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{{Infobox rebbe |
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| title = Rebbe Reb Binum (רבי ר׳בונם) |
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| birth_date = c. 1765 |
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| occupation = [[Apothecary]] |
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| yahrtzeit = 12 Elul |
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| residence = |
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| nationality = [[Germany|German]]-[[Poland|Polish]] |
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| signature = Simcha_Bunim_of_Peshischa_signature_(transparent).png |
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| buried = [[Przysucha]], [[Poland]] |
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| burial_date = |
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| death_place = [[Przysucha]], [[Congress Poland]] |
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| death_date = 4 September 1827 |
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| birth_place = [[Wodzisław Śląski|Wodzisław]], [[Polish–Lithuanian Commonwealth]] |
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| mother = Sarah Rachel |
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| image = Portrait of Simcha Bunim of Peshischa from the Bergson Collection.jpg |
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| father = R. [[Tzvi Hersh Bonhardt]] |
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| children = [[Avraham Moshe of Peshischa|R. Avraham Moshe Bonhardt of Peshischa]], Liba Bonhardt, Beyla Bonhardt. |
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| spouse = Rebeccah Auvergir-Kogov |
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| successor = [[Avraham Moshe of Peshischa|R. Avraham Moshe Bonhardt of Peshischa]] |
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[[Menachem Mendel of Kotzk|R. Menachem Mendel Morgensztern of Kotzk]] |
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| predecessor = [[Yaakov Yitzchak Rabinowicz|R. Yaakov Yitzchak Rabinowicz of Peshischa]] |
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| main_work = |
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| birth_name = Simcha Bunim Bonhardt |
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| ended = 1827 |
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| began = 1813 |
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| caption = Woodcut picture of Simcha Bunim ca. 1824 at the approximate age of 59, commissioned by [[Temerl Bergson]] as part of the Bergson Warsaw collection. The image was confirmed by [[Yaakov Aryeh Guterman]] who was a disciple of Simcha Bunim. |
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}}{{Peshischa}}{{Jewish philosophy}} |
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'''Simcha Bunim Bonhardt of Peshischa{{efn|Simcha Bunim (Simhah Bunem) is also commonly referred to as the "[[Tzadik]] of Peshischa", the "[[Admor]] of Peshischa" or the "Peshischer Rebbe". In official Polish government records from Przysucha, his name is misspelt as "Szymon Bonchard". Przysucha is also sometimes spelt "פשיסחא" in Yiddish and Hebrew. |name=Name|group=lower-alpha}}''' ([[Yiddish]]: שמחה בונם בונהרט פון פשיסכע, {{IPA-yi|ˈsɪmχə ˈbʊnɪm ˈbʊnhaʁt ˈfʊn ˈpʒɪ'sχə|||}}; {{circa|1765}} – September 4, 1827) also known as the '''Rebbe Reb Bunim''' was the second [[rebbe|Grand Rabbi]] of [[Peshischa]] ([[Przysucha|Przysucha, Poland]]) as well as one of the key leaders of [[Hasidic Judaism in Poland]]. The main disciple of [[Yaakov Yitzchak of Peshischa|R. Yaakov Yitzchak Rabinowicz ("the Yid HaKadosh")]], from 1813 to 1827, he led the [[Peshischa (Hasidic group)|Peshischa movement]] of Hasidic thought, in which he revolutionized 19th-century [[Hasidic philosophy]] by juxtaposing the [[Rationalism|rationalistic]] pietism of [[History of the Jews in Germany|German-Jewry]] with the spiritual nature of [[God]] defined by the Hasidic movement. He was instrumental in challenging the [[Hasidic Judaism|Hasidic]] status quo, in which he paired [[enlightenment philosophy]] with traditional [[Orthodox Judaism]] while controversially emphasizing the importance of the individual in regards to one's personal relationship with God. He outwardly challenged the dynastic and autocratic nature of Hasidic rebbes and encouraged the democratization of Judaism, which led to several unsuccessful attempts by contemporary Hasidic leadership to excommunicate him. Above all else, he believed that authenticity and self-honesty were the foundation of true piety, and that the pursuance of authenticity should always usurp the status quo. His teachings are foundational for [[Kotzk|Kotzk Hasidism]], [[Ger (Hasidic dynasty)|Ger Hasidism]], [[Amshinov|Amshinov Hasidism]], [[Zychlin (Hasidic dynasty)|Zychlin Hasidism]], [[Aleksander (Hasidic dynasty)|Aleksander Hasidism]], [[Vurka (Hasidic dynasty)|Vurka Hasidism]], [[Sochatchov (Hasidic dynasty)|Sochatchov Hasidim]], [[Radzymin (Hasidic Dynasty)|Radzymin Hasidism]], [[Lublin (Hasidic dynasty)|Lublin Hasidism]], [[Strikov (Hasidic dynasty)|Strikov Hasidism]], [[Lelov|Lelov Hasidism]], [[Kuzmir (Hasidic dynasty)|Kuzmir Hasidism]] and [[Izhbitza-Radzin|Izhbitza-Radzin Hasidism]]. Because of his widespread influence on Polish Hasidism, many consider R. Simcha Bunim to be one of the most important [[Jewish philosophy|Jewish philosophers]] of the [[Napoleonic era]].{{Sfn|Rosen|2008|p=}}{{Sfn|Rabinowitz|1997|p=}}{{Sfn|Rabinowicz|1996|p=383}}{{Sfn|Encyclopaedia Judaica|2008|p=}} |
