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Weekly Chasidic Story #1220 ( (s5781-32)14
Iyar 5781 /April 26, 2021)
Suddenly he felt that he had been magically transported from the court of the Shinnova Rav/Rebbe in Galitzia to Mt. Meron in time for the Lag b'Omer celebrations. Connection -- Seasonal: the festival of LAG B'OMER.
Story in PDF format for more convenient printing.
"Lag b'Omer and Carrots"The hardships that the struggling Jewish community in the Holy Land was suffering after a decade of shortages and famine were clear to all that were participating in the meeting. By 1890 the situation had deteriorated to the extent that people were actually dying of hunger. Nowhere was the overall poverty felt more than in Jerusalem and Tzefat, which then had the largest Jewish populations. Many of the residents had dedicated their lives to Torah study, prayer to G-d and mitzvah-fulfillment, and so were mostly dependent on community coffers. But by this time, all the chesed ('kindness') funds were drained, and the gabbaey tzadaka ('charity' administrators) of the various funds were gathered in an emergency meeting, attended also by several rabbinical leaders. After several futile ideas were dismissed, it became clear that the only possible solution was to send a representative to raise funds from wealthy Jewish communities outside of Israel. But not just any fundraiser - rather it would have to be a "shadar" (short for shliach d'rabbanan, an 'emissary of the rabbinical courts.' A list of possible candidates was quickly composed and their positive qualities and relevant shortcomings were discussed. Relatively quickly it was agreed that the man for the job was Rabbi Itcheleh (diminutive for Yitzchak or Isaac). "Handsome and intelligent and a genuine Talmid Chacham (skilled in Oral-Torah study)." "Humble and pious, he serves G-d sincerely and whole-heartedly." "No one else is as appropriate as he, or could possibly be received as well as he," was the unanimous opinion. All this took place shortly after Pesach. When the delegation of gabbai'im and rabbis approached R. Itcheleh and informed him of their decision, his face darkened. "To travel abroad now means I won't be in Israel in time to make the pilgrimage on Lag b'Omer to the burial site of Rabbi Shimon Bar-Yochai in Meron (near Tzefat)," he gasped. "How can I even consider such a notion?" The rabbis intensified their pleading and the tzadaka administrators described to him in graphic detail the burden of suffering and sorrow of the multitude of poor families in Israel. Gradually R. Itcheleh realized that refusal was not a viable option. With a heavy heart he shrugged and nodded his acceptance of the mission. R. Itcheleh travelled to various European Jewish communities, and in each, G-d's grace shone upon his efforts. His traditional Jewish appearance and manner, his thrilling representation of the large pious Jewish populations of two of the "holy cities" - Tzefat and Yerusalayim - and detailed description of life there under the current disastrous economic situation drew the ears and hearts of his listeners. Their mercy and generosity was aroused by his appeals and their wallets opened. From day to day his stack of currency continued to grow. Meanwhile, Lag b'Omer was drawing closer and gradually becoming dominant in R. Itcheleh's thoughts. Everywhere he went, his talks were increasingly infused with descriptions of the greatness of the day, the holiness and inspiration of being at the burial site of the Rashbi, and the incredibly joyous atmosphere that permeated Mount Meron and penetrated everyone who managed to arrive there. His words always concluded with his sorrow at being unable to make his annual pilgrimage to share in this most auspicious of occasions. His listeners did their best to console and encourage him. The chasidim among them recommended that on Lag b'Omer he visit the court of this rebbe… or that rebbe… and surely there he will feel uplifted. In the end, he decided to make his way to Shinova, to spend the holy day in the presence of the Rebbe and Rav, Yechezkel-Shraga Halberstam, son of the famed Divrei Chayim of Sanz. When R. Itcheleh arrived there, he was told that the Shinover chasidim had already arranged a place for him in the Rebbe's private minyan. The Lag b'Omer Shacharit (morning prayer service) was impressively enthusiastic. "Nevertheless, thought R. Itcheleh to himself, "this is not in the same league as the prayers in Meron during these hours." Immediately afterwards, the local Chasidim re-arranged
the tables for the Rebbe's "tish" (gathering around his 'table').
