תיאור

Arrangement, acoustic lead guitar, acoustic rhythm guitar, bass guitar, drum and percussion programming by Avigdor Zeitlin

עיבודים, גיטרה סולו אקוסטית, גיטרה קצב אקוסטית, גיטרה בס, תכנון תופים וכלי הקשה - אביגדור צייטלין

The Lubavitcher Rebbe taught this moving Chassidim melody on the eve of Simchat Torah, 5719 [1958], before dawn, following Hakafot. As he taught the Niggun, he explained it's background and significance:

"Was that a century ago, there lived a leader of the wild Georgian tribes in Russia, who then inhabited Caucasus mountains. His name was Shamil. The czarist Russian army engaged the Georgians in battle, seeking to conquer them and deprive them of their freedom. Although the Russian invaders were mightier in number and weaponry, the Georgians fought valiantly and could not be vanquished, as they were strategically located in the tall mountains. The Russian army leaders then proposed a false peace treaty and hereby succeeded to persuade the Georgians to lay down their arms. However once they had lured Georgian leader, Shamil, out of his stronghold they reneged on the deal and confined him to a faraway dungeon.

"Staring out of the window of his small narrow cell, Shamil reflect on his days of liberty in the past. And his current exile and hopelessness, he bewails his plight and yearns for his previous freedom in the mountains, unrestrained by the chains of his Russian captors. He consoles himself, however, with the knowledge that he will eventually be released from his imprisonment and return to his previous position with even more power and glory. It is the above thought that is expressed in this plaintive, yearning Niggun.

"When Chassidim Heard this melody they interpreted it to express the spiritual yearning of the Neshama, the soul. For the soul descends to this mundane world from the heavens above, from beneath the "throne of glory" only to be enclosed in the earthly body of a lowly human being."

The Rebbe proceeded to expound on the lofty spiritual realms allegorically reformed to as "Tall Mountains", and then continued:

"The soul's physical vestments here are really it's prison cell, for it for it constantly longs for spiritual, heavenly fulfillment. The purpose of its descent is really the subsequent ascent through serving G-d with Torah and Mitzvot. Yet, when the soul considers how the coarseness and indifference of the physical body impede it's Divine service, it is overcome with great longing to return to its lofty source, the "Tall Mountains." This is the first part of the melody, expressing profound sorrow and yearning.

"Amidst the yearning, Shamil felt that although he is imprisoned, he is intrinsically a free man. The same is true of the Neshama: not withstanding it's imprisonment within the corporeal body, The soul is inherently free and cannot be restrained from achieving its infinite potential. This knowledge imbues the Jew with encouragement and fortitude not to be intimidated by the encumbrances and hindrances of Galut. For in essence, a Jew is not a prisoner of Galut. And exiled prince knows that his true home is the Kings Palace and just remains oblivious to his transitory exile. Such is the nature of a Jew in Galut.

"The end of the Niggun expresses the hope and confidence the Jew will indeed prevail and eventually Ascend to the most sublime spiritual heights, achieving the very purpose of the soul's original descent."

" Unlike other Niggunim, " the Rebbe said on a later occasion, this Niggun begins on a relatively loud tone and is gradually sung more quietly , until it is sung in hushed tones. This reflects the total abnegation and nullification of self. The more one you're in this for G-clines, the more he realizes the futility and insignificance of the body and animal soul. Hence one's voice gradually lowers it becomes faint."

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