The holy Rav Zusha of Anipoli zt”l, once fell seriously ill. His chassidim increased their prayers, pleading for heavenly mercy for his complete recovery. They asked him which merit they could invoke on his behalf to arouse Divine compassion and hasten his healing.
In his great humility, Rav Zusha replied, ”I know Zusha well... any merit you bring before the Throne of Glory on my behalf will be immediately scrutinized by the angels and discarded. There, everything is known and judged with absolute clarity.
“But perhaps you can use one argument to arouse mercy for me. It is known, as written in the holy sefarim, that even the worst Jew is greater and more elevated than the greatest non-Jew. This is because the essence of non-Jews, at its root, is of a lower and more debased nature. As explained in the Kuzari (maamar rishon 115), the difference between a Jew and a non-Jew is like that between an animal and a mortal. The Jewish people are of a superior and entirely different kind of creation. Just as even the lowest person is more significant than the finest animal, so the most flawed Jew is superior to the most noble and refined non-Jew.
”Therefore, you can pray for Zusha in this way: many non-Jews are healthy and robust. If they are allowed health and vitality, why should Zusha’s share be diminished? Surely, Zusha also deserves complete healing, no less than the non-Jew—healing of body and soul alike.”
Similarly, Rav Zusha often remarked during the Days of Awe that one must beseech great mercy on behalf of the Jewish people and pray for abundant blessings to descend upon them. Raising his eyes heavenward, he would plead before his Creator like a child imploring a parent: ”Ribbono Shel Olam, we see so many non-Jews living comfortably and enjoying wealth, health, and success. If such blessings are granted to the nations, how much more should they be bestowed upon Yisrael! For even the worst Jew is greater and more important than the best non-Jew!”
