LAG B'OMER - [1986 #1] - "The Omer Tape Set"

LAG B'OMER - [1986 #1] - "The Omer Tape Set" 
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- Description: LAG B'OMER: Monologue Intro #1 
- Date: 1986 
- Track Number: 1 of 4 
- From: The Rav (Rav Berg) 
- Length: 17 minutes 
- Notes: From The Rav's "The Omer Tape Set" (Track 4 of 10) 

The Omer Tape Set 
(10 tracks) 
#1  - THE OMER - [1986] - "The Omer Tape Set" - 42m 
#2 - 7TH DAY OF PASSOVER - [1986 #1] - "The Omer Tape Set" - 20m 
#3 - 7TH DAY OF PASSOVER - [1986 #2] - "The Omer Tape Set" - 45m 
#4 - LAG B'OMER - [1986 #1] - "The Omer Tape Set" - 17m 
#5 - SHAVUOT - [1986 #1] - "The Omer Tape Set" - 60m 
#6 - SHAVUOT - [1986 #2] - "The Omer Tape Set" - 60m 
#7 - 7TH DAY OF PASSOVER - [1986 #3] - "The Omer Tape Set" - 1h&25m 
#8 - LAG B'OMER - [1986 #2] - "The Omer Tape Set" - 31m 
#9 - LAG B'OMER - [1986 #3] - "The Omer Tape Set" - 1h&32m 
#10 - LAG B'OMER - [1986 #4] - "The Omer Tape Set" - 30m 

