SEFER OR ELIMELEKH: LIKUTIM MI-TORAT HA-MA’OR HA-GADOL ... RABI ELIMELEKH ... MI-LIZENSK? ... HA-MEFUZARIM BI-SEFARAN SHEL-TSADIKIM VE-ENAM MOFI’IM BE-SIFRO HA-K. NO’AM ELIMELEKH
Yerushalayim: Mekhon “zekher Naftali”, 1998. Item #27602
(FT) Hardcover, 8vo, 221 pages, 23 cm. In Hebrew. Edition: Mahad. Hadashah ? Im hosafot v? E-tikunim. Series: Sifre Mekhon Zekher Naftali; Variation: Sifre Mekhon Zekher Naftali. SUBJECT(S) : Hasidism. Jewish meditations. Includes bibliographical references on pages 214-221 and indexes. Other Titles: Or Elimelekh. Elimelech of Lyzhansk (1717-1787) was a “popular zaddik of the third generation of ? Asidim and one of the founders of Hasidism in Galicia. Elimelech was a disciple of Dov Baer the Maggid of Mezhirech and is considered the theoretician and creator of “practical zaddikism. ” Elimelech and his brother Zusya of Hanipol traveled from village to village, according to the principle of nedudei galut, i. E. , their travels, symbolically expressing their identification with the wanderings of the shekhinah. According to a later interpretation, the purpose of their wanderings was the promotion of repentance. After the death of Dov Baer, Elimelech settled in Lyzhansk, Galicia, which as a result became an important ? Asidic center. He headed a court financed by pidyonot, i. E. , a system of internal taxes paid to the zaddik usually accompanied by kvitlakh, slips on which the Hasidim wrote their spiritual and material problems for the zaddik to solve. Letters published under his name show his attitude toward the quarrels between the Hasidim and the Mitnaggedim. Elimelech is also mentioned in the indictments against the Hasidim in Sefer ha-Vikku’ah and in Zemir Arizim. In his letters, he defends himself against the objections of the Mitnaggedim to Hasidim praying according to the Sephardi ritual. Elimelech cited as proof Joseph Caro and even Moses Isserles, who according to him established the Ashkenazi ritual for the general community, but not for the pious who had attained a higher plane of faith. Elimelech was ascetic, but he did not regard asceticism as the way of life for all. According to him, asceticism corresponds to the “breaking of the vessels” in Lurianic Kabbalah, whose purpose is tikkun. However, it is not the only path to tikkun; for “one zaddik reaches tikkun through eating and another, through asceticism” (Liebes in EJ, 2007) . OCLC lists 7 copies worldwide. Very good condition. (Hasid-10-5).