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==Early life== |
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=== Early life and family === |
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R. Simcha Bunim Bonhardt was born in [[Wodzisław Śląski|Wodzisław]], [[Poland]] in either 1765 or 1767 to a non-Hasidic [[History of the Jews in Germany|German-Jewish]] family. His father [[Tzvi Hersh Bonhardt|R. Tzvi Hersh Bonhardt]] was a German-born rabbi who became a leading [[maggid]] (preacher) In Poland. His collected sermons, "Eretz Tzvi" received widespread recognition in Poland, even bearing an approbation from the famous [[Yechezkel Landau|R. Yehezkel Landau of Prague]]. R. Tzvi was known to have been very familiar with [[Middle Ages|medieval]] [[Jewish philosophy]] and would often emphasize a clear intellectual and textual understanding of rabbinic literature ([[peshat]]). Thus many of R. Simcha Bunim's rationalistic ideals were greatly influenced by his father who could be considered traditional rational [[Pietism|pietist]].{{Sfn|Rosen|2008|p=47 - 48}} R. Simcha Bunim's mother, Sarah Rachel was the scion of a distinguished [[Ukrainians|Ukrainian]] rabbinic family. Her father, [[Betzalel HaLevi of Zhovkva|R. Betzalel HaLevi of Zhovkva]] was a renowned Ukrainian rabbi known for his progressive [[Halakha|halachic]] views.{{Sfn|Grossman|1945|p=80}} Through her father, Sarah Rachel was a descendant of the liberal [[Halakha|halakhist]], [[Joel Sirkis|R. Joel Sirkis]]<nowiki/>and through her mother, she was a descendant of [[Moses ben Isaac Bonems|R. Moses Bonems-Meisels]], the son-in-law of [[Shmuel Eidels|R. Samuel Eidels]] and the great-grandson of the eminent [[posek]], [[Moses Isserles|R. Moses Isserles]], who in part was a descendant of the [[Middle Ages|medieval]] [[Tosafot|Tosafist]], [[Rashi]].{{Sfn|Braun|1930|p=5-8}} Hasidic literature recalls that R. Simcha Bunim had an unnamed sister, who was physically disabled, yet was later healed by [[Dovid Biderman|R. David Biderman of Lelov]].{{Sfn|Sieniawa|1882|p=200}} |
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Simcha Bunim's childhood was defined by traditional Jewish values juxtaposed with the secular German cultural orbit. His father moved to Poland for financial reasons, yet he was known to have fervently held on to his German identity, often giving his sermons in German and dressing in modern German clothing. This ultimately had a great effect on R. Simcha Bunim, and was later used by his opponents, who portrayed him as an outsider because of his Germanic upbringing.{{Sfn|Rosen|2008|p=47 - 48}} Despite this, Simcha Bunim's father, though not Hasidic, was friends with many early Hasidic masters, such as [[Yisroel Hopstein|R. Yisroel Hopstein of Kozhnitz]] and R. David of Lelov. He famously once received six rubles from [[Yaakov Yitzchak of Lublin|R. Yaakov Yitzchak Horowitz of Lublin]] after he gave his insights on a verse in the [[Book of Isaiah]] in R. Yaakov Yitzchak's court in Lublin.{{Sfn|Sieniawa|1882|p=207}} |
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Hasidic literature describes an intimate and loving relationship between R. Simcha Bunim and his father, partially motivated by the fact that R. Simcha Bunim was considered by some to have been an [[Illui]] (child prodigy). At age five, he reportedly expounded on the laws of [[Hospitality#Judaism|hachnasat orchim]] (hospitality) before several of his father's guests.{{Sfn|Rabinowitz|1997|p=43}} When he was ten, he began studying at his local [[cheder]], where he ultimately got into an altercation with the [[melamed]] who forced R. Simcha Bunim to leave the cheder. Following this, R. Simcha Bunim began privately learning [[Bava Kamma|Bava Kama]] under a certain "R. Abba", who was a teacher in the Wodzisław [[Beth midrash|Beth Midrash]].{{Sfn|Dynner|2008|p=185}} At age fourteen, his father sent him to [[Mattersburg]], [[Austria]], to learn at the [[Yeshiva]] of [[Jeremiah Mattersdorf]], who was his father's teacher several years prior. In Mattersburg, R. Simcha Bunim learnt alongside [[Aaron Chorin]], who would later pioneer [[Reform Judaism]]. After spending some nine years in Mattersburg, R. Simcha Bunim briefly lived in [[Mikulov|Nikolsburg]], [[Czech Republic|Czechia]], where he is said to have learnt under [[Mordecai Benet]]. After his studies, he returned to Poland, where he married Rebeccah Auvergir-Kogov{{Efn|Rebbeccah's surname "אוברגר–כ׳׳ץ" is also transliterated as Ohrwerger, Oberger and Oberger Katz.|name=Rebbeccah's name|group=lower-alpha}} (1776-1858), the daughter of the wealthy merchant, R. Moshe Auvergir-Kogov in 1791 in [[Będzin]].{{Sfn|Rosen|2008|p=47 - 48}} Over the course of a year or so, R. Simcha Bunim stayed in the home of his father-in-law, where he began to privately study Hasidic philosophy with [[Moshe Leib of Sassov|R. Moshe Leib Erblich of Sassov]], and R. Yisroel Hopstein.{{Sfn|Faierstein|2010|p=}} |
