Showing posts with label Noam Elimelech. Show all posts
Showing posts with label Noam Elimelech. Show all posts

Friday, July 31, 2020

The Bookbinder in Heaven



Text by Asharon Baltazar

After lying unconscious for days, clammy with cold sweat and hovering between life and death, Rabbi Elimelech of Lizhensk’s eyes fluttered open. His students, who were gathered around his bed, felt the dread constricting their hearts relax a little. A slow recovery followed, but he eventually regained his full health. Having glimpsed the afterlife, Rabbi Elimelech shared a story of his time in Heaven:

Upon reaching Heaven, Rabbi Elimelech encountered Rabbi Avraham Azulai, author of the kabbalistic work Chesed leAvraham. The two spent many hours strolling through gardens perfumed by sweet flowers, listening to snatches of conversation between the angels. All the while, Rabbi Avraham kept expressing a fervorous admiration for the nascent Chassidic movement, and more than anything, he wanted to show Rabbi Elimelech the rewards that awaited those who adopted its ways. The two set out.

As they climbed a small hill, a magnificent structure rose into view. The thunderous sound of Torah learning boomed from the tall, gleaming windows. It was a grandiose house of study. Rabbi Elimelech approached the exquisite front doors and was pleasantly surprised to recognize a man standing there—the bookbinder from Lizhensk.

“Mordechai,” chuckled Rabbi Elimelech heartily. “What brings you to this yeshivah?”

Mordechai regarded Rabbi Elimelech with a solemn stare. “Rabbi, if someone overheard that, you would’ve been admonished. Here, I’m actually called ‘Reb Mordechai.’”

“I meant no offense,” said Rabbi Elimelech quickly. “Ever since we’ve met, I’ve always known you to be a simple individual. Why indeed have you earned such an honor to learn here?”

Mordechai acknowledged the mistake with a nod.

“Despite my history as a rather simple Jew,” he said, “things changed once I ascended here.” And he began his story . . .

In the moments following my death, I was brought before the Heavenly Court. The proceedings began immediately, and a spotlight was thrown on my past conduct. Rooted to the floor with dread, I watched angels flitting into the room, carrying every good and bad deed I’d ever committed and setting them on the scales positioned in the room’s center. The slightest fluctuation sent my pulse racing.

But evidence of sins continued to emerge and overweigh my good deeds, and the uneasiness gnawing at me worsened. I swayed, vainly trying to steel myself to hear the inevitable.

The Heavenly Court condemned me to Gehinnom. And a thick silence settled like dust. Every pair of eyes was focused on me.

Head bowed and cheeks burning, overwhelmed by a sense of self-disgust, I accepted the verdict. I hastily exited the courtroom, and after a last glimpse at the uneven scales, I began to walk tentatively down a barren road. The air around me shimmered with terrible heat, which increased with every step. The flaming borders of Gehinnom soon loomed into sight.

Before I endured the heat any longer, a pair of anxious-looking angels stopped my advance. Not a word was exchanged. Something urgent must’ve occurred because they simply grabbed my arms and hurried me back to the courtroom. There, a most unexpected development waited for me: a queue of wagons, all overflowing with bulging sacks, were parked outside the court’s entrance. Who had brought these here? The wagons lurched into motion after me as I entered the courtroom.

It was exactly as I had left it: the judges still sat on their benches, and the scales in the room’s center still angled toward the side bearing my years of sin. The same somber silence lingered.

A frenzy of commotion erupted as angels rushed over to the wagons, unloaded the sacks, and began placing them on the scales—on the side of merits. Gradually, the balance began to change, and each tip in the other direction eased something off my troubled heart. Once again, I was too frightened to do anything other than just stand and stare.

Finally, an angel placed a sack that tilted the scales ever so slightly to the side of good. The judges stopped everything and declared a change in my sentence: rather than suffer the fires of Gehinnom, I was now directed toward Gan Eden. An ethereal voice resonated from the very walls of the court: “From now on, you will be known as Reb Mordechai.”

I was free to go.

But I wasn’t going anywhere without answers. And it was rather difficult getting them. Initially, whomever I asked refused to reveal anything, but with persistence I learned what had occurred.

Soon after I had left for Gehinnom, an angel called the Guardian of Pages entered the courtroom to speak with the judges. He sought to absolve me of all charges.

“We don’t reconsider cases after their verdict,” the court told him.

“In regard to criminal offenses, this doesn’t apply,” countered the angel.

There was some nodding of heads from the judges. “Well, let’s see what you have to say.”

“Esteemed judges!” The angel’s voice rang out clearly. “Today, a simple man has passed away, who, as many others like him, didn’t study enough Torah and perhaps even committed a few sins due to his ignorance. Yet, he was honest and cherished the Torah dearly. Without a doubt, I can attest he honored the Torah like no one else. He was a bookbinder by trade. And even if he labored due to selfish reasons, binding books—Torah books— is a righteous trade.

“Countless hours were invested in ensuring the tattered books returned to their owners as new. Nothing was ever left unfinished. He handled their covers with special care and thumbed through the worn pages as gingerly as possible. He never threw out pages, however frayed, even the blank endsheets. When he trimmed away the excess paper and glued the bindings, not a single word was damaged. And anything that remained of his work, he collected in sacks to store in his attic.”

The angel scanned the judges’ faces. “I can show them to you if you want.”

As those words left his mouth, an ethereal voice boomed from every corner: “One who honors the Torah is honored by Heaven in Gan Eden.”

The judges, after a few moments of consultation, agreed to have a look at these sacks, which were brought in from the attic and counted in my presence. This is what altered the verdict in my favor.

I was left with mixed feelings. Obviously, having been spared the fires of Gehinnom, I was ecstatic. Yet, Gan Eden was meant for those who studied Torah their entire lives. That’s what souls do there. I had to sit among scholarly giants—and I would barely understand a word.

My obvious illiteracy attracted the attention and sympathy of a few great souls here in Gan Eden, where I wander from study house to study house, learning to navigate the seas of Torah until I’m able to do so on my own.

