Rabbi Yechiel Michel of Zlotchov, also known as the Maggid of Zlotchov, was born in 5486 (1726) to his father, Rabbi Yitzchak of Drohobych. Initially, Rabbi Yitzchak opposed the Ba’al Shem Tov, but later became one of his admirers and sent Rabbi Yechiel Michel to him. Rabbi Yechiel Michel became his disciple and served him for several years. Rabbi Michel composed beautiful melodies, the most famous of which is called “The Awakening of Great Mercy.” At the time of his passing, the Ba’al Shem Tov asked his disciples to sing this melody, and he promised that anyone who sings this melody with a sincere desire for teshuvah, he would join them in singing from wherever he is and arouse great mercy for them before God.
He was the first of the Chassidic tzaddikim to delay the time of prayer, saying, "Just as the tribe of Dan marched at the rear of the camp of Israel and gathered the lost, so too do I gather all the prayers lacking proper intent and elevate them to their source."
Rabbi Michel lived most of his life in great poverty, and only towards the end of his life did he attain wealth. Then he said that wealth broadens a person's mind for the service of God. He became known for his great talent in preaching and served as a maggid (preacher) in the communities of Brody, Kalk, Zlotchov, and Yampol. He served as a maggid in Zlotchov until his passing and was buried in Yampol on the 25th of Elul, 1786.
The Maggid of Zlotchov did not author books, but his sons and disciples frequently quote his teachings in their writings. Among his prominent disciples were Rabbi Yissachar Ber of Zlotchov, Rabbi Chaim Tirer, Rabbi Meshulam Feivish Heller, Rabbi David Shlomo Eibeschutz, and Rabbi Mordechai of Neshchiz. His sons included Rabbi Yosef of Yampol, the founder of the Yampol dynasty; Rabbi Mordechai of Kremenets; Rabbi Yitzchak of Radwill, author of the work Or Yitzchak and founder of the Radwill branch of Chasidut; Rabbi Moshe of Zvhil, founder of the Zvhil dynasty; and Rabbi Binyamin Ze'ev Wolf of Zbarizh.
Rabbi Shlomo of Radomsk tells the following story about Rebbe Yechiel Michel:
Once, the Ba’al Shem Tov strongly urged one of his greatest disciples, the holy and righteous Rabbi Michel after the people of one of the important cities had persistently asked the Ba’al Shem Tov to instruct him to accept the position of rabbi, to take upon himself the post of their rabbi. Rabbi Yechiel Michel did not want to accept the position under any circumstances, until the Ba’al Shem Tov became angry with him and said: "If you do not heed my words, know that you will lose your world in this life and the next!" Rabbi Yechiel Michel replied: "Even if, Heaven forbid, I lose both worlds, nevertheless, I will not accept the authority of the rabbinate, which is not fitting for me."
Then the Ba’al Shem Tov joyfully responded: "Blessed are you to God, and blessed is your reasoning! Fortunate is your portion in the Garden of Eden, for you did not let pride rise in your spirit and heart despite all my words. For I only came to test you, to know what is in your heart, so that I could benefit you in the end."
From reading the story, a simple question arises: If Rabbi Yechiel Michel was so far removed from the authority of the rabbinate, how did he later become a rebbe and leader?
One answer is that at that time, the position indeed did not suit him, but later he felt worthy of leadership and accepted the role. However, beyond choosing the right timing, there is a deeper explanation for his refusal.
This story was told by Rebbe Shlomo of Radomsk to resolve a difficulty: Why is it that when Jethro listed the qualities of judges, he advised choosing men who were, “wise, understanding, and known," while Moses describes, "I took from you... wise and known men," without mentioning the quality of understanding?
He answers that an understanding individual is one who can deduce one thing from another, and the judges did not act in this manner. As soon as they were offered to be leaders of Israel, they accepted the position without understanding that a true leader does not desire to be one. Only when he senses a genuine need for a judge on the part of those individuals who will gain from the judge’s appointment does he conclude that it is his duty to act. Only in this way does he become a leader, despite his feeling that he is unworthy of it.
In the blessing we say three times on weekdays in the Amidah, “Restore our judges as at first, and our counselors as in the beginning,” we see that the partner of the judge is the counselor. In this role, it is particularly important to maintain a sense of equality between the counselor and the one seeking advice, which drives the counselor to refuse any official position. This is especially true regarding a psychological counselor, who uncovers sensitive areas in the soul of the person being helped. If the counselor feels that it is proper and correct to see themselves as the knowledgeable and understanding one, while the other is dependent and lacking, they will not be able to provide genuine advice that can help the person improve their situation.
And see further in his sweet words about Moses’ own feelings regarding leadership: ...And afterwards, when they came to the Israelites, it is said, “And Aaron spoke all these words that God had spoken to Moses,” but Moses said nothing, due to his great humility. He did not yet find it in his heart to speak before the people and take a crown of leadership over them. Only to Pharaoh did both of them speak, as it is written, “And afterward, Moses and Aaron came and said to Pharaoh.” And in the end, Moses also complained about this, saying, “Why have You done evil to this people? Why have You sent me?” Meaning to say, surely I am the one at fault, for Pharaoh did not listen to me, because I am unworthy of such a great mission."
If the counselor can retain their initial reluctance to take on the role of a spiritual (or otherwise) authority, they will be able to offer sound advice that resonates with the heart.
Of course, the rabbinical position offered to Rebbe Yechiel Michel included within it the role of spiritual-psychological counseling as a central component. According to the way of the Ba’al Shem Tov, a true Rebbe rectifies the souls of his disciples and connects them to their source. In his steadfast refusal, to the point of self-sacrifice, Rebbe Yechiel Michel of Zlotchov taught us how crucial it is to avoid any improper arrogance over others.
But it’s not only a counselor or community leader who faces the challenge of authority. Each of us encounters it when asked to offer advice on a particular matter or to guide someone with less experience than ourselves. What is the first feeling that arises in our hearts? Do we feel discomfort at being placed above someone else, or are we deeply flattered by it? Rabbeinu Yonah, one of the greatest ethics writers of the Middle Ages writes: “A person is obligated to think carefully in order to offer appropriate and proper advice to their fellow, and this is one of the essential ways of performing acts of kindness.” A person asked to give advice is like someone giving charity. The sole motivation of both acts must be true love for the person being helped, not a desire to feel superior to them.
In contrast to the humiliation of condescending advice, nothing is more joyful than the selfless advice of a true friend. Indeed, Rabbeinu Yonah's words are based on the verse from Proverbs: “Oil and incense rejoice the heart, and the sweetness of one’s friend comes from sincere counsel.” The very thought and care invested in it warms the heart and benefits even more than the advice itself. The sweetness of friendship is the greatest kindness.
Rabbi Uri of Strelisk expressed a similar idea, saying, "It is better for a person to throw himself into a fiery furnace than to become a rebbe and a famous tzaddik," mirroring the saying, "It is better for a person to throw himself into a fiery furnace than to publicly embarrass his fellow." This is because when a person becomes a famous rebbe and tzaddik, it shames the rest of the community, as they cannot meet the high standards he exemplifies in his conduct.
