This week’s parsha opens with the subject of טֻ מְ אַ ת כּ ֹ הֲ נִ ים – ritual purity of the Kohanim. On the linkage of last week’s parsha – Kedoshim – to this week’s, the Ibn Ezra says, the entirety of Klal Yisrael was directed to remain kadosh, and Bnei Aharon now have extra standards placed on them. The guidelines particular to them, and their elevated state of holiness, pertain to coming into contact with a met – a dead body. The Kohen Gadol possesses an even greater level of kedusha and therefore cannot come into contact with a met even in cases where it is a direct relative, including his mother or father. The Kohen Gadol is described as (Vayikra 21:10):
ָדוֹל מֵאֶחָיו אֲשׁ ֶר־יוּצַק עַל־רֹאשׁ וֹ ּ וְהַכֹּהֵן הַג שׁ ֶ מ ֶ ן הַמִּשְׁחָה The kohen who is greatest among his brethren upon whose head was poured the anointing oil
An extra set of restrictions was placed upon the Kohen Gadol, also directly tied to his anointment (Vayikra 21:12):
ֵל אֵת מִקְ דַּשׁ אֱ ּ וּמִן־הַמִּקְ דָּשׁ לֹא יֵצֵא וְלֹא יְחַל-לֹהָיו כִּי נֵזֶר שׁ ֶמֶן מִשְׁחַת אֱ -לֹהָיו עָלָיו Neither shall he go out of the sanctuary, that he not profane the sanctuary of his G-d; for the sacred oil of anointing is upon him
Rabbi Ovadiah Seforno says, according to Rav Saadia Gaon, this means he was unable to leave the Beit Hamikdash to join a funeral procession, even from a distance and with no proximity to the met. Violating this directive would result in the desecration of the Mikdash itself, as it would look like he prioritized the met over the kedusha of the Mikdash.
This special ma’alah – level of purity and holiness, of the Kohen Gadol began the moment he was anointed by oil, and Chazal speak of great miracles that occurred in conjunction with this oil (Horayot 11b):
ָה וְעַד ּ שׁ ֶמֶן הַמִּשְׁחָה שׁ ֶעָשָׂה מֹשׁ ֶה בַּמִּדְ בָּר כַּמָּה נִסִּים נַעֲשׂוּ בּוֹ מִתְּחִל ִין רְ אֵה כַּמָּה יוֹרֶ ה בּוֹלַעַת ּ ָא שְׁנֵים עָשָׂר לֻג ּ ָתוֹ לֹא הָיָה אֶל ּ סוֹף תְּחִל וְכַמָּה עֲקָרִ ים בּוֹלְעִים וְכַמָּה הָאוֹר שׂוֹרֵ ף וּבוֹ נִמְשׁ ַח מִשְׁ כָּ ן וְ כֵ לָיו ְדוֹלִים ּ וּאִים וּבוֹ נִמְשְׁחוּ כֹּהֲנִים ג ּ וְאַהֲרֹן וּבָנָיו כָּל שִׁבְעַת יְמֵי הַמִּל וּ מְ לָ כִ ים. The anointing oil Moshe prepared in the wilderness – how many miracles were performed in its regard, from beginning to end? Initially it was only twelve log. Consider how much oil a pot absorbs, and how much is absorbed by the roots, and how much the fire burns. Yet, the Mishkan, its vessels, Aharon, and his sons were anointed with it for the entire seven days of inauguration; and High Priests and kings were anointed with it throughout the generations.
The oil prepared by Moshe Rabbeinu remains with us to this very day. The Gemara (Yoma 52b) says, when the Aron HaBrit was buried, along with it was buried: the jar of manna that sat next to it; the flask of oil used for anointing; Aaron’s staff with its almonds and blossoms; and the chest the Plishtim sent as a gift after capturing the Aron HaBrit and being stricken by horrible plagues [see Rav Rosenblum English shiur: Parshat Bo 5783 – Two Cows and Ten Reverberating Wonders]. B’ezrat Hashem, we will again see it soon in our days, when it is brought out for use in the Beit Hamikdash.
These ideas concerning the Kohen Gadol and the שׁ ֶ מ ֶ ן ה ַ מּ ִ שׁ ְ ח ָ ה lead us to our main topic for the shiur: the very special day we are set to mark – Lag Ba’Omer – and the Ba’al Hillula of the day, Rabbi Shimon bar Yochai. For those who stayed back from the great Hillula in Meron to learn this sugya together, you should know this is exactly what we are supposed to be doing on Lag Ba’omer. This is what Rashbi wanted – that we should take delight in, and celebrate, the learning of Torah.