Source: Chabad

Sunday, March 11, 2018

Fire at R' Elimelech's Kever on his Yarzheit


Just a few days ago, it was the yarzheit of Reb Elimelech of Lizhensk, and a fire broke out causing immense damage: Heavy Damage Seen Following Fire At Tziyon Of Reb Elimelech In Lizhensk On Yartzheit

Pictures of the Ohel of Reb Elimelech before the fire can be seen here.

Thursday, March 8, 2018

The Rebbe of Rebbes: R' Elimelech of Lizensk



"Today, in our bitter exile, there are people who receive ruach hakodesh more easily than in the time of the prophets." [Noam Elimelech]

Rabbi Elimelech of Lizhensk was the student of Dov Ber of Mezerich, the brother of Meshulam Zushia of Anipoli. He was born in 1717, and died on 21 Adar in 1786.

During the lifetime of Dov Ber of Mezerich he traveled widely with his brother all over Poland to spread Hassidism. After Dov Ber's death, Rebbe Elimelech settled in Lizhensk and attained great fame, thanks to his lofty life. During his lifetime, Lizhensk was turned into a center of Polish-Galician Hassidism. There, many famous Tzadikim and Hassidic activists of Galicia were educated and obtained their inspiration during the 18th century.

Rebbe Elimelech is the author of “Noam Elimelech” [Lvov 1798], a book of commentaries on the Pentateuch. In that book, the role of a Tzadik is set out and explained, and the doctrine of Hassidism is explained in greater detail. This book was subject to an intense investigation by the opponents of Hassidism. Many of his expositions are published in his work “Darche Tzedek”, and other works.

The Melitzer Rebbe shlit'a, a direct descendant of the "Noam Elimelech", stated that Rebbe Yisroel of Ruzhin said that 500 years before Rebbe Elimelech was born, the world received abundance in his merit. Now, after his death, even more so!

It is said that Rabbi Elimelech promised anyone who would visit his grave that they would not leave this world without teshuva.

Kever of Rabbi Elimelech in Lizensk, Poland [Photo: יהונתן וואקסמאן]
Ohel of Rebbe Elimelech, Lizensk Poland [Photo: יהונתן וואקסמאן]

After Rebbe Elimelech passed away, Rebbe Reb Zisha of Hanipoli was approached by his brother’s students to be their new leader. Rabbi Zisha declined and explained his reason with a parable. “The possuk in Bereshis 2:10 states “And a river went forth from Eden to water the garden and from there it split into four paths.”

The Torah is eternal and alludes to all events above and below for all generations. Eden alludes to our holy master the Baal Shem Tov. The river was his student the holy Mezitcher Maggid. The garden refers to my brother the Rebbe Elimelech.

This then is the meaning: a river flows from Eden to water the garden, the Torah flows as water from the Baal Shem Tov by way of the Mezritcher Maggid to the Rebbe Elimelech. From there it separates into four paths: they are :

1.The Holy Rebbe the Chozeh or Seer of Lublin;
2.The Holy Rebbe Avodas Yisrael the Koznitzer Maggid;
3. The Holy Rebbe Mendel Rimanover; and
4.The Holy Ohev Yisrael the Apta Rav.

Stories of Noam Elimelech

The Light of The Rebbe’s Prayer Sash
related by the Rabbi of Madin, grandson of the Ropshitzer
Rebbe Elimelech had a custom that after the afternoon Mincha service he would converse with his close followers. He would then proceed to a special private room to pray the evening Maariv service alone in seclusion, purity and sanctity.

Rabbi Naftali Ropshitzer, a student of the Rebbe always yearned to also be in that room. He constantly wished to see the deeds of his Rebbe and how he prayed at that time. Once he stole into the room unnoticed and hid beneath the bed. The holy Rebbe entered and closed the door behind him. He took his “gartel,” the traditional sash or belt used by Hassidim for prayer and preceded to fasten it about himself.

The first time he wound the sash about his waist the whole house was filled with an awesome unbelievable light. The second time he tied the gartel winding it around, the light grew in intensity until the Ropshitzer could no longer endure it. He grew weak and found himself fainting. He called out in a loud voice.

Rebbe Elimelech heard the cries of distress coming from his student and recognized their source. “Naftali my son are you here?” the Rebbe asked. “Fortunately, you did not remain here for the third and final time I wound the gartel. If you had remained your soul would have surely left your body from the intensity of the great light. Therefore leave now.”

An unusual guest for Tea
related in the name of The Shinover Rebbe

The author of the Hasidic work Maor va’Shemesh was a student of the Rebbe Elimelech. Once he asked the Rebbe Elimelech to be allowed to serve him, thereby learning directly from his Rebbe. Rebbe Elimelech conceded and asked him for a cup of tea. After preparing the tea, the student entered the room to give it to the Rebbe. Inside he saw the awesome figure of an old man sitting beside Rebbe Elimelech. He was overcome by fear, trembling and shaking so much so that he dropped the cup spilling the tea on the floor and ran out.

Later Rebbe Elimelech saw his student and asked him why he hadn’t given him the tea he requested. He answered that he had brought it but when he saw the figure of the old man he was so frightened he spilled the tea. The Rebbe then said to him in Yiddish “Oy vey iz das kind voos ken nisht kiken dem taten in poonim arayn: Woe is to the child who cannot look his own father in the face.” That old man you saw was none other than our forefather Avraham peace be upon him!

More can be found at Jewish Gen


Monday, January 22, 2018

Parshas HaMon

Art: Heidi Malott

Rebbe Menachem Mendel of Riminov [1745-1815], a disciple of the Holy Rebbe Elimelech of Lizhensk, instructed everyone to read "Parshat HaMann" specifically on the Yom Shlishi [Tuesday] of Parshat Beshalach in the "Shnayim Mikra v'Echad Targum" format, i.e. reading the Hebrew verses twice and the Aramaic translation of Onkelos once.   This year it will occur today Tuesday 23 January.

Not to be confused with the evil villain of the Purim story, Parshat haMann [The Chapter of the Manna] is found in the 16th Chapter of the Book of Exodus: verses 4-36. This Chapter details the episode of the miraculous "Manna" [bread from heaven] that sustained the Children of Israel during their 40-year journey in the desert.