After several brief Torah lessons, the Shinova tzadik told a story that
he heard when he visited Tzefat in the 1860's, about the revelation of the holiness
of Rabbi Elazar Azcari in Tzefat around the year 1570, in Meron on Lag b'Omer,
when he was invited by the holy Ari, Rabbi Yitzchak Luria, to pair with him in
a dance. Hearing this story directly from the Shinova tzadik aroused in R. Itcheleh overwhelming longings to once again be part of the primary Lag b'Omer experience at its source, in Meron. Almost simultaneously, the Rebbe began the distribution of sherayim, small morsels of food from the 'remains' in the dishes set before him. Suddenly, the Rebbe paused. He turned towards R. Itcheleh, gazed intently at him for a moment, and then motioned for him to approach. When R. Itcheleh came over and stood in front of him, the tzadik served him sherayim from a dish of tzimmes (cooked carrots), and with a shining face and beaming smile, was seen to also briefly bless him. At that moment, something inexplicable happened. R. Itcheleh suddenly felt the enchanted atmosphere of Meron on Lag b'Omer enflaming his soul. It seemed to him that he was no longer in distant Shinova; rather, there he was in the Galilean Mount Meron! He found himself starting to sing the first of the traditional 'Lag b'Omer at Meron' songs, "Bar Yochai, nimshacta ashrecha.…" [The English translation of entire song is appended below.] The Rebbe encouraged him strongly to continue, and the chasidim to join in the singing. Thus they did, stanza after stanza, refrain after refrain, for many minutes. To them it seemed that the 'shadar' from the Holy Land was totally detached from the physical world, burning with a deep joy that encompassed his entire being. The storm in the soul of R. Itcheleh eventually subsided. Perceiving a crowd of Chasidim staring at him expectantly, he explained to them, "When the Rebbe placed in my hand the carrots, called [in Yiddish] 'meren,' he said to me, slightly distorting the vowel, 'Now go to "Meron.'"' At that moment was ignited in me the bonfires of Lag b'Omer in Meron!" ~~~~~~~~~~~~~~~~ Biographic notes: Rabbi Yitzchak Luria (1534-5 Av 1572), Known as "the holy Ari," revolutionized the study of Kabbalah and its integration into mainstream Judaism during the two years he spent in Tzefat before his death at age 38. Eliezer Ascari (1533-1600), a disciple of the Ramak (Rabbi Moshe Cordevero), subsequently became famous as the author of Sefer Chareidim. He also authored a commentary on the tractate of Brachot in the Jerusalem Talmud, and is the composer of the popular Shabbat prayer-hymn: Yedid Nefesh. Rabbi Yechezkel-Shraga Halberstam, (of blessed memory: 1813- 5 Tevet 1899), was the eldest son of the Divrei Chaim, Rabbi Chaim Halberstam of Sanz. As an emissary of his father, he founded the Sanzer synagogue in Tzefat (Safed). He served as the rabbi of Shinova from 1855 till1868, and then again from 1881 till his passing. Many of his Torah insights into Scripture, Law and Kabbalah are collected in Divrei Yechezkel.
The Dancing Saint in the Center In yet another circle, in the middle, danced an old man who stood out from all the rest by his remarkable stature and features. Taller by a head than all, wearing a white robe, he danced with an ethereal ecstasy - eyes tightly shut, feet barely touching the ground. His thoughts seemed to be roaming in the upper realms. All eyes were drawn to the distinctive figure and soon many encircled him, clapping their hands and singing while he danced alone. "Who was he?" people wondered. Surely, he must be a most saintly person." The holy Ari, Rabbi Yitzchak Luria, who was totally absorbed in dance and joy, raised his eyes briefly. His gaze fell directly upon this singular figure and he became very excited. R' Yitzchak left the circle of his disciples and cut a path through the merrymakers until he reached the old man. Extending both hands to him, he began dancing with the stranger. The Ari's disciples quickly followed him and joined the circle of spectators. The stranger stopped for a moment to seek out the janitor of the Tzefat beis midrash (Torah-study hall) to include him in their dance. The three men twirled and whirled around in rapture for a long time and when the stranger pulled away, the remaining two continued to dance, grasping one another's shoulders. The Ari's students looked on and wondered, "What was the master doing, dancing so long with the simple shamash of the study hall, Elazar Ascari, in such devotion?" At the end of the day, when they were on the road leading back in Tzefat, one of the disciples turned to his master. With a note of disquiet, he asked, "Please do not take offence, my master, if I ask you a question. Could you explain that strange dance with the mysterious stranger, who was clearly someone special, and our janitor? Was this showing proper respect for the Torah to include him too?" The Ari smiled and said, "Perhaps you can tell me what I should have done. The saintly Mishnaic sage and teacher of the Zohar, Rabbi Shimon bar Yochai, drew him into our dance! Should I, the younger, have protested?" The listeners were overwhelmed by this revelation. They had been wondering who the venerable stranger was. Now it turns out that he had been Rabbi Shimon bar Yochai himself, come to join the celebration at Meron. Instantly they regarded the 'simple' shamash in an entirely different light. "Can you imagine how great Elazar must be… and we thought him to be a common person," they remarked to one another. From that day on the Ari's disciples were particularly respectful towards Rabbi Elazar Ascari, the reticent janitor of their beis midrash who later became famous as the author of Sefer Chareidim.
