13 May ELOKAI, RABBI SHIMON: UNDERSTANDING THE CONTROVERSY

The following article
addresses an issue
raised regarding a
popular song about
Rabbi Shimon Bar
Yochai, often sung on
Lag BaOmer. As with previous articles—such as
the discussion on the song “I Will Always Have
Only Good” and the debate over whether
Hashem needs us—the intention here is not to
take a side, but to present and clarify the various
perspectives involved in the conversation.
Here is the beginning of the song:
לכבוד התנא האלוקי רבי שמעון בר יוחאי
אורחים נכבדים, ידידים נחמדים, מי לכם פה ומה לכם
,פה
לכבוד התנא האלוקי רבי שמעון בר יוחאי
בני ירושלים, אהובים ושלמים, מי לכם פה ומה לכם
,פה
לכבוד התנא האלוקי רבי שמעון בר יוחאי
Translation:
In honor of the Tanna Elokai, Rabbi Shimon Bar
Yochai
Honored guests, dear friends—who is here for
you and what brings you here?
In honor of the Tanna Elokai, Rabbi Shimon Bar
Yochai
Sons of Jerusalem, beloved and whole—who is
here for you and what brings you here?
In honor of the G-dly Tanna, Rabbi Shimon Bar
Yochai

The repeated words of songs sung in honor of
Rabbi Shimon Bar Yochai include phrases
“L’kavod HaTanna Elokai,” which translates to
“In honor of the Tanna, my G-d.” This usage has
raised questions among scholars and community
members about the appropriateness of such
language, as it may blur the distinction between
reverence for a revered sage and the worship due
only to Hashem.
Critics argue that referring to Rabbi Shimon Bar
Yochai with a term typically reserved for
Hashem could inadvertently suggest a form of
deification, which is contrary to core Jewish
beliefs. They emphasize the importance of
maintaining clear boundaries in language to
preserve the monotheistic integrity of Jewish
worship.
They further argue that the original lyric used the
word Eloki, meaning “a G-dly sage,” but that
those singing it later altered it to Elokai in order
to rhyme with the following word, Bar Yochai.
This change, however, is seen by some as
problematic, as it introduces theological concern
and risks attributing a title reserved for Hashem
to a human being.
Explanation of the term Elokai
To explain the use of the word Elokai, Rabbi
Moshe Brandsdorfer (a prominent posek in
Yerushalayim) notes a distinction between
saying Elokai and HaElokai—with the added

hei. He argues that since the song uses the form
HaElokai, it is permitted, as this indicates that
Rabbi Shimon Bar Yochai is G-dly or connected
to the Divine, rather than identifying him as G-d
Himself. On the contrary, Rabbi Yitzchak
Ratzabi argues that the hei makes it even worse,
as it more directly refers to Hashem.
Some explain the grammar by noting that in
Aramaic, Elokai is used instead of Eloki. Others
attribute it to a Chassidic pronunciation style,
while still others argue that it should actually be
Eloka’i, which also means “G-dly.”
Some bring the following fascinating explanation
of the Hor Hachayim (Vayikra 18; 4): “The
divine Tanna, Rabbi Shimon Bar Yochai (Zohar
I:170b), said that the 248 limbs and 365 sinews
of a person correspond to the 248 positive
commandments and the 365 negative
commandments. When a person performs a
mitzvah using a particular limb, the Name of

Hashem—specifically the four-letter name Yud-
Heh-Vav-Heh—rests upon that limb.

