La Ba’Omer is the best. I will explain this holiday to you. But it is a long story.
In the Beginning, God created the heaven and the earth.
Why he would do this is mysterious, and the matter cannot be easily adjudicated in a humble space like this. The best way to put it is that He desired to be in a new way. As He is unto Himself, but in Another place. He wished to demonstrate, to Himself, that He was as True in a false place or that all places were false in light of His truth or something. It took Him six days, and the sixth of these was Friday, and we call it the first of Tishrei, Rosh Hashana, head of the year. (We celebrate the sixth day because that is when man was created, and despite what anyone may tell you, the universe was created for him.)
However, some opinions say that man was, or could have been, or will be created on the First of Nissan — a spring month, halfway across the year from Tishrei, a time of rebirth and sprouting rather than withering and in-gathering. That the world could have been created on either says something about the world.
In any case, these two months have since then ever competed for the main focus of Jewish life. The fall season also includes Yom Kippur,
The fall season also includes Yom Kippur, day of atonement, and Sukkot, the festival of ingathering and joy, and Simchat Torah, when the yearly Torah cycle ends and begins again, for all eternity. The fall season is one half of the dance between man and G-d. It is the part when man tallies his deeds, considers his distance from the Creator, and attempts to make amends. Our motion toward the creator takes the shape, like all things born, of a pregnancy. The relationship is established on Rosh Hashana, when we convince G-d the project of creation is worth continuing. The consummation is on Yom Kippur, when we are as angels in a moment of sublime unity with the creator. The child grows through its time in the Sukkot booth, the seed becoming differentiated and fully-formed, and its birth-culmination is on Simchat Torah.
The spring season is diametrically opposed. It is the time when G-d moves close to man, whether man is ready or not. The relationship is foreshadowed by the drunken celebration of Purim, and a month later is consummated in the commemoration of that ultimate moment of kindness, when G-d took us from Egypt on a promise, on Passover, to go receive the Law in the desert. But we were not ready. That was only the seed. The pregnancy for such a great gift, that it may survive in the world, takes 49 days. The 50th is what may scientifically be respectfully termed “The Event at Mount Sinai”. Between the lesson that there is a G-d before whom nature and empires are a plaything, and the choosing of a nation for a perilous mission, there are 7 weeks. 49 days, and most of them are for introspection and mourning.
One exception is the 33rd, tonight and tomorrow.
The 49 days are called the Omer. The 33rd day is Lag Ba’Omer.
It “happens” (if such a term is not idol worship) that the 33rd was the day of passing of Rashbi, Rabbi Shimon Bar Yochai.
The Rashbi lived in the Mishnaic period and studied under the famous Rabbi Akiva. He was a master of all forms of Torah, and a contender for one of the greatest men who ever lived. Most relevant, perhaps, for our time, he was the author of the holy Zohar, the book of radiance, key to the Kabbalah. He was, in this sense, something like Moses. While Moses gave the world the Torah in its revealed sense, rules and laws telling man how to live, Rashbi gave the world a hidden Torah, containing the secrets of the creation, mystical prophecy, He spoke of a third realm, a reality between the world and the creation of which philosophy cannot dream. He spoke of metaphors, and they were true metaphors, for what happens below has a source above. He spoke of Light and Vessels, of the heavenly chariot, of secrets that belonged to the few because in the wrong hands they led to madness, idol worship, and death. Not by accident was he the student of R’Akiva, the only of the four to enter and exit the orchard in peace.
Most profoundly, maybe, he revealed an inner truth to the Torah of Moses. He showed that what appeared on its surface to be a law was much more, was a step in the reparation of creation, a step toward the state G-d imagined when He created the world, the state in which He would be known in a different place as He knows Himself. Just as Moses gave us stitches for the binding of will and truth, the animal and G-d’s will, so did Rashbi let us bind the world and G-d, explained to us how the commandments refine the truth of G-d from the world, and their source in the sublime.
I’m sure it was an accident he passed away on the 33rd day of the Omer, and asked that his death be a celebration for all time. After all, the Omer is the process of bringing the simple faith-truth of G-d into a tangible reality, of systematizing the One truth. It has 49 days, because in the Kabbalah there are 50 gates of understanding, but only the first 49 are available to man. We can only prepare. But the 50th gate on the 50th day, the Event at Sinai, G-d must give.
But in Kabbalah, understanding is only the second step. Before understanding comes wisdom, as the question precedes the answer. And in the Kabbalah, there are 32 paths of wisdom. 32 steps to preparing for an even deeper truth. But the 33rd path transcends them and is the ultimate, the place where Highest Truth resounds in the lowest depth, for that’s what makes it highest. For that, G-d must provide, and as he sent Moses, he sent the Rashbi. And that is what, tonight and tomorrow, we celebrate, on the 33rd day of the Omer, between the Exodus and the giving of the Torah at Sinai.