The Piyyut of Bar Yochai and Its Deeper Meaning
I would like to share an incredible idea regarding Rabbi Shimon bar Yochai, which originates from the famous piyyut heard repeatedly on Lag Ba’Omer (which is also sung in some communities on Friday evening after Kabbalat Shabbat). Its composer, Rabbi Shimon Lavi, lived in Fez, Morocco, before settling in Libya. In addition to his commentary on the Zohar (Ketem Paz), he composed this ten-stanza piyyut, corresponding to the ten sefirot, in reverse order.
As an aside, we relate to piyyutim based on when they were written. In some generations, we find piyyutim that don’t stick to a single subject and drift across multiple areas to maintain a desired flow such as a rhyme scheme. There are others however, where there is a primary topic and all its words connected. Much can, and should, be learned from these piyyutim. An example is the work of the Rabbi Eleazar HaKalir, who composed kinot and selichot from which many midrashim can be learned. Such piyyutim of Chazal should be seen as more than just songs or poems. They are deep pieces of work which should be studied, and the piyyut we will focus on is one of those works.
Rav Shimshon David Pincus wonders why no song was written about Avraham Avinu, Yitzchak Avinu, or Yaakov Avinu. Nor is there a song about Moshe Rabbeinu that we sing on the 7th of Adar, or Aharon HaKohen on Rosh Chodesh Av. Why suddenly for Rabbi Shimon bar Yochai is there a song? What did Rashbi do and what is his secret to deserving this merit, which was otherwise unheard of from the days of Adam HaRishon? No doubt, the merit is there. The Gemara presents a statement attributed to Rabbi Shimon bar Yochai by several Tannaim and Amoraim (Sukkah 45b; Eruvin 65a):
וֹ מִן הַדִּ ין ּ יָכוֹל אֲנִי לִפְטוֹר אֶת כׇּל הָעוֹלָם כּוּל — וֹם שׁ ֶנִּבְרֵ אתִי עַד ּ מִי עַתָּה, וְאִילְמָלֵי אֱלִיעֶזֶר בְּנִי עִמִּי — וֹם שׁ ֶנִּבְרָא הָעוֹלָם וְעַד עַכְשׁ ָיו. ּ מִי I am able to absolve the entire world from judgment for sins committed from the day I was created until now. And were Elazar, my son, calculated with my own – from the day that the world was created until now.
Another well-known statement that many relate to daily can also be found in the Gemara (Berachot 9a; Gittin 19a):
עָלָיו בִּשְׁעַת הַדְּ חָק ְ כְּדַאי הוּא רַ בִּי שִׁמְעוֹן לִסְמוֹך . It is worthy to reply upon Rashbi in emergency (or stressing) circumstances.
Much is written, and seen annually, regarding Rabbi Shimon bar Yochai’s unique bond with every member of Am Yisrael, regardless of Torah knowledge and observance level. One year on Lag Ba’Omer, the Imrei Chaim stood with his brother, the Mekor Baruch, in a house next to Har Meron and watched masses of diverse people converging on the kever of Rashbi. As they discussed the sight, the Imre Chaim brought forth the powerful words of the Beit Aharon, who wrote: הוּא לְכָל ְ ָדוֹשׁ בָּרוּך ּ מָה הַק– אַף רַ בִּי שִׁמְעוֹן בַּר יוֹחַאי לְכֹל. Rabbi Shimon bar Yochai is for everyone. Chazal describe the unique inside his kever as one of Yom Kippur, and the equally unique scene outside as one of Simchat Torah.
The merits for a tribute song are certainly there, but I’d like to go deeper, and connect this phenomenon to an act of Rashbi never seen before and never to be seen again. Through it, we will grow our appreciation for the festivities of Lag Ba’Omer and learn a sod allowing us to sing this wonderful song together with newfound appreciation. Let’s begin.
Bar Yochai! You are anointed - you are praised – with joyful oil, over your fellows.
With what was Rabbi Shimon bar Yochai anointed? Who anointed him? Where did they anoint him and for what? Perhaps had it said נ ִ מְ שׁ ַ חְ תּ ָ ב ּ ְ שׁ ֶ מ ֶ ן, ָ אַ שׁ ְ רֶ י ך ָ מֵ חֲ בֵ רֶ י ך, I would understand it better. What is the meaning and role of ָ א ַ שׁ ְ רֶ י ך that is seemingly what he was anointed with?
