, Berochos 43b, Gittin 67a for other sayings of Rav Shimon Bar Yochai.

[35] Refer to Medrash Rabbah (Vayikra) 21:8, Mesechtas Gittin 67a.

[36] Zohar 3:page 291a, Moreh B’etzbah 223, Chai Adom 131:11, Aruch Ha’shulchan 7, Kaf Ha’chaim 493:27, Taamei Haminhagim pages 265-266, 272. There are different translations for the words hilulei. Some say it is simcha others say it is hallel (refer to Moadim B’halacha page 301, Lag B’omer pge 212).

[37] Darchei Moshe 493:3, Rama 131:6, 493:2, Levush 493:2, Pri Megadim Eishel Avraham 493:3, Sharei Teshuva 493:2, Be’er Heitiv 5, Matei Moshe 688, Shulchan Aruch Harav 6, Kitzur Shulchan Aruch 120:6, Mishnah Berurah 131:35, 493:9, Shar Ha’tzyion 11, Igros Moshe O.C. 1:159, Mekadesh Yisroel Sefira 108. Refer to Chok Yaakov 493:6 who seems to say that tachnun should be recited on Lag B’omer.

[38] Shulchan Aruch 292:2, Pri Megadim Eishel Avraham 403:3, Mishnah Berurah 439:9 (CHECK) Mekadesh Yisroel 108.

[39] Pri Chadash 131:1, Siddur Yaavetz 2:page 163, Shulchan Hatohar 131:18.

[40] Levush 493:4.

[41] Refer to Meiri Yevomos 62b, Ben Pesach L’Shavuos 17:23-24.

[42] Magen Avraham 573:1, Chai Adom 132:43, Kitzur Shulchan Aruch 146:2, Mishnah Berurah 573:7, Da’as Torah 493:1, Aruch Ha’shulchan E.H. 61:21, Mekadesh Yisroel 111:page 156, Halichos Shlomo Moadim 2:page 365:22. Refer to Shulchan Haezer 6:3:6 and Misgeres Ha’shulchan 146:3 who bring lenient opinions. Refer to Otzer Haposkim 61:1:10:2 pages 261-266 in depth.

[43] Elya Rabbah 573:3, Mishnah Berurah 573:7, Piskei Shemuos page 68. If the wedding is on Lag B’omer at night then all would agree one fasts on the thirty second day of the omer (Natei Gavriel Pesach 3:page 272:8).

[44] Pischei Teshuva E.H. 61:9.

[45] Igros Moshe O.C. 1:167, Rivevos Ephraim 3:125:3, 3:587, Shraga Hameir 7:64, Yismach Lev 1:page 365, Chai Ha’Levi 3:87. Refer to E’ven Yisroel 7:28. The Shraga Hameir 3:103:3 is lenient with brushing one’s teeth on the day of the chuppah even if one is fasting.

[46] Shevet Ha’kehusi 4:314. The Halichos Shlomo Moadim 2:page 404:13 is lenient.

[47] Rama 493:1, Magen Avraham 5, Levush 2, Minchas Elazar 4:60, Darchei Chaim V’sholom 636, Yechaveh Da’as 3:31. If the chosson has one minhag and the kallah has a different one, the custom of the chosson is followed (Refer to Yechaveh Da’as 3:31, Igros Moshe O.C. 1:158, Yismach Lev 1:page 100). Some say the dancing should be done by day and the seuda may be done at night (Halichos Shlomo Moadim 2:page 365:footnote 81).

[48] Elya Rabbah 7, Pri Megadim Eishel Avraham 1, Kitzur Shulchan Aruch 120:6, Mishnah Berurah 11, Kaf Ha’chaim 26, Sharei Halacha U’minhag 222:page 165, Yismach Lev 1:page 101 quoting the opinion of Horav Chaim Kanievesky Shlita. Refer to Shulchan Aruch Harav 5.

[49] Shulchan Aruch 493:1, Pri Chadash 1, Biur Halacha “yeish,” Kaf Ha’chaim 25, Minchas Yitzchok 4:84, Yechaveh Da’as 3:31.

[50] Machzik Beracha 5, Aruch Ha’shulchan 4, Kaf Ha’chaim 28, Mahari Asad (Yehuda Yaleh) 2:39, Chelkes Yaakov 1:97, Igros Moshe O.C. 1:159, Shevet Ha’Levi 8:168:5, Shearim Metzuyanim B’halacha 120:13. Refer to Hilchos Yemey Ha’omer pages 40-43 in depth.

[51] Divrei Yoel 26:1, Natei Gavriel Pesach 3:page 214:footnote 17 (Minhag in Skver), see Lag B’omer page 178:footnote 31.

[52] Igros Moshe E.H. 1:97:page 247, Natei Gavriel Pesach 3:page 217:19, Mekadesh Yisroel 103, Chut Shuni Shabbos 4:page 380.

[53] Igros Moshe E.H. 2:95, Avnei Yushfei 1:113.

[54] Horav Yisroel Belsky Shlita.

[55] Refer to footnote 69.