This hymn extols the virtues of Rabbi Shimon bar Yochai, the author of the holy Zohar. It relates how he achieved greatness in each of the 10 sefirot, as each stanza corresponds to a different one of the sefirot. The composer also spelled out his name in the first letters of the Hebrew stanzas. Refrain: Bar Yochai -- fortunate are you, anointed with joyous oil (wisdom), over and above your companions. Bar Yochai -- You were anointed with the holy oil that flows down from the transcendent [source of mercy]. [Like the Cohen Gadol], you wore a holy crown that set you aside from other men, an aura of splendor bound eternally upon your head. (Refrain). Bar Yochai -- It was a comely dwelling that you found, on the day you ran away and escaped from the Romans. [For thirteen years] you stood in the sand of the rocky cave -- there you merited to your crown of splendor and radiance. (Refrain). Bar Yochai -- Your students are like the [strong and beautiful] beams of acacia wood [used to hold up the Mishkan]. When they learn HaShem's Torah, they become ignited with the wondrous burning light [of its secrets]. Behold, these secrets were revealed to you by your teachers. [Moshe and Eliyahu]. (Refrain). Bar Yochai -- [While still alive] you ascended to the Field of Apples (Garden of Eden) to gather remedies [for the souls of your people]. Secrets of the Torah whose fragrances are sweeter than blossoms and flowers. For you alone the entire creation of Man was worthwhile. (Refrain). Bar Yochai -- You girded yourself with strength and attained total self-mastery in order to fight the battle of the Torah of [black fire on white] fire in the gates [where the judges sat]. You unsheathed its sword and brandished it against the enemies [of your people]. (Refrain). Bar Yochai -- You ascended to a palace of pure light marble stones. Even there you [hardened your face like the lion, and] stood unmoved before the constellation of Leo. Crowned in glory, you ascended beyond the Great Bear [to perceive wonders that no mortal ever grasped]. You saw, but who could see you?! (Refrain). Bar Yochai -- When you reached the Holy of Holies [of the Supernal Mikdash, you grasped the secret of] the Green Line (the thread of measured light through which G-d created the world and) through which He continually renews the works of creation daily. [The works of creation are known as] the Seven Weeks (Forty-Nine Gates of Understanding). In order to go beyond this and grasp the secret of Fifty, you bound [your thought to] the letter Shin [on both sides of the Head-Tefilin]. (Refrain). Bar Yochai -- You perceived the inner radiance of the letter Yud, the ineffable wisdom of the Torah that preceded creation. [You mastered] the Thirty-Two Paths [that flow from the Yud, the essence of the Torah which is called] the First Teruma. Then, like the Cherubim [on high], you were anointed with the splendor of [G-d's] radiant light. (Refrain). Bar Yochai -- When you reached the highest level of the mysterious hidden light, you feared to gaze due to the enormity of its radiance. It [is the most hidden level of G-d's Will and Purpose which] is called No-thing, concerning which [Hashem] said, "No man can see Me [and remain physically alive]." (Refrain). Bar Yochai -- Fortunate is the mother who bore you, fortunate is the nation that imbibes your teachings! And fortunate are those who grasp the secrets [you revealed]! They don the Breastplate of your perfections and lights. Refrain: Bar Yochai -- fortunate are you, anointed with joyous oil (wisdom), over and above your companions. Note on author:
LAG SAMAYACH, EVERYONE!
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Yerachmiel
Tilles is co-founder and associate director of Ascent-of-Safed, and chief editor
of this website (and of KabbalaOnline.org). He has hundreds of published stories
to his credit, and many have been translated into other languages. He tells them
live at Ascent nearly every Saturday night.