Throughout his piyyut, Rabbi Shimon Lavi seemingly promotes Rabbi Shimon bar Yochai into the role of Kohen Gadol. This idea manifests itself in several places.
ֹדֶשׁ , נָשָׂאתָ צִיץ נֶזֶר ּ בַּר יוֹחָאי, שׁ ֶמֶן מִשְׁחַת קֹדֶשׁ , נִמְ שׁ ַחְתָּ מִמִּדַּת הַק : ָ פּ ְ א ֵ רֶ ך ָ ֹ דֶ שׁ , ח ָ ב ו ּ שׁ ע ַ ל ר ֹ א שׁ ְ ך ּ ה ַ ק Bar Yochai, sacred anointing oil. You were anointed from the holy type. You carry the priestly frontlet, the holy diadem. Your crown is set upon your head.
The שׁ ֶ מ ֶ ן מִ שׁ ְ ח ַ ת ק ֹ דֶ שׁ – sacred anointing oil, is from this week’s parsha, and was used to anoint the Kohen Gadol. It is also only the Kohen Gadol who walked around with a ֹדֶשׁ ּ צִיץ נֶזֶר הַק – a holy crown made of pure gold (Shemot 39:20). Additional references to the clothing of the Kohen Gadol can be found, including ָ ו ְ א ו ּ רֶ י ך ָ ל ְ ב ו ּ שׁ ֵ י ח ֹ שׁ ֶ ן תּ ֻ מּ ֶ י ך – only the Kohen wore the Urim VeTumim. Finally, there is a place where only one person was allowed to enter. Naturally, it is the Holy of Holies, and we mysteriously find Rashbi there: ֳ דָ שׁ ִ י ם ּ ב ּ ַ ר י ו ֹ ח ָ א י , ב ּ ְ ק ֹ דֶ שׁ ה ַ ק.
How did Rabbi Shimon bar Yochai inherit the characteristics of the Kohen Gadol when he was not a candidate to serve in that role? He wasn’t a Kohen, and not even a Levi. How is this transformation from the paytan explained? This requires investigation but is not what we’ll dive into during this shiur. It is worth noting, however, because if you go to Meron, you’ll be sitting in a car or bus for hours on end, and this is a great topic to tackle on the way. An angle you may want to explore is that Aharon is referred to as Hod (Splendor or Glory), and the Kodesh HaKodashim as well. When Aharon went into the Kodesh HaKodashim it was Hod in Hod... and 33rd day of the Omer is characterized by the sefira of הוֹד שׁ ֶבַּהוֹד. Another thread to pull on relates to Rashbi’s cave, which the Arizal says is the cave in which Hakadosh Baruch Hu revealed Himself to Moshe Rabbeinu – וּ ר ּ בְּ נִ קְ רַ ת הַ צ (Shemot 33:18-23). Or perhaps you can explore how Rashbi was in the cave for 13 years, revealing the secrets of the 13 Middot HaRachamim. These are all deep, and at times esoteric topics, but they are all holy and can all help paint a full picture.
It is the 4th stanza of the piyyut we’ll dive into, which is not only פּ ִ לְ אֵ י פּ ְ לָאוֹ ת, but פּ ִ לְ אֵ י פּ ִ לְ אֵ י פּ ְ לָאוֹ ת! A true wonder of wonders!
בַּר יוֹחָאי, וְלִשְׂדֵה תַּפּוּחִים, עָלִיתָ לִלְקֹט בּוֹ מֶרְ קָחִים, סוֹד תּוֹרָ ה : ָ כְּצִיצִים וּפְרָ חִים, נַעֲשֶׂה אָדָם נֶאֱמַר בַּעֲבוּרֶ ך Bar Yochai, and to the apple orchard You went, to glean fragrances. The secret teaching in blossoms and almonds. "Let us make Man," they said for you.
We’ll focus on the final words – ָ נַעֲשֶׂה אָדָם נֶאֱמַר בַּעֲבוּרֶ ך, which take us back to the six days of Creation. On the sixth day, Hakadosh Baruch gathered the angels together and brought forth His idea, or plan, to create man. Numerous Midrashim address this idea, albeit with slightly different details. In the piyyut of Bar Yochai, the paytan is saying נַעֲשֶׂ ה אָ דָ ם בְּ צַלְמֵ נוּ – the idea of making man in our image, refers to Rabbi Shimon bar Yochai. No more and no less. It isn’t referring to the Avot, nor to Moshe or the rest of the Ushpizin. It isn’t even referring to his rebbe, Rabbi Akiva. Only Rashbi. But where is this bold statement taken from? How is it learned? We’ll attempt to decipher this riddle.
