"Open my eyes so that I may see the wonders of Your Torah"

Wonders
‫בס"ד‬

Weekly Magazine of the Shiurim and Farbrengens

Issue 103 of Harav Yitzchak Ginsburgh
Shabbat Emor 5784 J May 17-18, 2024
‫י ִאיָיר תשפ"ד‬-‫ ט‬J ‫ׁ ַש ָּבת אֱ מֹר‬

How would you react if you learned that there was a secret library hiding in your
childhood home, which you never heard of before? This is what it feels like to discover
the Torah’s mystical tradition, Kabbalah and Hasidism.

PARASHAH SHORTS 3 The Secret Library:

Introduction to the Inner
8 First Reading: Educating Others
and Ourselves
Dimension of the Torah

10
Second Reading: Standing
Defective and Being Healed
14 Story
Rebbe Moshe Chaim Ephraim of
Sudilkov:
The Degel Machaneh Ephraim
12 Fourth Reading: The Higher
Sabbath
 The Lubavitcher Rebbe to Rav Ginsburgh, Elul 5741
“…It would be proper
to publish your classes
in book form.
An anthology from the shiurim and farbrengens
With blessings for success…”
of Harav Yitzchak Ginsburgh

An anthology from the shiurim and farbrengens

of Harav Yitzchak Ginsburgh Wonders
Editorial Board: Moshe Genuth and Itiel Giladi
An anthology from the shiurim and farbrengens
of Harav Yitzchak Ginsburgh
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The Secret Library:
Introduction to the Inner Dimension of the Torah
T he Jewish people have been called,
“the people of the book.” The reason
is that since having become a nation, we
dimension of the Torah” ( ‫ימ י ּ ֹו ת הַ ּת ֹו ָר ה‬
Like the inner pages of the spy books, the
inner dimension of the Torah is hidden
ִ ‫) ְּפ ִנ‬

have wandered the world with a book in within the pages of the revealed Torah
our possession—the Torah, which over the literature, waiting to be uncovered. Our
years has grown into a complete library. sages said of the Torah: “Turn it and turn
Every Jew, by virtue of being born or it, for everything is in it.” 1 The simple
converting, inherits this library and carries reading is that we must turn and leaf
it with them in their backpack (even if at through the Torah’s revealed pages, but
times they are unaware of its presence). we can now reinterpret this statement
But to what extent can we say that we truly to mean that one must turn the pages of
know the contents of this library? the Torah twice: once to read its revealed
Espionage stories tell of a special pages, and a second time to split them
method for transmitting confidential and reveal the interior, hidden pages—the
information: a book with double pages Torah’s mystical tradition.
glued together. When holding the book Another metaphor for the mystical
and leafing through it in the usual way, tradition, drawn this time from the
it appears as a simple and harmless book; literature of the sages, is found the
but if one carefully separates its pages, one statement that the Torah was written as
discovers that there is secret information “black fire on white fire.” 2 This metaphor
printed on the hidden interior of every suggests that the Torah is composed of
page. It is a book within a book, its its visible content communicated to us
concealed pages containing completely through the form of its letters (“black
different content from the visible book, fire”), and its hidden content in the form
content that is meant to be read only by of the spaces between its letters (“white
those who are aware of the secret pages. fire”). The mystical tradition is written
How would you react if we told you in the white fire—the space between the
that the books in your Jewish backpack inked black letters of the Torah. Anyone
are such books? The familiar Jewish who knows Hebrew can immediately read
library is a whole universe of knowledge, the letters (even if it takes them a lifetime
and one could spend a lifetime delving to fully understand them); but to read the
into it; yet it is but the surface of a deeper spaces between the letters, one needs to
and more wondrous world, full of ideas,
acquire a new language—the language of
advice, and stories hidden from our eyes.
the Torah’s hidden dimension.
This mysterious concealed world is the
Jewish mystical tradition, also called 1. Avot 5:22.
the “hidden Torah” ( ‫ ) ִנ ְס ּ ָת ר‬or the “inner 2. E.g. Midrash Rabbah Shir HaShirim 5:15.

