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 יוחאיאורחים נכבדים, ידידים נחמדים, מי לכם פה ומה לכם פה,לכבוד התנא האלוקי רבי שמעון בר יוחאיבני 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 YochaiHonored guests, dear friends—who is here for you and what brings you here?In honor of the Tanna Elokai, Rabbi Shimon Bar YochaiSons of Jerusalem, beloved and whole—who is here for you and what brings you here?In honor of the godly 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 God." 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 godly 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 godly or connected to the Divine, rather than identifying him as God 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 “godly.”

Some bring the following fascinating explanation of the HorHachayim (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 Hashemwalks 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 God.”

I will not attempt to explain these words of the Ohr HaChaim, as even a slight misinterpretation could, God 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 god—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 expression "מאן פני האדון דא- רשב"י"—“Who is 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 god, 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 tzaddikimsuch 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 rabbanimemphasize the importance of maintaining clarity that all salvation comes only from Hashem.

This article was written in cooperation with Shuva Israel