Rav Yosef Caaro, the "mechaber" [compiler] of the monumental Halachic text, the Shulchan Aruch Orach Chaim 1:5, instructs us to recite it daily. Other giants of Halacha also point to the importance of reciting it daily: The Tur 1; Aruch Hashulchan 1:22; Shulchan Aruch HaRav 1:9.

By so doing, every Jew acknowledges that his/her livelihood comes from only from Hashem. Reciting the Parshat HaMann daily strengthens one's Emuna and Bitachon [belief and trust] in HASHEM, and is a "Segula for Parnassa" [auspicious for having a healthy income].

To read Parshat haMann in Hebrew [with the Aramaic translation of Onkelos], please visit: Tefillos.com

English version here: Ou.org

Sunday, January 21, 2018

Olam Ha-Bo in An Instant


Unknown Artist

by Rabbi David Hanania Pinto Shlita

Commenting on the verse that states, “the Children of Israel walked on the dry land amid the sea” [Beshalach 15:19], the author of Noam Elimelech writes, “Just as the Children of Israel did at the Red Sea, the great Tzaddikim managed to perceive the unlimited greatness of the Eternal, even as if they found themselves on dry land in the middle of the Red Sea.”

One may ask a few questions on this passage:

1. How can one imagine that, on the one hand, the Children of Israel had reached such a spiritual level that they saw the Divine Presence, could even point out G-d, and had Divine inspiration enough to sing the Shirah with Moses, yet on the other hand were forced to purify themselves of the forty-nine levels of impurity once they left the sea [Zohar, Yitro 39a]?

2. Why did they have the merit to see the Celestial Chariot when they passed through the Red Sea, while at the same time they were still stuck in their impurity and continued to worship idols? The Children of Israel should have normally purified and sanctified themselves first, having the privilege to see the Shechinah only after receiving the Torah.

It is because our Sages teach that one can merit the world to come in an instant [Avodah Zarah 10b, 17a]. Incidentally, one can also lose it in an instant. They could therefore not linger for a second longer, and well before reaching the threshold of the fiftieth gate of impurity, they reached elevated spiritual levels. “For they were driven from Egypt for they could not delay, וגם [and also] provisions they could not make for themselves” [Bo 12:39]. The word וגם has the same numerical value (49) as מט (forty-nine levels of impurity). Yet in their impurity, they nevertheless did offer the Passover sacrifice, and did circumcise themselves, mixing in this way (as we have seen) the blood of the Brit with that of the Passover sacrifice.

Even though they knew that they were not meritorious, they believed in G-d Who promised to strike all the firstborn of Egypt in the middle of the night [Bo 12:29]. If they sprinkled blood on the lintel of their doors, He would pass above them and spare them [v.13].

The behavior of the Children of Israel is thus unique in the annals of history. What other people managed to believe in G-d and offer Him sacrifices while wandering in the desert, in an uncultivated land, far from G-d and devoid of the Torah to guide them?

It was the survivors of the plague of darkness that repented and merited the world to come in a few moments. When the Eternal saw that they devoted themselves completely to Him, even thought they were still impure, He blessed them with shefa (abundance), with light and holiness, and enabled them to reach great spiritual heights in allowing them to witness the miracle at the Red Sea. It was because He looked into their hearts and knew that they aimed only to obey Him.

The Children of Israel nevertheless had to rectify all their sins in the desert. Imbued with holiness when then passed through the Red Sea, they knew exactly how to get rid of their impurity, and how to get closer to the Holy One, blessed be He.

But those who didn’t improve their behavior showed that, in fact, they refused to get closer to G-d and to leave Egypt. Therefore they died in the plague of darkness because they wanted to “help” the forces of evil that function in the night [Zohar II:164b]. It was thus the darkness that punished them [cf. Shabbat 105b]. The Eternal also revealed Himself as much to those that didn’t believe in Him, as to those that recognized Him without even having received the Torah or witnessed the miracle at the Red Sea. They could therefore rectify all their bad traits and merit the world to come in an instant.

Thursday, January 18, 2018

The Serpent's Lie


''Garden of Eden'' Unknown Artist


The Rebbe Reb Zisha once asked his brother "My beloved brother, in the holy writings it is written that all the souls were once included and contained in Adam, the first man. If so, we must also have been there at the moment he sinned and ate from the tree of knowledge. Why didn't we prevent him from doing so?"

The Rebbe Reb Elimelech answered him thus: "Brother, we were obliged to let him eat the fruit. If he had not, the serpent's lie would still stand and would never have been proven false. The serpent said to him "Your eyes will open and you will be as G-d, knowing good and evil and able to create worlds." This is why Adam had to eat the fruit - once he did so, he saw that even though he had eaten of the fruit, he was still just a human being and no more."

Source: Mipeninei Noam Elimelech - translated by Tal Moshe Zwecker

Monday, May 22, 2017

Souls and Names

Art by Sharon Tomlinson


The Talmud [Berachot 7b] teaches that a Hebrew name has an influence on its bearer. Therefore, it is extremely important to name children after individuals with positive character traits who led fortunate lives and helped bring goodness to the world.

The Arizal writes that the nature and behavior of a person, whether good or bad, can be discovered by analyzing his or her name. For example, a child named Yehudah could possibly be destined for leadership, for Yehudah, the fourth son of Jacob, symbolized monarchy and most Jewish kings descended from the tribe of Yehudah.

It is said that parents are actually blessed with prophesy when naming their newborn babies.

According to the Arizal, even the numerical value of the Hebrew letters in one's name can be indicative of an individual's character. For example the gematria of the name Elisheva is equivalent to the numerical value of the Hebrew words yemei simcha, meaning "days of happiness," perhaps portending a joyous life for a baby girl named Elisheva.

It is precisely because the fortunes and misfortunes of mankind are concealed in the secrets of the letters, vowels and meanings of Hebrew names that a seriously ill person is given an additional name like Chaim, meaning "life," or Rafael, meaning "God heals," in order to influence his destiny. We hope and pray that the new name will herald a new mazel, or fortune, for the stricken individual.

Rabbi Elimelech of Lyzhansk, writes in his classic work on Torah "Noam Elimelech" [Bamidbar] that there is a profound connection between the soul of an infant and the soul of the person for whom he or she is named.