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=== The court of the Seer === |
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After staying with his father-in-law for a year or so, R. Simcha Bunim and his wife left Będzin and moved in with a certain R. Kalman, who managed the Kosher Meat Tax in [[Siedlce]]. R. Simcha Bunim worked as his bookeeper and during his time in Siedlce, R. Simcha Bunim often engaged in [[Kiruv]], attempting to connect with assimilated Jews.{{Sfn|Dynner|2008|p=188}} After working in Siedlce for about a year, R. David of Lelov, convinced R. Simcha Bunim that he should travel to [[Lublin]] to learn under R. Yaakov Yitzchak Horowitz ("the Seer of Lublin"). When R. Simcha Bunim arrived in [[Lublin]], he was soon taken under the wing of [[Yaakov Yitzchak of Peshischa|R. Yaakov Yitzchak Rabinowicz]] ("the Yid HaKudosh") who was delegated by the Seer to take in new young Hasids in Lublin. R. Simcha Bunim admitted to his followers that when he first met the Seer of Lublin, he could not understand him or his ideology. The Seer of Lublin, above all else was chiefly known for his advocacy of popular tzadikism. In the eyes of the Seer, the role of the [[tzadik]] was limited to a select few individuals who were metaphysically different from the rest of humanity. The Seer believed that because the tzadik was metaphysically different, he thus had the right to exercise enormous control and autocracy over his followers, as they would seemingly not be able to connect with God unless they put their faith entirely in the tzadik. This belief, alongside the Seer's charismatic personality, made his court in Lublin one of the largest Hasidic hubs in Poland at the time. The the Yid HaKudosh, the Seers principle disciple was of an entirely different school of thought, which exceedingly came into conflict with the Seer as the Yid HaKudosh took on more followers. This conflict erupted around 1793, when the Yid HaKudosh officially left the court of the Seer in oder to establish his own Hasidic movement in [[Przysucha]]. The Yid HaKudosh, unlike the Seer believed that the role of the tzadik was not that of the impetus of God, but rather as a teacher, who was never to usurp the individuality of his students. It was this fundamental bases from which the Peshischa movement was based, and which later put it into direct conflict with the Hasidic establishment.{{Sfn|Rosen|2008|p=27 - 43}}{{Sfn|Rabinowitz|1997|p=89}}{{Sfn|Rabinowicz|1996|p=383}} |
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=== Pharmacy in Przysucha === |
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When R. Simcha Bunim arrived in Przysucha, he was employed by the wealthy businesswomen [[Temerl Bergson]], who he had met though Yisroel Hopstein. She would often send R. Simcha Bunim to represent her timber firm at the annual trading fair in [[Gdańsk|Danzig]]. Hasidic literature recalls, how on one of these trips on the way to Danzig, R. Simcha Bunim stoped in a small rural village to save the life of a sick Jew by praying to God for his health. Apparently right after R. Simcha Bunim finished praying, the sick Jew was walking around the town, healed from his sickness. R. Simcha Bunim later went on to state that this was the second of three times when when God immediately answered his prayers and that that Jew later became very wealthy and supported over a thousand Hasids of Peshsicha. When in Danzig, R. Simcha Bunim would often engage in Kiruv with assimilated German Jews, famously attending the theatre and playing games of chess in order to connect with assimilated Jews, hundreds of whom he reportedly brought back into [[Orthodoxy]]. |