[56] Horav Yisroel Belsky Shlita, see Minchas Elazar 4:60.

[57] Natei Gavriel Pesach 3:page 216:18.

[58] Shulchan Aruch 493:2, Biur Halacha “yeish,” Kaf Ha’chaim 25. Refer to Kaf Ha’chaim 493:18. If Lag B’omer falls out on Friday then even according to the Sefardim haircuts etc are permitted on Friday because of kovod for Shabbos (Shulchan Aruch ibid).

[59] Rama 493:2, Levush 2, Chai Adom 131:11, Kitzur Shulchan Aruch 120:15, Machzik Beracha 2, Aruch Ha’shulchan 7, Natei Gavriel Pesach 3:page 222, Ben Pesach L’shavuos page 249:footnote 17). This was the opinion of the Chazzon Ish and the Steipler (Orchos Rabbeinu 2:page 95:10).

[60] Be’er Heitiv 493:5, Chok Yaakov 6, Elya Rabbah 7, Shulchan Aruch Harav 5, Mishnah Berurah 11, Shar Ha’tzyion 12, Biur Halacha “yeish,” Mekadesh Yisroel 103.

[61] Gr’a, Mishnah Berurah 6. Refer to Machtzis Ha’shekel 3.

[62] Shulchan Aruch Harav 5, Mishnah Berurah 7,10, Lekutei Maharich 3:page 569 (new), Doleh U’mashka page 196. The Halichos Shlomo Moadim 2:page 364:footnote 80 is lenient, since bonfires etc. are made at night, haircuts etc should not be different.

[63] Rama ibid, Chok Yaakov 7, Shulchan Aruch Harav 5, Chai Adom 131:11, Mishnah Berurah 5, Aruch Ha’shulchan 6, L’Torah V’horah 2:page 19:2 quoting the opinion of Horav Moshe Feinstein zt”l, Rivevos Ephraim 6:page 294:2, Orchos Rabbeinu 2:page 95:11, see Chok Yaakov 7. This is even according to theSefardim (Bais Dovid 208). Lag B’omer falls out on Sunday in the following years (5767, 70, 71, 73, 74, 77, 84, 88, 91, 94, 95, 97, 98). Some say to take the haircut on Friday after chatzos if possible, although taking it before chatzos is also permitted (Halichos Shlomo Moadim 2:page 364:footnote 79).

[64] Horav Yisroel Belsky Shlita. Refer to Nodeh B’Yehuda 1:28:page 64 (old).

[65] Ben Pesach L’Shavuos page 250:foontoe 20 quoting the opinion of Horav Elyashiv Shlita, Doleh U’mashka page 196, Halichos Shlomo Moadim 2:page 364:footnote 31.

[66] Refer to Mishnah Berurah 260:5, Rivevos Ephraim 1:338, 4:131, see Kaf Ha’chaim 23, Ben Pesach L’Shavuos page 250. One who did not cut his hair in this situation until Sunday was not mezalzel in the honor of Shabbos (Rivevos Ephraim 1:338).

[67] Orchos Rabbeinu 2:page 96, Ben Pesach L’Shavuos page 247:7:footnote 10 quoting the opinion of Horav Chaim Kanievesky Shlita.

[68] Sharei Teshuva 493:8, Birchei Yosef 3, Moreh B’etzbah 8:221, Kaf Ha’chaim 13, Lekutei Maharich ibid, Shulchan Hatohar 260:8, Darchei Chaim V’sholom 628, Rivevos Ephraim 3:540:7, Minhag Yisroel Torah 493:15. Refer to Moed Lechul Chai 6:7, Minchas Elazar 3:65.

[69] Kaf Ha’chaim 13, Ohr L’tzyion 3:17:6.

[70] Refer to Pardes Yosef Tazria 13:33, Minhagei Eretz Yisroel 23:13, Sharei Halacha U’minhag page 166, Chanoch L’nar 32:footnote 4, Yalkut Yosef 5:pages 435-436, Natei Gavriel Pesach 3:page 316:8, Eyunei Halachos 1:page 457, Halichos Shlomo Moadim 2:page 364:footnote 32. Some go on other days to Meron for this even not on Lag B’omer (Natei Gavriel Pesach 3:pages 312-315). Others go to the kever of Shmuel to cut the child’s hair (Radvaz 2:608). The minhag is to permit the haircut to be done at night of Lag B’omer (Mekadesh Yisroel 82).

[71] Ateres Zekanim 493, Sefer Hatodah page 258, see ibid:page 259, Minchas Elazar 4:10, Divrei Yoel 27, Peros Noshrim page 328.

[72] Sdei Chemed mareches Eretz Yisroel 6:page 7. Refer to Lag B’omer pages 313-314.

[73] Aprakasisa D’yana 1:161. Refer to Kotzosov Taltlaim page 60 for an additional reason.

[74] Ben Pesach L’Shavuos 19:13:footnote 20, Lag B’omer page 27:footnote 29. Some say he can even be two and a half (Kotzosov Taltlaim page 39:footnote 16). This topic will IY”H be discussed in full detail in Volume 3 Issue 19.

