There is immense holiness on the day of Lag BeOmer it is important not to underestimate the potential of the day and to utilize it to the fullest. Especially this year when there is a plague. On this day of Rabi Shimon Bar Yochai’s hilula, we are given the opportunity to have supernatural miracles and wonders for ourselves our families our nation, and the world as a whole! This is especially so when combined with Teshuvah (returning and making a relationship with Hashem)
The Zohar tells us of a time when Rabi Shimon Bar Yochai came to the city Lod, which had a plague. Rabi Shimon Bar Yochai asked “Could it be that both the plague and I be present in the city together?” Suddenly, a voice from the heavens proclaimed “Ashrei (praiseworthy) is Rabi Shimon Bar Yochai who has such power to annul a decree by Hashem”.
Anyone who is needs to get married, or is ill (mentally or physically) or those lacking jobs, needing parnasa, or need shalom bayit (marital bliss), People wanting to connect to Hashem, understand the Torah and its secrets, or any negative situation one may be struggling through could see big salvations. Outright miracles and wonders on this day are normal! Some say that the Eis Ratzon now will be even bigger than every other year since most people can not go to Miron and therefore do misirus nefesh to celebrate this day to elevate the soul of Rabbi Shimon it will be as if He gives gifts to all those who pray to Hashem and connect to Hashem in his merit.
Tzfas Emes says that it is a larger merit to learn a Tzadik’s teachings than to go to his gravesite. Studying from a Tzadik’s teachings has a bigger impact on a person’s soul and the soul of the Tzadik (which is what keeps him alive in this world) thus creating a deeper bond between a one and the Tzadik. Therefore much abundance of blessings comes to the world and especially to the person.
One should invest in prayer on a deeper level with meditations on this day.
The gematria of SHIMON BAR YOCHAI 915 is the same numerical value as תשובה זה טובה בעיני ‘ה. (repentance is good in the eyes of Hashem!) this teaches us that even though we need to use the massive quality of the day to elevate ourselves and bring blessing to our lives, but we must remember that if we do it with real teshuva giving all our heart to Hashem, doing His will, we will see immense salvations beyond our wildest dreams!!!
To learn the teachings of Rabi Shimon Bar Yochai we give you:
we have added an excerpt of the Zohar written by Rabi Shimon Bar Yochai in English and Hebrew from Sefaria so that you can read the teachings of Rabi Shimon Bar Yochai below.
Another Segulah of the day is Chai Rotel
here is an ancient custom that is called Chai Rotel (הח”י רוטל) that is mentioned in ancient books, of donating a specific amount of food or drinks (18* 3 comes out to 54 liters) for the elevation of the soul of Rabbi Shimon Bar Yochai.
What does the segulah of the Chai Rotel benefit the donner?
- Salvations in General
Rabbi Hizkiyah opened, “It is written, as a rose among thorns.” That a rose is the Assembly of Israel. Because there is a rose and there is a rose, just as a rose among thorns is tinged with red and white, the Assembly of Israel consists of judgment and mercy. Just as a rose has thirteen petals, the Assembly of Israel is surrounded on all sides by the thirteen attributes of mercy. However, Elohim, that is here, thought to bring out the thirteen words that surround the Assembly of Israel and guard it
After this, in order to bring out the five rigid leaves that surround the rose, it is mentioned another time in the passage. These five mean salvation. These are 5 gates. And this secret is written about, “I will raise the cup of salvation.” This is the ‘cup of benediction.’ The cup of benediction must rest on five fingers, and no more, just as the rose rests on five rigid leaves that represent the five fingers. This rose is the cup of benediction. From the second to the third mention of the name Elohim, there are five words. From this point, the Light was created and concealed and enclosed within that covenant that entered the rose and fructified it. This is referred to as a tree bearing fruit whose seed is within it and this seed really exists in the letter of the covenant. And just as the covenant is sown by forty-two conceptions from that same seed, so is the holy name of the creation sown.
