[Page 40]

Among the many big and small cities that I visited during the last fifty years to propagate national resurrection and rebuild the land, were big cities in general and small cities in particular that I longed to visit since my childhood and youth. The reason for such longing was simple. Since my childhood, I always loved to hear the tell-tales about big men, their teachings, righteousness and good deeds. Soon, as I found out that in a certain city the local Rabbi is one of the great Rabbis, my heart craved to go there and get to know him, or to hear from the mouth of his town people about the greatness of their Rabbi.

Among the cities that I wished to visit since my childhood was Lancut in Galicia. And here is the story:

In my father's house, like in every Jewish home, it was customary to sing songs during the third Sabbath meal. We sang praise for meriting to be awarded and given the pleasure of enjoying the Sabbath Day. I remember when I was eight years old, I studied Exodus, the chapter about justice. I recalled the verse: “If you discover in the hands of a thief a stolen animal, his fine should be doubled”. When the Sabbath arrived and we sang Sabbath songs during the midday meal, there was a verse in one of the songs: “Happy are those who expect to be double awarded”.

And I wondered about this verse and asked my father who is expected to be double awarded – the thieves or the victim? A smile appeared on my father's lips. He went over to the book case and pulled out a book called: “Gevurot Arjeh” and he showed me what was written there at the end of the book:

“In the Sabbath songs, the composer inserted the verse: “Happy are those who expect to be double awarded”. We have to understand the expression: “Double awarded”. Is it meant to be double paid? It is known that in the Hebrew alphabet, there are five double letters. Mem, nun, tzadi, peh, kaf. When God spoke to Abraham, Isaac, Jacob, Joseph and the Mashiach ben David, He used a double language. To Abraham, He said: “Lech Lecha”. To Isaac He said: “I will bless and make your name great. To Jacob, it is written that Jacob said: “Ki Channani Elokim” with a double nun. And to Jospeh, God gave him His assurance: “Pakod Yifkad” and about the Messiah, he is called: “Tzemach Tzadik”. And that's exactly what my father said the composer of the song had in mind when he inserted the verse: “happy are those who expect to be double paid”. (There are some cabalistic nuances in that chapter, hard to understand to a layman, but I did not dare to delete for the sake of accuracy. Translator).

I liked my father's explanation and I asked him who was the Rabbi who explained those words, and he showed the name of the author of the book, a great Rabbi and righteous man, Rabbi Aryeh Leibush who was, at one time, the Rabbi of Lancut.

I read the introduction to the book: “Gevurot Aryeh”, and I saw that the righteous Rabbi Abraham Joshua Heshel from Apta wrote about him. He wrote that: “Four hundred Torah secrets were hidden and concealed until the righteous Rabbi from Lancut came and uncovered them. He also said: “In order to create the righteous from Lancut, God used lumps of earth from Mount Sinai.

Because of all the above, I yearned to get to know the city where such a righteous Rabbi resided. However, by reading the second introduction written by Reb Zeev WolfLerner, I found out that the Rabbi moved away from Lancut, Galicia, and settled in Kishinev, Bessarabia, the region where I was born. Still, my yearning to see the city of Lancut that merited to have such a great Rabbi, had not ceded. Rabbi Aryeh Leibush is also the author of the book “Chomat Ariel”, a commentary on the Torah, highly praised by Reb Joseph Saul Nathanson.

Ten years have passed and after I got married, I moved to Soroki. This was the city whose first Rabbi was the genius, the author of “Levushey Srod”. I met, in that city, several Talmudic scholars and one of them was Reb Mordechai Lerner, the son of the man who wrote the second introduction to Rabbi Areh Leibushs' book. I was lucky that he became my neighbour. We lived in the same house. Lerner had an important library where I found a manuscript of a hundred pages – a commentary on the Talmudic Tractate: “Bava Metziya”, written acutely with sophistry and the author was the above-mentioned Rabbi Aryeh Leibush. I was overjoyed finding such a treasure and decided to copy the entire manuscript and publish it. The weakness of publishing books continues to be with me since my youth.

First, I began to copy the entry of the book but, for some reason, I was forced to interrupt my work. I don't remember exactly why. But I think that it was because I was summoned to serve in the Czarist Army where I suffered terribly for three years.

Thirty years have passed since the time when Zionism has developed and I was drawn into the movement to which I invested all my energy spreading and propagandizing the cause. I travelled to many countries, big and small cities, and also came to Lancut. I met the community where the majority were Hasidim and activists – a few Talmudic scholars among them and the members of “Mizrachi” organization where I was received with reverence and friendship. Then, I remembered the time when I began copying the book of the Rabbi from Lancut, many years ago. I decided to look up the first pamphlet that I started to copy. It took me a long time and, thanks God, I found it. At present, I am very happy to publish it in the book that the Lancut survivors are publishing in memory of the city and its Jews that were burned in the crematoriums during the Holocaust.

[Page 41]

Rabbi Abraham Joshua Heshel, who was the Rabbi of Jassy recommended Rabbi Aryeh Leibush the Rabbi of Lancut to accept him as their Rabbi. He wrote to them: “I am sending you a candidate with the same attributes that I have.”

I don't know if one of among a hundred readers who will read my book, “Sarey Meyah” will know anything about the Rabbi Aryeh Leibush of Kishinev, that he was a gifted Rabbi, and one of the greatest and righteous people in his generation, and therefore I feel obligated to devote a few pages about him. I am doing it not only because of my reverence and love for truly great Jewish people, a love which was implanted in me since my youth, but I am doing it out of deep recognition and admiration that I cherish in my memory about one of the greatest an in our Jewish Nation. We are a persecuted people, thunder after thunder keeps hitting us bringing to us new life systems filled with chaff and refuse. Waves of poisoned air under the mask of “Social Justice” is imposed upon us, which puts heavy burdens upon our shoulders. Our children and youngsters are trained to respect, and admire strangers, to shame the ancestors of our nation. That's why I feel obligated to devote some time from my work of torah literature and commemorate our great and wise people that were entirely forgotten from our hearts. They were not only great Torah scholars, but they could also have served as symbols of justice and honesty, and one of them was Rabbi Aryeh Leibush, the head of the rabbinic court in Kishinev, Bessarabia Province.

