Introduction to Noam Elimelech - Rebbe Elimelech of Lyzhansk

Title Page from the first printing of Noam Elimelech

The Rebbe Elimelech (1717-1787) and his brother Reb Zisha were among the greatest students of the Mezritcher Maggid. It was the older Reb Zisha who first introduced his younger brother to the wellsprings of Hassidus and brought him under the tutelage of the Mezritcher Maggid who was the Baal Shem Tov’s successor and leader of all the Hasidim at that time. Together they became great Hasidic leaders in their own right, traveling from town to town in self-imposed exile, fasting and arousing feelings of repentance among their brethren. Most of the Mezritcher Maggid’s students came to the threshold of Rebbe Elimelech when the Maggid departed this world. (see Ohel Elimelech #1) Many of his other pupils became great Hasidic leaders and masters too, such as the four Rebbes mentioned above as well as Rabbi Kalonymous Kalman Epstein the author of Maor VeShemsh, and Rav Naftali of Ropshitz author of Zera Kodesh among others. He is therefore appropriately called the “Rebbe of Rebbes.”

To appreciate just who the Rebbe was and what great spiritual levels he attained, we will quote a few examples of his holiness.

Rabbi Yosef Meir of Spinka said in the name of Yitzhak Isaac Zidotchover that the Rebbe had achieved levels that had not existed in this world since the time of the prophets. (Eser TzachTzachos #34)

The Belzer Rebbe said “that which Jews repented in the past, and currently repent and will repent in the future is all due to the power of Rabbi Elimelech.” He also said that “had he not met someone who had seen the Rebbe’s mother with his own eyes, he would not have believed that the Rebbe was born to a human being.”

The Divrei Haim of Tzanz is quoted as saying that from the days of Joshua - Yehoshua there was no one who afflicted himself with suffering as much as Rebbe Elimelech.

Rebbe Elimelech had the custom to lie among stinging ants which are found near the Morovkis trees. He would so afflicting himself until he had been stung to the point where there was nothing left for the ants to sting. He would then crie out to himself: “Melech, Melech see you are so full of sin you are even unworthy that the ants should want to eat you!” (Eser TzachTzachos #3)

Rebbe Elimelech himself is quoted as saying “It is a wonder that the Rabbis saw through divine inspiration that the final generations would suffer so terribly and didn’t they know that Elimelech would come and nullify and sweeten the harsh decrees?” (Nesiv Mitzvosecha Emunah 4:8 also in Eser TzachTzachos #35)

About the Rebbe’s humility there are two tales that illustrate the extent to how little he thought of himself. Once The Baal haTanya, Rabbi Shneur Zalman of Liadi was asked by a certain Misnaged (an opponent of Hasidisim) about a book Noam Elimelech that he keeps on the floor under his seat. He asked the Rebbe to describe to him what the author was like. The Rebbe answered him “I will describe the author to you, even if you would put the author himself on the floor beneath your seat he would remain silent and not utter a sound.” That is how humble the Rebbe was. (Eser TzachTzachos #9)

Another tale relates how the Rebbe would bemoan his own misdeeds. He would say about himself “For Elimelech there needs to be created a new Gehinom because the current purgatory does not suffice.” (Eser TzachTzachos #39)

The Style

The style of the sefer Noam Elimelech is difficult to follow and we will therefore try to explain it. The Rebbe will usually quote the verse in the parsha, which the Torah discourse will focus on and be woven around. Usually the Rebbe either immediately introduces a new verse or another teaching of Chazal from the Midrash or Talmud. This verse or teaching is a springboard or introduction to relate a concept or idea in Jewish thought. This concept is then applied elsewhere and read back into the original verse.

The method of reading and learning used by the Rebbe in Noam Elimelech is generally the method called Remez. This is one of the four methods employed in learning Torah collectively called by the acronym Pardes. It stands for Pshat, Remez, Drash and Sod. The simple meaning, hints and allusions, exegesis and sermons, and the secrets of Torah. The method of teaching by hints and allusions employs the transformation of letters and use of synonyms and words that have similar spellings and different meanings. For examples see parshas Noach where Teyva means both ark and word, and Bereshis where erev means sweet as well as evening. Transformations also use the alternate alphabets such as At’Bash and Ayak’Bachar. In these methods letters are substituted for each other. See Vayeshev on the word mitzvah for an example of an At’Bash transformation.

This sefer also employs the use of Gematria numerology. This technique assigns numerical values to the Hebrew letters and compares words that have the same value. So we can see that words with the same value are related. See parshas Bereshis note 4.

The Rebbe also uses Roshei Teivos and Sofei Teivos and Notrikon as well (Initials, final letters and compound words) to make words into acrostics, so that notrikon of Terumah can be read Terum Hei uplift the letter Hei and Teshuva can be read Tashuv Hei return the Hei. The roshei tevos of the word Nachal, river form the acrostic Notzer Chesed LeAlafim.