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After working for Temerl Bergson for several years, R. Simcha Bunim became increasingly bothered with the amount of long-distance traveling his job required of him and instead chose to establish himself in Przysucha long-term so that he could have more time to personally learn under the Yid HaKudosh. R. Simcha Bunim taught himself [[pharmacology]] and [[natural science]] and he eventually received his [[apothecary]] diploma after passing an exam before a board of doctors in [[Lviv]].{{Sfn|Rosen|2008|p=47-56}} During the [[Napoleonic Wars]], he garnered attention for his pharmaceutical excellence and personally served as an apothecary to several distinguished army commanders and [[Szlachta|Polish nobles]]. In 1810, a decree went out from the Polish government that Jews were banned from practicing pharmacology. Taking advantage of this situation, several non-Jewish poles attempted to buy Jewish-owned pharmacies across Poland for prices below the property value. Fearing that he wouldn't be able to support his family anymore, R. Simcha Bunim went to [[Kraków|Krakow]], where he prayed at the grave of his ancestor, Moses Isserles. Soon after, as R. Simcha Bunim was departing from the cemetery, a German man reportedly asked R. Simcha Bunim if he knew of any pharmacies in Przysucha that were up for sale. R. Simcha Bunim responded stating that he was in fact selling his pharmacy and thus R. Simcha Bunim was able to sell his pharmacy for a fair profit. R. Simcha Bunim went on to explain that this was the third and final time that God immediately responded to his prayers. |
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It was also around this time, that he became the main disciple of the [[Yaakov Yitzchak Rabinowicz]] (the Holy Jew of Peshischa) and his newly formed Hasidic school of thought. Unlike his Hasidic contemporaries, the Holy Jew preached individuality and authenticity, which attracted R. Simcha Bunim to his movement. Before his death, the Holy Jew appointed R. Simcha Bunim to succeed him as the Peshischa Rebbe, which he did in 1813.{{Sfn|Rosen|2008|p=47-56}} |
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== Rabbinical position == |
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R. Simcha Bunim was an atypical Hasidic leader, after succeeding the Holy Jew, R. Simcha Bunim brought Peshischa to its highest point and kickstarted a counter-revolutionary movement which challenged the Hasidic norm. While under the Holy Jew, Peshischa was closer to a philosophy whereas, under R. Simcha Bunim it was transformed into a religious movement. Under Simcha Bunim's leadership, centers were created across Poland that held ideologically alliance to Peshischa.{{Sfn|Rosen|2008|p=55}} These centers preached Simcha Bunim's ideals of rationalism, radical personhood, independence and the constant quest for authenticity, which challenged contemporary Hasidic leadership. R. Simcha Bunim was adamantly against the [[Autocracy|autocratic]] nature which had defined Hasidic leadership of his time and he encouraged his students, to think critically and to be independent of him. He believed the role of the rabbi was that of a teacher who helped his disciples develop their own sense of autonomy and not of an enforcer or impetus of God. Those students who are unable to accept responsibility for themselves were considered unfit to be part of Peshischa.{{Sfn|Rosen|2008|p=40}} This sentiment spread throughout Poland, leading to several attempts by Hasidic leadership of his time to excommunicate R. Simcha Bunim. |
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In 1822, at the wedding of [[Avraham Yehoshua Heshel]]'s grandson in [[Ustyluh]], [[Ukraine]], an attempt was made by the majority of the Hasidic leaders of Poland and [[Galicia (Eastern Europe)|Galicia]] to excommunicate R. Simcha Bunim. Several dignitaries such as [[Tzvi Hirsh of Zidichov]] and [[Naftali Zvi of Ropshitz]], came to the wedding to publicly speak out against R. Simcha Bunim, in hopes that Avraham Heshel along with other leading rabbis, would agree to excommunicate R. Simcha Bunim and the Peshischa movement. Knowing that he would be slandered, R. Simcha Bunim sent his top students, mainly [[Menachem Mendel of Kotzk]] and [[Yitzchak Meir Alter]], to go to the wedding and defend the Peshischa method. Originally, he wished to go himself to defend his movement, however, his students advised him, that his appearance would be too controversial. During the course of the festivities, a public debate was held in which combatants of Peshischa appealed to Avraham Heshel to decide whether to ban Peshischa or not. They described Peshischa as a movement of radical intellectual pietists (misnagdim) and non-conformists who endangered the Hasidic establishment. They also criticized R. Simcha Bunim for dressing in contemporary German fashion as opposed to the traditional Hasidic garb, claiming that his German pedigree debarred him from being an |
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adequate Hassidic leader. His critics mockingly called him "der deutschle" (lit. 'the little German'), which he is still sometimes referred to in communities like [[Bobov]] and [[Satmar]] who often bind works relating to R. Simcha Bunim. Nearing the end of the debate, Avraham Heshel turned towards [[Yerachmiel Rabinowicz]], the son of the Holy Jew, and asked him what he thought of R. Simcha Bunim. Yerachmiel responded in approbation towards R. Simcha Bunim, and thus Avraham Heshel ended the debate. Ultimately no negative came out of this event, but quite the opposite accrued, following the intense debates at the wedding, hundreds of young Hasids flocked to Peshischa, after hearing of the enlightened and unconventional approach of R. Simcha Bunim, seeing it as reminiscent of the unique ideals of the Baal Shem Tov.{{Sfn|Rosen|2008|p=14, 23}} |