It was told, that when Rabbi Aryeh Leibush was a six-year-old child, he showed already signs of righteousness and sharpness. He used to come to the Bait Ha midrash daily, morning, noon and evening, to pray and after the services he loved to remain there and listen to one of the learned Torah scholar how he studied the chapter of the week and the Rashi commentary, to the simple folks. One time, when the chapter of the week was, “Toldot,” and a leaned man lectured to his listeners the first chapter (Genesis 22-25) about the tory, when Rebecca was pregnant with the twins, Esau and Jacob, how the not yet born babies were restless in their mother's tummy. The teacher quoted Rashi's comment: “Our sages have explained that the origin of the word used in the Bible to describe the babies' disturbance is, “Vayitrotzetzu,” from the word “Ritza” which means running. And they explained, that when Rebecca passed a place where they studied the Torah Jacob tried to exit, and when she passed a place of idols Esau tried to exit. One of the listeners asked the lecturer a question. “I can understand that when Jacob tried to exit, he couldn't because Esau was holding on to his ankle, but when Esau wanted to exit, why didn't he, he was free?” The teacher responded with a smile, “you don't question commentaries,” since this is only a preposition, so I have no answer. But the man who asked the question wasn't satisfied until the little boy, Aryeh Leibush stood up and said: “When Rebecca passed by a place of idols, Esau actually yearned to get out, but the wicked soul was afraid that if he leaves, Jacob will be able to get out as soon as Rebecca will pass the place where they study the Torah. That's why he preferred to stay in Rebecca's tummy. All the listeners admired the clever six-years-old response, and since then he was praised for his cleverness, and he became known in his native city as an acute, sharp little boy. The parents have made an effort to find proper teachers who contributed to the development of the boy's talents and abilities. They taught him the Torah with all its commentaries, the Talmud with the earlier and later appendix, all the rabbinic teachings. And according to the Hasidic estimates, at his Bar Mitzvah he was well versed on the entire Talmudic literature and had some understanding of hidden wisdom. It was told, that on his Bar Mitzvah day, after a prolonged Torah discourse, one of the guests has asked him about a quote in the Talmudic Tractate, “Brachot,” why in the east, (Eretz Israel) they do not recite the entire paragraph about tzitzit during the evening. “Kriyat Shema” Hence the percept of tzitzit is not required at night, that's why they recite only the first and last verse of that chapter. However, our sages have said in another place that according to Moses you do not omit any verses from what it was written in the Torah. The Bar Mitzvah jubilant interrupted the questioner and he told him that in reality, if you have recited the first verse of that paragraph and conclude with the last verse it is considered as if you have recited the entire paragraph about the tzitzit.

At the age of twenty, Aryeh Leibush became the Rabbi of Lancut, Galicia, and in the first year of his rabbinical post he was favored not only by the Jews but also non-Jewish population. Whenever a dispute occurred between a Jew and non-Jew, they came to him for arbitration accepting his judgement. With his straightforwardness and cleverness, he was admired by Count Potocki, who used to come home to spend a few months in his Lancut palace. One time the count sent him five hundred zlotys for distribution between the poor Jews and he refused to accept the donation. The count became angry and invited the Rabbi to his palace with retrained irritation.

“Rabbi of Lancut! Why have you refused to accept my donation for the poor?”

The Baal Shemtov listened with a relaxed mind spirit to the critic and responded: “What I said before and I repeat it again, it is clear to me that anytime when blame trusted upon the people, the Rabbis and community leaders, is partially to be blamed, and they are the first that should examine themselves if they personally did not stumble with some bad expression with their lips or even only with a tiny bad thought; Hence, our sages have commented in midrash, “Shemot Rabah.” (Chapter 43:7 on the verse, Vaychal Moshe), that when the Israelites sinned with the golden calve, Moses tried to appease God and said: “Ruler of the world! All what they did, was, they created an assistant to assist you and you are angry at them? You make the sun and the sun made the moon, you made the stars and they made the constellation, you made the rain and the rain makes the flora grow.” God's response was: “Moses You are mistaken as they did.”

And then, the Rabbi of Lancut concluded his chastising speech as follows: “I don't blame you, I blame myself.” I am denouncing myself, and if any of you stumbled willingly or unwillingly and sinned, it is not the community's fault but mine. It is I, who failed to prevent it, therefore I beg forgiveness not only from God, but also from you. I hope that you and I will in the future be more careful in our behavior and thoughts. As it was previously mentioned, Rabbi Aryeh Leibush has later become the Rabbi of Kishinev, after being recommended by Rabbi Abraham Joshua Heshel from Apta. Hassidim, from the previo9us generations used to tell, that when the Rabbi from Apta traveled to Bessarabia, and passed through Kishinev, he told the crowd who came to greet him:

“Do you know the origin of your great Rabbi? God took lumps of earth from the Mount Sinai and created the Rabbi Aryeh Leibush.” Then he continued:

