Elimelech of Lizhensk
Rabbi (Rebbe) Elimelech Weisblum of Lizhensk (1717–March 11, 1787), one of the great founding Rebbes of the Hasidic movementElimelech Weisblum of Lizhensk (1717–March 11, 1787[1]), a Rabbi and one of the great founding Rebbes of the Hasidic movement, was known after his hometown, Leżajsk (Yiddish: ליזשענסק-Lizhensk) near Rzeszów in Poland. He was part of the inner "Chevraya Kadisha" (Holy Society) school of the Maggid Rebbe Dov Ber of Mezeritch (second leader of the Hasidic movement), who became the decentralised, third generation leadership after the passing of Rebbe Dov Ber in 1772. Their dissemination to new areas of Eastern Europe led the movement's rapid revivalist expansion.
Rebbi Elimelech authored the classic work
Noam Elimelech. It developed the Hasidic theory of
the Tzaddik into the full doctrine of "
Practical/Popular Tzaddikism". This shaped the social role of mystical leadership, characteristic of the "Mainstream Hasidic" path. As the founder of Hasidism in Poland-Galicia, his influence led numerous leaders and dynasties to emerging from his disciples through the early 19th century. Among them the Chozeh of Lublin, together with the Maggid of Koznitz and Menachem Mendel of Rimanov one of the three "
Fathers of Polish Hasidism", furthered the spread of
Tzaddikism in
Poland. Because of this,
Rebbi Elimelech is venerated by the "
Mainstream" path in
Hasidism, predominant especially in
Poland, who descend from his influence.
BiographyRebbe Elimelech was born in
Galicia (Central Europe), which was located in
the Kingdom of Poland that was part of
the Polish-Lithuanian Commonwealth. He died in
Leżajsk on the 21st of Adar. He was known as a
Tzadik who devoted his life to studying and teaching the
Torah, as well as
encouraging people to draw closer in return to God. He was
an ascetic, who believed in staying away from alcohol.
The Romanian Hasidic rabbi Isaac Weiss visits Orthodox jews in Pre-war Poland and receives a warm welcome from Polish jewsRebbe Elimelech was a prominent student of
the Maggid of Mezeritch, and was brought under his tutelage by his illustrious brother the famous
Tzadik and
Rebbe Reb Meshulam Zushya of Anipoli. Both brothers are central figures in
Hasidic tradition and
Reb Zushya is
especially beloved for his sincerity and fervour. The two offered a contrast in the model of
the Hasidic Rebbe, with
Elimelech the ascetic scholar, and
Zushya giving the impression of the
charismatic "
saintly simpleton", although he too was well versed in Hasidic philosophy. Of all the students in the Maggid's "
Holy Society" it is told that only
Zushya could contain his
dveikus (
fervour) and remain in the room as
the Maggid revealed fiery new teachings.
The other students would faint or run out of the room in ecstasy. The two brothers would travel together in mystical exile of repentance to atone on behalf of the whole Jewish people and the exile of
the Shechinah (
Divine Presence). Famous Hasidic tales are told of their encounters.
On one occasion
Rabbi Elimelech and
Reb Zushya were staying at an inn.
Each night non-Jewish peasants would enter their room and jestingly beat the one who lay nearest the fireside,
Reb Zushya. One night,
Rabbi Elimelech offered to change places with his brother so that
he could take the beatings instead. Suggesting that
Reb Zushya had suffered enough of this "
Divine admonishment" the agreement was made and
Rabbi Elimelech lay next to the fire instead. That night, the common gentiles again entered to begin their jest. This time, however, one of them said that the one by the fire had taken his fair share of the treatment, and now it would be better to jest with the other one! Again
Reb Zushya took the beatings.
Afterwards, he told his brother that whatever is decided in Heaven transpires!Hasidic LeadershipAfter the death of
the Maggid of Mezeritch,
the Hasidic movement avoided one centralised leader, as had characterised it under the
Baal Shem Tov and
the Maggid. Instead the great leadership of students of
the Maggid dispersed across
Eastern Europe, from
Poland to
Russia, taking with them
their different interpretations of Hasidic worship. Nonetheless, in this third generation,
Rabbi Elimelech was considered by most of the Maggid's students and followers as
his successor. He began the dissemination of
Hasidism in
Poland, which subsequently increased to a much greater extent under his foremost disciple,
the Chozeh of Lublin.
