On this day, the 12th of Elul, we honor the memory of Rabbi Simcha Bunim of Peshischa, a revered figure in the world of Hasidism whose legacy continues to resonate two centuries after his passing. He was a pivotal leader in the fourth generation of Hasidic tradition, leaving an indelible mark on the movement Annually, this week holds special significance as devotees from Przysucha ('Pshischa' in Yiddish), Gur, and Tzanz gather to pay homage, offering prayers and reverence at his gravesite

The town of Przysucha, nestled in Poland, carries immense historical weight in the tapestry of Hasidism. Situated along the Radomka River, despite its modest size, it stands as a testament to the heritage of this spiritual movement. Within its Jewish cemetery rest seven influential rebbes, among them Rabbi Simcha Bunim, a luminary whose teachings continue to inspire

A tent, illustrated at the top of this article, stands above these hallowed graves, encompassing not only Rabbi Simcha Bunim's resting place but also those of esteemed predecessors. This sacred enclosure shelters the legacies of Rabbi Yaakov Yitzchak Rabinovitch, known as "The Holy Jew," his son Rabbi Yerachmiel, grandson Rabbi Yaakov Yitzchak Elchanan Rabinovitch, Rabbi Zvi Hirsch of Mordechai Bunhard, Rabbi Yerachmiel Yehuda Meir Rabinovitch, and Rabbi Avraham, renowned as the "Magid of Yesharim."    i

Rabbi Simcha Bunim's grave stands out, adorned with countless prayer notes ("Kvitlach"), a poignant testament to the enduring spiritual connection sought by pilgrims. This unique tent serves as a site of pilgrimage, drawing the faithful, especially during the month of Elul

Upon entering the gates, the cemetery's appearance might deceive, masking its sanctity. From outside the tent, the grounds may seem neglected, with toppled tombstones veiled by grass and foliage. Regrettably, during the Nazi era, certain fences were dismantled, and tombstones repurposed for pathways, leading to their relocation near the tent

But why does Rabbi Simcha Bunim's legacy hold significance for us today?      i

Both Rabbi Simcha Bunim and Rabbi Yaakov Yitzchak "The Holy Jew" were disciples of the Chozeh of Lublin, a pivotal figure in the lineage of the Hasidic movement. The Baal Shem Tov, the movement's founder, entrusted leadership to subsequent luminaries, including the Chozeh, whose populist approach welcomed all, even the most ordinary, into his court. However, Rabbi Simcha Bunim and his peers, believing in a more exclusive path, departed to establish an elitist Hasidic court in Przysucha, embracing only the sharpest Torah scholars

Their divergence from the Chozeh's inclusive model stemmed from a belief that an elite circle of scholars was essential for preserving the depth of Torah study. This divergence signifies an important facet of Hasidic history, illustrating the varying interpretations and approaches within the movement's evolution

The rift between the Chozeh of Lublin and the inception of Hasidut Pshischa marked a significant upheaval known as "the great rebellion." This discordance was intertwined with Napoleon's military campaigns in Eastern Europe, viewed by the Chozeh and other rabbis as potential harbingers of redemption. However, contrasting views emerged among revered figures like Rabbi Shneur Zalman of Liadi and the Holy Jew of Przysucha, who harbored concerns about Messianic aspirations among Jews. This complex historical juncture was explored by Martin Buber in his novel "Gog and Magog," delving into the intricate relationship between The Holy Jew and his mentor, the Chozeh of Lublin

Initially led by The Holy Jew, Hasidut Przysucha transitioned leadership to Rabbi Simcha Bunim following his passing. Rabbi Simcha pioneered the "Przysucha method," advocating that a rebbe serve solely as a spiritual and religious guide without intervening in the lives of his followers. The Przysucha rebbes also championed secular studies and self-sufficiency, eschewing reliance on communal funds. Notably, Rabbi Simcha diversified his knowledge by studying pharmacy, sciences, and languages, even establishing a pharmacy in Przysucha. His son, Rabbi Yerachmiel, supported himself through his labor

Rabbi Simcha Bunim's literary contributions, including works like "Kol Simcha," "Simchat Yisrael," "Chedvat Simcha," and "Midrash Simcha," held significant influence and were integral in the curriculum of Bnei Akiva yeshivot. Most people know the aphorism: "For everyone, two pockets should be sufficient, in one should be written: 'For my sake was the world created' (Mishnah Sanhedrin, Chapter 4), and in the second: 'I am but dust and ashes' (Genesis 18:27). But not everyone recalls its  origin in the book "Kol Simcha."      i

The profound impact of Hasidut Przysucha on Hasidism and Jewish history is unmistakable, evident in the proliferation of courts that trace their lineage to it. Rabbi Simcha Bunim actively encouraged his adept disciples to establish additional Hasidic courts, fostering the dissemination of Hasidic teachings. Notably, his prominent students, such as Rabbi Yitzchak Meir Alter (founder of Gur Hasidism) and Rabbi Menachem Mendel of Kotzk (founder of Kotzk Hasidism), established influential courts. Other disciples went on to establish courts in Munkács, Lelov, Rozhin, Alexander, Ciechanów, and Amshinov. This collective of rebbes was dubbed "The Group of Przysucha," solidifying Rabbi Shmuel Bunim's role as the spiritual progenitor of nearly a third of the Hasidic courts by the late 18th century