Trust me! Hidden Torah secrets that were concealed for hundreds of years were revealed to that Rabbi, which I picked for you.” In his two books, Chomat Ariel” (published in Lwow, in 1865) and “Gevurot Aryeh.” (published in Lwow by his assistant Reb Wolf Lerner in 1870), you can see how well he was knowledgeable in Cabbalah and other concealed Torah secrets. Old Hasidim used to tell, that those great personalities who knew him personally, used to say, that with his sharpness he was capable to be listed in the same category as the Rabbi Jehonathan, the Rabbi of Prague. (See the reference about him in the book “Sarey Hameah” part one, chapters 12-14). I humbly confess, that when I head it from the older Hasidim during my childhood, I thought that they were exaggerating. When I was a young man and moved to Soroki, and became acquainted with the Talmudic scholar, Reb Mordechai Lerner, who was Rabbi Aryeh Leibushs' assistant, and discovered a bundle of manuscripts, with innovations on the Talmud in his library, among them a great book filled with sophistry and hair splitting discourse authored by the Rabbi from Kishinev, I immediately began copying the manuscript in order make them ready for publication, because of different circumstances beyond my control have interrupted my work. The pamphlets that I did copy, I brought with me to the Holy Land, however at the outbreak of First World War I was detained by the Turkish authorities and was accused of Zionism. They searched my home and confiscated all handwritten materials, which belonged to me, and also to other people. Only one pamphlet of Rabbi Aryeh Leibushs' material that was filled with commentaries on the Talmudic Tractate, “Bava Metziyah” and was hidden between other books was not found. After I will merit to publish that's when many will discover that Rabbi Aryeh Leibush was not only a righteous man with Hasidic behavior, but he was also a powerful, and sharp minded talent in Torah discourse. In my childhood I heard from Old Jewish people in Kishinev that they were told by their parents that Rabbi Aryeh Leibush, in spite the fact that he was easy going with people and welcomed warmly whoever came into his home, he was strict with his flock, treating everyone equal, without showing favoritism to anyone, but was still revered and respected. Every Friday, he accompanied by the sexton has frequented the stores and checked the scales measurement instruments to see if they are correct. More so often he would confiscate the weight tools and fine the violator. Beside studying the Torah, he was involved in the community problems. Gifts and the charity donations that he received from his town people, he gave away to the poor, and he himself was always broke.

People from the entire region used to com o him asking for advice and dexterity. With his deep dark eyes, with one glance he scanned a person and penetrated deeply in his thoughts. His house was wide open to everyone. People who had domestic trouble or something happened in their family came to him and exposed their hearts, their thoughts, and Rabbi Aryeh Leibush the Rabbi of Lancut responded with short answers that sometimes were not clear to the questioner, but when the person thought deeply about the Rabbi's short response, he found the proper answer to all his problems.

Original footnote:

1. Rabbi Y.L. Hacohen Maimon “Shearei hamea” [Ministers of the century], page 159 Return

[Page 43]

One the most marvelous figure during the generation of Rabbi Yaacov Yitzhak Hurwitz, “The Seer from Lublin generation,” and his pupil was the gifted Rabbi Aryeh Leibush, the Rabbi of Lancut.

There aren't too many biographical details in the Hasidic literature about the date of birth, his personality, family, his teachers and who was the person that ordained him as a Rabii. It is known though, that at age of twenty he became the rabbi of Lancut and spent there many years until he moved to Kishinev. He wasn't only a genius, but he was also a Hasid, and the pupil of the “Seer from Lublin,” and of the famous genius, rabbi Shmuel Salir, the author of the book, “Shem Shmuel.”

His Hasidism brought him to the love of melodies. In his books, it is very much noticeable his love for song.

As a young man, Aryeh Leib had shown rare talents, not easily found at that period. During the second generation of Hassidim in Galicia, and the first in Poland, the Batey Midrash, in every city were filled with Jewish People studying the Torah. At that time, Aryeh Leib, the little boy wonder appeared sitting in front of an open Talmudic Tractate. They said about him that he has “An Eisenem Kop,” and that a new star was born who illuminate the torah skies of Poland. Not much time has passed and the boy genius, turned into a gifted Rabbi, and his name brought praise and reverence to his little town. However, alas, his little town became too small for him and the young prodigy strived to embrace the whole world. He wandered from city to city, from one Jeshivah o another, in search of an excellent teacher to guide him in his studies. Every place he visited he demonstrated his knowledge of the Talmud, of the earlier and later books about religious law and justice, almost knowing them by heart, and the name of the prodigy became popular and praised by many Torah authorities.

At twenty he was nominated as the Rabbi of Lancut, a city that was famous for its great Rabbis. He became friendly with his people and involved in community problems. His anteriority was different and higher than an average person. In a short time, he became famous in the entire area, not only among the Jews but also among non-Jews. He was favored by the Christian nobility, who ought his nearness. Count Potocki, the city masters, sought his advice, and praised him before their noble peers, enticing them that they too, should seek his council.

Torah and Hassidism were the essence of his life. He was a man of truth, loved his brethren, and warmly welcomed the small and the big. His genteel face produced light, and an eternal smile hovered upon his lips. He loved Hasidim and Hassidism. He was a head taller than an average person.

He never prepared himself for a lecture, a discussion, or speech which he did so often. He dedicated a few minutes and was ready to deliver an erudite lecture filled with knowledge based on logic and clearness of the subject. As great as he was in Torah knowledge, he did not fall behind, “Agadah” or “Midrash.” He was an excellent speaker who charmed the audience, Rabbis, and simple folk. His voice was the voice of a lion, and his appearance aroused reverence and admiration.

The Rabbi of Lancut attended to his job with devotion to the community, energetically guarded his post, like a devoted shepherd guards his flock.

In time he transferred to Kishinev where he became their Rabbi, even though he was still called by his old name, “The Rabbi of Lancut.” After moving to Kishinev he never lost his contact with Lancut, he corresponded with the city, and met the people from Lancut, when they visited Kishinev.

The genius from Lancut-Kishinev authored many innovations in the Torah learning, but he didn't publish anything during his lifetime. Rabbi Aryeh Leib passed away in the first of Cheshvan 5684 (1824). This was a date established by some young Hasidic literati. However, in the general Hasidic literature, the date of his passage is not mentioned. As to the above-mentioned date, it is hard to agree to its accuracy, for several reasons. It is not possible that Rabbi Aryeh Leib died nine years after his teacher, the “Seer of Lublin,” on Tisha B'Av 1724, because it is well known that Rabbi Aryeh Leib died in his old age. If the Holocaust wouldn't have happened, there would have been a good chance to check the monument on the Kishinev cemetery, and we could have had deciphered the exact date of his departure.

Three of his books were published a long time after he passed away. There were many Torah innovative manuscripts left unpublished, and many were lost. Here are the books that were published: 1) “Chomat Ariel.” Commentaries by the great genius, Hasid and Rabbi, revered, glorified holiness, a teacher of ritual instruction, Arye Leib, the Rabbi of Lancut-Kishinev. (Published in Lwow in 1867.)