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Another aspect of Simcha Bunim's life which challenged Hasidic leadership was his belief in the importance of self authenticity. He adamantly believed that one could not stand with any sense of integrity before God unless one first had some clarity of who one really was. Contemporary Hasidic leaders saw his emphasis on individualism as a form of [[Hedonism]], while R. Simcha Bunim insisted that, for one to fulfill the [[Mitzvah|Mitzvot]], they must first work on themselves, and that by working to better one's self, one fulfills a major mitzvah, in his own right.{{Sfn|Dynner|2005|p=53}} He believed that the pursuance of authenticity should usurp the status quo, and only those who have developed an understanding of themselves can begin to pursue personal authenticity. He taught that all actions have to be done with sincerity in a state of personal truthfulness and that performing a [[mitzvah]] for the sake of personal interest or for the sake of conformity, results in the mitzvah having less weight. He believed that emotional and physical preparation for prayer is crucial for one to be able to fulfill the mitzvoth authentically and that personal analysis and self-honesty are integral for this process, which should be prioritized over [[Halakha|halakhic]] restrictions of time.{{Sfn|Rosen|2008|p=289-290}} |
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R. Simcha Bunim saw that the ultimate purpose of the Torah and the mitzvoth is to draw a person close to God, though an approach that can only be achieved with humility and joy, and that a critical and intellectual interpretation of the [[Torah]] is crucial for enlightenment. He thus concluded that the service of God demanded both passion and analytical study. During his time, there was little to no study of [[Kabbalah]] and the emphasis was not on trying to understand God, but on trying to understand the human being. He also encouraged his students to study the secular sciences and the writings of the [[Maimonides|Rambam]], which were unprecedented for a Hasidic community.{{Sfn|Brill|1997|p=}} R. Simcha Bunim believed that Religion was not simply an act of adopting a system of beliefs, but that test and trial were needed, and one had to ascertain through introspection whether one's beliefs were genuine or not and whether one acted out the truth or lived a life of pretense. He encouraged questioning and reflection and was he was not afraid of doubts of deliberations that might lead one astray.{{Sfn|Heschel|1995|p=94}} R. Simcha Bunim believed that a person must not search for the truth by imitating another, however pious, but rather by going inside his inner being. He believed that those whose piety was motivated by what others think or say were unable to develop a real connection to God. Yet it was those who first were able to recognize their weakness and frailty that were able to be authentic.{{Sfn|Rosen|2008|p=23}} Nearing the end of his life, R. Simcha Bunim became involved in the politics of Polish Jewry, being elected in 1825 as a representative of the [[Sandomierz Voivodeship|Sandomierz Province]] as a member of the government commission on Jewish affairs. He was strongly opposed to the committees agenda and fought against it. Besides Hasidism Simcha Bunim's teachings also influenced early [[Zionism|Zionist]] thinkers such as [[Martin Buber]]{{Sfn|Faierstein|2010|p=}} |
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== Legacy == |
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[[File:פשיסחא_(1).jpg|thumb|Gravesite of R. Simcha Bunim in Przysucha, Poland.]]After Simcha Bunim's death in 1827, Peshischa split into two factions, those who supported R. Menachem Mendel of Kotzk as Simcha Bunim's successor and those who supported Simcha Bunim's son, [[Avraham Moshe of Peshischa|R. Avraham Moshe]]. Generally speaking, those who supported R. Menachem Mendel such as R. Yitzchak Meir Alter, were the more radical of Simcha Bunim's followers who argued that R. Simcha Bunim was adamantly against Hasidic dynasties and never wanted his son to succeeded him. On the other hand, those who supported R. Simcha Bunim's son, such as [[Israel Yitzhak Kalish|R. Israel Yitzhak Kalish]], were the less radical of R. Simcha Bunim's followers who were turned off by the intense and fierce demeanour of R. Menachem Mendel of Kotzk. Originally R. Simcha Bunim's son never wanted to succeeded his father, however after much pressure from the community he took over as the leader of the divided Peshischa community, only dying a year later in 1828. After his death, R. Israel Yitzhak Kalish took R. Avraham Moshe's fraction of the community and gradually incorporated them into his own [[Vurka (Hasidic dynasty)|Hasidic dynasty]] based in [[Warka]]. R. Menachem Mendel of Kotzk did the same, incorporating his fraction of the community into his own Hasidic dynasty based in [[Kock]]. Even though Peshischa ceased to exist as a separate movement, its ideals still exist as the foundation for a large percentage of modern [[List of Hasidic dynasties|Hasidic groups]]. Amongst Simcha Bunim's devout followers were:{{Sfn|Faierstein|2010|p=}}{{Sfn|Rosen|2008|p=26,56}} |
