When I was young, we used to gather twigs for the Lag BaOmer bonfire, and the delicious taste of the charred potatoes pulled from the fire (as opposed to the homemade mashed potatoes) still lingers in my mouth. In elementary school, we used to sing Levin Kipnis' song: "There was a man in Israel named Bar Kochba. A tall young man, his eyes were shining. He was a hero, he was called the sparrow, the whole nation loved him, he was a hero."
The song reveals immense admiration for the hero Bar Kochba, even though it is not at all clear whether the entire nation truly loved him.
Rabbi Akiva, one of the most important and prominent sages of his generation, in the first century, declared that Bar Kochba was the Messianic King. He used the phrase "the way of the star from Jacob" from the Book of Numbers, attributed it to Bar Kochba, and publicly supported the revolt (135-132 CE) that sought to free Judah from Roman rule.
Rabbi Akiva was wrong. In Tractate Sanhedrin, Rabbi Yochanan says sarcastically: "Akiva, weeds will grow on your cheeks and still the Son of David will not come." Maimonides also made it clear in the Laws of Kings that from the death of Bar Kochba it became known that he was not the Messiah. Bar Kochba's life ended in a terrible national disaster, in defeat, immense destruction, enslavement, and the death of thousands of Jews. Bar Kochba was killed during the destruction of Betar, and after the fall of Betar and the mass death, the sages began to call him Bar Koziva (from the Hebrew word for falsehood).
It is worth remembering today, and perhaps especially today, that after the rebellion, the Sages expressed a wish to distance themselves as much as possible from political-military Christianity. Have we distanced ourselves?
So, why did we learn in school about Bar Kochba, the hero who even managed to defeat the lion with his strength, as the legend told us? The answer to this is the need for Zionist leaders to find events and symbols in ancient Hebrew tradition that could serve as an example for the children of Israel to live by, national standing and military heroism, despite the fact that the Bar Kochba revolt as a military model is a problematic model, since the failure of the revolt led to the loss of hope for Jewish sovereignty for almost two thousand years, in fact until the establishment of the State of Israel.
Lag BaOmer is a "young" holiday that is not mentioned in the Bible or Talmud, but rather was created out of thin air in the Middle Ages, and it was only during the time of the Kabbalists in Safed in the 16th century that Rabbi Shimon bar Yochai's celebration of Lag BaOmer took shape, giving it an additional character.
In various parts of Europe, an ancient pagan holiday that predates Christianity was common, on a date similar to Lag BaOmer, in which bonfires were lit to mark the end of winter and the expected heat of summer, and danced around them. Is it possible that Lag BaOmer also originally marked an outing into nature with the arrival of spring and not just a commemoration of the Bar Kochba rebellion? It's too late to mention.
Thank you Aliza, you researched, checked and commented on such an important matter.
Let us not be deceived: there is a symbol and an image, and behind it lies a sad, hidden truth.
Researcher of Jewish and Israeli culture, gender and multiculturalism….
Just by the gender of your title, it's clear what your agenda is.
Go learn Judaism and then maybe you'll respect your roots.
The early Talmudic sources do not directly link Lag BaOmer to the Bar Kochba revolt. The Babylonian Talmud (Tractate Yevamot 62b) relates that Rabbi Akiva's disciples died in a plague in the period between Passover and the assembly, and that on Lag BaOmer the plague ceased. There is no mention that these disciples were fighters in Bar Kochba's army or that the cessation of the plague is related to the revolt.
The connection between Lag BaOmer and the Bar Kochba Revolt is a later tradition, which probably developed during the time of the Rishonim or later. There are several hypotheses regarding the development of this tradition:
* The romanticization of the Bar Kochba Revolt: Over the years, the Bar Kochba Revolt has been seen as a symbol of Jewish heroism and the struggle for independence. It is possible that the link to Lag BaOmer was intended to add a dimension of joy and spiritual victory within the mourning period of the Omer, while associating the joy with the memory of the heroism of the revolt.
* Lighting the bonfires: The custom of lighting the bonfires on Lag BaOmer is traditionally associated with the figure of Rabbi Shimon bar Yochai and the secret teachings he revealed. However, it is possible that over the generations a popular connection was created between the bonfires and the torches that warriors would light to convey messages, thus creating the connection to the rebellion.
* The need for a day of joy during a period of mourning: The period of counting the Omer is a period of mourning for Ashkenazi customs. Lag BaOmer constitutes a break in this routine and a day of joy. It is possible that the connection to the Bar Kochba rebellion was intended to give additional historical significance to this joy.
The debate surrounding the relationship:
The debate surrounding the connection between Lag BaOmer and the Bar Kochba Revolt stems primarily from the lack of early documentation. Many historians and Jewish cultural scholars point out that there is no direct historical evidence supporting this connection during the Talmudic period or the periods surrounding it. They see it as a later folk tradition.
On the other hand, others see this tradition as an expression of collective memory and a desire to associate the joy of Lag B'Omer with a significant period of national heroism. They argue that despite the lack of explicit documentation, there may have been historical circumstances that led to the development of this tradition.
In conclusion:
The connection between Lag BaOmer and the Bar Kochba Revolt is a late folk tradition that is not directly supported by early Talmudic sources. While the tradition has developed and become part of the way many celebrate the holiday, there is disagreement among historians and scholars of Jewish culture regarding its historical validity, and some of it stems from religious and Kabbalistic ignorance.
As a child, I too grew up on the myth and ethos of Bar Kochba, even though his real name was Bar Kozva. (Kozva is a city in the land of Judah that is mentioned in the Book of Chronicles (Book of Chronicles 1:4:22)
…and false… ). As the author of the article writes, they were indeed looking for some character (who for some reason got stuck on Lag BaOmer) on which they could build the new Hebrew hero, who is so different from the powerful Jews and the exiles. He also killed a lion in the legend (I don't know where they came up with that).
Lag BaOmer is indeed a celebration (not a holiday) that, like Tu B'Shvat, has entered Jewish religious folklore. But the current reality is that the entire Jewish people celebrate these two celebrations. May they be healthy!
And about this it is said: A fire article….
I read, I was captivated, I learned. Thanks to the author, thanks to the word of mouth.
Is the Lubavitcher also a false bar?
Will he also bring us destruction?
The Lubavitcher Rebbe, as we know, has already passed away, and you can see the results of his actions everywhere in the world. Chabad houses where you can eat kosher, and Shabbat meals, and more. He was not a rebel or a fighter, but only sought to help the Jews. It's a little more cynical to compare him to a false bar.
exciting