Am 26. Mai 2016 feiern gläubige Juden den Feiertag „Lag BaOmer“ – es ist Tradition, dass Kinder an diesem Tag, mit Pfeil und Bogen, auf die Felder und in die Wälder ziehen. Dieser Brauch erinnert an den Regenbogen als Zeichen des Bundes, „den der Herr mit dem Volk Israel schloss“, um ihm zu zeigen, dass er die Welt wie zur Zeit Noahs nicht noch einmal mit einer Sintflut bestrafen würde.
Auch in Wien wird dieser Brauch gepflegt: Chabad Vienna
Lag BaOmer siehe auch hier: Wikipedia
Happy Lag BaOmer & Shoot Straight!
Jewish people celebrate tomorrow Lag BaOmer – a holiday where archery is part of the Jewish religion.
„One of the ways in which we celebrate Lag BaOmer is by taking children out to parks and fields to play with bows and arrows. The Lubavitcher Rebbe explains that the bow-and-arrow symbolizes the power of inwardness — the power unleashed by the mystic soul of Torah.
The first weapons devised by man were designed for hand-to-hand combat. But a person’s enemy or prey is not always an arm’s-length away, or even within sight. Soon the warrior and hunter felt the need for a weapon that could reach a target a great distance away, or which lies invisible and protected behind barriers of every sort.
With a bow and arrow, the tension in an arched bough of wood is exploited to propel a missile for great distances and slash through barriers. The inventor of this device first had to grasp the paradox that the deadly arrow must be pulled back toward one’s own heart in order to strike the heart of the opponent, and that the more it is drawn toward oneself, the more distant an adversary it can reach.
The external body of Torah is our tool for meeting the obvious challenges of life. Do not kill or steal, it instructs us; feed the hungry, hallow your relationships with the sanctity of marriage, rest on Shabbat, eat only kosher foods — for thus you will preserve the order that G‑d instituted in His world and develop it in accordance with the purpose towards which He created it.
But not everything is as up front as the explicit do’s and don’ts of the Torah. Beyond them lie the ambiguities of intent and motive, the subtleties of love and awe, the interplay of ego and commitment; the taint of evil that shadows the most holy of endeavors, and the sparks of goodness that lie buried within the darkest reaches of creation. How are we to approach these challenges, so distant from our sensory reach and so elusive of our mind’s comprehension?
This is where the mystical dimension of Torah comes in. It guides us in a retreat to our own essence, to the very core of our soul. It illuminates the selfless heart of the self, the spark of G‑dliness within us that is one with its Creator and His creation. From there we unleash the power to deal with the most distant and obscure adversary; from there we catapult our redeeming influence to the most forsaken corners of G‑d’s world.„