Fwd: Tuesday - Yarzeit of Rav Chaim Joseph David Azulai Ben Rav Yitzchak Zerachiah Zt"l The Chida (circa 5484-5567; 1724-1807) ~~~ 11 Adar י''א אדר
Rabbi Tal Zwecker
From: Rav Levi Yitzchok M'Berditchev ZT"L <gutfin...@gmail.com>
Date: Mon, Feb 10, 2014 at 10:36 AM
Subject: Tuesday - Yarzeit of Rav Chaim Joseph David Azulai Ben Rav Yitzchak Zerachiah Zt"l The Chida (circa 5484-5567; 1724-1807) ~~~ 11 Adar י''א אדר
To:
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It is a great and known segula to light candles leilu nishmas the tzaddik.
Rav Chaim Joseph David Azulai Ben Rav Yitzchak Zerachiah Zt"l
The Chida
(circa 5484-5567; 1724-1807) www 11 Adar י''א אדר ~
Rav Chaim Yosef David Azulai, better known by his acronym "Chida," (which contain the initial letters of his name – it was also his signature) was one of the greatest Sephardic sages of his time.
He was born in Yerushalayim, but spent more than 50 years of his life abroad, during which time he longed for Eretz Yisroel. Although he was unable to realize his dream of moving back to Eretz Yisroel during his lifetime, his longings were not in vain. Some 154 years after his petira in Laverne, Italy, he was reburied on Har Hamenuchos in Yerushalayim.
CHILDHOOD
Rav Chaim Yosef David Azulai, the son of Rav Refael Yitzchak Zarchia Azulai, was born in 5384 in Yerushalayim. He descended from an illustrious family that had lived in Spain until the Expulsion. It then moved to the Moroccan city of Fez, and eventually to Chevron.
The founder of the Azulai family was Rav Avraham Azulai, author of many important Torah works, among them Chessed l'Avraham, Sefer Shoshana and Hagahos al HaRambam. (He was also the Rav in the famous story that went down to retrieve the Caliph’s sword that fell in the Ma’aros HaMachpela and met the Avos).
The Chida was born premature, and he was so lifeless and feeble at his birth that the midwife who delivered him was certain that he wouldn't survive for more than a few hours. The Chida's grandmother, however, wrapped him in blankets and remained by his crib until he gained weight and became healthy.
The Chida was a childhood prodigy. At the age of 6, he began to study in the Beis Yaakov beis medrash, where his uncle, Rav Yona Navon, taught.
He began to write chiddushim and drashos even before his bar mitzva. After his bar mitzva, his father and Rav Yona trained him to write halachic responses. When Rav Yona went abroad on a shlichus, he corresponded with the Chida, and a strong bond of friendship that transcended the ordinary rebbi-talmid relationship developed between them.
The young Chida was also very close with Rav Yom Tov Elgazi, and the two studied together from many years. Rav Elgazi succeeded the Rashash as the rosh yeshiva of Beis Kel, and was also the Sefardic chief rabbi from 1776-1802.
WITH THE OR HACHAIM
The Chida then studied in the Knesset Yisroel Yeshiva, founded by the Or Hachaim Hakadosh, Rav Chaim ben Attar.
The Or Hachaim arrived in Eretz Yisroel in Av 5402, and settled in Yerushalayim. But he passed way just 11 months later, at the young age of 47.
During this brief period, the Chida studied under the Or Hachaim and absorbed much of the Or Hachaim's piety and kedusha. In his writings, the Chida cites many of the Or Hachaim's practices and insights.
The Chida also served many other sages, such as Rav Yisroel Meir Mizrachi, author of Pri Haaretz; Rav Yitzchak HaKohen Rappaport, author of Battei Kehuna; and the two great kabbalists Rav Gedalya Chayon and Rav Shalom Sharabi.
IN THE BEIT EL YESHIVA
The Chida also learned in the Beit El Yeshiva, where he was one of the most outstanding students. He was a member of a special association founded by the Rashash called Chevras Ahavas Shalom. This association included 12 of the yeshiva's top students.
