Torah and Tea 5782 – Lessons from Lag B'Omer and Parshas Behar

1. The Significance of Lag B’Omer and Rebbe Shimon bar Yochai

We are just one day before Lag B’Omer—the 33rd day of the Sefira, so it’s fitting to connect this with a teaching from the Rebbe, especially as it relates to Parshas Behar. One of the central aspects of Lag B’Omer is that it marks the yahrzeit—the day of passing—of the great sage, the Tana, Rebbe Shimon bar Yochai. While it may seem unusual to celebrate a passing, Rebbe Shimon himself explained that this was a day of ultimate connection and unity with his Maker, with Hashem. His soul ascended on this day at such a high spiritual level that it became a cause for celebration.

This is why so many people travel to Miron, to the gravesite of Rebbe Shimon bar Yochai, on Lag B’Omer. Even though there are limitations this year due to last year’s tragedy, this tradition has continued for generations: visiting his resting place, lighting bonfires, and giving children their first haircut at age three—the upsherin—which is delayed until Lag B’Omer because haircuts are not taken during the days of Sefira.

Rebbe Shimon bar Yochai is also known as the author of the holy Zohar—the foundational work of Kabbalah. In the Talmud as well, he plays a central role. In fact, in every tractate you’ll find “Rebbe Shimon,” and when it says just “Rebbe Shimon” without further specification, it refers to Rebbe Shimon bar Yochai.

2. The Story of Rebbe Shimon in the Cave

The Talmud in Tractate Shabbos tells how Rebbe Shimon bar Yochai ended up hiding from the Roman government. After speaking critically about them, he was denounced by Ben Girim and forced to flee. Initially he hid in a shul, but fearing for his safety (since his wife knew his whereabouts), he eventually went into hiding in a cave with his son.

Miraculously, Hashem provided them with a carob tree and a spring of water for sustenance during their twelve years in hiding. After twelve years, Eliyahu HaNavi appeared at the entrance to announce that the Caesar had died and the decree against them was annulled. Upon leaving the cave, they saw people plowing and sowing their fields—engaged in ordinary work.

Rebbe Shimon was critical: “Why are people busying themselves with temporary life instead of eternal life?” For him, Torah study was eternal life; working for material needs was only temporary. He believed that if one devoted themselves fully to Torah study, Hashem would provide all their needs miraculously—just as He had done for him in the cave.

3. The Balance Between Torah Study and Worldly Occupation

The Gemara relates that wherever Rebbe Shimon and his son looked critically upon people engaged in mundane work, destruction followed—their spiritual intensity was too much for the world. A heavenly voice called out: “Did you come out to destroy My world? Go back to your cave!” They returned for another twelve months.

After thirteen years total in the cave, they emerged again. This time, wherever Reb Elazar (his son) would smite with his gaze, Rebbe Shimon would heal. Rebbe Shimon told his son: “My son, it is sufficient that me and you uphold the world.” In other words: not everyone can or should devote themselves exclusively to Torah study; most people must engage in worldly occupations while maintaining some Torah learning.

This reflects two categories: those who occupy themselves with eternal life (Torah) and those involved in temporary life (work). The Talmud notes that many tried living solely by Torah study but did not succeed; most found balance by combining work with Torah learning.

4. Integration Rather Than Separation – The Deeper Lesson

The simple reading suggests two separate worlds: those who learn Torah constantly versus those who work. But as explained by the Rebbe after thirteen years in the cave, Rebbe Shimon realized that when someone dedicates themselves fully to Torah study (Torasam umnasam—Torah as their sole occupation), they draw down blessing for all humanity. There need not be a divide between “us” (the learners) and “them” (the workers); rather, there is an integration where each group supports and elevates the other.

This lesson is especially relevant today: even within communities dedicated primarily to learning (like kollelim), there must be connection with others—a sense of responsibility toward uplifting those engaged in worldly matters as well. True leadership means influencing others positively rather than isolating oneself or remaining aloof.

The world becomes better when those immersed in Torah share its light outwardly—brining blessing into all aspects of life.

5. The Value of Focused Torah Study Amidst Daily Life

The Gemara teaches that even someone who works all week should set aside fixed times for Torah study—kvius itim laTorah. During that hour or time slot dedicated to learning each day or week, one should be fully present: no distractions from work or phone calls or outside noise. That time belongs entirely to Hashem and His Torah.

This focused approach applies whether one learns an hour daily or more sporadically—what matters is giving oneself over completely during that time without interruptions or divided attention.

6. Spreading Goodness – The Crown Above All Crowns

The Mishnah famously records a teaching from Rebbe Shimon bar Yochai: “There are three crowns—Kesser Torah, Kesser Kehuna, Kesser Malchus—crown of Torah scholarship, priesthood, and royalty.” But above them all stands Kesser Shem Tov—the crown of a good name earned through acts of kindness (gemilus chasadim). This surpasses even greatness in learning or status.

A person known as a Baal Shem Tov—a possessor of a good name—is someone who spreads goodness among others through positive influence and action. Even if one excels personally in learning or piety but does not share or uplift others, they have not reached this highest crown.

The true test is whether our own growth leads us to inspire others—if our knowledge remains only for ourselves or if we use it to benefit our community and beyond.

7. Revealing Inner Light – The Unique Contribution of Rebbe Shimon Bar Yochai

Many sages were masters of esoteric wisdom but kept these teachings private among select students. On Lag B’Omer, however, Rebbe Shimon gathered his disciples together before his passing and revealed secrets never before shared—the deepest insights found in the Zohar.

This act exemplified spreading inner light outwardly: taking profound spiritual truths and making them accessible so they could illuminate all aspects of Jewish life.
Today when we think about Miron or mention “Reb Shimon,” we immediately associate him with revelation—bringing hidden dimensions into public awareness—and connecting lofty spirituality with everyday living.

8. Faith Amidst Questions – Lessons from Parshas Behar

The parsha addresses practical concerns alongside spiritual ideals—such as Shemitah (the sabbatical year), when Jews are commanded not to plant or harvest their fields every seventh year.
Naturally people ask: “If we don’t plant or harvest—what will we eat?” The Torah doesn’t dismiss this question but acknowledges its legitimacy.
Hashem responds: “I will send My blessing”—promising abundance in advance so there will be enough food during Shemitah.
This teaches us that even amidst holiness—at Sinai itself—there is room for honest questions about real-life challenges.
Later portions discuss difficult situations like financial decline leading someone to sell themselves into servitude—even ending up serving idolaters.
The Torah insists: No matter how far one falls materially or spiritually—no one else can truly own you except Hashem.
The mitzvos always come first regardless of circumstance.
The major lesson here is resilience—drawing strength from faith even when facing hardship.
We may not always understand why Hashem does what He does—but we trust His justice and kindness.
We pray not only for faith during trials but also that we should experience revealed good—so our trust becomes visible joy rather than merely an inner conviction during hard times.