Many of
Rebbe Elimelech's students (
talmidim) went on to be
Rebbes in their own right. The most famous are
the Chozeh of Lublin,
Rebbe Menachem Mendel of Rimanov, the
Kozhnitzer Maggid,
the Apter Rov and
Rabbi Kalonymus Kalman Halevi Epstein, author of
Maor Vashemesh.
To this day his grave in
Leżajsk,
Poland, is visited by thousands of those faithful to
Hasidism, particularly on the anniversary of his death, the 21st of the Hebrew month of Adar (in leap years, commemorated twice, in Adar I and Adar II). In
2012, approximately
6,000 pilgrims came to visit the site on the anniversary coming from Israel, Ukraine, Hungary, Germany, Holland, France, Great Britain, Canada and the USA. In most
Chasidic minyanim,
Tachanun is omitted on the
Noam Elimelech's Yartzeit.
It is said that when
Rebbe Elimelech came before the heavenly tribunal,he stated that "
unfortunately, I didn't pray or learn Torah", the judge then proclaimed "
if so then you have to be taken to hell!", the angels carried
Rebbe Elimelech to what he thought was
hell but was really
Heaven,
Rebbe Elimelech then said "
How merciful is our father in heaven, he made hell so good, just imagine what heaven must be like!"
Noam ElimelechAs is common amongst great Rabbis, he is most commonly known by the name of his popular book
Noam Elimelech, a commentary on the
Torah. This book is one of the principal works of
Hasidism. The sefer was called
Sefer Shel Tzadikim, (
a Book for the Righteous) by
Rabbi Shneur Zalman of
Liadi (founder of
the Lubavitch dynasty).
One of Rebbe Elimelech’s chassidim related that every Wednesday, when they chanted the psalm of the day from the daily shacharis morning prayers, and they reached the verse of “Lechu neranenah...” they already felt a taste of Shabbos. (Eser Tzachtzachos 26; Ohel Elimelech 247)The book has asterisks or stars placed in seemingly random places over words. Tradition has it that these stars have some meaning. In Devarim Areivim (another Hasidic classic), the author, Rabbi Dov Ehrmann, wrote: "In the first edition of the sefer, there are in many places small stars which allude to some secret meaning". The Klausenberger Rebbe once said that the stars in the heavens are a commentary to the stars in the book Noam Elimelech. As such, all subsequent printings have included these stars. The Noam Elimelech also wrote Tzetl Koton, a seventeen-point program on how to be a good Jew as well as Hanhagos HaAdam a list of customs for all pious Jews to follow.
Three Hasidic mystical paths
A Hasidic aphorism describes three paths of mysticism in the Hasidic movement, formed by three works of Hasidic thought. Nachman of Breslov's Likkutei Moharan is described as the Hasidic book of the great, giving hope and encouragement to those trapped in problems, through Rabbi Nachman's innovative creativity and the personal articulation of one's problems to God. Schneur Zalman of Liadi's Tanya is subtitled the Hasidic book for the intermediate person, who has ease to intellectually contemplate and internalise Hasidic thought, free from distracting troubles. In this Habad path, the Tzadik's primary role is to teach the esoteric dimension of Hasidism in intellectual understanding. Noam Elimelech is seen as the formative book of the righteous Tzadik. It instructs select people of spiritual ability how to become Hasidic mystical leaders, while advocating attachment to the Tzadik by the common folk. Because of this, Noam Elimelech influenced the Mainstream Hasidic proliferation of the Tzadik, who embodies and channels the Ayin-Yesh Divine flow of blessing to this World. The Chozeh of Lublin (1745-1815) developed further the dynamics of this process. Meanwhile, the mid-19th century Peshischa-Kotzk spiritual development in Hasidism and its influence, is excluded from this description. It left aside Tzaddikism and mystical focus in favour of personal autonomy, introspection and Rabbinic Torah study in the spirit of Hasidic spiritual inwardness. The Yid HaKodosh of Przysucha in Poland began this trend when he broke away from the Chozeh of Lublin's Tzadik focused spiritual path.
Rabbi Yisroel Hopsztajn, one of the greatest promulgators of Hasidism in Poland, blessing acolytes. Circa 1800.
