1 Tammuz · Yahrzeit
Rabbi Kalonymus Kalman HaLevi Epstein - the "Maor VaShemesh"
Rabbi Kalonymus Kalman HaLevi bar Aharon Epstein - the "Maor VaShemesh" (1751-1823).
Yahrzeit - 1 Tammuz
Resting place - Krakow, Poland
He was the most renowned of the disciples of Rabbi Elimelech of Lizhensk.
He paid tribute to his mentor, saying: "The world was empty until two great luminaries appeared on the scene: the Baal Shem Tov and Rabbi Elimelech. They opened the gates for the righteous to come before G-d."
His devotion to his master was so great that once he prostrated himself on the grave of Rabbi Elimelech and remained motionless for hours, in deep concentration.
The "Maor VaShemesh" was also a follower of the great Chassidic sages Rabbi Yechiel Michel of Zlotchov, the Chozeh of Lublin, and Rabbi Menachem Mendel of Rimanov.
The Chozeh of Lublin said that Rabbi Kalonymus was a reincarnation of the Tanna Rabbi Elazar ben Charsom, who served as Kohen Gadol during the Second Temple - one of the "Asara Harugei Malchut" (Ten Martyrs).
While spending time with Rabbi Elimelech of Lizhensk, he merited to meet Avraham Avinu. For Rabbi Elimelech, this was a sign that the "Maor VaShemesh" should lead a community. In 1785, the "Maor VaShemesh" became head of the Jewish community of Krakow. He met with considerable opposition, but even his opponents acknowledged his greatness and righteousness.
His work "Maor VaShemesh" was published by his son, Rabbi Aharon Epstein; it offers a Chassidic vision interwoven with kabbalistic commentary, arranged according to the Torah portions. It is recognized as one of the most significant works of Chassidic thought and has received universal acclaim.
The "Maor VaShemesh" had deep knowledge of the "Zohar HaKadosh" and urged everyone to study Mishnayot, Gemara, and Zohar before prayer.
After his passing in 1827, he was succeeded by his son, Rabbi Aharon Epstein, who was also an outstanding scholar.
Limud - "Maor VaShemesh" (Lech Lecha)
Divine "Restrictions" and "Garments"
"Avraham was ninety-nine years old. G-d appeared to him and said: 'I am the Almighty G-d; walk before Me and be wholehearted.'" (Bereishit 17:1)
The essence of G-d's existence lies beyond human comprehension. Yet in His wisdom, G-d strictly limited His Divinity so that man would be capable of grasping even the smallest glimmer of understanding of the splendor of His Divine Light. G-d constrained Himself through ten "garments" - the ten sefirot, vessels through which the Creator's light radiates to man. Through this tzimtzum (Divine contraction), man is able to attain knowledge of G-d, gradually ascending to ever higher levels of understanding. He can achieve this by removing one limiting "garment" after another, until he reaches the stage of union with the Great Light of Ein Sof, the Infinite.
G-d created the physical world by subjecting Himself to thousands of restrictions upon His spirituality, surrounding Himself with numerous fences and barriers. He placed man within this physical world and rewards him for striving with all his might to break through these barriers in order to draw close to Him and cling to Him. Thus, the greater the tzimtzum, the greater man's reward for breaking down the limiting barriers by seeking and searching for the ultimate Truth of G-d, until he removes the final obstacle and attains the splendor of the Divine Light. Indeed, this is the purpose of the Mishnah (Avot 5:1), which states: "The world was created with ten utterances... to give a good reward to the righteous who sustain the world that was created with ten utterances."
Although G-d created the world beneath the cover of ten "garments," man can attain closeness to G-d. By rising above the physical aspects of this earthly world and reaching the spiritual world, they receive a rich reward."
May the merit of the Tzadik protect Am Yisrael!
(https://dailyzohar.com/tzadikim/35-Rabbi-Klonymos-Kalman-Halevi-Epstein)