The members of this association adopted many practices that were intended to help them perfect their character traits and achieve piety.
FIRE OF DISSENSION
In Eretz Yisroel at that time, a group known as the Committee of Eretz Yisroel's Trustees in Constantinople supervised the activities of Yerushalayim's Sephardic community and its leaders. It also represented them before the Turkish rulers.
Most of the officials on the committee were not G-d fearing and, quite often, they overstepped each other's jurisdictions. Although the sages of Yerushalayim made its decisions and regulations, committee officials attempted to gain control of the city's public affairs and to interfere in local appointments. As a result, great discord prevailed between the members of the committee and Yerushalayim's sages and residents.
In 5422, a sharp dispute arose between Yerushalayim's residents and Rachamim Cohen, one of committee's representatives in Yerushalayim. In the end, he was placed in cherem.
Eventually, tempers flared to such an extent that the members of the committee resigned from their positions. Since the Sephardic community in Yerushalayim was dependent on the committee in Constantinople for its livelihood and for its influence on local Turkish officials, it decided to send a delegation of distinguished chachamim to Constantinople to bring about a reconciliation.
The Chida was appointed head of this delegation. He was joined by Rav Yom Tov Elgazi, Rav Shmuel Elchadif, Rav Chaim Elfanderi, Rav Avraham ben Asher and Rav Yeshayahu Azulai, his son.
Before reaching Constantinople, the Chida learned that the members of the committee had reinstated Rachamim Cohen, despite the ban on him. The Chida decided that it would be futile, at that point, to try and negotiate with them. As a result, he decided to return to Yerushalayim. However, Yerushalayim's prominent residents sent him many messengers to try and convince him to continue on to Constantinople.
The Chida and his delegation reached Egypt and waited there, hoping that the situation would soon become clearer. They couldn't return to Yerushalayim because of their fear of the advocates of the appointment of Rachamim Cohen.
This dispute had adverse effects on the Sephardic community in Yerushalayim, since the committee no longer raised funds for them or kept the Turkish rulers in line. During this period, the Sephardic community suffered from a famine that took the lives of 300 of its members.
CHIEF RABBI OF EGYPT
When the Chida arrived in Egypt, the local Jews recognized his greatness and appointed him chief rabbi. Nonetheless, the Chida suffered greatly in Egypt due to his longings for Yerushalayim.
Eventually, the Chida once more tried to effect a reconciliation with the committee in Constantinople. This time, he succeeded.
Many of Yerushalayim's sages, who had fled to Egypt due to the dispute, returned to Eretz Yisroel. But the Chida, who was bound by a contract to preside as Egypt's chief rabbi for five years, could not join them.
IN CHEVRON
When the Chida's tenure ended, he and his family left Egypt and headed for Eretz Yisroel. In 5429, they settled in Chevron.
The Chida remained in Chevron for three years. While there, he wrote the majority of his famous Birkei Yosef on the Shulchan Aruch.
In 5413, Chevron's sages pleaded with him to go abroad once more, this time on behalf of the Jews of Chevron, whose financial situation was dire.
At that time, the function of meshulach on behalf of the Jewish settlement in Eretz Yisroel was always assigned to the most dignified and eminent chachamim. The Chida was only 29 when he set out on his journey, which included over 148 cities. Among those cities were Alexandria, Laverne, Ferrara, Modena, Venice, Frankfurt a Main, Mainz, Bonn, Dusseldorf, Amsterdam, Hague, London, Dover, Paris, Bordeaux, Toulouse and Nice.
In Germany, he suffered many disgraces. Its community doubted the veracity of his credentials, and claimed that he was a fraud. He wasn't invited to give drashos in their synagogues, or even given decent lodgings. Things changed once he reached Italy and Paris, where he was treated with much respect, and its prominent Jews helped him collect money.
Upon his return to Eretz Yisroel in 5418, he continued to study and to disseminate Torah in Chevron.
