Lag B’Omer through the eyes of a Litvak in 1925[*]
By Shimon Szimonowitz

Dov Mayani (1903-1952)

A Static and Evolving Chag

Lag B’Omer has infiltrated Jewish culture as a bona fide holiday. While the day is celebrated throughout the Jewish world, it tends to take on added significance in Eretz Yisrael. This age-old disparity has seen a little easement, probably as a result of enhanced communication between the Promised Land and the rest of the world, but the difference is still obvious.

R. Chaim Elazar Shapira of Munkács[1] (1868-1937) states, as a point of fact, “It has been the custom for hundreds of years in the holy land, especially in Meron, to make se’udos accompanied by dancing and music on Lag B’Omer. He goes on to state that conversely, in Chutz L’Aretz, although Chasidim do make Se’udos, “to also have music and dancing as in Meron would be very bizarre[2] since it is not practiced in our lands.”[3] There is no question that a lot has changed since the publication of that Teshuva in 1922.[4]

The purpose of this article is to travel back in time and view Lag B’Omer through the eyes of a Lithuanian Yeshivah student studying in the Chevron Yeshivah in 1925. By comparing his attitude to the festivities to the ones prevalent currently, we can bear witness to the evolution that Lag B’Omer has undergone outside of Eretz Yisrael in the last hundred years. At the same time, it will underscore how little it has changed in Eretz Yisrael.

On his first Lag B’Omer in Eretz Yisrael,[5] in May of 1925, Dov Mayani (1903-1952)[6] penned a letter[7] to his close friend Ari Wohlgemuth[8] who was in Europe at the time.[9] In exquisite prose,[10] Mayani vividly describes the Lag B’Omer celebration in Eretz Yisrael. One can sense surprise and even a measure of bewilderment which Mayani in turn thought he would provoke in his friend back home as well.

Dr. Joseph Wohlgemuth – Ari’s father

On one hand, we see from this letter that very little has changed in almost a century regarding how Lag B’Omer is celebrated in Eretz Yisrael. On the other hand, we see how much has changed in the rest of the world. Today we are accustomed to the festivities in Meron and we see similar events taking place all over, even outside of Eretz Yisrael. What was entirely novel to a Lithuanian Yeshiva student and his German counterpart in 1925 has now become the norm in many circles.

The letter includes many other interesting and valuable tidbits of information regarding the Chevron Yeshiva,[11] but for the purpose of this article we will focus only on the portion concerning Lag B’Omer.

Presented below is a translation of said excerpt of the letter.

 

The letter

B’Ezras HaShem, Chevron Ir HaKodesh Tibaneh V’Sikonen, Tuesday- Behar Bechukosai

Chavivi!

[Following several handwritten pages concerning various important matters, Mayani continues…] Now I will write to you about our life [in Chevron] … Let me now go over to lighter matters.[12] Today is Lag B’Omer. Today is the day that the entire Yeshiva was desperately[13] waiting for, since they are now able to remove the mask[14] of hair which was covering their faces. You should know that here [in Eretz Yisrael] there are more stringent customs. Starting from Pesach, no man may raise a hand to touch his beard.[15] [The beard] grows and increases until it matures; the hair sprouts and there is no respite from it.[16]  Picture for yourself, that even mine [=my beard] got big and wide, and I already have an idea what I will look like in the future.

Dov Mayani with his friend Yitzchak Hutner in 1928

Rabbi Dov Mayani in his later years

And now on to the topic of the fires… You should know that here there is a custom of lighting a bonfire on Lag B’Omer. And what do they do? They light a bonfire and all the people of the moshav gather next to it and they sing and dance. The source of the custom seems to be in Kabala but it used to have a different character.[17]

Lag B’Omer is the Hilula [lit. a celebration] of Rabbi Shimon Bar Yochai, the anniversary of his death. It is brought in the Zohar that his disciples would come to his grave and light candles in his memory and they would spend the day as a quasi-holiday.[18] The Mekubalim in the days of the holy Ari z”l [R. Yitzchak Luria (1534-1572)] renewed the custom and through the influence of Chasidim and their entire sect[19] it was adopted by the entire nation. It is self-understood what kind of form it has already taken on by now…

On the day [of Lag B’Omer] they gather from the entire land [Eretz Yisrael], mostly from the Chasidim, Sefardim, and the Bucharim, at the grave of Rabbi Shimon Bar Yochai in Meron, near Tzefas, and they make a big fire and they light candles and oil; all that they can get their hands on.[20] They throw all kinds of clothes into the fire, expensive items, and notes with requests on them.[21] This custom, although opposed by many of the Gedolim, still remained strong, and the masses believe in it and in its powers[22] It used to be a Yom Tov of Chasidim and Anshei Ma’aseh, but now it has the character described above, and it is certainly not appropriate to be excited about it.

