Lag Ba'Omer and Shavuot

And from the day on which you bring the sheaf of elevation offering—the day after the sabbath—you shall count off seven weeks. They must be complete:

you must count until the day after the seventh week—fifty days; then you shall bring an offering of new grain to the LORD.

With regard to the twelve thousand pairs of Rabbi Akiva’s students, the Gemara adds: It is taught that all of them died in the period from Passover until Shavuot. Rav Ḥama bar Abba said, and some say it was Rabbi Ḥiyya bar Avin: They all died a bad death. The Gemara inquires: What is it that is called a bad death? Rav Naḥman said: Diphtheria.

Rav Mattana said: The halakha is in accordance with the opinion of Rabbi Yehoshua, who said that one must attempt to have more children even if he has already fulfilled the mitzva to be fruitful and multiply.

It is customary not to get married between Pesach and Shavuot, until Lag BaOmer (the 33rd day), because during that time, the students of Rabbi Akiva died. However, to do "erusin" and "kiddushin" (engagement and betrothal) is OK. And even for "nisuin" (marriage), if someone did so, we do not punish him. Rema: however, from Lag Ba'Omer onwards, all this is permitted (Abudraham, Beit Yosef & Minhagim).

It is customary not to cut one's hair until Lag BaOmer, since it is said that that is when they stopped dying. One should not cut one's hair until the 34th day, in the morning, unless the 33rd day falls on Friday, in which case one may cut one's hair then, in honor of the Sabbath ("kavod Shabbat"). Rema: But in these countries, we do not follow the custom he advocates; rather, we cut our hair on the 33rd day, and we rejoice a bit, and we do not say Tachanun (Maharil and Minhagim). And one should only cut one's hair on the 33rd day itself, but not on its evening. However, if it falls on Sunday, our custom is to cut our hair on Friday in honor of the Sabbath (Maharil). Someone who is performing a brit milah (i.e., the sandak, mohel and the infant's father), or circumcizing his son, is allowed to cut his hair during sefirah in honor of the circumcision (Hagahot Minhagim).

On the third new moon after the Israelites had gone forth from the land of Egypt, on that very day, they entered the wilderness of Sinai.

Having journeyed from Rephidim, they entered the wilderness of Sinai and encamped in the wilderness. Israel encamped there in front of the mountain,

and Moses went up to God. The LORD called to him from the mountain, saying, “Thus shall you say to the house of Jacob and declare to the children of Israel:

‘You have seen what I did to the Egyptians, how I bore you on eagles’ wings and brought you to Me.

Now then, if you will obey Me faithfully and keep My covenant, you shall be My treasured possession among all the peoples. Indeed, all the earth is Mine,

but you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the children of Israel.”

On the third day, as morning dawned, there was thunder, and lightning, and a dense cloud upon the mountain, and a very loud blast of the horn; and all the people who were in the camp trembled.

Moses led the people out of the camp toward God, and they took their places at the foot of the mountain.

Now Mount Sinai was all in smoke, for the LORD had come down upon it in fire; the smoke rose like the smoke of a kiln, and the whole mountain trembled violently.

The blare of the horn grew louder and louder. As Moses spoke, God answered him in thunder.

The LORD came down upon Mount Sinai, on the top of the mountain, and the LORD called Moses to the top of the mountain and Moses went up.

בהיות הבקר lit., WHEN IT WAS BEING MORNING — This phrase tells us that He was there before them at the place of the Divine Revelation, something which it is not customary for human beings to do — that the teacher should await the arrival of his disciple. A similar instance we find in Scripture (Ezekiel 3:22, 23): “[God said unto me]. Arise, go forth into the plain, [and I will there speak with thee]. Then I arose, and went forth into the plain; and, behold the glory of the Lord stood there already” (Midrash Tanchuma, Ki Tisa 15; cf. Nedarim 8a).

לקראת האלהים [AND MOSES BROUGHT FORTH THE PEOPLE …] TO MEET GOD — This (the word לקראת, “to meet”, which is used when two persons are approaching one another) tells us that the Shechina was going forth to meet them, as a bridegroom who goes forth to meet his bride. This is what Scripture means when it says, (Deuteronomy 33:2) “The Lord came from Sinai”, and it is not said, “[The Lord came to Sinai” (Mekhilta d'Rabbi Yishmael 19:17:1).

משה ידבר MOSES SPAKE — When Moses was speaking and proclaiming the Commandments to Israel — for they heard from the Almighty’s mouth only the Commandments אנכי and לא יהיה לך, whilst the others were promulgated by Moses — then the Holy One, blessed be He, assisted him by giving him strength so that his voice might be powerful and so become audible (Mekhilta d'Rabbi Yishmael 19:19:2).

On the day of the first fruits, your Feast of Weeks, when you bring an offering of new grain to the LORD, you shall observe a sacred occasion: you shall not work at your occupations.

Three times a year—on the Feast of Unleavened Bread, on the Feast of Weeks, and on the Feast of Booths—all your males shall appear before the LORD your God in the place that He will choose. They shall not appear before the LORD empty-handed,

But Ruth replied, “Do not urge me to leave you, to turn back and not follow you. For wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people, and your God my God.

Where you die, I will die, and there I will be buried. Thus and more may the LORD do to me if anything but death parts me from you.”