SECOND TRIP ABROAD
In 5433, Chevron's community once again asked him to go abroad on their behalf. During this mission, which also lasted more than five years, he visited 156 cities.
One of his first stops was Tunisia, where he was placed in a detention house for 40 days, as were all Oriental visitors to that country. During that period, he prepared his renowned Shem Hagedolim for publication.
When he was released, he headed for Laverne, where his daughter lived, and printed Shem Hagedolim and Birkei Yosef there.
While in Italy, he received a letter from Chevron, stating that the Turkish ruler had cast all of the city's Jews into a ghetto because a blood libel had been circulated against them. The ruler had threatened to slay them if they didn't provide him with a large ransom fee.
The Chida, who was greatly distressed by this letter, appealed to Italy's Jews to raise the necessary money to redeem Chevron's Jews. They responded to his appeal, and he soon dispatched the funds to Eretz Yisroel.
This journey, like his previous one, was fraught with hardship, disgrace and danger. Customs officials who were wary of his way mode of dress also harassed him.
NOT ONLY A MESHULACH
While abroad, the Chida was very careful not to be on the road on erev Shabbos. He was also very scrupulous about his kashrus observance, and only ate at the homes of prominent talmidei chachamim.
During his trips, he visited the graves of tzaddikim such as the Rama of Paneu, Rav Moshe Zakuta and Rav Eliyahu Mizrachi. His also visited many gedolei Yisroel.
In addition, he not only collected money for the Jews of Chevron, but also inspired the Jews of the communities he visited to correct their shortcomings.
In Laverne, he exhorted its Jewish residents not to read secular literature, and tried to stem the ever-increasing influence of the Haskala Movement.
He also strengthened many of the educational networks in Tunisia, and gave shiurim in mussar throughout France.
Being a great lover of books and learning, these trips were a great opportunity for Rabbi Chaim Joseph David Azulai. He spent all available time in the libraries of the cities he visited, studying ancient manuscripts and books.
MISSION ACCOMPLISHED
Chida's beautiful features and majestic bearing made a deep impression on everyone, Jew and non-Jew alike. He was regarded as a saintly man, whose prayers were acceptable On High and whose blessing was therefore very desirable. Many a diplomatic mission took him to the courts and castles of kings and princes. When he visited King Louis XVI of France in the beautiful castle of Versailles, and before he had a chance to introduce himself, the king was obviously so greatly impressed that he asked what country's ambassador this visitor was. The king, one of the most powerful rulers in Europe, had never seen a more stately and impressive looking ambassador!
This and many other incidents we learn from Chida's diary, which was later published under the name "Maagal Tov," (the Good Circle). In it, the author records his observations and experiences in the course of his travels. They give us an insight into the political, economic, and religious life of those days.
Chida became known as a great authority on books and manuscripts. His wonderful memory helped him to acquire a vast store of knowledge and facts. He used to buy all the books he could afford, but he could not afford to buy many. However, throughout his travels he gathered material, made notes, and planned his writings.
When his mission ended, he remained in Laverne. It appears that he stayed there because it had excellent printing houses where he could publish his many writings, as well as wealthy people willing to sponsor these endeavors.
While in Laverne, he published two to four seforim each year. These works were warmly received by the Jews of the Diaspora and were distributed in Italy, Turkey, Poland, Russia, North Africa, Syria and Eretz Yisroel.
In Laverne, he spent his entire day studying. Nonetheless, he had a tremendous influence on the community.
Recognizing his greatness, Laverne's Jews addressed halachic questions to him and consulted him on many issues. He refused, however, to accept any public position, and declined the offer to preside as Laverne's chief rabbi.
As his fame spread, communities throughout the Diaspora turned to him for assistance, and asked him to pray for them.
Despite the honor he was accorded abroad, he yearned to return to Yerushalayim. His reasons for remaining in Laverne until his petira are unclear. It is believed that he was worried that the Jews in Eretz Yisroel wanted to appoint him to the position of Sefardic chief rabbi, which, in his humility, he did not want to accept.