2)“Gevurot Aryeh,” a commentary on Genesis, work of the holy man, a Prince of Torah, a true source of light for the community, a lion of his group, Aryeh Leibush, the Rabbi pf Lancut.

3)“Divrey Esther,” wonderful innovations, seven times sweeter than refined honey, from a great man among giants who interpreted the Scrolls of Esther, the genius and holy Rabbi, a Hasid and a Torah Prince, the Rabbi of Lancut, whose name was famous, Rabbi Aryeh Leibush of blessed memory.

Besides all the Torah innovations of the Lancut-Kishinev genius which were published, many righteous people have used quotations from his books.

The Rabbi Tzvi Hersh, the righteous from Ziditchov in his book, “Ateret Tzvi,” with Rabbi Aryeh Leibushs' permission quoted him, and also in the introduction to the book, “Or Pney Moshe,” that was authored by Rabbi Moshe the scribe from Przeworsk, in which he said the following: “I heard the words several times from the mouth of the Torah saint, which has the taste of honey, even though he wasn't surrounded by Hasidim, but his influences upon Hasidic literature exist to this day.

[Page 44]

There wasn't any Hasidic influence in Central Poland nor in the central cities of Lublin and Warsaw, nor io the entire region of Mazovie, for many years. In the last decade of the eighteenth century however, when Poland struggled for its independence and ended up being occupied by Prussia and Austria, the Hasidic movement had spread rapidly like a running river. It looked as if the new movement had come upon the Jewish gathering, together with the political revolution. In order that the Jewish People should not feel the pain the latest dissection of the Polish body during the division, and during the rule of Prussia and Austria, and later during Napoleon's wars, and during the stormy frictions among the Warsaw Dukes. Two leaders have appeared and headed the Hasidic movement in Central Poland. Rabbi Yaacov Yitzhak Hurwitz, from Lancut who became famous after he moved to Lublin, and became known as the Rabbi of Lublin, and the preacher, Rabbi Israel from Kozhenice, known as the “Preacher of Kozhenice.”

Hassidism originated in Central Poland in the city of Zelichow (Siedice Region), where Rabbi Levi Yitzhak resided after he was forced out of Pinsk because of the Hasidic pursuit. Two young men, Yaacov Yitzhak and Israel came to him to hear his teachings of Hassidism, and after their teacher, left for Bardichev where he reinvigorated the Wolyn center, the two young men found a wide field for their Hasidic activity in Central Poland. They were listed as “chief” pupils of the preacher of Mezritch. Actually they should be considered as pupils oof the pupils of the preacher of Mezritch. Rabbi Yaacov Yitzhak from Lancut, Galicia, lived close to Lizensk and became close to Rabbi Elimelech, the inventor of righteousness in action, and close to Rabbi Yechiel Michal from Zlotchuv.

In the last decades of the eighteenth century, “the righteous from Lancut,” became famous as a holy man, able to predict the future, and performer of wonders. Throngs of Hasidim, thirsty for faith and belief, streamed to his place, carrying monetary “redemption.”

The two righteous people reached great fame in the end of the eighteenth century, but the glory of Yaacov Yitzhak became much bigger after his move to the big city of Lublin (around 1800), and became known as the Rabbi of Lublin.

According to Shimon Dubnow I his “History of Hassidism”. Second volume, page 215, “Dvir Publication, in 1931.

[Pages 45-48]

After the Baal Shemtov passed away, Hassidism has rapidly spread, especially in the villages and little towns. It appears that already at the end of the eighteenth century, Hassidism has overtaken the majority of the Jewish population in many Russian regions, but only in small enclaves. However, in the big communities there were still remnants of “Mitnagdim,” (opponents of Hassidism), not only in Wolyn, which was close to Lithuania, but also in Eastern Galicia, (Lwow, Brody), and of course in Western Galicia (Krakow), and in central Galicia (Tarnopol, Zholkowa, Stanislawow, Rzeszow, and many more places). Galicia, which was under Austrian rule since 1772, Rabbinic Dynasties played an important role in the fast, spreading of Hassidism in Galicia where oppression and a tyranny still existed.

Hassidism in Galicia was entirely different from in the Russian regions. During the second generation of Hassidism in the time of the preacher, Rabbi Ber from Mezritch, Galician Hassidism was different, and much better, that in the nearby Ukraine. Studying the Talmud was widespread among the Hassidim in Galicia, as opposed to the ignorance and illiteracy in the Ukrainian communities. The outstanding Hasidic leaders represented the best traditions at the down of the Hasidic movement, in behavioral simplicity, morally and socially. Outstanding personalities among the Hasidic leaders were represented in the best traditions during the dawn of Hassidism. They out stood with simplicity of behavior and in social, religious morals. The Hasidic legend put crowns on the heads of different righteous, like Rabbi Moshe Leib from Sassow, Rabbi Wolf from Zborz, and on the third Hasidic generation, Rabbi Elimelech from Lizensk, one of the pupils of the preacher from Mezrich. Rabbi Elimelech invented a new method of the Hasidic learning about degrees in righteousness which he expressed it in his book, “Noam Elimelech,” which was published two years after his departure, where the entire content of the book is devoted to righteous learning. The Hasidic generation of the “Tzadik,” from Lizensk merited to have excellent, highly spiritual leaders who, with their learning and behavior proved the essentiality and the influence of the creative forces of Hassidism at the peak of their assault.

Lancut was a little town, not far from Lizensk, a historic town with a political past, where Hassidism has found shelter, and soon became the precious pearl in the Hasidic sphere in Galicia, where Righteous found refuge while they were alive and after death. From time to time Righteous visitors, came from across the border, who chose to visit the righteous of Galicia. Lancut was known to those visitors, because great Rabbis always occupied the rabbinic chair who marshaled widespread influence in the vicinity and further distances. In the Galician Hasidic history Lancut occupies an honorable place, and her role, in the development of Hassidism became written with golden letters in the “Book of Hassidism.”

