The Power of Food

B"H

Only one single statement enables us to realize that the first Rebbe and founder of Chassidut Lelov, Rebbe David Biderman of Lelov (1746 – 1814), was a follower of the Seer (Chozeh) of Lublin (Rabbi Yaakov Yitzchak Horowitz, 1745 – 1815).
However, Reb David hadn't only studied under the Seer but also under Rabbi Elimelech of Lizhensk. And it was Rabbi Elimelech who improved and expanded the Baal Shem Tov's concept of the Zaddik (righteous person). In his book "Noam Elimelech", Rabbi Elimelech makes his new expanded Zaddik ideas very clear.

Also Rabbi Yaakov Yitzchak Horowitz used to be a student of Rabbi Elimelech of Lejansk and he, as well, added further importance to the Zaddik. Rabbi Horowitz stated that he and any other Zaddik live in two different worlds: our lower material world as well as in the upper spiritual worlds. Furthermore, the Zaddik has "Ruach HaKodesh – a certain ability of prophecy". For instance, the Seer used to decide many halachic matters according to his ability of prophecy. Rabbi Simcha Bunim of Peshis'cha (1767 – 1827), on the other hand, questioned the Seer's ability and founded his own movement called Peshis'cha (Przysucha).

Chassidut Lelov is based on the basic principles of the Rabbi Horowitz of Lublin who praised the Zaddik concept although, according to the opinion of others, totally exaggerated. In his book "Migdal David", Reb David of Lelov made the statement that the food of a Zaddik has the same meaning as the sacrifices in the two Jerusalem Temples.

Personally, I am not in favour of such exaggerated concepts, as I have metioned many times before. Who or what exactly is a Zaddik ? Am I allowed to call myself a Zaddik ? Or do others give me the title and if so, on what criteria is this based ?

I completely agree with Rabbi Simcha Bunim of Peshis'cha as well as with his former student, the Kotzker Rebbe Menachem Mendel Morgenstern (1787 – 1859). Those two Rabbis emphasized private individual connections to G – d. It cannot be that an ordinary Chassid only relies on his Rebbe taking any G – dly matters in his own hands. But to get back to Rebbe David Biderman's statement that when a Zaddik eats, it is the same as if the Cohanim sacrifice the animals in the Temple: In my opinion, this is just too far off. If G – d would really appreciate the Zaddik's food so much then why didn't He create only Zaddikim in the first place ? Why then did G – d create ordinary Jews not being on such a high level ? The answer to me seems a statement from the Maharal of Prague who wrote in his commentary on the "Pirkei Avot – Sayings of the Fathers" that none of us is alone on this world. All of us are here in order to communicate with other people. If we like it or not.

G – d created this world in order that we Jews are able to do Torah Mitzwot. Thus, we create a Tikun (soul rectification) and pave the way for the coming of Meshiach. The principle of equality we already see in those Torah Parashot where G – d orders Moshe to arrange a census. The Jews in the desert gave a Shekel (a special weight) in order to be counted. This way, the whole census was executed and no one gave more or less. No matter if rich or poor, everyone had the same status. Our Mefarshim commentate that this shows us that every Jew is equal in the eyes of G – d.

The same should be the case today. I am not saying that a very righteous person shouldn't have an extraordinary relationship with G – d. However, I don't think that it is up to him claiming that only the Rebbe is a thousand percent righteous. Each of us has special powers and is able to reach the greatest relationship with G – d. Our challenge is, however, to use our powers in a positive way and not to waste our abilities.