Even though he was far from home, he remained deeply concerned for the plight of the Jews of Eretz Yisroel, and would assist all of the emissaries who came to Italy on their behalf.
HIS PETIRA
The Chida, who suffered from many ailments throughout his life, was niftar on the 11th of Adar, 5466, at the age of 83. His petira was mourned by Jews all over the world. In Laverne, hespedim were delivered by Rav Yaakov diMedina and Rav Chaim Shlomo Abulafia. Many additional hespedim were given in Turkey, North Africa, Germany, Poland, Tunisia, France, Syria and Eretz Yisroel.
Rav Yosef Refael Chazan of Turkey, author of Chikrei, called him "a gadol hador who atoned for the entire generation."
Rav Yosef Dovid Zitzenheim of France, author of Yad David, said, "He was one of the most exalted Torah figures of our times, who studied Torah incessantly, until the day of his petira."
'PLEASE DO THIS TASK BY YOURSELF'
One of Rabbi Mordechai Eliyahu's early predecessors as Rishon L'Zion, Sephardic Chief Rabbi of Israel, was Rabbi Yitzchak Nissim, who had a special appreciation and admiration for the Chida. One of Rabbi Nissim's friends was Dr. Shlomo Umberto Nachon, a native of Livorno (Leghorn), where the Chida lived the end of his life and was buried.
In the late 1950s, Dr. Nachon learned that the Italian authorities wished to build a highway through the Jewish cemetery of Livorno. He quickly informed Chief Rabbi Nissim and, understanding the urgency of the situation, they decided it was time to move the Chida to Eretz Yisrael. Dr. Nachon made the arrangements with the authorities in Livorno, and in 1960 Rav Nissim commissioned, after much coaxing, the then 31-year-old Rabbi Mordechai Eliyahu, who was known to be intimately familiar with the Chida's writings, to head a team of esteemed Sephardic rabbis (which included Rav Yisrael Abuhatzeira, the Baba Sali, and his brother the Baba Haki, Rabbi Yitzchak Abuhatzeira, chief rabbi in the city of Ramle, who was an expert in Jewish burials in his native Morocco) for the reinterring of the bones of the Chida in Yerushalayim.
Rabbi Eliyahu related that when he arrived at Lod Airport with the other rabbis, he met with the agency representative who had brought the bones of the Chida in a small wooden coffin. When the Rav saw it, he was appalled "What is this?" he asked. "The bones of the Chida are rolling around in a miniature coffin? How can such a thing be?"
He asked that a larger coffin be brought, so that the bones could transferred to it and be laid out properly for an honorable burial. Then he requested that the Baba Haki's driver go with his driver, and that they immerse in a mikva [ritual bath], and afterwards buy a Phillips screwdriver to open the coffin.
When they returned, Rabbi Mordechai Eliyahu made a large hole in the bottom of the new large coffin so that there would be no barrier between the bones and the soil upon burial, but temporarily closed the hole with a stopper. Then the small coffin was inserted into the larger one.
Rabbi Eliyahu had the small coffin opened, whereupon he put his hand in to arrange the bones. But after a few moments he trembled and closed his eyes. Saying in a broken voice that he had no power to do it, he asked pleadingly that the Chida ‘please do this task by yourself’ to put his own bones in order!
Immediately a powerful, almost explosive sound was heard, the coffin began to shake, and a rattling sound -- made by the Chida's remains striking the coffin's walls -- was heard. All the other rabbis fainted on the spot. Rav Mordechai did not faint, explaining afterwards that his absorption in the mitzva helped him remain conscious.
It was beyond belief! The banging and shaking continued until, bone by bone, until the entire skeleton was arranged perfectly -- in the merit of the holy rabbi, the Chida!
"G-d will grant you special Providence, and bring my remains out of this place." [Gen. 50:25]
"He said to me, 'Can these bones live?'…As I prophesied, there was a roaring sound, and the bones came together and joined one another…. 'I am going to open your graves; I will take you out of your graves, My People, and bring you to the Land of Israel.'" [Ezek. 37:3, 7, 12]
Thousands accompanied the funeral procession from the Yerushalayim neighborhood of Sanhedria to the cemetery at Har HaMenuchos. At the burial, Rav Eliyahu described the events that had taken place as "Nisei nissim--absolute miracles."