When a child is named after the deceased, the latter's soul is elevated to a higher realm in heaven and a spiritual affinity is created between the soul of the departed and the soul of the newborn child. That deep spiritual bond between these two souls can have a profound impact on the child.

Zocher HaBris 24:4, who also quotes Noam Elimelech on Bamidbar: “If they give him the name of a tzaddik who has already lived in this world, this will cause him also to become a tzaddik, because it has aroused the soul of the departed tzaddik in the Supernal World.

Tuesday, March 1, 2016

Seclusion

Art Erik Johansson
It happened in a far-off country that there was a Tzaddik who used to shut himself up in his house in total seclusion. He spoke to no-one but just sat, wrapped in his tallis and tefillin all day, completely separated from the outside world. He sat and learned Torah in this manner day and night. One day, he heard about the illustrious Rebbe, the holy Rebbe Elimelech of Lizhensk, of his miraculous wonders and his amazing powers of ruach hakodesh, and he set out to see the Rebbe.

When he was about to enter the Rebbe's beis midrash, Rebbe Elimelech, who already knew with his ruach hakodesh of the visitor, came out to greet him. He welcomed the traveller and said to him "Im yesaser ish b'mistarim v'lo arenu ne'um Hashem" - "Shall a man hide and think that I do not see him? says G-d".

The Rebbe was implying that "if a man shall hide himself, I shall not look upon him" says Hashem. The Tzaddik understood that the Rebbe had rebuked him for going into seclusion and he wondered how the Rebbe could have known this about him. Amazed and inspired, the traveller became one of Rebbe Elimelech's greatest students and followers.

Source: Mipeninei Noam Elimelech translated by Tal Moshe Zwecker

Friday, January 8, 2016

Genuine Wonder or Optical Illusion

Art: Jacek Yerka
"Provide a wonder for yourselves" [Va'eira 7:9]

Why, asked R' Elimelech of Lizhensk, would Pharoah ask Moshe to "provide a wonder for yourselves"?  Since Pharoah was the one who wanted proof of Moshe's legitimacy, would it not have made more sense for him to say "Provide a wonder for me"?

The difference, answered the Rebbe, between a genuine wonder and one which is no more than an optical illusion is that the illusion amazes only those who witness it.  However, the one who performs the feat is not impressed in the least, since he knows that it was no more than a delusion.  A genuine wonder, on the other hand, amazes not only its spectators, but even the tzaddik who performs it.

This, then, was Pharoah's intention when he said: "Provide a wonder for yourselves" - Provide us with a true wonder, one that will not only dazzle us but will even make an impression upon yourselves."

Source: Rabbi Y. Bronstein

Sunday, September 20, 2015

Torah from Shamayim

Photo: Debra and Dave Vanderlaan

Listen, heavens...and I shall speak  [Ha'azinu: Devarim 32:1]

This can be explained based on a statement found in the holy Zohar "When the righteous Moshiach will come, speedily in our days, Moshe Rabbeinu will come along with him and teach the Jewish people Torah. He will reveal to them the secrets and explanations of the Torah."

Moshe said to the people "Listen, heavens" - calling the people "the heavens" because those who study Torah are called "shamayim" - heavens. Moshe commanded them that when they reveal novel original ideas on the Torah, they should do so in a manner of "listening". They should hear those ideas from above, for when they learn, the holy light shines upon them from above, and then they open their mouths to speak and say over the idea they receive.

Through their Torah learning, they can hasten the redemption, as Moshe implies with the words "I shall speak". When you learn Torah by being open to receiving ideas from above, then, says Moshe, you will be able to hear the secrets of Torah from me as in earlier days. You will be the direct cause of Moshe speaking with you in the future by learning in the manner described and thus hastening the redemption, may it be speedily in our days, Amen.

Source:  Mipeninei Noam Elimelech  Translated by Tal Moshe Zwecker

Sunday, August 16, 2015

Opening the Gates


Judges and police officers you shall appoint in all your cities..... [Shoftim 16:18]


Source: Mipeninei Noam Elimelech
Translated by Tal Moshe Zwecker

This verse can be understood in the light of the teaching found in the Talmud in Berachos [61b] that "Tzaddikim are judged by their yetzer tov [good inclination] and the wicked are judged by the yetzer hara [evil inclination]. The average person is judged by both."

The righteous have an admonisher inside them who reproves and reprimands them even about the good deeds that they perform. He points out the defects and shortcomings of their actions, how they are lacking and how they should have been performed for the Almighty Creator. In this way they are "judged by their yetzer tov".

The wicked are just the opposite. Not only do all their actions appear good in their eyes, but their evil inclination shows them that even the evil deeds they do are good. Thus, the wicked are judged by the yetzer hara.

But the average person is judged by both, and as the Tanna taught, "we are average people" - that a person should always consider himself a beinoni, average, as someone who walks on both paths. On the one hand, he should constantly rebuke himself, debating his own actions; he should consider himself to be falling short of properly serving Hashem and fulfilling his obligations. When doing mitzvos, he should understand well that he has not acted properly with true clarity and purity as befitting the service of the Almighty; he should be humble and lowly in his own eyes.

Even so, one should not consider himself wicked, Heaven forbid, as our Sages taught: "Do not be wicked in your own eyes" [Avos 2:18] Otherwise if one does consider himself wicked, he will have no motivation to perform the mitzvos, not to learn Torah or pray or perform any good deed. He will give up hope, resigned that he is not worthy enough to do these things. Therefore, one must hold on to both paths at the same time in order to be complete. Then he will fulfill the teaching of our Sages "With all your heart" [Devarim 6:5] - with both inclinations. This is the meaning of "we are average people" and the "average person is judged by both".

Thus it says "Appoint for yourself judges and police officers". This refers to the two judges we spoke about, the good and evil inclinations. The good inclination is an "officer" since it polices the nation, preventing them from committing any offence, and so the good inclination admonishes and rebukes man for his misdeeds and shortcomings in serving G-d.

"In all your cities" [literally "gates"] - every mitzvah and holy act has its own gate. When a person learns, prays, or does any other act of holiness in this world, he opens the gates to that specific mitzvah above.

