The answer is that the זכות לימוד on Yidden doesn’t happen when we merely mouth words of advocacy and defense—it happens when a neshamah down below comprehends and grasps with complete depth the true essence of a Yid! When such a neshamah advocates, it brings tremendous רוח נחת Above, and he’s thus able to banish all judgments.
The Zohar HaKadosh is filled with accounts of the way Rabbi Shimon went against Heavenly decrees: “And I say no!” he declared. This was because he attained the level of understanding of what the Ribbono shel Olam really wants on a truly deep level... and the Ribbono shel Olam knew that Rabbi Shimon understood it. Otherwise, all his declarations would have been unsuccessful.
When the Ribbono shel Olam “Eats and Drinks”
There’s an incredible Zohar HaKadosh (Parashas Pinchas) that describes a time when Rashbi was on his way to Teveria and he encountered Eliyahu HaNavi along the way. When Eliyahu HaNavi greeted him, Rabbi Shimon asked, “What are they currently learning in the Heavens?” He answered, “They’re learning the sugya of korbanos, and the Ribbono shel Olam is repeating chiddushim in your name; that is why I came here to greet you.”
Eliyahu HaNavi then said to him, “I have one thing to ask you. In Shamayim they struggled to understand the following passage: לגני באתי דבשי עם יערי אכלתי בשמי עם מורי אריתי כלה אחותי, To your Tabernacle Dedication, My sister, O bride, I came as if to my garden, I gathered My myrrh with My spice from your princely incense, I accepted your unbidden as well as unbidden offerings to Me; I drank your libations pure as milk (Shir HaShirim 5:1). We know that in the World to Come there is no eating or drinking. How can it be that HaKadosh Baruch Hu drank wine and milk?”
Rabbi Shimon then asked, “And what does the Ribbono shel Olam answer to this question?”
“He says that this question should be answered by Bar Yochai,” said Eliyahu, “and thus, I came to ask you.”
Choosing the Inferior Offering
The Mekubalim, including the Ramak and others, explain this story. They clarify that this practice does not refer to physical eating and drinking, as will be explained. The Zohar HaKadosh greatly extolls the ketores, the incense that was brought in the Beis HaMikdash. It is an offering unlike any other, with the ability to nullify plagues and judgments. Why is it indeed so great?
Because, while we know that we can bring material sacrifices before Hashem—such as the flesh of the korbanos—and bring Him pleasure through it, the greatest Heavenly pleasure comes when we sacrifice the most delicate of offerings, which is scent. It’s not something that can even be touched. It is a more spiritual offering than any other, and it brings more pleasure to Hashem.
Nevertheless, the Ribbono shel Olam engaged in “eating and drinking”—referring to a lower level of pleasure, not on par with the one derived from scent—all because that was what the Yidden offered up. Rashbi underscored here that the Ribbono shel Olam loves the Yidden so much; He abandoned all other pleasures and “ate” from their lower level of avodah. This was a concept that the Ribbono shel Olam wouldn’t reveal to the neshamos in the דרקיעא מתיבתא—but Rabbi Shimon bar Yochai perceived it! That was the depth of Rabbi Shimon’s understanding of Hashem’s love for His children!
What Every Yid Senses on This Day
In the piyyut of Bar Yochai, we say,... תפוחים ולשדה בעבורך נאמר אדם נעשה מרקחים בו ללקוט עלית. Klal Yisrael is likened to apples, as we find in many places in Chazal. Rabbi Shimon, we say, advocated for and so appreciated the depth of every Yid—understanding the true purpose of the creation of man. Let us make man was said because of what Rabbi Shimon knew to be true about a Yid.
Indeed, we see that Yidden throughout the world sense the greatness of a Yid on this exalted hillula... even if they may not be completely aware of it. Klal Yisrael tends to celebrate the exalted day of Lag BaOmer with great joy and togetherness—because our neshamos catch a glimpse of this depth and specialness of Yidden, and this in turn brings great joy in Shamayim.