From here we learn that through the performance
of a mitzvah, a person becomes a chariot
(merkavah) for the Shechinah, and Hashem
walks within him. This is the meaning of the
pasuk, “to walk in them,” and it further clarifies
who walks in them: “I am Hashem”—as if to
say, “to walk—I, Hashem—in them.” This is the
secret of the pasuk (Exodus 25:8): “And I will
dwell among them.”
Accordingly, the phrase “in them” can be
understood literally: through the performance
of mitzvot, a person creates the vessel for
Hashem to dwell within him. This is the secret
behind the pasuk (Leviticus 26:12): “And I will
walk among you,” and the pasuk (Deuteronomy
4:4): And you who cling to Hashem, your G-d.”
I will not attempt to explain these words of the
Ohr HaChaim, as even a slight misinterpretation
could, G-d forbid, cross the line into heresy.
However, one must be careful not to mistakenly
think that he meant, Heaven forbid, that Hashem
was clothed in Rashbi and that he became a
G-d—an idea that parallels, disturbingly, the
Christian belief about their deity.
But we do find on the command (Shemot 34;
23) to appear three times a year before the
Master—Hashem, that the Zohar comments that
Rabbi Shimon Bar Yochai is described in terms
that seem to ascribe divine qualities, such as the
is Who”—“מאן פני האדון דא- רשב“י” expression
the face of the Master? This is Rabbi Shimon
Bar Yochai.” While such language originates
within deeply mystical contexts, it has raised
significant concerns among later authorities
who caution against interpreting these phrases
literally.
The Yaavetz (Mitpachat Sfarim) voice strongly
rejecting any literal interpretation of these
expressions writes:
‘Who is the face of the Master? This is Rabbi
Shimon bar Yochai.’
Such a phrase is undoubtedly offensive and
blasphemous. In this matter, I show no partiality
to anyone—even if it were the real Rabbi
Shimon bar Yochai himself (Heaven forbid to
suspect him of accepting divinity; on the
contrary, this proves such words never came

from him, and never crossed his mind. Even if
the greatest of prophets said it, I would not obey.
I will accept no justification in such a matter).
Heaven forbid to imagine these are the words of
our holy Torah sages, who are faithful to
Hashem—to give His glory to another. Such a
thing must not occur in Israel. One who
associates the Name of Heaven with something
else…
Here lies an open gateway for those who breach
the boundaries of the world.”
Others explain (Matok Midvash on the Zohar)
that the Zohar does not imply that Rabbi Shimon
Bar Yochai is a G-d, but rather that, because
Hashem is always with him, he is akin to the face
of the Shechinah, or more accurately, the
forefront. In this sense, through his presence, the
righteous are glorifying Hashem.
Praying at the gravesite
Another issue to keep in mind is the controversy
surrounding the practice of asking the
deceased—particularly great tzaddikim—for
help or intercession is a longstanding and
sensitive topic. While many visit the graves of
righteous individuals to pray, the halachic and
theological boundaries of what is permissible in
such prayers are debated among authorities.
Some authorities permit asking the deceased to
intercede on one’s behalf before Hashem,
viewing it as a form of zechut avot—asking
Hashem to help in the merit of the righteous.
This is often understood not as praying to the
tzaddik, but rather with their merit or asking
them to pray to Hashem on the person’s behalf.
Others, however, strongly oppose any
formulation that appears to address the deceased
directly, arguing that it borders on forbidden
practices such as doresh el ha-meitim (seeking
out the dead), which is explicitly prohibited in
the Torah (Devarim 18:11). These authorities
insist that all prayers must be directed solely to
Hashem, without invoking the dead in any active
or intermediary role.
The language used is often the core issue.
Phrases that directly address the deceased (e.g.,
“Rebbi, help me”) are particularly controversial.
Some poskim allow phrases like “May the merit
of the tzaddik stand for me,” while others are
more stringent and require even that to be
carefully worded so as not to imply any power
independent of Hashem.
This controversy is especially relevant at
gravesites of great tzaddikim such as Rabbi
Shimon Bar Yochai on Lag BaOmer, where
masses gather and songs or prayers may include
language that some interpret as bordering on
problematic forms of intercession. Great care is
advised in how such practices are approached,
and many rabbanim emphasize the importance
of maintaining clarity that all salvation comes
only from Hashem.