From all corners of the Land, they come with their sick children, and with the young ones which are to get a haircut for the first time[23] and the hair is then thrown into the fire etc. They break out in dances and circles.[24] In short, these festivities are celebrated with magnificence and splendor.[25]

Lighting of smaller fires is also done throughout the land. In Chevron the townspeople made a fire last night and they invited the entire Yeshiva. The Hanhala [management] of the Yeshiva itself with the Rav [Rabbi Moshe Mordechai Epstein (1866-1933)] at its helm didn’t respond to the invitation at all, and declared that it totally doesn’t recognize it [= the festivities]. But many of the Yeshiva students came to see, and I[26] too was among the onlookers.

They went climbed up on to the roof after Ma’ariv and lit a large bonfire at the center and sang a Chasidic song. The students of the Yeshiva joined in spontaneously and many of them danced around the fire. It was an amazing sight, albeit a bit wild and lacking Jewish flavor. In didn’t find favor in my eyes at all, but it was interesting to watch.

Mainly it was a Chag for their children[27] who went around with fireworks[28] in their hands and with beaming and shining faces.

Analysis

[1] “…here there are more stringent customs…”

Mayani comments that in Eretz Yisroel there are more stringent customs regarding shaving during Sefirah. In HaHar Hatov (p. 49) it is suggested in a footnote that it can be deduced from this comment that in Berlin [whence Wohlgemuth hailed] they were lax regarding the customs of the Sefirah days.

I believe this to be in error. It seems that Mayani was referring to the difference in custom between Lithuania and Eretz Yisroel. In Lithuania, religious Jews refrained from shaving only from Rosh Chodesh Iyar until Lag B’Omer [18 days] and then again from Lag B’Omer until the Sh’loshes Yemei Hagbala [13 days], thus never allowing the beard to grow too long. See Aruch HaShulchan (493:6) where he confirms this to be the custom in Lithuania”.[29] In Eretz Yisrael, the Yeshiva students felt compelled to conform to the local custom which was to observe Sefirah from Pesach until Lag B’Omer. Since they couldn’t shave from Erev Pesach, it forced them to grow their beard for twice as long as they had been accustomed to in Europe.

Regarding laxity with Sefirah, R. Eliezer Brodt pointed me in the direction of a letter dated May 10, 1938, in which Ernst Guggenheim, a French Yeshiva student who traveled to study in the Yeshiva in Mir, reports “everyone has a dirty beard, but in other yeshivot, like the one in Brisk, for example, the whole Yeshiva, with the Rosh Yeshiva in the lead, shaves during this period” (Letters from Mir: A Torah World in the Shadow of the Shoah pp. 127-128). Guggenheim writes again about his beard on May 29^th (ibid p. 137) “I wear a quite gorgeous beard at this moment, six-week-old and cleaned on Lag B’Omer. It’s not simply a piece around the chin, but a collar à la Hirshler before he trimmed it. Moreover, soon I will make it disappear even though it is already popular at the Yeshiva.” See Nefesh HaRav p. 191.

[2] “Lag B’Omer is the Hilula of Rabbi Shimon Bar Yochai, the anniversary of his death”

Lag B’Omer is not mentioned anywhere in the Mishnah or Talmud. An early reference to it can be found in the name of R. Zerachya HaLevi of Gerona (c. 1125-1186). Accordingly, R. Zerachya was in possession of an old Sephardic manuscript of the Talmud which alludes to the fact that Rabbi Akiva’s disciples ceased to die on that date.[30] R. Menachem HaMeiri (1249 – 1306) is probably one of the earliest sources to explicitly mention the day of Lag B’Omer. [31] Despite that fact that these Provencal sages[32] do mention this day as the end of the mourning period, they do not mention it as a reason to celebrate it in any shape or form.

There is also very little in the classical Poskim regarding the origins of Lag B’Omer. R. Moshe Isserls (1520-1572), based on Maharil, simply states that one must ‘celebrate a bit’[33] on Lag B’Omer.[34] The Vilna Gaon (1720-1797) indicates that the reason for celebration is the fact that the disciples of Rabbi Akiva ceased to die on that day.[35] This would also appear to be the reason given by the Maharil. The problem is, as pointed out by R. Aryeh Leibish Balchubar (1801-1881), that the reason they stopped dying is because there were none left. Why would this be a reason to celebrate?[36]