The city of Lancut, was caught up into Hassidism from the first days of its founding. Long before Rabbi Elimelech established his residence nearby, the hearsay of the new movement had reached the city where it was discussed about it and they found it fitting their moral Torah outlook. No doubt that from time to time, Lancut Hasidism visited courts of the righteous across the border in Ukraine, Podolie, or Lithuania, and from there they brought back, peace covenants. The exchange of ideas brought closer Hassidism to its gates. The Rabbi Elimelech's settling in Lizensk (in central Galicia, between Lancut and Rozvadov), from where he led the Hasidic movement for ten years until his departure in 1786 where he was leading his Rabbinic court for ten years, until his departure to a better world in 1786, quickened their engulfing of Hassidism.

1) Lancut in the circle of Lizensk

Between the villages and small towns in Galicia that got caught up in Hassidism without any opposition, the old city of Lancut was the first city, where the Hasidic character had strengthened after the Rabbi Elimelech Weisblum settled in Lizensk, a distance of twenty-four kilometers from Lancut. (Lancut was a regional city and Lizensk was subordinated to her authority).

After the first period of Hassidism, which is considered to be the period of the Baal Shemtov and his pupils, a period that had deeply dug into metaphysical questions, came the second period, a period of the Preacher from Mezritch, Rabbi Dov Ber, and his pupils. Rabbi Elimelech from Lizensk was one of his greatest pupils. Rabbi Elimelech was an outstanding man, who attracted and influenced many, not only while he was alive but also after his departure. Hassidism adored Rabbi Elimelech and considered him, to have been one of the greatest. The richly Hasidic imaginary adorned his head with a crown of glory, with a web of colorful legends and wonders stories. One of the Hasidic historians, determined that the Rabbi Elimelech first occupied the rabbinic chairs, in Kolbuszowa and later in Lancut, before he took up residence as the “Tzadik,” of Lizensk.

Like the Baal Shemtov in his time, Rabbi Elimelech did not wait for the crowd to come him, he went to the people, to talk to them about subjugated things. Like the Baal Shemtov who got to know the people during his wander years, before he became famous, so did Rabbi Elimelech before he became famous during his wandering, Lizensk, being Lancut's neighbor influenced Lancut before he became known as a “Tzadik,” to his Hasidism. In his youth, he joined his brother Zusha, to go into exile, to suffer the pain and the stress of exile, amid exile. They roamed and wandered by foot, from city to city, from one village to another, and many times lodged in Lancut mixed with the downtrodden people, suffered poverty, stress, shame, and abuse, and sometimes were even beaten up, but accepted everything with love, in order to become purified and merit to have a pure heart.

Rabbi Elimelech (1716-1786), who was seventeen when the Baal Shemtov became famous, did not year to gain a name like the Baal Shemtov had, he only joined the camp of the Baal Shemtov when he felt holiness and purity. He has not found the Rabbi alive, that's why he accepted the authority of the Baal Shemtov's pupil, Rabbi Dov Ber and became one of his most important pupils, that way he was able to follow in the Baal Shemtov's footsteps. Rabbi Elimelech joined the process Hasidic development in Galicia despite transportation hardships. His brother and he, passed through many regions from city to city and from village to village, and with their appearance they managed to win the hearts of the noble minds with an impressive, original way. His book, “Noam Elimelech” is a source of high morals which he drew from the well of Rabbi Dov Ber.

Among the many contacts that the Rabbi Elimelech had with the Hasidic Lancut, there was also a family connection, one of his daughters, Miril (also called Mirish), who was known for her great piousness, was the wife of Rabbi Eliyahu from Whitefield, the son of Reb Yankele from Lancut.

Among the stories that surrounded the personality of Rabbi Elimelech, there was a story told, that he once came Lancut, and when he was leaving, many of the town people escorted him. He was sitting on a horse drown carriage, and as soon as they were out of town, he left the carriage and mixed in with the crowd. He was asked why? Hence their goal was to perform the mitzvah of escorting a “Tzadik” (righteous), and now you are among us? His response was as follows: “After I realized that all of you, had already enthusiastically performed the mitzvah of escorting a “Tzadik” I left the carriage to share with you the mitzvah.”

Lancut served as a transit city for Hasidism, and righteous people who headed to Lizensk. The city served as a lodging place for those who traveled to, and from Lizensk. Rabbi David from Lelow was a pupil of Rabbi Elimelech, and on his way to visit Lizensk he stayed overnight in Lancut. He has a story that once happened to him; when he was on his way to Lizensk, he was caught by nightfall in Lancut. Rabbi Itcheleh, (the Seer of Lublin) was still living in Lancut. The Lancut air was filled with Torah and Hassidism, which served him as a preparation, like a corridor before entering the salon of the “Tzadik” of Lizensk.

There is a Hasidic story circulating, that when Rabbi Elimelech was on his death bed, he put his hands upon the heads of his pupils and bestowed upon them part of his spirit. The most important parts of his soul, he divided among the four, closest to his people. His illuminative eye sights, he gave Rabbi Yaacov Yitzhak the “Seer” from Lublin, who lived for many years in Lancut. The righteous from Ziditchow remarked that the sight of the “Seer,” became even better than Rabbi Elimelech's, his teacher. He gave the “Seer,” a multiple seeing power which enabled him to see what is above and what is below, what is in front and what is in the back, exactly the same what the Prophet Eliyahu gave to his pupil Elisha. The “Seer,” began to attract a group of admirers during his residence in Lancut that caused heart splitting between him and Rabbi Elimelech.

