Teaching Team

The Mourning of the Omer

By Seth Dralle  | Comments (4) | Posted on May 3, 2007

We all are in the midst of the Omer count between Passover and Pentecost. One would assume that this would be a period of great rejoicing for Israel. But in traditional Judaism, this period is considered to be a time of mourning.

The reasons for this go all the way back to the days of the second temple and the revolt of the false messiah, Bar Kozeba (aka, Bar Kochba). During these 33 days, 24,000 thousand of Rabbi Akiva's disciples died from a divinely-sent plague. Rabbi Akiva was a supporter of Bar Kozeba and was training his students for warfare against Rome. This time of mourning is not only in remembrance of those students, but of the entire failure of Bar Kozeba's revolt and the ensuing exile that remains to our very day, though the first signs of redemption began in 1948 with the establishment of the State of Israel.

So I've been wondering to myself, "Should we also mourn during this period?" Obviously, I hold no special feelings for a false messiah or those who supported his cause. Though, I do resonate with the longing for the end of the great exile. Israel has been wandering for many centuries, and the present state of Israel is only a glimmer of redemption.

But when we consider what happened to our Nazarene forefathers during this period of time, the aspect of mourning hits a little closer to home. It was this revolt against Rome that began the process of shoving the Nazarenes out the synagogue door. Unlike the first revolt in 70 AD, the second revolt under Bar Kozeba held the support of the majority of Israel at the time. That is, except for the Nazarene community. Obviously, our forefathers could not give their allegiance to another so-called messiah. Due to this, the Nazarenes were seen as traitors at best and conspirators with Rome at worst. But the Nazarenes remembered that these events were foretold by the Master himself, and he even said that they would be rejected from the synagogues. Therefore, they had to remain faithful.

However, the Romans made no distinction between Nazarenes and non-Nazarene Jews. They were all Jews, and they all had to go. Thus, Rome expelled all Jews from the Land. Jerusalem became a center of idol worship. Yet Gentiles were allowed to remain in Jerusalem. Therefore, the leadership of the Jerusalem community shifted hands from Jews to Gentiles. Most of these Gentiles were not trained in Torah nor felt any compassion for the Jews. After all, the Gentiles had been ejected from the synagogue; they were not welcome. And in their minds, the failure of the revolt was ample evidence that God had rejected the Jews.

Thus began the parting of ways between Christianity and Judaism. It was no conspiracy, but was due to theology, politics, war, and economics. These respective religions began to define themselves against the other group. Gradually, practices were specifically designed to be different from the other group, and here we are today.

In light of this, perhaps a little mourning during the Omer is not out of line. Not for Bar Kozeba, Rabbi Akiva, or his students, but for those Nazarene Jews who were "too Christian for the Jews and too Jewish for the Christians." The gradual departure of Christianity from her parent faith of Judaism is certainly something we wish would have never occurred.

But in mourning, remember the promise of the Master, "Blessed are those who mourn, for they will be comforted" (Matthew 5:4). In our generation, the signs of redemption are beginning to appear. The Land is back in Jewish hands. Christians are beginning to reclaim their Hebrew Roots. Jewish-Christian dialog is more frequent than ever. Make we see the day when the two are completely made into one new man, with Messiah as the head!

About the Author: Seth Dralle is the fulfillment and shipping department manager and a research and teaching assistant for FFOZ. He is also a contributor to messiah magazine, the Monthly eRosh and the Torah Club Online Dictionary.

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