In the beginning, Rabbi Shimon opened, the flower buds appeared on the earth. “The flower buds” refer to the act of creation. They appeared on the earth when, on the third day, as it is said, “And the earth shall pullulate.” That was when they appeared on the earth. The time of singing has come, and this is the fourth day when there was a reduction from the Light of Hassadim. The voice of the turtle dove refers to the fifth day, where it is written, “Let the waters swarm,” so as to produce offspring. “It is heard” refers to the sixth day, where it is written, “Let us stand and create man,” and there it is said, “We will do and we will hear.”
בְּרֵאשִׁית, רִבִּי שִׁמְעוֹן פָּתַח (שיר השירים ב׳:י״ב) (צז א, לט ע”ב, ויקרא ד ב, לקמן ה) הַנִּצָּנִים נִרְאוּ בָאָרֶץ. הַנִּצָּנִים, דָּא עוֹבָדָא דִּבְרֵאשִׁית, נִרְאוּ בָאָרֶץ אֵימָתַי, בַּיּוֹם הַשְּׁלִישִׁי, דִּכְתִיב וַתּוֹצֵא הָאָרֶץ כְּדֵין נִרְאוּ בָאָרֶץ. עֵת הַזָּמִיר הִגִּיעַ, דָּא יוֹם רְבִיעִי דְּהֲוָה בֵּיהּ זְמִיר עָרִיצִים, מְאֹרֹת חָסֵר. וְקוֹל הַתּוֹר, דָּא יוֹם חֲמִישִׁי, דִּכְתִיב יִשְׁרְצוּ הַמַּיִם וְגו’ לְמֶעְבַּד תּוֹלָדוֹת. נִשְׁמַע, דָּא יוֹם שִׁשִּׁי דִּכְתִיב נַעֲשֶׂה אָדָם. דְּהֲוָה עָתִיד לְמִקְדַּם עֲשִׂיָּה לִשְׁמִיעָה, דִּכְתִיב
הָכָא נַעֲשֶׂה אָדָם, וּכְתִיב הָתָם נַעֲשֶׂה וְנִשְׁמַע. בְּאַרְצֵנוּ, דָּא יוֹם שַׁבָּת דְּאִיהוּ דּוּגְמַת אֶרֶץ הַחַיִּים.
(שהוא עולם הבא. עולם הנשמות עולם הנחמות). (נ”א דבר אחר) הַנִּצָּנִים אִלֵּין אִנּוּן אֲבָהָן דְּעָאלוּ בַּמַּחֲשָׁבָה וְעָאלוּ בְּעָלְמָא דְּאָתֵי וְאִתְגְּנִיזוּ תַּמָּן. וּמִתַּמָּן נָפְקוּ בִּגְנִיזוּ וְאִטָּמִירוּ גוֹ (נ”א בהו) נְבִיאֵי קְשׁוֹט. אִתְיְלִיד יוֹסֵף וְאִטָּמִירוּ בֵּיהּ, עָאל יוֹסֵף בְּאַרְעָא קַדִּישָׁא וּנְצִיב לוֹן תַּמָּן, וּכְדֵין נִרְאוּ בָאָרֶץ וְאִתְגָּלוּ תַּמָּן. וְאֵימָתַי אִתְחָזוּן, בְּשַׁעֲתָא דְּאִתְגְּלֵי קֶשֶׁת בְּעָלְמָא. דְּהָא בְּשַׁעֲתָא דְּקֶשֶׁת אִתְחֲזֵי כְּדֵין אִתְגַּלְּיָן אִנּוּן, וּבְהַהִיא שַׁעֲתָא עֵת הַזָּמִיר הִגִּיעַ עִדָּן לְקַצֵּץ חַיָּבִין מֵעָלְמָא. אַמַּאי אִשְׁתְּזִיבוּ, בְּגִין דְּהַנִּצָּנִים נִרְאוּ בָאָרֶץ, וְאִלְמָלֵא דְנִרְאוּ לָא אִשְׁתָּאֲרוּן בְּעָלְמָא, וְעָלְמָא לָא אִתְקַיָּם.
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