In his youth, Rabbi Yaacov Yitzak studied in the yeshiva of the righteous Rabbi Shmuel Shmelke Hurwitz, from Ritchwell, who later became the rabbi of Nikelshburg, in Morawia, and later he moved to Sieniawa. He studied at the Rabbi Levi Yitzhak, who at that time was the Rabbi of Zelichow Poland. After his unsuccessful first marriage, Rabbi Elimelech matched him up with a daughter of his fiery Hasidim, Rabbi Tzvi Hersh from Lancut, where he settled permanently. In the beginning he was supported by his in-laws. However, at the intervention of his teacher, Rabbi Elimelech who carried a great influence in the entire area, he was nominated as the Rabbi of Lancut. With the wife, who was a native of Lancut, they had, Reb Israel from Lublin, Reb Joseph from Turtchin, Reb Abraham, who died when the parents were alive, Tzvi Hersh, and a daughter Tzirl.

Reb Itchele (endearing name of Rabbi Yaacov Yitzhak), even though he was the pupil of Rabbi Elimelech, he yearned to know the greatest Rabbi of his generation, Rabbi Dov Ber from Mezritch, the heir of the Baal Shemtov who at that time resided in Rowno. His salary as Rabbi of Lancut was awfully low, not even enough to feed his family, and understandably could not afford travel expenses to Rowno, that's why he decided to make the trip by foot. During his first visit in Rowno, he experienced a peculiar incident. Rabbi Shlomo from Lutzk (who was called the Preacher from Skohl) was told to arrange the twelve hallahs on the tables of his Rabbi, the Preacher from Mezritch for the Sabbath meals meticulously to follow the holy Ar'i's instructions. The Rabbi from Lancut, being very poor realized that he will be short a hallah to fulfill the mitzvah of having a special meal for Saturday night. In the darkness, during the Sabbath third meal, he broke off one hallah and hid it in his pocket. When Rabbi Dov Ber noticed the missing hallah, he asked Reb Shlomo for the reason of the missing hallah, and he told that he thinks, that the Polish young man who is preparing himself to become a “Rabbi” did take the hallah. After the third Sabbath meal was completed, the preacher summoned the young man to his private room, and the young man, trembling, confessed, and explaining why he took the hallah. He told the Rabbi that he was afraid he will not have a hallah for the Saturday night meal which is called, Melaveh Malka, (escorting the Sabbath Queen's' meal), which is a great mitzvah by itself, and never in his entire life missed such meal. The preacher put both his hands on the head of the young man and blessed him with the following words: ”May it be the will of our Father in heaven that you should always be able to fulfill the mitzvah of ‘Melaveh Malkah,’ in great comfort, as a leader of the Jewish People.” The preachers' blessing has soon materialized, and Reb Itchele, began attracting throngs of admirers which he led as a “Tzadik,” while living in Lancut, in spite of the fact that his teacher, the Rabbi from Lizensk, was still alive. In his Bait Hamidrash, the “Melaveh Malka,” meals were celebrated by his admirers in great comfort, just to show that the blessing of the Mezritch Preacher's has materialized. Nonetheless, in spite of the popularity of the “Seer of Lublin” he continued his pilgrimage to the Rabbi Elimelech for many years.

Reb Itcheleh was very close to Rabi Elimelech, by whom he was very revered and respected. One time, Rabbi Elimelech saw two tall trees, one tree was thick and the other tree was slender. Rabbi Elimelech compared himself to the thick tree and Rabbi Itcikl to the slender tree. When Reb Itcikl from Lancut used to come to Lizensk, Rabbi Elimelech had always paid him a visit where he was staying, which was disdainful to his sons, because they considered it to be beneath his dignity. And Rabbi Elimelech responded: “If the ‘Shechina’ doesn't hesitate to accompany him, wherever he turns, why should I feel bad about paying him a visit in the inn?” Whenever people came to Rabbi Elimelech with serious problems, he sent them to his pupil, Reb Itcheleh, when he was still living in Lancut. During his old age, Rabbi Elimelech did not feel energetic enough to help those who came to him brokenhearted, with tears in their eyes, needing help and healing. Therefore, he sent all the sick people that needed help, to Lancut. Evidently with this action it seemed that he agreed that Rabbi Itcheleh, was capable to help people faster than he could. Gradually, his Hasidim stopped coming to him, and became devotees of their new Rabbi who rapidly attracted the crowd like with a magic van. Rabbi Elimelech began to grumble, why all the Hasidim had gone to Lancut. His mind feebleness increased until he became ill. Reb Elazar, his son told him: Father, whose fault is it? You yourself bestowed the glory of righteousness upon him.” Rabbi Elimelech's response was as follows: “I did it because I had to do it, because he has the capability, however, I forget one thing, that kingdoms do not compete with other kingdoms, even a little bit. The moment when he took upon himself to behave like a Tzadik,” alas nothing was left for me to do in this world anymore. But I still want to live.” Rabbi Elazar went to Lancut to ask Reb Itcheleh not to become a “Tzadik,” while his father was still alive. Reb Itcheleh responded with an Aramaic quotation from the Talmud, which translate a follows: “It is well-known that when God gives, he doesn't take back.” After your father had crowned me to be a Rabbi to Hasidim, I cannot retreat. A Rabbi who has Hasidim is compared to a King. Our sages have said “A King cannot resign his leadership because he will not be forgiven by the ones that he Leeds.” I don't belong to myself, but I belong to my Hasidim. King Saul too, did not want to be King, but had refused to hand it over to King David.

After Rabbi Itcheleh tore himself away completely from the Rabbi of Lizhensk, and attracted many pupils and Hasidim from his teacher, Rabbi Elimelech wrote him a letter in which he begged him not to abandon him.

“Have mercy of my old age, and yours, and come to me,” the old Rabbi wrote.

“We both need each other.” In Heaven, they took away from me two highly important degrees since you left me. I used to be able to have the revelation of the prophet Elijah, whenever I wanted, and every Friday before welcoming the Sabbath they used to send me from heavenly college the “Shalom blessing.” Yet, since you left me, they took away the two precious degrees. You still need my favors, because I haven't revealed to you, the “good end.” If you refuse to come, you will regret it.