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* [[Menachem Mendel of Kotzk]], the founder of the Kotzk dynasty. |
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* [[Yitzchak Meir Alter]], the founder of the Ger dynasty. |
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* [[Israel Yitzhak Kalish]], the founder of the Vurka dynasty. |
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* [[Mordechai Yosef Leiner]], the founder of the Izhbitza-Radzin dynasty. |
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* [[Chanokh Heynekh HaKohen Levin]], second Ger Rabbi. |
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* [[Shraga Fayvel Dancyger]], the founder of the Aleksander dynasty. |
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=== Children and descendants === |
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R. Simcha Bunim and his wife had three children; |
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* R. Avraham Moshe who married Braindel Faiga Raphaels, the maternal granddaughter of the Yid HaKudosh. The couple had two children;{{Sfn|Grossman|1945|p=80-81}} |
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** [[Tzvi Hersh Mordechai Bonhardt|R. Tzvi Hersh Mordechai Bonhardt]] who married Tziproa Kalish, the daughter of R. Israel Yitzhak Kalish and headed his own Hasidic court in Przysucha. Among his descendants are R. Yehudah Menahem Boim of Bnei Brak who published a biography of R. Simcha Bunim in 1997 and R. Avraham Moshe Dovid Hertz who served as a rabbi in [[Mazkeret Batya]].{{Sfn|Grossman|1945|p=80-81}} |
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** Sarah Hasad Bonhardt married R. Fischel Heller, the maternal grandson of [[Natan of Makova|R. Nosson of Makova]] (son-in-law of [[Chaim Chaykl of Amdur|R. Chaim Chaykl of Amdur]]) and a Rosh Yeshiva in Przysucha. |
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* Liba who married R. Levi Yitzchak Dancyger the son of R. Shraga Fayvel Dancyger, however R. Levi Yitzchak died at a young age, before the couple had any children.{{Sfn|Grossman|1945|p=80-81}} |
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* Beyla who married R. Elimelech Esteraycher of [[Łódź]]. The couple had one son;{{Sfn|Grossman|1945|p=80-81}} |
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** R. Yitzhak Simcha Bunim Esteraycher who married Devorah Gitla Morgensztern the daughter of R. Dovid Morgensztern, the second Kotzker Rebbe.{{Sfn|Grossman|1945|p=80-81}} |
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== Works == |
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[[File:Sefer_Kol_Simcha.jpg|thumb|Front page of the 1859, Breslau edition of Kol Simcha.]] |
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During his life, R. Simcha Bunim wrote no works of his own, but many of his teachings were transmitted orally and published, much later on after his death. The following are collections of Simcha Bunim's oral teachings: |
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* [https://beta.hebrewbooks.org/10191 Kol Simcha] (קול שמחה) – Published by Simcha Bunim's disciple, Rabbi Alexander Zusha in 1859 in [[Wrocław|Breslau]]. Later being published again in 1877 in [[Przemyśl|Przemysl]]. The work is a collection of Simcha Bunim's oral commentaries on the Torah and Talmud. However, the work was severely criticized by his contemporaries as being totally inadequate. |
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* [https://beta.hebrewbooks.org/3662 Simchat Yisrael] (שמחת ישראל) – Published in 1910 in [[Piotrków Trybunalski|Piotrkow]], the work recalls oral commentaries of R. Simcha Bunim. |
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* [https://beta.hebrewbooks.org/21948 Midrash Simcha I] and [https://beta.hebrewbooks.org/21985 Midrash Simcha II] (מדרש שמחה) – Published in 1975 in [[Jerusalem]], the work recounts oral [[Midrash]]im given by R. Simcha Bunim. |
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== Stories and oral teachings == |