R. Avraham Gombiner (c. 1635-1682) relates in the name of R. Chaim Vital (1542-1620), that someone once said Nachem [a prayer with an expression of mourning] on Lag B’Omer and was punished.[37] It would seem that this event was unrelated to Rabbi Shimon Bar Yochai or his place of burial. R. Aaron Alfandari (c. 1700–1774) questions this omission and points out that the reason why the man was punished is only because he said Nachem on the Hilula of Rabbi Shimon bar Yochai and not because it was Lag B’Omer… if it was because of Lag B’Omer”.[38] R. Menachem Mendel Auerbach (1620-1689) prefaces the abovementioned story by saying that it is the custom in Eretz Yisrael to visit the graves of Rabbi Shimon and his son Rabbi Elazar on Lag B’Omer. He identifies the anonymous man mentioned by R. Gombiner as a Rabbi Avrohom HaLevi, and adds that R. Yitzchak Luria delivered a message from Rabbi Shimon bar Yochai to R. Avrohom HaLevi, that the latter is going to be severely punished for saying Nachem on the day of “my happiness”.[39]

Regarding R. Alfandari’s argument that Lag B’Omer was not the reason for R. Avrohom Halevi’s punishment, but rather due to the Hilula of Rabbi Shimon bar Yochai, R. Chaim Yosef Dovid Azulai (Chida, 1724-1806) suggests that Lag B’Omer and Hilula of Rabbi Shimon are one and the same. In other words, the source of celebration on Lag B’Omer was the fact that it was the Hilula of Rabbi Shimon. Still, R. Alfandari viewed these as mutually exclusive. In any event R. Azulai also concedes that the opposition to saying Nachem was confined to the place of Rabbi Shimon’s burial. Interestingly enough, R. Azulai ends his remarks by praising R. Gombiner’s ambiguous wording since it leads to what he sees as a positive conclusion, that one should celebrate on Lag B’Omer regardless of whether he is at the gravesite of Rabbi Shimon or not. He merely points out that the intensity of the celebration is greater near the gravesite.

Although we now know that Lag B’Omer is the Hilula of Rabbi Shimon, we are still left in the dark regarding the exact reason for celebration. The most popular explanation is the one which Mayani mentions here, that it was the anniversary of Rabbi Shimon’s death. R. Azulai mentions this possibility, but elsewhere in his writings he questions it. R. Dovid Avitan in his notes on the Birkei Yosef, argues that R. Azulai’s conclusion was that it was not the anniversary of Rabbi Shimon bar Yochai’s death. This is corroborated by a more reliable manuscript of R. Shmuel Vital’s (1598 – 1677) writings. Instead R. Azulai suggests that perhaps Lag B’Omer was the day that Rabbi Shimon began studying Torah at the feet of Rabbi Akiva.

Lag B’Omer has confounded many halachic authorities throughout the generations.[40] For a more comprehensive treatment of this subject, the reader is referred to R. Eliezer Brodt’s Seforim Blog article: http://seforimblog.co.il/2011/05/printing-mistake-and-mysterious-origins. and for a great lecture on the subject, Professor Shnayer Leiman’s the strange history of Lag B’Omer is strongly recommended.

[3] “…at the grave of Rabbi Shimon Bar Yochai in Meron, near Tzefas…”

It is safe to say that nowadays the name Meron garners instant recognition among most religious Jews. Yet in 1925 this was apparently not the case. Mayani felt compelled to identify Meron as being situated “near Tzefas.” The Chasam Sofer, in his teshuva about the Lag B’Omer festivities, writes that “they gather from all over in the holy city of Tzefas to celebrate the Hilula of Rabbi Shimon bar Yochai”.[41] Throughout the entire Teshuva he fails to mention Meron by name. While it is true that in those days they would gather from all over the Land and converge in Tzefas and then go on to Meron, as recorded by Rabbi Menachem Mendel of Kaminetz (1800-1873) in his Koros Ha’itim, it is still noteworthy that the Chasam Sofer does not mention the name of the town. When discussing the custom of gathering in Meron on Lag B’Omer, R. Aryeh Leibish Balchubar also feels a need to add that this takes place in the village Meron “which is near Tzefas”.[42]

[4] “They throw all kinds of clothes into the fire, expensive items… opposed by many of the Gedolim…”

The custom of throwing expensive clothes into the fire in honor of Rabbi Shimon is well documented. One of the earliest descriptions available is found in a letter written by a student of R. Chaim Ben-Attar (1696-1743) in which he writes that R. Chaim went to Meron the day after Purim of 1742 and “lit many clothes” in honor of the Tanna.[43] R. Menachem Mendel of Kaminetz (1800-1873) is an early eyewitness who describes how this was practiced on Lag B’Omer itself. He relates that they would sell the honor of igniting the fire for a large sum of money and the one who bought it would take a large scarf in good wearing condition, light it, and throw it into a bowl of oil. Additional historical accounts of burning clothes are compiled in the introduction to the 2011 edition of R. Shmuel Heller’s Kevod Malachim.