Rabbi Elimelech was extremely jealous of his pupil in Lancut, why he took away from him so many Hasidim. He became enraged and did not allow his entourage to enter in his room, and never led ceremonious tables like he used to do. With his behavior he showed signs of nervousness and impatience, which even his close Hasidic leaders, publicly acknowledged that he was partially demented, and they themselves, secretly rushed over to Lancut, to spend a Sabbath with Rabbi Itcheleh. There, they found refreshed, effervescent spirituality, that poured upon them pleasure and invigoration. However, not many Hasidim came out unscathed from this rift. Some of the Hasidim were punished by the Rabbi from Lizhensk. When the Rabbi had found out that his fiery admirer Reb David, a teacher from Zholyn (A little town between Lizhensk and Lancut) went for a Sabbath to Lancut, the Rabbi girded up all his energy on Saturday night after the “The Havdalah” service, he left his bed and ordered to harness his horses and went to Zholyn to find out if what he was told was true. Arriving at midnight, he went directly to Reb David's quarters. The teacher's wife seeing the old Rabbi was afraid that the Rabbi will punish her husband for the disrespect which was caused to the Rabbi by traveling to Lancut. “Where is your husband?” The “Tzadik” has asked his wife. “He is due any minute,” she responded. “I am going to call him.” She hurriedly left the room and went to the road which led to Lancut, thinking that her husband will come soon and she will be able to warn him, what to say, in order that the Rabbi will not know where he was. But Reb David did not want to lie to the Rabbi, guessing that he already knows about his trip. When the Rabbi asked him where he spent the Sabbath? Reb David responded as follows: “The Rabbi sits in heaven, and it is hard to reach him; In Lancut there is a ladder that you can climb up and reach the Rabbi.”

“In that case, get ready to be on your way,” the Rabbi angrily retorted. “You will be able to reach the height and the skies without a ladder.” The Rabbi hurriedly left Reb David's room, climbed up on the carriage and returned to Lizhensk. The same week Reb David became ill and passed away. When Rabbi Itcheleh heard about Reb David's passage, he reacted by quoting a verse from the Psalms: “Are you performing wonders to the death and hope that the death ghosts will resurrect and sing thankful praise to you?” Which meant, “was there a need to perform wonders, to kill people? Praise and glory to a ‘Tzadik’ comes only when he heals the sick and rehabilitates the disabled Creatures.

Rabbi Itcheleh refused to surrender to his teacher in Lizhensk but being afraid to remain in Lancut which was close to his formerly teacher, he left his residence in Lancut and moved to Rozwadow. “Why is the Rabbi so angry? Rabbi Itchele wondered. Doesn't he know that Yiphthach in his generation was as righteous as Shmuel in his generation? Every righteous man, in only righteous in his generation. If Shmuel had lived in Yiphthach's generation, he would have accepted his authority. Reb Itcheleh stayed in Rozwadow one year and could not find repose because two community leaders from that city who admired Rabbi Elimelech caused him trouble, being angry at him why he separated himself from his teacher and went on his own. One of the community leaders had a daughter who suddenly became ill, and people in town whispered that it was a punishment for mistreating of Rabbi Itcheleh. When the father of the sick girl went to Rabbi Elimelech, pleading for help, to pray for his daughter, he told him: “You should have known better than to mistreat Reb Itcheleh. Don't you know that a word of a ‘Tzadik’ is like burning coals? Mistreating a ‘Tzadik’ is like playing with fire. Go home and apologize to Rabbi Itcheleh who is by nature a do-gooder.” The community leader went home and found his daughter's condition worsened. He rushed over to Reb Itcheleh and asked for forgiveness. The Tzadik walked over to the window, lifted his eyes heavenward and prayed for the patient, and told the father that she will recover from her illness. After this incident the Tzadik stayed in the city without encountering any trouble from his opponents. Nevertheless, Reb Itcheleh did not want to remain in that city by saying: That he doesn't want to live in a city which is prone to disputes and heartbreak. (Rozwod, in Polish means “Divorce”), and returned to Lancut.

As soon as Reb Itcheleh returned to Lancut, two of his colleagues who later became famous, Rabbi Mendel from Fristig (later Rymanow) and Rabbi Abraham Joshua Heshel from Kolbuszow, (later in Apta) came, and it was rumored that they came as Rabbi Elimelech's messengers, that they should convince Rabbi Itcheleh to come, to dwell together, and if he will refuse his request, that's how the story went, he will feel the same in his old age. Reb Itchele did not respond to his request, and as the story goes, he experienced in his old age the same as his teacher did. He had competition troubles from his pupil Rabbi Yaacov Yitzhak, the so-called “The holy Jew,” from Pshische, who also separated himself from his teacher, “The Seer from Lublin,” who crowned him with a crown of a ‘Tzadik’. When the two great Tzadikim, from, Rymanow and Apta, dwelled together in Lancut, the entire area was in an uproar. Thousands of people came for the Sabbath to Lancut, to see the three keeping company. Rabbi Blumenfield from Rzeszow who was an extreme opponent of Hassidism did not like such a meeting and reported to the district court authorities in Rzeszow that they deceive the public with falsehoods, lies, and evil deeds. When the Sabbath ended, and the three sat together during the “Melaveh Malkah” meal, the police came and arrested them, and caried off to Rzeszow, and put them in prison. On Sunday morning, throngs of Hasidim attacked the house of the Rabbi, the informer, and wanted to hurt him. The Rabbi regretted causing blasphemy but could not help, because it was Sunday and he could not locate any one of the court functionaries. The three Tzadikim sat in jail until Monday morning, and then they were released by the recommendation of the same Rabbi Blumenfield.

About the story of the Tzadikim's release, the Hasidim have reported that on Monday morning, when the three were brought to the district courthouse, Rabbi Mendel, who spoke a fluent German was the speaker for the three of them. When the judge asked him what is their profession, he said that they work for the King of the Kings, blessed be He, whole heartedly, with untainted conscience. When questioned what they are doing in Lancut, he said that they came to Lancut to learn from Reb Itcheleh Hurwitz how to serve God, because he knows this wisdom more than anybody else. To the question why they wear white clothes, Mendel responded with a question, “why is the judge wearing black clothing?” The judge became angry and enraged and yelled, “Do you know before whom you are appearing, I demand an immediate response to my question.” Relaxed, Mendel responded, “This maxim, do you know before whom you are standing? Is very familiar to us.” And if the Judge will speak to us with anger, we will not answer at all.” Finishing his sentence Reb Mendel raised his shtreymel (A Sabbath fur hat) and exposed his high forehead. Great fright befell the Judge, and his entire body began trembling as if he was suffering from malaria. It took the Judge a great effort to let slip the words out of his mouth, when he said: “You are free to go. I don't want to deal with people like you.”