Rav Shimshon David Pincus brings forth an idea based on the Gemara (Yevamot 61a): וֹיִם קְ רוּיִין אָדָם ּ אַתֶּם קְ רוּיִין אָדָם, וְאֵין הַג – you [the Jewish people] are referred to as Adam whereas the nations of the world are not. Amongst millions and billions on earth, Hakadosh Baruch Hu took a small handful – Bnei Yisrael – and designated them as Adam. Rav Pincus says, Rabbi Shimon Lavi did similar in his piyyut. He took all Bnei Yisrael and elevated one within them – Rabbi Shimon bar Yochai – for special focus, referring to him as Adam.
There is a very difficult, and perhaps even painful, question to explore. Who was Hakadosh Baruch Hu referring to in His statement נַ עֲ שֶׂ ה אָ דָ ם? The Midrash (Bereshit Rabbah 8:5) says, four classes of angels were consulted, and their opinions sought regarding the creation of man. Malachei HaChesed responded favorably, as man will perform acts of chesed. Malachei HaTzedakah answered in similar fashion, as man will perform acts of tzedakah. Malachei HaShalom voiced opposition, however, saying man will make altercations, and Malachei HaEmet also opposed the idea, saying man will speak lies and live with falsehood. Hakadosh Baruch Hu asked for four opinions and the result was a tie. Two versus two. Given there was no majority present and no overtime to be played, man could not be created. What did Hakadosh Baruch Hu do next? He took Emet and threw it to the ground, effectively eliminating its vote. The other angels asked why it was thrown to ground, after all Hakadosh Baruch Hu is called Emet, and both Kiso Emet and Chotamo Emet. He responded to the angels, “Fear not, I will eventually raise him back up, as it says אֱ מֶ ת מֵ אֶ רֶ ץ תִּ צְ מָ ח – Truth springs up from the earth (Tehillim 85:12).
Another account is referenced in the Gemara (Sanhedrin 38b), where it says the angels responded with a question, “What is a man?” Hakadosh Baruch Hu responded with details as to what man was and what he would do, and the angels immediately challenged Him, claiming man will just go on to sin: מָ ה־אֱ נוֹ שׁ כִּ י־תִ זְ כְּ רֶ נּ וּ וּ בֶ ן ־אָ דָ ם כִּ י תִ פְ קְ דֶ נּ וּ (Tehillim 8:5). The response from Hakadosh Baruch Hu to the angels was unequivocal: הוֹשׁ ִ יט אֶ צְ בָּ עוֹ קְ טַ נָּה בֵּ ינֵיהֶ ן וּשְׂ רָ פָ ם – He outstretched His small finger among them and burned them with fire. The same occurred with the second group of angels. The third group that He asked saw what was done to their peers, and instead responded, “Ribbono Shel Olam, the first two groups who spoke their mind before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do.” Hakadosh Baruch Hu then created Adam HaRishon. Fast-forward to the Dor HaMabul and Dor HaPlaga – the generations of the flood and dispersion whose actions were harmful and destructive, the angels returned to Hakadosh Baruch Hu and asked if the first two sets of angels did not speak the truth regarding the futility of creating man. He responded to them concerning mankind (Isaiah 46:4):
וְעַד־זִקְנָה אֲנִי הוּא וְעַד־שֵׂיבָה אֲנִי אֶסְבֹּל אֲנִי עָשִׂיתִי וַאֲנִי אֶשָּׂא וַאֲנִי ֵט׃ ּ אֶסְבֹּל וַאֲמַל Till you grow old, I will still be the same; When you turn gray, it is I who will carry; I was the Maker, and I will be the Bearer; And I will carry and rescue you.
Hakadosh Baruch Hu seemingly acknowledged the imperfections of mankind, and said, “Having created man, I will even suffer their flaws.” The Maharsha says, Hakadosh Baruch Hu acknowledged to the angels that mankind were ovdei avodah zarah – idol worshipers, from the moment Adam HaRishon’s son was born, and thus a third of the world was flooded. But, He added, “just wait until I reveal Myself to them as a zakein.” Rashi says (Shemot 20:2), Hakadosh Baruch Hu revealed Himself to Bnei Yisrael at Har Sinai כְּזָקֵן מָלֵא רַ חֲמִים – as an old man filled with compassion.