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One of the more famous oral teachings attributed to R. Simcha Bunim is:<blockquote>Everyone must have two pockets, with a note in each pocket, so that he can reach into the one or the other, depending on the need. When feeling lowly and depressed, discouraged or disconsolate, one should reach into the right pocket, and, there, find the words: "For my sake was the world created." But when feeling high and mighty one should reach into the left pocket, and find the words: "I am but dust and ashes."{{Sfn|Zevin|1981|p=}}</blockquote>A story attributed to R. Simcha Bunim is:<blockquote>A man once complained to R. Simcha Bunim, saying "The sages of the Talmud say that, 'One who runs away from greatness, greatness pursues him.' Well, I've been running away from greatness all my life, yet greatness has not pursued me!" R. Simcha Bunim replied: "I'm sure that greatness is indeed pursuing you, as our sages promise. The problem is that when you turn around to check if it is running after you, you frighten it away."{{Sfn|Zevin|1981|p=}}</blockquote>R. Simcha Bunim used to tell this story to his followers the first time they visited him:<blockquote>There was once an impoverished man by the name of Isaac ben Yakil of Krakow. He lived in poverty for many years, not knowing where his next crust of bread would come from. Still, Isaac had implicit faith that God would not let him starve, and that one day his suffering would end. One night, he dreamed that there was highly valuable buried treasure under a specific bridge in Prague. At first, he paid the dream no attention, assuming it was mere wishful thinking. After all, who doesn’t dream of riches? But when the dream repeated itself night after night after night, he began to reconsider. Perhaps there was something to it? Could it possibly be true? So, he set off to Prague—a long and tiring journey, only to discover that the bridge was right near the royal palace and thus heavily guarded at all hours. Soldiers marched up and down, alert and ready, looking for any signs of danger or unusual activity. Digging under the bridge was clearly out of the question. But Isaac was not going to give up that easily. He returned to the bridge day after day until the guards began to recognize him. Soon they became curious. “Why do you come to the bridge every day?” one of the guards asked him. “Are you waiting for someone?” Isaac knew they wouldn’t believe some half-hearted excuse, so he told them about his dream. The guard listened, threw back his head, and laughed heartily. “You can all this way because of a silly dream? You fool! I had a dream that a certain Jew, Isaac Ben Yakil, has buried treasure under his stove, but do you see me going on a wild good choose? Of course not!” and he laughed uproariously. Meanwhile, Isaac hurried off to buy a ticket for the first train back to Krakow. Now he knew where to look. Sure enough, when he arrived he immediately shoved the iron stove out of the way and began digging at the hard dirt floor. And, to his great joy and astonishment, after some effort he uncovered a chest of gold coins! He used the money to build a magnificent synagogue which bore his name, known as the [[Izaak Synagogue]].{{Sfn|Zevin|1981|p=}} </blockquote>A story about R. Simcha Bunim and his followers is:<blockquote>During the period when [[Israel Yitzhak Kalish]] was a disciple of R. Simcha Bunim, he once set out on a journey in order to meet with [[Mordechai Twersky|Mordechai Twersky of Chernobyl]]. On his return to Przysucha, his colleague [[Menachem Mendel of Kotzk]] asked him: "Well, what did you see over there in [[Chernobyl]]?" |
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"Why, I saw the Baal Shem Tov's table" said Rabbi Kalish. |
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"You saw a table that is about a hundred years old," countered his friend, "while our Rebbe R. Simcha Bunim, constantly shows us things that are six thousand years old: he shows us the creation of heaven and earth.{{Sfn|Zevin|1981|p=}} </blockquote> |
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Lastly, R. Simcha Bunim is also known for a story recalling his travels:<blockquote>Hearing that Rabbi R. Simcha Bunim was about to visit a certain town, his Hasidim at once arranged for him to be the guest of a family who lived in an impressive stone mansion. On his arrival he sat on a bench in the lobby while his belongings were being unloaded from his carriage. Then quite unexpectedly he asked his attendant to accompany him: he was going to leave this house. Taken quite by surprise the Hasidim did the best they could, and all they could find for their rebbe at this stage was a lean room in the home of the local butcher. To make things worse, it was midsummer and it was unpleasant to stay in the confines of that crowded room. When R. Simcha Bunim returned to his home in Przysucha he realized that the Hasidim had assumed that he left the first house because he had seen something unsavoury. Not wishing them to remain with this mistaken impression, he decided to explain to them what had happened. "I left the mansion" he said, "in order not to transgress the [[Thou shalt not covet|prohibition against coveting]]. And it is to precisely such a case that the commandment chiefly refers to. For it is inconceivable that a person should out right covet his neighbour's house. As far as lodgings are concerned, though, this could be a practical question for since the accommodation, is only temporary, one needs to be especially on one's guard.{{Sfn|Zevin|1981|p=}} </blockquote> |