Rabbi Itcheleh was eager to leave Lancut, not to be close to Lizhensk. He just waited for a proper occasion. He didn't have to wait too long for such occasion.

There was in Lancut a man that was called “The Psalmist,” because he was a simple uneducated man, who did nothing else but recite Psalms day and night. This simple man merited to see in his dream the “preacher” who prophesied the future. On day, Reb Wolf went to Rabbi Itcheleh and told him that last night the “Preacher” appeared again and told him that he should go to Reb Itcheleh Hurwitz immediately in the morning and tell him to leave Lancut soon because Rabbi Elimelech's intervention in heaven made a vigorous impression, and that, he should travel with his family to Winowi, near Lublin. The same night, Rabbi Itcheleh also had a dream. He dreamed that he saw an old bearded man, with a gentle face, entering his Bait Hamidrash, and when he reached his hand to greet him, the old man told him: “I'm the Patriarch Abraham and I came to tell you what god had told me once, ‘Get thee out of thy country, and from thy kindred, and from thy father's house, unto the land I will show thee’.” From this dream Reb Itcheleh understood that it was decreed in heaven that he should leave Lancut, that the dream of the “Psalmist” is true. However, the question was, where should I move? He never in his life heard about a place called “Winowi” near Lublin, neither did his close entourage.

Having faith in the One who sits in heaven, one day he roe early to pray and gave orders to pack up and be ready to travel because his mind was set to leave Lancut today. After the services were over, he received a letter from a small town, called Tchichow, near Lublin, in which he was asked an opinion about a “Get” (Divorce) that the scribe made an error., instead to write “Winowi which is called Tchichow,” he wrote “Tchichow,” only, deleting the word Winowi. He saw distinctly that this was a sign from heaven, a directive to travel to Winowi. He felt even happier realizing that in Tchichow he will not feel like a stranger because in Tchichow he had some wealthy admirers. In the city of Tchichow there were a decent number of worldly, wealthy people who gained wealth by having traveled abroad doing business. These people were cattle dealers whose business has reached all the way to Vienna he Capitol, and Ulmitz, in Morawia, where they sent the cattle to be sold on the local fair. The cattle dealers used to seek advice from Rabbi Elimelech bout to ship the cattle, and always asked for a blessing that the livestock should not be hurt by an epidemic on the road. When Rabbi Itcheleh became the independent “Tzadik” in Lancut, some of the merchants from Tchichow went to him to seek his advice about their business. His respect increased, especially after an incident that made them realize that his visual power goes much further than his Rabbi's. And here is what happened.

One of the big merchants from Tchichow came to Rabbi Elimelech to ask if he should deliver some big cattle shipment to the fair in Ulmitz, because he heard rumor that there was some epidemic among cattle. The Tzadik from Lizhensk told him to wait with the shipment until the epidemic will subside, because there is great anger for the cattle on the road. However, a delay of the shipment involved a big financial loss. The merchant went from Lizhensk to Lancut to hear the new Rabbi's advice. Rabbi Itcheleh told him to go ahead and send he cattle to the fair in Ulmitz that he will succeed and will make a great profit. The merchant told him that the Rabbi from Lizhensk told him not to ship the cattle because the road will be dangerous for the livestock. Rabbi Itcheleh responded: The Rabbi from Lizhensk spoke the truth. But you have to realize that he is old, and his sight weakened, he sees only as far as Krakow. However, I am much younger, and I am able to see much further. I can see all the way to Ulmitz. Go ahead, and good luck. Rabbi Itcheleh's words convince the merchant, and he went ahead with the shipment. Just before Krakow, the epidemic attacked the merchant's cattle, many died, and the rest were forced into quarantine in a local detention center for cattle. He was forbidden the transporting of the cattle until he will get permission from the local veterinarian. The merchant lost a lot of money and suffered a lot of aggravation, regretting why he did not listen to the old Rabbi from Lizhensk. More than half of his livestock got infected on the road died and after overcoming all the obstacles, he finally managed to bring a small part of the original shipment to the Ulmitz fair. To his surprise, it appeared that he was the only cattle dealer who brought some cattle to the fair. Therefore, je was able to see the cattle for a very high price, and the profit covered the loss, of the death cattle and he was also compensated for the troubles and aggravations that he suffered.

After Rabbi Itcheleh left Lancut, he arrived in Tchichow on a Thursday, and went immediately to see his admirer the above-mentioned cattle dealer. Unfortunately, the man had died, a short time ago, and his widow was forced to open a simple butcher shop. Nevertheless, the widow welcomed the rabbi and his family with great respect, she put her entire house to his disposal, and hosted the Rabbi and his family, the first Sabbath with all the expenses covered. That's how the saga of Rabbi Itchele in Lancut ended, and a new Lublin chapter has begun.

Why did Rabbi Itcheleh shirk the discipline of his teacher, Rabbi Elimelech, and begun running his own “Rabbi's” court in Lancut? Because he selected for himself a new path in Hassidism. Rabbi Elimelech's method was, that a Hasid should adapt himself to the idea of: “I am always a sinner,” thinking about regret and repentance for his sins. However, his pupil, Rabbi Itcheleh, preached a different approach to Hassidism, by proclaiming that “A person considering themselves a sinner for unknown sins is worse than to be an actual sinner.” Sadness and pain are a known obstacle to serve the Creator with devotion. Even if you, Heaven forbid stumbled and did commit a sin, you should try to forget about it, and continue serving the Creator with happiness. The commandments that you will be doing with joy, will compensate the shortcomings that resulted from committing a sin.

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