This custom merited the ire of R. Yosef Shaul Nathanson (1808–1875). In a Teshuva concerning an event that took place in 1842, R. Nathanson writes that he has a lot to say about the custom of burning clothing in honor of Rabbi Shimon on Lag B’Omer. He maintains that “they are transgressing the prohibition against wasting[44]  and are engaging in superstitious practices[45] which are forbidden”. He adds that this custom was obviously not practiced in the days of the Ari z”l and he is certain that R. Yosef Karo would not have allowed it. R. Nathanson ends off by saying that he guarantees that if they were to take all that money [wasted on the burning of clothes] and use it to support the poor of Eretz Yisrael, Rabbi Shimon bar Yochai would derive much more pleasure from it.[46] These very sentiments are also expressed by the Sephardic Rishon L’Tzion, R. Rafael Yosef Chazan (c.1741 – 1820).[47]

In 1874 the Chief Rabbi of Tzefas, R. Shmuel Heller (1803-1884), authored a pamphlet named Kevod Malachim, in which he vehemently defended this practice and thereby encouraged its continuation despite of the abovementioned opposition. For a more comprehensive treatment of this fascinating subject, the reader is referred to Prof. Daniel Sperber’s Minhagei Yisroel vol. 8 pp. 72-83.

It is also possible that Mayani was referring to the Teshuva of R. Moshe Sofer (1762–1839) in which he takes issue in general with the festivities in Meron. According to R. Moshe Sofer, turning a day on which no miracle occurred into a Chag, constitutes a transgression of the commandment against adding to the Torah.[48]  Allusion to the lighting of the fires is treated with similar disapproval.[49]

Kever of Rabbi Shmuel Heller

[5] “It used to be a Yom Tov of Chasidim and Anshei Ma’aseh…”

Mayani obviously did some research on Lag B’Omer. In a letter dated April 25, more than a week before Lag B’Omer, he writes:

Here in the Land, Lag B’Omer, the anniversary of the death of Rabbi Shimon bar Yochai and many of his disciples, is a great Chag for the people of the Yishuv. Originally it was [intended] only for the Talmidim and people of a high caliber, but now ‘that there are scarcely any men of high caliber and there is an influx of big-mouths and strongmen’, it has lost it pure character. I heard from people in Jerusalem that very few of the very pious[50] visit the village of Meron on that day.[51]

This sentiment that Lag B’Omer used to be celebrated in a more spiritual manner in earlier times is found in some other sources as well. Among others, R. Nathanson (שואל ומשיב מהדורה חמישאה סימן לט) argues that in all probability back in the days of the Ari z”l, they would only learn by the graveside of Rabbi Shimon and recite prayers so that he should awaken the mercy of Heaven.

[6] “…sang a Chasidic song…”

From his letter one gets the sense that Mayani was a bit prejudiced against chasidim as was typical of a Lithuanian Misnaged. This happens to be far from the truth. On his farewell trip leaving Europe he stayed by a Chasid who was an Agudah leader and in addition to discussing with him Torah topics, Dov Mayani learned many Modzhitzer Nigunim during his stay. According to his daughter this encounter made a deep impression on Mayani’s musical style.[52] She also says that in general her father had an affinity toward Chasidus.[53]

Nevertheless, Mayani can be critical at times of what he called a “Chasid Shoteh”. In a letter describing his fellow passengers on the boat trip to Eretz Yisrael, Mayani describes a Belzer Chasid whose entire Judaism was encompassed in his sidelocks, his beard, his long gabardine, despised Lithuanians, and minimized interaction with any other kind of people (תמצא לו החברה חסיד בלזאי שוטה, אשר כל יהדותו בפאותיו וזקנו וקפוטתו תלויות, ושונא הליטווקים תכלית שנאה וממעט מכל שיח ושיג עם אנשים אחרים.). On the other hand, in that same letter, he describes a Chasid of Chabad in glowing terms, as someone he considers to be a Lamdan and an important man… (גם חסיד ליטאי, מחסידי חב”ד איש למדן וחשוב בעירתו אשר ירד מגדולתו ועשרו לרגל המלחמה ובעוד כוחו עמו עולה לארץ ללמד בה ולהאחז בה).

Later in his life he came even closer to Chasidus. His daughter Rivka states that despite his Lithuanian upbringing and education, her father possessed a Chasidic soul.[54] He especially appreciated the emphasis placed on music. In his later years, he became close to some Chasidic leaders such as R. Yisrael Alter (1895-1977) and R. Simcha Bunim Alter (1898-1992). He was even asked by the latter to deliver sermons in the Gerrer Yeshiva in Tel Aviv in 1941. He also forged a close relationship with R. Chaim Meir Hager of Viznitz (1887-1972) and Reb Arele Roth of Jerusalem (1894-1947), and even prayed with a Gartel given to him by R. Hager.[55]