Thursday, March 12, 2015

21 Adar: The Rebbe of Rebbes: R' Elimelech of Lizensk

"Today, in our bitter exile, there are people who receive ruach hakodesh more easily than in the time of the prophets." [Noam Elimelech]

Rabbi Elimelech of Lizhensk was the student of Dov Ber of Mezerich, the brother of Meshulam Zushia of Anipoli. He was born in 1717, and died on 21 Adar in 1786  [ this year - Thursday 12 March 2015]

During the lifetime of Dov Ber of Mezerich he traveled widely with his brother all over Poland to spread Hassidism. After Dov Ber's death, Rebbe Elimelech settled in Lizhensk and attained great fame, thanks to his lofty life. During his lifetime, Lizhensk was turned into a center of Polish-Galician Hassidism. There, many famous Tzadikim and Hassidic activists of Galicia were educated and obtained their inspiration during the 18th century.

Rebbe Elimelech is the author of “Noam Elimelech” [Lvov 1798], a book of commentaries on the Pentateuch. In that book, the role of a Tzadik is set out and explained, and the doctrine of Hassidism is explained in greater detail. This book was subject to an intense investigation by the opponents of Hassidism. Many of his expositions are published in his work “Darche Tzedek”, and other works.

The Melitzer Rebbe shlit'a, a direct descendant of the "Noam Elimelech", stated that Rebbe Yisroel of Ruzhin said that 500 years before Rebbe Elimelech was born, the world received abundance in his merit. Now, after his death, even more so!

It is said that Rabbi Elimelech promised anyone who would visit his grave that they would not leave this world without teshuva.

Kever of Rabbi Elimelech in Lizensk, Poland [Photo: יהונתן וואקסמאן]
Ohel of Rebbe Elimelech, Lizensk Poland [Photo: יהונתן וואקסמאן]

After Rebbe Elimelech passed away, Rebbe Reb Zisha of Hanipoli was approached by his brother’s students to be their new leader. Rabbi Zisha declined and explained his reason with a parable. “The possuk in Bereshis 2:10 states “And a river went forth from Eden to water the garden and from there it split into four paths.”

The Torah is eternal and alludes to all events above and below for all generations. Eden alludes to our holy master the Baal Shem Tov. The river was his student the holy Mezitcher Maggid. The garden refers to my brother the Rebbe Elimelech.

This then is the meaning: a river flows from Eden to water the garden, the Torah flows as water from the Baal Shem Tov by way of the Mezritcher Maggid to the Rebbe Elimelech. From there it separates into four paths: they are :

1.The Holy Rebbe the Chozeh or Seer of Lublin;
2.The Holy Rebbe Avodas Yisrael the Koznitzer Maggid;
3. The Holy Rebbe Mendel Rimanover; and
4.The Holy Ohev Yisrael the Apta Rav.

Stories of Noam Elimelech

The Light of The Rebbe’s Prayer Sash
related by the Rabbi of Madin, grandson of the Ropshitzer
Rebbe Elimelech had a custom that after the afternoon Mincha service he would converse with his close followers. He would then proceed to a special private room to pray the evening Maariv service alone in seclusion, purity and sanctity.

Rabbi Naftali Ropshitzer, a student of the Rebbe always yearned to also be in that room. He constantly wished to see the deeds of his Rebbe and how he prayed at that time. Once he stole into the room unnoticed and hid beneath the bed. The holy Rebbe entered and closed the door behind him. He took his “gartel,” the traditional sash or belt used by Hassidim for prayer and preceded to fasten it about himself.

The first time he wound the sash about his waist the whole house was filled with an awesome unbelievable light. The second time he tied the gartel winding it around, the light grew in intensity until the Ropshitzer could no longer endure it. He grew weak and found himself fainting. He called out in a loud voice.

Rebbe Elimelech heard the cries of distress coming from his student and recognized their source. “Naftali my son are you here?” the Rebbe asked. “Fortunately, you did not remain here for the third and final time I wound the gartel. If you had remained your soul would have surely left your body from the intensity of the great light. Therefore leave now.”

An unusual guest for Tea
related in the name of The Shinover Rebbe

The author of the Hasidic work Maor va’Shemesh was a student of the Rebbe Elimelech. Once he asked the Rebbe Elimelech to be allowed to serve him, thereby learning directly from his Rebbe. Rebbe Elimelech conceded and asked him for a cup of tea. After preparing the tea, the student entered the room to give it to the Rebbe. Inside he saw the awesome figure of an old man sitting beside Rebbe Elimelech. He was overcome by fear, trembling and shaking so much so that he dropped the cup spilling the tea on the floor and ran out.

Later Rebbe Elimelech saw his student and asked him why he hadn’t given him the tea he requested. He answered that he had brought it but when he saw the figure of the old man he was so frightened he spilled the tea. The Rebbe then said to him in Yiddish “Oy vey iz das kind voos ken nisht kiken dem taten in poonim arayn: Woe is to the child who cannot look his own father in the face.” That old man you saw was none other than our forefather Avraham peace be upon him!

More information can be found at : JewishGen

Monday, September 15, 2014

The Rope of Moshiach




Rav Refael Dovid Auerbach [the brother of Rav Shlomo Zalman] related that over 90 years ago his father, Rav Chaim Leib Auerbach, once approached one of the caretakers who used to light the stove in a shul in the Old City of Yerushalayim. Although the caretaker was over 95 years old, he awoke early each day to light the stove and heat the shul before davening. The caretaker mentioned that his father used to travel to see Rebbe Elimelech of Lizhensk. Rav Chaim Leib asked the caretaker if he could relate anything his father had told him about the Tzaddik. The elderly man told him ten stories about the author of Noam Elimelech. Later Rav Chaim Leib told all of them over, but Rav Rafael could remember only three of them.

It was Rebbe Elimelech's custom, the caretaker related, to teach two types of Torah at shalosh seudos, the third Shabbos meal: one on the weekly parshah and the other about the days of Moshiach. Rav Rafael recalled the concepts that Rebbe Elimelech taught about the days of Moshiach, as told to his father by the old caretaker of the shul in the Old City.

In the times of Moshiach, the chareidim will be trampled and so badly mistreated that had this been so in the times of the Baal Shem Tov, no-one could have withstood it due to their fragile souls. However, in the times of Moshiach the hearts of the people will be so tough that they will be able to endure the trampling and degradation that will be common in those days.

