At a Lag Ba’Omer tisch, the Sar Shalom of Belz once spoke about the extraordinary Hashgacha surrounding the placement of the story of R’ Shimon bar Yochai and his son R’ Elazar—who fled Roman persecution—in none other than Mesechta Shabbos, Daf 33. But not only Daf 33, but specifically Amud Beis (the second side of the folio), a clear allusion to 33b, or Lag Ba’Omer itself. Such precision, he observed, is not coincidental.
One of his eminent disciples, R’ Shalom Mi’kaminka, pointed out an even further insight. He noted that in this very story, where R’ Shimon famously states, “All that the Romans established, they only did for their own benefit,” which led to R’ Shimon going into hiding, is not only found on 33b, but astonishingly is also the 33rd recorded statement of R’ Shimon bar Yochai in the entire Shas. The numerical resonance between R’ Shimon and the number 33 is undeniable.
The Aruch HaShulchan (Orach Chaim 493:7) records that R’ Shimon emerged from the cave on Lag Ba’Omer. The Bnei Yissasschar teaches that he was born on Lag Ba’Omer. And of course, according to our tradition, Lag Ba’Omer marks his hilula, his passing from this world.
This inspired me to wonder. If R’ Shimon is so deeply connected to the number 33, might there be a link to the 33rd Perek (chapter) in Tehillim?
Now, one might ask: are the chapter divisions in Tehillim truly meaningful? Is there any intrinsic significance to the number assigned to a given Perek?
This has long been a subject of my interest and research. And I found sources affirming that the numbering of chapters in Tehillim is no coincidence.
The Chidah, in his commentary on Chapter 131, writes that the theme of that chapter—Dovid Hamelech’s profound humility ("my heart was not haughty”)—is perfectly suited to its numerical position of 131. Why? Because 131 is the gematria (numerical value) of anavah, humility. Thus, the Chidah affirms a correlation between the content of a chapter and its number.
Similarly, the Kozhnitzer Maggid, in Seder Avodas Yisroel (Likkutim), observes that Perek 42 in Tehillim, which includes the verse, “My soul years for Hashem,” reflects a yearning that aligns with the tone of Sefiras Ha’Omer. He explains that 42 is a reference to the 42-Letter Name of Hashem as embedded in the prayer of Ana Ba’Choach, which is associated with Sefirah. Again, the number and the message align.
We also find that Chapter 91—the same gematria as the word Amen—is filled with references to angels: “He will command His angels on your behalf.” And when one says a beracha with concentration, an angel is created who then answers Amen to that person’s beracha (Bigdei Yesha 167:33 in the name of the Arizal). Here again, the number of the Perek matches its content.
In the Sefer Nishmas Kol Chai, it is brought from the Megaleh Amukos that the 100th Chapter in Tehilim—Mizmor Le’Todah—corresponds to the 100 daily blessings one must recite. The word Modim, central to gratitude, is itself 100 in gematria, and thus it is no surprise that Dovid Hamelech designated Chapter 100 as the chapter of thanksgiving.
This principle is already embedded in the Gemara. In Megillah (17b), the Gemara explains why the Blessing for the Seasons (Birchas Ha’Shanim) was placed as the ninth blessing. R’ Alexandri explains that it because of the Pasuk in the 9th Chapter of Tehillim, “Break the arm of the wicked,” a prayer against those who manipulate food prices. (The Gemara there explains that these words are counted as the 9th chapter, despite actually being in the 10th, as two earlier chapters are counted together). Here again, the chapter’s numerical placement carries halachic and liturgical significance.
Returning now to Chapter 33... With all this in mind, the Sefer Orah V’Simcha by R’ Avraham Simcha Howoritz points to a number of beautiful allusions to Lag Ba’Omer. Chapter 33 is indeed the chapter of Lag Ba’Omer.
The words, “Mim’chon shivto hish’giach—From His dwelling place He oversees”—an expression of Divine providence, contains the roshei teivos (the first letter of each word) equal to the gematria of Lag Ba’Omer (345). In Pasuk 19, moreover, it says, “To save their souls from death,” a veiled allusion to the end of the plague which claimed the lives of R’ Akiva’s students.
The chapter continues: “For on that day his heart will rejoice,” a verse which speaks to the joyous nature of Lag Ba’Omer.
Additionally, there is a striking musical connection. Lag Ba’Omer is marked by the end of mourning practices and the return of song and celebration. And Chapter 33 is replete with reference to musical instruments: “Praise Hashem with the harp”; “With a lyre of ten melodies sing to Him”; “Play well with joyful song;” “Sing to Him a new song.”
And of course, the opening words, “Ranenu Tzaddikim—Rejoice, O righteous ones.” The Zohar often refers to R’ Shimon as ‘HaTzaddik,’ making this phrase resonant.
The next time you open the 33rd Chapter of Tehillim, take a moment. Embedded within its verses are the secrets and song of Lag Ba’Omer, the joy of the students of R’ Akiva, and the eternal light of R’ Shimon bar Yochai.