At a later date Rabbi Mordechai Eliyahu announced that whoever needs personal salvation can go to pray at the grave of the Chida.
It is no wonder that when Rabbi Mordechai Eliyahu passed on to his heavenly great reward fifty years later that he was buried near the Chida on Har HaMenuchos!
The Chida had finally come home.
His memory continued to live in the hearts of his people. Many Jews used to make pilgrimages to his grave or send letters to be deposited there, praying that the saintly Rabbi be an intercessor for them in the Heavenly Court.
(Ed. Note: Rav Mordechai Steiner Shlita related that the B’nei Yissachar often was quoted that even if he can’t always find the source for the Chida’s Torah’s, he fully believes that they are accepted by the Beis Din Shel Ma’ala and his segulos are kodesh and divine).
Kabbalah teaches that Esther was a reincarnation of Eve.
Esther: Scent from Above
From the teachings of Rabbi Tzvi Elimelech (Shapira) of Dinov
The Midrash states: "Hadassa" [Hebrew for "myrtle"] is [another name for] Esther. In the same way that myrtle has a sweet smell but a bitter taste, so was Esther sweet for Mordechai, yet bitter to Haman. (Esther Rabba 6:5) ...Esther sweet for Mordechai, yet bitter to Haman. The Chida wrote: Esther was a reincarnation of Eve, the Serpent was enclothed in Haman, and Mordechai was the reincarnation of Yaakov, as recorded by the students of the Ari. Thus, Esther (as Eve) was bitter to Haman, who was the Serpent, who had brought her to sin - and sweet to Mordechai, who, as a reincarnation of Yaakov, was also the reincarnation of Adam.(Dvash L'pi 5:2) And here I come to add, in accordance with what I've written on many an occasion, that every one of the [five] senses was recorded in the account of the sin of Adam - except that of the sense of smell. Therefore, understand that the sense of smell wasn't ever really blemished, and for this reason it is a thing which the soul [Neshama] gets pleasure from, as opposed to the body. Thus, the scent was sweet to Mordechai. (And also because he himself is called "pure myrrh" [see Targum Onkelos on Ex. 30:23]. Thus, "[Mordecai] shouted a great shout" (Esther 4:1) for "the voice is good for [the quality of] spices". (Jerusalem Talmud, Yoma 23a) And the taste was bitter to Haman, for [it was him, as] the Serpent, who seduced Eve [to sin essentially with] the sense of taste [and received his punishment from the reincarnation of Eve, measure for measure]. [From B’nei Yisasschar, Adar 7:10] |
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Mordechai was the reincarnation of Yaakov and Haman the reincarnation of Esau.
From Yaakov to Mordechai
From the teachings of Rabbi Chaim Yosef David Azulai
[When Yaakov saw that Esau was coming] he went ahead of [his family] and bowed down seven times until he reached his brother. (Gen. 33:3) It says in Sefer Hakinuyim that Mordechai was the reincarnation of Yaakov and Haman the reincarnation of Esau. Since Yaakov did wrong by bowing before Esau seven times, Mordechai came and repaired Yaakov's failing by refusing to bow down to Haman. Yaakov was guilty of giving a false impression…. [The question is:] how could Yaakov, the most perfect of the patriarchs, bow down to the wicked Esau? He surely knew that it is forbidden to greet an evildoer. [The answer is:] Yaakov did not do anything wrong. When he prostrated himself he was bowing down to the Shechina that was coming to meet him. Then why is it counted as a failing that needs rectification? Yaakov was guilty of giving a false impression to his wives and his children, causing them to think that he was bowing down to Esau. Mordechai repaired this misstep by refusing to bow down to Haman. |
זכר צדיק וקדוש לברכה
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Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim Publishing
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