In the times of Moshiach, there will be great foolishness, and the line between good and evil will blur. Rebbe Elimelech brought the analogy of sifting flour with a sieve. At first all the grains of the flour - the fine and the coarse - are shaken together, battered against the sides of the sieve. In the midst of the shaking, the fine flour passes through the sieve's holes and falls to the bottom, again receiving a blow when it lands.

When the course leftovers see the fine clean flour, they become arrogant and say "See how lowly you are? You have fallen to the bottom and received an additional beating while I, the coarse waste, have been left above and not received any beating."

The coarse grains do not realize how short-lived is their triumph, because in just a short while the sieve will be overturned and the coarse grains will end up in the trash for good.

In the generation of Moshiach, Hashem will, so to speak, stretch a long rope from one end of the world to the other, and all of Klal Yisrael will take hold and grasp the rope. Hashem will take one end of the rope, and violently shake it until they will all be in the air. Not everyone will be able to withstand this shaking and many will fall to the ground. The foolish ones will say "If Hashem is shaking us so hard, surely He wants us to loosen our grasp" and they will fall to the ground. Only the wise ones will hold on tight with all their strength and might. This is "chevlo shel Moshiach" - literally "the rope of Moshiach" - usually translated as "the labor pains of Moshiach".

Source: "Mipeninei Noam Elimelech" translated by Tal Moshe Zwecker

Monday, September 8, 2014

The Angel of Forgetfulness

It happened once in the time of the Rebbe Reb Elimelech that the government had a case against a certain Jew. The courts ruled, found him guilty, and he was sentenced to death by hanging. As was the custom, the courts granted him one last request, and he asked that they notify his sons of the verdict.

The sons were notified, and they immediately set out to see their father. On the way they stopped in Lizhensk to see Rebbe Elimelech and ask his advice and guidance. When they related the whole story to the Rebbe, he answered, in his holy manner, that they had nothing to fear - their father would not be hanged.

They left Lizhensk comforted, reassured by the words of the holy Tzaddik, believing that his promise would come true. However, when they arrived they saw that nothing had changed. On the designated day, their father was brought forth to be hanged and no-one said a word to save him.

According to the law, before a sentence was carried out, they would read the charges and the verdict that had been pronounced. But when the officials went to retrieve the necessary documents, they could not find any of the papers relating to the judgment and could not proceed with the execution. They hastened back to the courthouse, but they found not a trace of the ruling nor even a memory of the case. The judges themselves were no longer able to recall the case, nor were they able to remember who the witnesses were or what testimony had been given. Everything was totally forgotten. After a lengthy delay and numerous searches, they reluctantly released the prisoner since they could bring no charge against him.

On the trip back home, the sons, this time with their father, stopped once more in Lizhensk to see Rebbe Elimelech. The Rebbe told them: "I had no other alternative except to make use of the angel of forgetfulness to cause them to forget the whole matter completely."

[Ohel Elimelech 283]

Source: Mipeninei Noam Elimelech compiled by Tal Moshe Zwecker

Tuesday, January 7, 2014

Parshas HaMon - Segula for Parnossa

Art: Heidi Malott

Rebbe Menachem Mendel of Riminov [1745-1815], a disciple of the Holy Rebbe Elimelech of Lizhensk, instructed everyone to read "Parshat HaMann" specifically on the Yom Shlishi [Tuesday] of Parshat [Torah portion of] Beshalach in the "Shnayim Mikra v'Echad Targum" format, i.e. reading the Hebrew verses twice and the Aramaic translation of Onkelos once.   This year it will occur today Tuesday 7 January.

Not to be confused with the evil villain of the Purim story, Parshat haMann [The Chapter of the Manna] is found in the 16th Chapter of the Book of Exodus: verses 4-36. This Chapter details the episode of the miraculous "Manna" [bread from heaven] that sustained the Children of Israel during their 40-year journey in the desert.

Rav Yosef Caaro, the "mechaber" [compiler] of the monumental Halachic text, the Shulchan Aruch Orach Chaim 1:5, instructs us to recite it daily. Other giants of Halacha also point to the importance of reciting it daily: The Tur 1; Aruch Hashulchan 1:22; Shulchan Aruch HaRav 1:9.

By so doing, every Jew acknowledges that his/her livelihood comes from only from Hashem. Reciting the Parshat HaMann daily strengthens one's Emuna and Bitachon [belief and trust] in HASHEM, and is a "Segula for Parnassa" [auspicious for having a healthy income].

To read Parshat haMann in Hebrew [with the Aramaic translation of Onkelos], please visit: Tefillos.com

English version here: Ou.org

Friday, March 8, 2013

Blessing the Month of Nissan


There is a segulah from the Kozhnitzer Maggid to recite three well-known stories related to Pesach, on the Shabbos when we bless the new month of Nissan. The segulah is that the stories will bless the Jewish people with an abundance of provisions and necessities for the upcoming Pesach.

Click here to read the stories and more.

Seven Segulos from the Rebbe Reb Meilech 

 • In the name of Rebbe Mendel of Riminov: It's a segulah to awaken a desire for repentance to visit the gravesite of Rebbe Elimelech of Lizhensk.
• In the name of Rebbe Elimelech: It's a segulah for an easy childbirth to eat something every motzaei Shabbos, in honor of the Melaveh Malkah. And they should say that in honor of the mitzvah of Melave Malka, G-d willing, they will give birth without difficulty. 
• It is a tradition and segulah from the Rebbe Elimelech that one who says the entire sefer Tehillim three times in one day is reckoned as if he fasted the entire week from Shabbos to Shabbos. 
• Two pages of Talmud, studied with the commentary of the Rosh, is more beneficial than fasting. 
• There are tzaddikim who hold the opinion that the first edition of the sefer Noam Elimelech, which was printed in the year Tav Kuf Mem Ches, is a segulah for a woman having difficulty in childbirth. She should place it in the bed, and she'll have an easy delivery. 
• There is a segulah from the Kozhnitzer Maggid to recite three well-known stories related to Pesach, on the Shabbos when we bless the new month of Nissan. The segulah is that the stories will bless the Jewish people with an abundance of provisions and necessities for the upcoming Pesach. 
• The Rebbe Elimelech composed a prayer to say before praying. It is a segulah for those who say it with intense concentration daily, to be aided and helped from Heaven in all areas and needs.