Presently, the mantle of the Rebbe of Przysucha is borne by esteemed figures like Rabbi Menachem Mendel Rabinowitz, also known as the Rebbe of Munkács, Rabbi Moshe Yehuda Rabinowitz, the Rebbe of Munkács (note: my late mother's family were Munkács Hasidim), Rabbi Akiva Rabinowitz, the Rebbe of Porysow Jerusalem, and Rabbi Chaim Rabinowitz of Jerusalem

The resting place of the departed in Przysucha lies on Cmentarna Street 16, conveniently close to the S12 highway. For those traveling by train, alight at Przysucha station within Skrzyńsko village. Keys to access the site are in the possession of the caretaker, Mr. Gajdek, reachable at +48 48-675-3382

 The Synagogue

Upon arriving in Przysucha, visiting the ancient synagogue is highly recommended. It stands as Poland's largest Baroque-style synagogue and is situated at 8 Konopnickiej Street, centrally located in the town

Its construction commenced in 1764, a year before Rabbi Simcha Bunim's passing, and reached completion two years after his demise. For close to two centuries, the community gathered there for prayers until the catastrophic events of the Holocaust. Tragically, during World War II, the synagogue was razed by the Germans, leaving behind ruins that remained abandoned without a community to tend to them. Years of neglect led to its dilapidation, culminating in the collapse of the roof over the prayer hall

In 2008, the Polish Ministry of Culture and Heritage embarked on a restoration project for the synagogue in collaboration with the Foundation for the Preservation of Jewish Heritage in Poland (FODZ). Initially, efforts focused on shoring up the foundations, reconstructing the ceiling, and re-establishing the roof based on historical depictions. Subsequently, the exterior walls underwent restoration, with limestone stones reminiscent of the original construction being added. Today, its exterior exudes beauty and grandeur

However, my visit several years ago revealed a less appealing interior before the commencement of internal renovations. Vestiges of a once ornate holy ark crafted from marble adorned the eastern wall, hinting at its former splendor. At the heart of the prayer hall, a Torah reading podium stood, under a stone canopy supported by intricately adorned marble columns. To prevent further deterioration, substantial support steel rods were installed

Adjacent to the western side were rooms that functioned as offices for the Jewish community, while the second floor housed a women's gallery (Ezrat Nashim). It's my fervent hope that the restoration efforts have continued, and today, the prayer hall itself has been meticulously revived

The Jewish community in Warsaw has slated this synagogue to be a focal point on the "Mazovia Jewish Trail," marking it as a significant southern landmark. After examining the renovation plans at the Przysucha Municipality, it's evident that they envision the space serving as a venue for conferences and exhibitions

Historical Significance

Before the upheaval of World War II, Przysucha was home to approximately 2,500 Jews, constituting the majority of the town's inhabitants. The community flourished with vibrant yeshivas, synagogues, and an educational institution known as "Beit Yaakov." The town also witnessed active Zionist engagement, facilitated through local branches of Mizrahi, Agudat Yisrael, and Poalei Zion. Notably, an agricultural training farm prepared young pioneers for their eventual Aliyah, with some eventually settling in Kibbutz Tirat Zvi

The war brought an influx of Jewish refugees from neighboring villages, swelling Przysucha's Jewish population to 2,980, out of a total of 4,850 residents. Tragically, the Nazis cordoned off the area, establishing a Jewish ghetto. Residents were forcibly relocated into this confined space, and between October 27 and 31, 1942, a brutal selection process ensued. The elderly and infirm were mercilessly executed on-site, while the young and healthy were transported to the Treblinka extermination camp, where the vast majority met their tragic fate. Only a meager hundred individuals were permitted to remain in the ghetto, coerced by the Nazis to sift through the belongings abandoned by their deported brethren. In the end, a mere 20 Przysucha Jews, less than one percent of the pre-war population, survived the horrors of the Holocaust

The resilience and tragic loss experienced by the Przysucha Jewish community serve as an indelible reminder of the profound human cost inflicted by the atrocities of that dark period in history

Exploring Nearby Attractions

While in Przysucha, consider delving into neighboring sites that offer historical and cultural richness. A short half-hour drive leads to the village of Radom, home to an open-air museum showcasing small wooden houses meticulously preserved to mirror life from 250 years ago. These quaint abodes house a collection of artifacts depicting the daily routines of village life

Stepping inside these homes envelops visitors in an ancient ambiance. The timeworn walls and wooden floors exude a subtle, evocative aroma, transporting one to Rabbi Shmuel Bunim's era. As you wander through, encountering livestock like cows, chickens, and ducks ambling between the houses, it's akin to a journey through time. For those inclined towards spiritual pursuits, bringing along the book "Kol Simcha" and finding solace in one of these rustic dwellings to study Torah texts steeped in the spirit of local Hasidism is recommended

Radom also boasts historical ties to Rabbi Shmuel Mohliver, a pivotal figure in the Mizrahi movement. Notably, he played a role in the founding of Zikhron Yaakov and ardently advocated for agricultural continuity, particularly during the Shemittah year

In 1936, a group comprising Eastern European Hachalutz Hamizraci and HaShomer HaDati graduates established a branch of the religious defense organization in Radom and its environs. Their efforts intertwined with religiously oriented kibbutzim such as Reshit, Trey Asar, and Lamerchav. Beyond communal settlements, they conducted firearm training sessions, equipping immigrants to integrate into the Hagana. Many Reshit members eventually made Aliyah, aligning themselves with 'Kevutzat Avraam' and contributing to the establishment of Kfar Etzyon. Tragically, during the War of Independence, five members of this group lost their lives in battles at Kibbutz Ein Tzurim, commemorating their sacrifice in the pursuit of a homeland

Photos: Yaakov Maor, Wikimedia Commons, and FODZ