[75] Refer to Arugas Habosem O.C. 210, Aprakasisa D’yana 1:161, Chinuch Yisroel 8, Teshuvos V’hanhugos 2:246, Minhag Yisroel Torah 493:pages 351-353, Hilchos Yemei Ha’omer page 33. The Chazzon Ish said if one makes an upsherin earlier than he is supposed to it is damaging to the child (Teshuvos V’hanhugos 2:246).

[76] Mishpetei Tzedek 74.

[77] Refer to Shulchan Aruch 489:4, Biur Halacha 489 “sh’im,” Lag B’omer page 176.

[78] Ohr L’tzyion 3:16:4:footnote 4, Avnei Yushfei 5:75:5.

[79] Taamei Haminhagim pages 263-264, Gal Einay page 13.

[80] Anyone interested in giving money towards this inyun can call 1-718-435-1661.

[81] Aruch Ha’shulchan 493:7, Minhag Yisroel Torah 493:pages 347-348, Ben Pesach L’Shavuos pages 32-321, Lag B’omer pages 237-242, Mekadesh Yisroel 106. The Sheilas Rav page 33 one should not go to a bonfire but he should learn Torah. Refer to Doleh U’mashka page 195:footnote 523. Some place oil in the bonfire (Ohr Mufla page 66).

[82] Horav Yisroel Belsky Shlita, see Taamei Haminhagim 606, see ibid:607 for an additional reason. Refer to Bnei Yisoschor (Iyar) 3:6:page 88a, Gal Einay page 12, Ohr Mufla pages 54-55. Some recite a special tefilla before lighting the bonfire (Lag B’omer page 243).

[83] Seforim.

[84] Sdei Chemed Eretz Yisroel 6, Taamei Haminhagim pages 272-274, Torah L’shma 400, Shem M’Shmuel 8.

[85] Yehoshuas Malka 12:page 152 (Lekutei Torah), Natei Gavriel Pesach 3:pages 280-285.

[86] Urion Tlisa 52.

[87] Refer to Pischei Teshuva Y.D. 251:4, Shol U’Meishiv ibid, Orchos Rabbeinu 2:page 96:14, Doleh U’mashka page 195,

[88] Horav Yisroel Belsky Shlita, opinion of Horav Korelitz Shlita quoted in Doleh U’mashka page 194:footnote 520.

[89] Horav Yisroel Belsky Shlita, see Mekadesh Yisroel 103, Chut Shuni Shabbos 4:page 380, Doleh U’mashka pages 194-195 footnote 521. The Halichos Shlomo Moadim 2:page 362:footnote 23 says dancing is permitted on Lag B’omer even if it is not for a devar mitzvah (refer to Ben Pesach L’Shavuos 15:4:footnote 4). The Avnei Yushfei 1:98 is not convinced that dancing is permitted at all after Lag B’omer.

[90] Poskim. Refer to Doleh U’mashka page 194:footnote 520, Mekadesh Yisroel 103.

[91] Refer to Sefer Hatodah page 259, Taamei Haminhagim page 252:605, Lag B’omer page 249, Natei Gavriel Pesach 3:page 289:20. The equivalent of Rashbi and Keshes separately is 805 (ibid:page 251). See Me’or V’shemesh page 142.

[92] Refer to Eitz Yosef on Medrash Rabbah to Bereishis 35:2. See Bnei Yisoschor (Iyar) 33:3-4:page 88, Ohr Mufla page 64.

[93] Medrash Rabbah Bereishis ibid, Yerushalmi Berochos 9:2.

[94] Lag B’omer page 251, Ben Pesach L’Shavuos page 339.

[95] Minhag Yisroel Torah 493:14.

[96] Darchei Chaim V’sholom 634:page 205, Mishmeres Shalom 38:1, Lag B’omer page 278. Others did not sing this song (Yosef Ometz 589:page 125) because it had too much meaning.

[97] Lag B’omer ibid.

[98] Lag B’omer page 280, Otzer Hayidios (Shabbos) page 210, Natei Gavriel Pesach 3:page 288.

[99] Lag B’omer page 281, see Zohar Nosso page 144b. For this reason some people wear Shabbos clothes on Lag B’omer (Ohr Mufla pages 25-26).

[100] Refer to Lag B’omer (Artscroll) page 41.

[101] Sharei Tzyion (Rabinowitz) 14:pages 21-214 in depth. Refer to Modanei Yom Tov 1:54 who discusses the halachos that apply to one who wishes to sleep in his car on Shabbos in Meron before Lag B’omer that falls out on Motzei Shabbos. 




2 COMMENTS

  1. But the Zohar was actually written in the times of Rashi.

    1. The Zohar writes that “In today’s days there is no more Nevuah and no more Bas Kol”. In the time of the Tanoim and Amoroim there Was still a Bas Kol.

    2. The Zohar writes that the moon is only a reflection of the sun. Until the Era of the Ball Hamo’or everybody thought that the moon has its own light, as we see many times in the Gemoroh and rashi and tosfos.

    3. The Zohar quotes Tanoim and Amoroim that lived after Reb Shimon.