Monday, January 21, 2013

Parshas HaMann: Segula for Parnossa

Art: Heidi Malott

Rebbe Menachem Mendel of Riminov [1745-1815], a disciple of the Holy Rebbe Elimelech of Lizhensk, instructed everyone to read "Parshat HaMann" specifically on the Yom Shlishi [Tuesday] of Parshat [Torah portion of] Beshalach in the "Shnayim Mikra v'Echad Targum" format, i.e. reading the Hebrew verses twice and the Aramaic translation of Onkelos once.   This year it will occur on Tuesday 22 January.

Not to be confused with the evil villain of the Purim story, Parshat haMann [The Chapter of the Manna] is found in the 16th Chapter of the Book of Exodus: verses 4-36. This Chapter details the episode of the miraculous "Manna" [bread from heaven] that sustained the Children of Israel during their 40-year journey in the desert.

Rav Yosef Caaro, the "mechaber" [compiler] of the monumental Halachic text, the Shulchan Aruch Orach Chaim 1:5, instructs us to recite it daily. Other giants of Halacha also point to the importance of reciting it daily: The Tur 1; Aruch Hashulchan 1:22; Shulchan Aruch HaRav 1:9.

By so doing, every Jew acknowledges that his/her livelihood comes from only from Hashem. Reciting the Parshat HaMann daily strengthens one's Emuna and Bitachon [belief and trust] in HASHEM, and is a "Segula for Parnassa" [auspicious for having a healthy income].

To read Parshat haMann in Hebrew [with the Aramaic translation of Onkelos], please visit: Tefillos.com

English version here: Ou.org

Friday, March 16, 2012

Rabbi Elimelech's Dance

The Bobover Rebbe and his brother, the Pakshavitzer Rebbe, in the midst of Rebbe Elimelech's dance.

Thousands upon thousands of pages have already been filled with writings about the saintly tzaddik, Rebbe Elimelech of Lizhensk, zt"l whose yahrtzeit was on 21 Adar, yet mere pen and paper cannot do proper justice to the sublime holiness that characterized this human angel. In the following lines we do not attempt to add to the descriptions of this saintly personality, but rather to turn the spotlight on a phenomenon that is mystically accredited to the Rebbe Elimelech.

Throughout the ages, various original dances have been woven into the rich tapestry of Jewish tradition. There is the Techiyas Hameisim dance, the Sheidim (Devil) dance, the Brogez (Angry) dance, and others. One popular dance that has been widely incorporated in Chassidic circles and has become a classic at many weddings is known as "Rebbe Elimelech's dance".

Aside from the lofty significance attributed to the dance itself, the tune that it goes with also has deep-seated roots in tradition. The marching tune, which starts off slow and increases in tempo as the song progresses, is sung by some to the words of "Eliyahu Hanavi" on Motzoei Shabbos. In the dance, which is also called the Under-Over dance, partners weave through "bridges" formed by clasped hands, alternately going under a "bridge" and then allowing a different pair of partners to go under their "bridge." As the tempo of the song quickens, so does the dance, which adds a unique touch of merriment to the simchah.

I spent many hours searching for the reason this dance is called Rebbe Elimelech's dance, trying to discover what connection the dance has with the holy Rebbe. I have not been able to draw a definite conclusion. I have even spoken to one prominent individual, a descendant of Rebbe Elimelech, who told me that he had attempted to solve this riddle many years ago, but was unsuccessful. Perhaps as a result of sharing the riddle with our readers, we will ultimately be enlightened.

Some say that Rebbe Elimelech used to dance this dance with his brother, Rebbe Zushe, but there is no reliable source for this.

When I spoke to Harav Dovid Meisels, shlita, of Seagate, he told me that a recent publication quoted the Bobover Rebbe, Harav Shlomo, zy"a, as saying, "Not in Ropshitz, nor in Sanz or in Bobov, did they dance Rebbe Elimelech's dance. But I saw my father, the Kedushas Tzion, dancing this sort of dance."

The Bobover Rav said in the name of Reb Itzikel, the son of Reb Mottel Neiman, Hy"d, from the city of Bobov, that the meaning of the dance lies in the fact that the dancers must bend in order to go under the "bridge." This is done at weddings in order to teach the chassan and kallah that they must bend and compromise with each other. On a similar note, the Veitzener Rav used to say that before saying Oseh Shalom, we take three steps back to teach us that if we want peace, sometimes we need to concede and take three steps back.

The Kedushas Tzion once explained that the dance alludes to the ups and downs that we encounter in our lives. Every person experiences good times and bad times, and the dance is meant to teach us to pick ourselves up immediately after a low point and not, chas v'shalom, to get mired in depression.

At the weddings of his children and grandchildren, the Bobover Rebbe, Harav Shlomo, used to dance this dance with his close acquaintances, including his brother, the Pakshavitzer Rebbe, and his brother-in-law, the Veitzener Rav, zt"l.

Harav Dovid Meisels, a grandson of the Veitzener Rav, related, "My grandfather, the Veitzener Rav, zt"l, was a brother-in-law of the Bobover Rav; both were sons-in-law of the Limonver Rav, zt"l, before the war. Both of them lost their first wives during the war, and when they came to America, the two made a pact that when, with Hashem's help, they rebuilt their families, they would maintain close ties. Indeed, the two always accompanied each other's children under the chuppah, and at each wedding they danced Rebbe Elimelech's dance with extraordinary jubilance, as if to show the world that they were taking revenge on Hitler, yemach shemo."