Transcript

SPEAKER_00 0:05

We now proceed with our cosmic timetable to another event known as Lag Baumr, the thirty-third day in the Omar that has been previously discussed. In other words, thirty-three days following the day of Passover. For those still adhering to the principle of Omar without even knowing why, this period has been a period of mourning, as we discussed previously. Twenty four thousand students, twenty four thousand students of Rabbi Akiva suffered a horrible death at the hands of the Roman along with their teacher, Rabbi Akiva. twenty four thousand My that's a that's an awful sum and yet such a precise sum twenty four thousand. What seems stranger is the fact that this exact sum is also mentioned in the Bible in Numbers chapter twenty five, in an incident involving Pinhas and the ruling ruler of the tribe of Shimon, I quote, and when Pinhas, the son of Elizabeth, the son of Aaron, the priest, saw what was going on from the midst of the congregation, he took a spear in his hand, and he went after the man of Israel into the chamber and thrust both of them through the man of Israel and the woman through her belly. So the plague was stayed from the children of Israel, and those that died by the plague were twenty four thousand. A strange coincidence a Bible providing information, possibly even exaggerating as to the numbers involved would be, as Rabi Shimon has repeatedly written in the Zor, that it is only a fool who translates the Bible, this historical cosmic event as a narration, as storytelling. So where does this number twenty four come from? Rabbi Isaac Luria and his gates of meditation in explaining away this period of Omar in which he says these days are judged by the name of Elochim, the five letter name of the Lord. And it is quite obvious for those who do not yet understand that the Lord does not need to resort to aliases and acquiring so many different names by which he is known, but rather each name of the Lord represents and portrays another form of manifested cosmic energy by which the force becomes manifested. Since this period of Omar is a day of judgment din, the prevailing force of the Lord is demonstrated through the word Elohim, which in essence is referring to judgment. And if we take these five letter, this five-letter word, we can make twenty-four different combinations, like Aleph Lamed Keyudmim, which is the way it is normally spelt, and we can also kind of juggle around the letters as Alef K Lamed Yudmim and come up with twenty four different representations of the same thing, different degrees, different levels, different intensities, different states of consciousness, but all revolving around one aspect, the aspect of din, of judgment. Why twenty-four thousand states Rabbi Azagloria in his gates of meditation, page one hundred-one, that the word Elohim, which begins with an olive, also means eleph in Hebrew one thousand. And within this secret display, this mystical display of the force of the Lord, the combination of twenty-four Eleph interchangeable represents the reason why twenty-four thousand students perished, why twenty-four thousand Israelites in numbers perished because each and every single layer, state of consciousness, state of intelligence of Elohim, a form of judgment, a form of negative cosmic energy became all manifested at the very same time. And when can and could that energy be manifested in its totality? But during the time of Omar, the time when the force of the Lord, because the Jew himself had not aroused the positive energy of the Lord, as we discussed concerning the Exodus, they themselves were not worthy of their deliverance from bondage, and therefore the period of Omar is not a period of mourning, and therefore we refrain from marriages, festivities because twenty four thousand students of Rabbi Akiva perished, but rather from the Kabbalistic point of view, what caused what? What came first? And the reason why twenty four thousand students perished was for the reason that this was a period by which negative cosmic energy prevails. That was the reason. That is the primary significance of the Omar. And when Lagba Omar came, suddenly the custom of instituting marriages and festivities can again begin. Why? Because Rabbi Shimon passed on in this period, this day, and the well known custom mentioned again in Rabbi Isaac Gloria's gates of meditation that it is a tradition in Israel on Log Baumar to visit the resting place of Rabbi Shimon Bayohai and his son Rabbalaza in Marod. They eat, they drink, they're merry. Again, the corruption of understanding cosmic timetables, understanding the Bible has led most people to believe that the period of mourning ceases because Erebishimon Bayohai passed on. If anything, that certainly should be a day of mourning rather than a day of festivities. And furthermore, his death should not be the reason, should not be a cause for suddenly this transformation from the period of mourning to one of festivity. No, it is again the cosmic timetable that we should be referring to. The thirty-third day in the Omar is known by its cosmic energy intelligence called Hod Shebahod. Hod Shebahod. And since this is not the place for me to delve into the significance of each spira, but rather merely to state that Hud on another level and another frame of reference is also to be considered as Mahut Sheba Mahut. Like the last day, the forty ninth day of the Omar is called Mahut Sheba Machut, the terminating point, the terminating point of this period of deprivation of light, the prevailing of din, of judgment, so too on a potential level, Hod Shibahod is to be considered cosmically as the termination of the Yeme Hadin, the days of judgment. And therefore, as the Zoor in the Idra Zuta states that when the Rebishimon died, he chose that day. He chose the day, as I explain in Kabbalah for the layman, because this was the potential date of Shvot. It is indeed a holiday. It is indeed a day of festivities. It is a day that darkness came to an end. And so Logbomer is not to be celebrated because Rabishimon passed on that day. It is not to be considered a day that concludes mourning because Rabishimon passed on that day, but rather the cause being it is Hod Shebahod, indicating and signifying the potential conclusion of Yamehadin, the end of suffering, the end of darkness. Now man can again return after having completed thirty three days of labor of making an attempt to spiritually elevate oneself through the process of the counting of the Oma, when we reach the thirty third day, following thirty two days of effort labor in our attempt to spiritually uplift ourselves, we are now ready for the historic event of a potential shivuot, the potential giving of the Torah. This was Lagba Omer. In fact, Rabbi Isaac Luria in his case of meditation states a tale concerning one Rabbi Avraham Halevi that he went to visit the grave of Rabbi Shimon and in that day he also said the prayer of Birkat Tishkon Nahem Ashem Alinu It Avili Avila Sion. In other words, this was a day for consolation of mourners. And after he finished the Amida, which includes this particular prayer, Rabbi Zach stated that he saw suddenly the image of Rabbi Shimon standing on his grave and he said Tell this man Avrahama Levi Why does he say Nakim in a day of rejoicing? Unfortunately, very shortly he shall be in a state of mourning and continues the Ari and a month didn't pass and he lost a son and he accepted he accepted consolation. So this is important, this Minhag of celebrating Blackba Omer was a cosmic event that brought about a day by which Zebishimon should pass on.