Once the ְזָקֵ ן arrives and there is Torah in the world, everything will sort itself out. בָּרָאתִי יֵצֶר הָרָ ע וּבָרָאתִי לוֹ תּוֹרָ ה תַּבְלִין – I created an evil inclination, and I created Torah as its antidote (Kiddushin 30b). The Midrash (Shemot Rabbah 30) even says Hakadosh Baruch Hu offered the Torah to the dor hamabul, as an antidote, but ֹאמְ רוּ לָ אֵ ל סוּ ר מִ מּ ֶ נּ וּ ּ וַ י – they said to G-d, “Leave us alone,” and were thus destroyed.
The Maharsha provides a second answer, suggesting Hakadosh Baruch Hu replied to the angels that Cain and Dor Enosh were not the right examples to bring in claiming mankind were idol worshipers and sinners. “Do you know who I created the world for? For the zakein – Avraham.” The first to be called ְזָקֵ ן and the first to reject idolatry.
This is what we learn about נַעֲ שֶׂ ה אָ דָ ם from Chazal, complete with traceable sources. So, I once again ask, where is Rabbi Shimon Lavi coming from when he inserts Rabbi Shimon bar Yochai into that image of Adam for whom Hakadosh Baruch Hu created mankind? What are his sources?
We’ll start with an idea from Rav Asher Zelig Margaliot, who answers this question in his sefarim on Rashbi and Lag Ba’Omer, but without any definitive proof or source. His first explanation refers to the Midrash (Bereshit Rabbah 8:4) just prior to the one shared earlier, which says Hakadosh Baruch Hu, in answering the question of “what is a man?” told the angels צַ דִּ יקִ ים עוֹ מְ דִ ים מִ מּ ֶ נּ וּ – righteous would come from him. The tzaddik that would arise is Rabbi Shimon bar Yochai. How does he draw this conclusion? Perhaps Hakadosh Baruch Hu showed them Noach, or Yosef HaTzadik, or Binyamin HaTzaddik? This first answer is unclear. The second explanation he provides is based on the Midrash (Bereshit Rabbah 8:7) which says ְ בְּנַפְשׁ וֹתָן שׁ ֶל צַדִּ יקִ ים נִמְלָך – again, pointing to Rashbi as that tzaddik, and again unclear as to how that is derived.
I would like to go in another direction and connect the answer to a completely different matter related to Lag Ba’Omer. What occurred on this day that sees us mark it as a festive one? Between Pesach and Shavuot, the students of Rabbi Akiva died in mass numbers, and we take on practices of mourning in commemoration of the loss. On Lag Ba’Omer, however, they stopped dying, and the Rama says we adopt an element of simcha on the day as a result. He does not mention anything about Rabbi Shimon bar Yochai, nor about his Hillula. The Pri Chadash asks what sort of simcha this could be, after all, none of them were left to die. Reducing our mourning because they all perished and no more dying occurred, is reasonable. But to celebrate that they all died out? One reason Tu B’Av is listed as one of the two happiest days on the calendar is that the generation of the desert stopped dying and 15,000 of them survived. In the case of Rabbi Akiva’s students, they were wiped out entirely!
Commentators address this question in several ways. Some point to the fact Rabbi Akiva himself survived, and others suggest the simcha stems from Rabbi Akiva’s act of rebuilding Torah through five new students on that day, amongst them Rabbi Shimon bar Yochai. Another answer given pertains to Rashbi leaving his cave on that day after 13 years, and the Caesar’s decree no longer being in effect. Once again though, there is no mention of Hillula d’Rashbi in any of those answers. In fact, whether the 18th day of Iyar (Lag Ba’Omer) is even Rabbi Shimon bar Yochai’s yahrzeit is debated, with not everyone agreeing he died on that date. Amongst those who say it was the day, we find the Chida, Kaf Hachayim, Pri Tzadik, Bnei Yissaschar, Ba’al HaTanya, and Magen Avraham. The Aruch HaShulchan (493) agrees and points out that in Eretz Yisrael it is custom to gather at his grave and light candles.