Another system of learning verses employed is the use of kinnuyim or aspects and expressions. This is used to connect words and concepts according to the deep secrets behind them. So that in parshas VaYeshev the name Adon”ai is called the antechamber of the name Hav”ya because one must enter the service of Hashem through fear represented by this name. And in parshas VaYetze words and prayers are called angels because the mitzvos performed create angelic messengers to convey them to Hashem.

The Translation

Every effort possible has been made to convey the meaning of the original language to the reader. However since the style is as explained above heavily reliant upon the Hebrew language and its many interpretations we have found it necessary to add notes and occasionally multiple words for readability, and to help understand some of the Rebbe’s teachings. Although this translation attempts to be accurate, I have selected from the original sefer only a few teachings for each of the weekly portions. This was done for several reasons.

Some of the Rebbes more esoteric teachings were felt to be incomprehensible and inappropriate for translation into English. The length of some discourses was equally formidable and I felt would only confuse the reader. I also selected teachings that fulfilled some of the following criteria: translated easily and understandably into English, expressed basic and central ideas found elsewhere in Noam Elimelech and other Hasidic works, illustrated concepts and ideas of value to the audience, and could interact well with a story to illustrate them. Once selected, each piece was annotated with notes to aid both beginners and those familiar with Hasidic thought to enrich and explain the text.

The Title Page of Ohel Elimelech a collection of stories about the Rebbe

The Stars

In the original printing of Noam Elimelech there are stars or asterisks found printed in the passages. Tradition has it that they have some meaning. In the sefer Dvarim Arevim Part 1 pg 17 he writes “in the original first printing of the sefer there are in many places small stars which allude to some secret meaning.” I also heard in the name of the Kloyzenberger that he once said that in the heavens above (possibly meaning the stars themselves) there are thousands of “commentaries” on the small stars in the work Noam Elimelech. We have therefore included those stars wherever they appear in the original text.

The Rebbes teachings are multi faceted and can be understood in more than one way. I therefore do not make any claim that this work is the only single meaning found in any of the translated passages. Rather the translation is based on my humble understanding and any faults are solely my own. Surely there are other possible interpretations of the holy Rebbes teachings and I make no claim that I have captured all possible meanings. The reader is encouraged to view this work and any subsequent ones as an introduction to classical Hasidic thought, and is further encouraged to pursue the sefer in its entirety in lashon haKodesh. By no means are any interpretations here my own or are they limited to the understanding based on the notes. The reader is free to interpret the words of the Rebbe on his own and is encouraged to do so.

In fact we have strenuously tried to avoid using the notes in place of a commentary. The following story will illustrate the reasons behind this: Once a white robed distinguished Rabbi approached Rabbi Mendel Rimanover for an approbation (haskama) to a work he had written. This work was in fact an explanation of the Rimanover’s Rebbe’s sefer the Noam Elimelech. The work was so extensive that the commentary on parshas Bereshis alone was twice the size of the whole sefer Noam Elimelech. However the Rebbe Rav Mendel Rimanover declined and refused to give the approbation saying “the fiery angels exert themselves greatly till they can understand the meaning of the great Rebbe.”

The Rebbe Rav Mendel Rimanover used to say that only on the eve of Shabbos after having immersed in the waters of the mikvah can he understand a shtikel a piece of Noam Elimelech.(Ohel Elimelech #192)

The Av Beis Din of Tloyst once related that he was in the house of his relative the author of Toras Chaim, Rebbe Chaim of Kosov. The Rav of Tloyst was learning the sefer Noam Elimelech and the Kosover asked him if he understood what is written there. The Rav of Tloyst answered back “How can I comprehend what is written there? Isnt it said that whoever understand the sefer Noam Elimelech can resurrect the dead? Then Rav Chaim of Kosov replied “I don’t agree. I say whoever knows how to resurrect the dead, he can understand the sefer Noam Eliemelch.” (Ohel Elimelech #191)

The holy Kormana Rebbe who was himself a great Kabalist writes in Derech Emunah that “The holy sefer Noam Elimelech is completely refined pure light, very exceedingly deep if you can merit understanding even one of his teachings.”(Ohel Elimelech #33, Eser TzachTzachos #36) If so who are we to claim to be able to comment and interpret his words? However the Komarana Rebbe himself relates in Nesiv Mitzvosecha (Torah 1:32) “Who can truly grasp the sefer Noam Elimelech it is full of lofty levels in spiritual growth. Nonetheless each person tastes in it according to his own deeds.” (Also found inOhel Elimelech #35) May we each taste from the holy sefer on our own level of understanding. This translation then, is an attempt to try and glimpse just a mere peek at the light of the holy Tzadik Rebbe Elimelech of Lyzhansk.

The headstone of the Rebbe Reb Melech

To contact Rabbi Tal Zwecker and for Speaking engagements, Dedication Opportunities and Sponsorships email us

Noam Elimelech
Sefer Shel Tzadikim

Introduction:

The Title

The Author

The Style

The Translation

The Stars

Noam Elimelech Sefer Shel Tzadikim

Introduction:

The Title

The Author

The Style

The Translation

The Stars

Noam Elimelech
Sefer Shel Tzadikim