("Thirty-third [day] of the Omer"). Minor festival in the Jewish Calendar; its name incorporates the Hebrew letters lamed and gimmel, which have the combined numerical value of 33 (spelled "lag"). This festival has been observed since geonic times on 18 Iyyar, during the counting of the Omer between Passover and Shavu'Ot, but its origin is uncertain. It is popularly thought to commemorate the end of a devastating plague which killed many thousands of the students of R. Akiva during Bar Kokhba's war against Rome (132-135 CE). The additional name of "Scholars Festival" given to Lag ba-Omer may well reflect such a historical event.
Various theories have been proposed as to the significance of this date. One suggests that Bar Kokhba's army suffered defeats over an extended period; then, on the 33rd day of the Omer, his forces won a victory. This so fortified national morale that its remembrance was kept alive by an annual commemorative festivity on Lag ba-Omer. Another theory with a military background, though from an earlier time, is put forth by Josephus (War II, 16-17). Describing the outbreak of the first Jewish revolt against Rome in 66 CE, he maintains that Jewish nationalist groups decided to take up arms on 18 Iyyar, corresponding to the 33rd day of the Omer. In order to keep it a secret from the Romans, the scheduled day of the uprising was referred to as "Lag ba-Omer," thus disguising the actual calendar date.
Accordingly, for one reason or another, this day acquired significance in the history of Jewish nationalism. Even after their defeat, the Jews made a point of observing Lag ba-Omer to remind future generations of their desperate struggle for freedom. The new political circumstances resulting from the destruction of the Second Jewish Commonwealth made it impossible, however, for celebrations to be held publicly. Lag ba-0mer was therefore observed in secret over a period of many years, during which time its real reason was apparently forgotten.
There are no special laws governing Lag ba-Omer's observance, but the restrictions of the Omer period are set aside on that day by Ashkenazim. Thus, marriages may be performed, festivities (whether public or private), musical entertainment, and haircuts are permitted, and the Taḥanun supplication is omitted in Morning and Afternoon Services. For Sephardi and Oriental Jews, Lag ba-Omer marks the conclusion of the Mourning period, but the restrictions are only waived on the following day; thereafter, marriages can take place throughout the remaining fortnight of the Omer period. Sephardim call the festival Lag la-Omer; among their Western (Spanish and Portuguese) communities, however, no special festivities are held.
In Israel especially, some additional Lag ba-Omer customs emphasize the connection of this "Scholars Festival" with the ancient war against Rome. Children enjoy a break from their normal school routine, bonfires are lit after dark, Students Day is observed on university campuses, family go on picnics, and youngsters often play with toy bows and arrows (possibly indicating a connection with the Jewish-Roman War).
Other Israeli customs derive from Lag ba-Omer's association with the second-century tanna Simeon Bar Yoḥai, purported author of the Zohar, who, according to tradition, died on 18 Iyyar. Simeon was buried in Meron, near Safed, and to this day thousands of Sephardi and Ḥasidic Jews from all over Israel make a Lag ba-Omer pilgrimage to the traditional site of his grave. This mass celebration, held after nightfall in Meron, is known as Hillula de-Rabbi Shimon bar Yoḥai ("Festivity of R. Simeon"; see Hillula). Pious Jews visit the reputed burial places of many sages in the vicinity; they study the Zohar, sing hymns, light memorial candles, and (according to ultra-Orthodox practice) give three-year-old boys their first haircut.
