The Levaya

The Levaya of Rashbi   In תלמוד בבלי the word הילולא refers to a wedding celebration. Chasidim & some ספרדים observe the Yahrzeit of a צדיק by making a סעודה and call it a הילולא They claim the Minhag of making a הילולא on  the Yahrzeit of a צדיק is found in the    'זהר רצ"ו ב פ' האזינו re the Yahrzeit of  רשב"י However, in the זהר there is no discussion of a “yahrzeit” of Rabbi Shimon  What the זהר actually describes is the day of his death itself—his פטירה. The זהר describes the פטירה of רשב"י and says  The day when רשב"י was נפטר there was a dispute between  the אנשי ציפורי & אנשי מירון where he should be buried. A נס happened and the מלאכים brought up רשב"י to heaven. In שמים  they were celebrating his arrival. הילולא דרשב"י The first מקור for making a הילולא on a Yahrzeit of a צדיק is in the ספר חמדת הימים. This Sefer is a controversial Sefer. Some maintain that its author was an unknown but holy individual. The יעב"ץ & others claim the author was נתן העזתי ימ"ש  Nathan from Gaza משיח שקר של שבתי צבי   יש שסוברים שהספר נכתב על ידי קדוש רק שיד זרים שלטו בו, ולכן יש שטוענים כי אין לסמוך עליו בדברים שלא נמצאו בספרים אחרים של האריז"ל ר'יצחק אייזיק יהודה יחיאל מיכל ספרין מקאמרנא   קיבל את שיטת היעב"ץ בדבר זהות מחבר הספר וכותב    על מחבר הספר מילים חמורות ביותר, .  שבחי הבעל שם טוב מובא סיפור    קנה את הספר   מבלי דעת מי מחברו,והבעל שם טוב העיר לו כי ספר פסול על שולחנובעל התולדות  ואז נטלו בסמרטוט וזרקו על הרצפה. רבי יהודה פתיא בספרו מנחת יהודה ורוחות מספרות כותב אודות מחזה שראה בחלום אודות בעל החמדת ימים, שלפי החלום כוונתו הייתה להכשיל את כלל ישראל בהאמנה בנביא השקר שבתי צבי.

Whoever wants

יעמוד מי שירצה           The רמ״א (O.C. 428:6) writes: “The minhag is not to call up someone by name for the עלייה of the תוכחה; rather, we call up whoever wishes ” There is a  מחלוקת between the משנה ברורה in ביאור הלכה and the מחצית השקל regarding how the גבאי should actually call up the עולה for the תוכחה. According to the מחצית השקל, the גבאי announces: “יעמוד מי שירצה”—an open call for any volunteer to take the עלייה. The ביאור הלכה, however, strongly objects. He writes that he dislikes when people introduce new practices that “do not sound correct,” and he adds that “there is no such minhag to do so.” Therefore, he interprets the רמ״א differently: the גבאי should privately find someone willing to accept the עלייה, and then call him up by name. The ביאור הלכה concedes that this is a דוחק in the simple reading of the רמ״א, but he prefers it to what he considers an invented formula. However, it appears that the חפץ חיים was unaware that in most of Western and Central Europe—particularly the Oberland communities of Austria, Hungary, and Czechoslovakia—the established minhag was indeed to call out publicly: “יעמוד מי שירצה.” Had the חפץ חיים known this, it is very likely he would not have written “וגם אין נוהגין כן – לחדש ענין כזה.” He probably would have acknowledged the widespread minhag and agreed with the מחצית השקל that the correct practice is to announce “יעמוד מי שירצה.” This volunteer who stepped forward for the תוכחה was known as the “מי שירצה.” With this in mind, one can now understand the  מקור חיים ( Bachrach), who writes that מי שירצה has a chiyuv for an עלייה on the first days of Rosh Hashanah and Shavuos. In other words, the individual who accepted the burden of the תוכחה was rewarded with the honor of the first Yom Tov עלייה following the תוכחה readings of בחוקותי and כי תבוא—namely, Rosh Hashanah and Shavuos. Click here.

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