Original article: Hamodia

Wednesday, March 14, 2012

21 Adar: The Rebbe of Rebbes: Elimelech of Lizensk

"Today, in our bitter exile, there are people who receive ruach hakodesh more easily than in the time of the prophets." [Noam Elimelech]

Rabbi Elimelech of Lizhensk was the student of Dov Ber of Mezerich, the brother of Meshulam Zushia of Anipoli. He was born in 1717, and died on 21 Adar in 1786  [Thursday 15 March 2012]

During the lifetime of Dov Ber of Mezerich he traveled widely with his brother all over Poland to spread Hassidism. After Dov Ber's death, Rebbe Elimelech settled in Lizhensk and attained great fame, thanks to his lofty life. During his lifetime, Lizhensk was turned into a center of Polish-Galician Hassidism. There, many famous Tzadikim and Hassidic activists of Galicia were educated and obtained their inspiration during the 18th century.

Rebbe Elimelech is the author of “Noam Elimelech” [Lvov 1798], a book of commentaries on the Pentateuch. In that book, the role of a Tzadik is set out and explained, and the doctrine of Hassidism is explained in greater detail. This book was subject to an intense investigation by the opponents of Hassidism. Many of his expositions are published in his work “Darche Tzedek”, and other works.

The Melitzer Rebbe shlit'a, a direct descendant of the "Noam Elimelech", stated that Rebbe Yisroel of Ruzhin said that 500 years before Rebbe Elimelech was born, the world received abundance in his merit. Now, after his death, even more so!

It is said that Rabbi Elimelech promised anyone who would visit his grave that they would not leave this world without teshuva.

Kever of Rabbi Elimelech in Lizensk, Poland [Photo: יהונתן וואקסמאן]
Ohel of Rebbe Elimelech, Lizensk Poland [Photo: יהונתן וואקסמאן]

After Rebbe Elimelech passed away, Rebbe Reb Zisha of Hanipoli was approached by his brother’s students to be their new leader. Rabbi Zisha declined and explained his reason with a parable. “The possuk in Bereshis 2:10 states “And a river went forth from Eden to water the garden and from there it split into four paths.”

The Torah is eternal and alludes to all events above and below for all generations. Eden alludes to our holy master the Baal Shem Tov. The river was his student the holy Mezitcher Maggid. The garden refers to my brother the Rebbe Elimelech.

This then is the meaning: a river flows from Eden to water the garden, the Torah flows as water from the Baal Shem Tov by way of the Mezritcher Maggid to the Rebbe Elimelech. From there it separates into four paths: they are :

1.The Holy Rebbe the Chozeh or Seer of Lublin;
2.The Holy Rebbe Avodas Yisrael the Koznitzer Maggid;
3. The Holy Rebbe Mendel Rimanover; and
4.The Holy Ohev Yisrael the Apta Rav.

Stories of Noam Elimelech

The Light of The Rebbe’s Prayer Sash
related by the Rabbi of Madin, grandson of the Ropshitzer
Rebbe Elimelech had a custom that after the afternoon Mincha service he would converse with his close followers. He would then proceed to a special private room to pray the evening Maariv service alone in seclusion, purity and sanctity.

Rabbi Naftali Ropshitzer, a student of the Rebbe always yearned to also be in that room. He constantly wished to see the deeds of his Rebbe and how he prayed at that time. Once he stole into the room unnoticed and hid beneath the bed. The holy Rebbe entered and closed the door behind him. He took his “gartel,” the traditional sash or belt used by Hassidim for prayer and preceded to fasten it about himself.

The first time he wound the sash about his waist the whole house was filled with an awesome unbelievable light. The second time he tied the gartel winding it around, the light grew in intensity until the Ropshitzer could no longer endure it. He grew weak and found himself fainting. He called out in a loud voice.

Rebbe Elimelech heard the cries of distress coming from his student and recognized their source. “Naftali my son are you here?” the Rebbe asked. “Fortunately, you did not remain here for the third and final time I wound the gartel. If you had remained your soul would have surely left your body from the intensity of the great light. Therefore leave now.”

An unusual guest for Tea
related in the name of The Shinover Rebbe

The author of the Hasidic work Maor va’Shemesh was a student of the Rebbe Elimelech. Once he asked the Rebbe Elimelech to be allowed to serve him, thereby learning directly from his Rebbe. Rebbe Elimelech conceded and asked him for a cup of tea. After preparing the tea, the student entered the room to give it to the Rebbe. Inside he saw the awesome figure of an old man sitting beside Rebbe Elimelech. He was overcome by fear, trembling and shaking so much so that he dropped the cup spilling the tea on the floor and ran out.

Later Rebbe Elimelech saw his student and asked him why he hadn’t given him the tea he requested. He answered that he had brought it but when he saw the figure of the old man he was so frightened he spilled the tea. The Rebbe then said to him in Yiddish “Oy vey iz das kind voos ken nisht kiken dem taten in poonim arayn: Woe is to the child who cannot look his own father in the face.” That old man you saw was none other than our forefather Avraham peace be upon him!

More information can be found at : JewishGen

Monday, January 30, 2012

Parshas HaMann: Segula for Parnossa

Art: Heidi Malott

Rebbe Menachem Mendel of Riminov [1745-1815], a disciple of the Holy Rebbe Elimelech of Lizhensk, instructed everyone to read "Parshat HaMann" specifically on the Yom Shlishi [Tuesday] of Parshat [Torah portion of] Beshalach in the "Shnayim Mikra v'Echad Targum" format, i.e. reading the Hebrew verses twice and the Aramaic translation of Onkelos once.

Not to be confused with the evil villain of the Purim story, Parshat haMann [The Chapter of the Manna] is found in the 16th Chapter of the Book of Exodus: verses 4-36. This Chapter details the episode of the miraculous "Manna" [bread from heaven] that sustained the Children of Israel during their 40-year journey in the desert.

Rav Yosef Caaro, the "mechaber" [compiler] of the monumental Halachic text, the Shulchan Aruch Orach Chaim 1:5, instructs us to recite it daily. Other giants of Halacha also point to the importance of reciting it daily: The Tur 1; Aruch Hashulchan 1:22; Shulchan Aruch HaRav 1:9.

By so doing, every Jew acknowledges that his/her livelihood comes from only from Hashem. Reciting the Parshat HaMann daily strengthens one's Emuna and Bitachon [belief and trust] in HASHEM, and is a "Segula for Parnassa" [auspicious for having a healthy income].

To read Parshat haMann in Hebrew [with the Aramaic translation of Onkelos], please visit: Tefillos.com

English version here: Ou.org