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== Notes == |
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{{Notelist}}{{Notelist}} |
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<references group="lower-alpha" responsive="1"></references> |
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== References == |
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===Citations=== |
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{{Reflist|20em}} |
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===Bibliography=== |
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{{refbegin|30em|indent=yes}} |
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: {{cite book|last=Rosen|first=Michael|title=The Quest for Authenticity: the thought of Reb Simhah Bunim|publisher=Urim Publications|url=https://www.worldcat.org/title/quest-for-authenticity-the-thought-of-reb-simhah-bunim/oclc/190789076|year=2008|ref=harv|isbn=9789655240030|oclc=190789076}} |
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: {{cite book|last=Braun|first=Chananya Yom Tov Lipa|title=Chidos Simcha|publisher=hebrewbooks.org|url=https://hebrewbooks.org/3752|year=1930|ref=harv}} |
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: {{cite book|last=Sieniawa|first=Samuel of|title= Ramataim Zofim|year=1882|ref=harv}} |
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: {{cite book|last=Rabinowitz|first=Zvi Meir|title=From Lublin to Przysucha|publisher=Ḳesharim|url=https://www.worldcat.org/title/ben-pshishah-le-lublin-ishim-ve-shitot-ba-hasidut-polin/oclc/40125130|year=1997|ref=harv|oclc=40125130}} |
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: {{cite book|last=Dynner|first=Glenn|title=Men of Silk: The Hasidic Conquest of Polish Jewish Society|publisher=Oxford University Press|url=https://books.google.ca/books/about/Men_of_Silk.html?id=jVtp3s8CtScC&source=kp_book_description&redir_esc=y|year=2008|ref=harv|isbn=9780195382655}} |
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: {{cite book|last=Brill|first=Alan|title=Grandeur and humility in the writings of R. Simhah Bunim of Przysucha (Hazon Nahum: Studies in Jewish Law, Thought, and History Presented to Dr. Norman Lamm on the Occasion of His Seventieth Birthday)|publisher=Michael Sharf Publication Trust of the Yeshiva University Press|url=https://books.google.com/books?id=cEevHAAACAAJ|year=1997|ref=harv|oclc=63663566}} |
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: {{cite journal|last=Dynner|first=Glenn|title=Men of Silk: The Hasidic Conquest of Polish Jewish Society|publisher=Oxford University Press|url=https://www.researchgate.net/publication/236726332|year=2008|pages=64–110|ref=harv|isbn=9780195382655}} |
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: {{cite book|last=Grossman|first=Rabbi Levy|title=Sefer Shem v-Sharit|publisher=Bezalel printing press|url=https://hebrewbooks.org/29141|year=1943|ref=harv}} |
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: {{cite book|last=Faierstein|first=Morris M|title=Simḥah Bunem of Pshiskhe|publisher=YIVO Encyclopedia of Jews in Eastern Europe|url=https://yivoencyclopedia.org/article.aspx/Simhah_Bunem_of_Pshiskhe|year=2010|ref=harv}} |
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: {{cite book|last=Rosensaft|first=Menachem Z|title=The Democratic Genius of Pshyskhe’s Hasidic Masters|publisher=Tablet magazine|url=https://www.tabletmag.com/sections/news/articles/the-democratic-genius-of-pshyskhes-hasidic-masters|year=2018|ref=harv}} |
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: {{cite book|last=Encyclopaedia Judaica|title=Simḥah Bunem of Przysucha|publisher=Encyclopaedia Judaica|url=https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/simhah-bunem-przysucha|year=2008|ref=harv}} |
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: {{cite book|last=Rabinowicz|first=Tzvi|title=The Encyclopedia of Hasidism|publisher=Jason Aronson|url=https://books.google.ca/books/about/The_Encyclopedia_of_Hasidism.html?id=OprXAAAAMAAJ&source=kp_book_description&redir_esc=y|year=1996|ref=harv|isbn=9781568211237}} |
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[[:Category:18th-century rabbis]] |
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[[:Category:1765 births]] |
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[[:Category:1827 deaths]] |
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[[:Category:Hasidic rebbes]] |
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[[:Category:Polish Orthodox rabbis]] |
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[[:Category:Hasidic rabbis in Europe]] |
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[[:Category:Davidic line]] |
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[[:Category:German Orthodox rabbis]] |
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