Shu”t Shoel u-Meishiv questions this idea and practice, saying there is no precedence of someone’s death being turned into a day of simcha. The Shulchan Aruch, in fact, says the opposite (Orach Chaim 580) – it should be a day of ta’anit. and provides a set of dates on which is it worthwhile to fast, including: 7th of Adar (Moshe Rabbeinu), 1st of Nisan (Nadav and Avihu), 10th of Nisan (Miriam), 26th of Nisan (Yehoshua), 28th of Iyar (Shmuel HaNavi), and 1st of Av (Aharon HaKohen). Where are all the Hillulas?
There is a minhag to light מְדוּרוֹת – bonfires. It’s a nice practice when done in a controlled and safe manner, but it warrants the question: why a fire? If because the day is the yom petira of Rashbi, then perhaps it makes sense, as sefer Idra Zuta describes what took place on the day he died (175):
כָּל הַהוּא יוֹמָא, לָא אַפְסִיק אֶשָּׁא מִן בֵּיתָא, וְלָא הֲוָה מַאן דְּ מָטֵי לְ גַ בֵּ יהּ , דְּ לָא יָכִילוּ דִּ נְהוֹרָא וְאֶשָּׁא הֲוָה בְּסוּחֲרָנֵיהּ. כָּל הַהוּא יוֹמָא נָפִילְנָא עַל אַרְ עָא, וְגָעֵינָא. בָּתַר דְּ אָזִיל אֶשָּׁא, חֲמֵינָא לְבוּצִינָא קַדִּ ישׁ ָא קֹדֶשׁ ַק מִן עָלְמָא, אִתְעֲטָּף שׁ ָכִיב עַ ּ ֳדָשִׁים, דְּ אִסְתְּל ּ הַקל יְמִינֵיהּ, וְאַנְפּוֹי חַיְיכִין. Throughout that day, fire did not cease from the house, and none could enter it because they could not for the light and fire encircling it. All that day I was prostrate on the floor, crying. When the fire was gone, I saw the holy luminary, Holy of Holies; he passed away from the world, covered and lying on his right side, his face smiling.
Note: The account of the day in this sefer (175-181), up until his bed entering the cave, is fascinating and well worth reading.
I found 30 more reasons as to why we invoke fire on Lag Ba’Omer, of which I’d like to present two. The first pivots on the seven kolot heard at Har Sinai, as referenced in Tehillim (29). Each week of the Omer corresponds to another one, and the 5th week, during which Lag Ba’Omer falls, corresponds to קוֹל־ה’ חֹצֵב לַהֲבוֹת אֵשׁ – The voice of the Lord divides the flames of fire, and therefore we turn to fire. Everything he says is Kodesh Kodashim and I won’t argue with it, but I only ask why we didn’t shpritz water during the first week of קוֹל ה’ עַל־הַמָּיִם.
The second answer is a nice one I heard from a man who lives in Ma’alot Tarshicha. I have not succeeded in verifying it but will relay it anyway. There was a Din Torah (court case) in Heaven involving ל' כסלו – the 30th of Kislev and ג' טבת – the 3rd of Tevet. The 30th of Kislev lamented that in years where the month is chasser, the month ends after the 29th and it does not merit to see Chanukah candles lit. The 3rd of Tevet similarly complained, that in years where there is a 30th day of Kislev, the 8th day of Chanukah falls on the 2nd of Tevet, and it doesn’t merit candles the next day. Both asked for the calendar to be fixed in their favor each year. Hakadosh Baruch Hu said, “You want candles on ל' כסלו and you want candles on ג' טבת. I’ll put you both together and on ל"ג of the Omer each year, we’ll light up the entire land with fire!”
There is another minhag the sefarim all reference, dating back at least 250 years. Whoever came to Meron from near and far – Anshei Yerushalayim would mount their donkeys right after Pesach to make it there on time! – would bring valuable clothing, made of meshi and shesh, and they would burn them next to kever Rashbi. Some of the wealthy would bring fancy garments weaved with gold and silver and pull from them to make wicks. And not just fancy garments, but fancy hats too. The pilgrims would also bring large amounts of olive oil to pour over the clothing, so it burned high and for a long time.
Is this practice permitted? The people, at the time, sent letters to rabbanim asking if it was permissible to burn clothing or not. There were two potential prohibitions in play – bal tashchit (do not destroy) and darchei emori (ways of the Emorite). I’ll bring forth several of the answers.
Shu”t Shoel u-Meishiv says it qualifies as both bal tashchit and darchei emori and is forbidden outright. Chikrei Lev...