‫ ∕ ֹ מרֱא ת ב‬WONDERS
‫ַָּׁש‬ 3
The Heart of the Orchard The four levels create a ladder leading
from the outside in. That means that peshat
T he Torah’s inner dimension has a
name. It is called Kabbalah.
The above descriptions of Kabbalah
is the most revealed layer and sod the
most hidden layer. Sod is also the layer of
Kabbalah, making it not only an integral
as a book within a book, or as white fire/
part of the Torah, but its deepest level.
parchment around the black letters, are of
Kabbalah’s integral role in the Torah
course only metaphors. In reality, Kabbalah
orchard is felt when one removes the S
exists in the form of books, a vast selection
from PRDS, turning it into PRD ( ‫)פרד‬.
of books dedicated to interpreting the Torah
This three-letter combination is the
in a mystical manner. Kabbalistic literature
root of the word meaning “detachment”
is as rich and extensive as it is ancient. It is
( ‫ ) ּ ֵפרו ּד‬and can also be read as the word
rooted in the earliest days of Judaism, and it
for “mule” ( ‫ ) ּ ֶפ ֶרד‬the symbol of infertility.
continues to grow and evolve to this day. It
Without Kabbalah, the Torah may appear
deals with explaining the deep structures of
as a galaxy of disparate commandments,
the world, of humankind, and even of God
interpretations, stories, homiletic readings,
Himself, aiming to help people draw closer
and legal rulings, which do not necessarily
to their Creator and live by His light.
coalesce into a unified whole. The Hebrew
On the face of it, Kabbalah is but one of
letter samech, the equivalent of the letter
the branches of the Torah, no more and no
S in PRDS, which stands for the Torah’s
less important than its other branches. But
secret dimension, transforms the pered,
the reason it is described as “the Torah’s
the barren “mule,” into a fruitful and
inner dimension” is because it is more
flourishing pardes, “orchard.” The samech’s
than that: It embodies a hidden system of
round shape (it is shaped as a circle) also
understanding that interprets the Torah
suggests that it gathers all the disparate
as a whole. Applying this system allows us
pieces of the Torah and seats them at the
to reveal the Torah’s interior, the myriad
“round table” that unites them. 3
teachings hidden behind each of the
Another metaphor for Kabbalah’s
Torah’s parts and details, endowing them
relationship to the rest of the Torah is its
with an overall unity that is otherwise
designation as “the soul of the Torah” 4
difficult to discern.
( ‫ ִנ ׁ ְש ְמ ָת א דְּ א ֹו ָר י ְָת א‬, pronounced: nishmeta
It is customary to divide the layers of the
de’oraita). The Torah is likened to a living
Torah into four, according to the acronym
entity, with a body and a soul. Most of
PaRDeS (meaning “orchard” but which in
the corpus of Torah—the Mishnah, the
English has become known as “paradise”):
Talmud, the Medieval commentaries, the
• Peshat (literal or plain interpretation)
responsa literature, etc.—focus on Torah’s
• Remez (interpretation based on hints revealed dimension, i.e., the “body” of
and allusions)
• Derash (homiletic interpretation) 3 Indeed, in the Talmud, the word “Pardes” appears
as a general term for the secret Torah, meaning: the
• Sod (interpretation based on the secret, secret Torah conceals within it the entirety of Pardes.
mystical dimension) 4 Zohar 3:152a.

4 SHABBAT EMOR 5784 ∕ ISSUE 103

Torah (the main laws are even called in Two main concerns stood behind this
the Mishnah “bodies of the Torah” 5), but caution. The first was that someone might
Kabbalah reveals the Torah’s concealed misuse practical Kabbalah for evil purposes,
dimension, the Torah’s “soul.” and the second, that the metaphors
The revealed and the hidden dimensions and imagery used by Kabbalah—which
of the Torah also address the corresponding attribute “forces”, “organs”, and more to the
layers within we human beings. The Divine—would not be properly understood
revealed Torah is mostly dedicated to and would lead to anthropomorphic and
rectifying the revealed aspects of our life— heretical conceptions of God. These concerns
our actions, and the more conscious and were not unjustified, and there were enough
accessible aspects of our soul. In contrast, cases that showed that, in the wrong hands,
Kabbalah is dedicated to rectifying our Kabbalah could indeed be used as a tool to
hidden aspects—the deeper and more distort the Torah. The most notorious case
concealed layers of the soul, related to is that of Shabtai Zvi, the 17th century false
our spirit and its purpose in the world. messiah who led many astray.
By exposing and explaining the deep The f irst p ers on to change t his
structures and dynamics of the world and perception was the Rabbi Isaac Luria
the soul, Kabbalah allows us to connect Ashkenazi, the Holy Ari, the greatest
with these layers and cultivate them.
mystic of the modern era, who taught
The Revelation of Kabbalah in Safed in the late 16th century (and
whose grave there can be visited to this
W hen we meet a new person, we
first only see their exterior, while
their inner world is revealed to us only
day). Beyond his significant innovations
that made Kabbalah into a detailed and
gradually, over time. So too Kabbalah systematic topic of study, the Holy Ari
was not revealed all at once. Throughout made two important changes regarding
most of history, the study of Kabbalah the revelation of Kabbalah: one, he almost
was prohibited from most people and completely prohibited the use of practical
was reserved for exceptional scholars Kabbalah; and two, he explained that in
and mystics. A well-known principle, for our time, “it is permitted and good to
example, prohibited studying Kabbalah reveal this wisdom,” 6 i.e., Kabbalah.
before the age of 40, and although many The Ari did not mean that Kabbalah
great Kabbalists did not adhere to this should be taught to everyone, but only to
prohibition (three of the most prominent those who are worthy of it (who are very
among them—the Holy Rabbi Isaac Luria, refined in their character traits, who have
Rabbi Moshe Chaim Luzzatto, and Rabbi studied much of the revealed Torah, and
Nachman of Breslov—all died before who have met other criteria). Yet this was a
reaching the age of 40), others certainly significant expansion of the circle of those
did. And everybody was very careful about exposed to Kabbalah. The Ari also believed
not revealing Kabbalah to the masses. that the study of Kabbalah would bring the

5 Mishnah Chagigah 1:8. 6 Introduction to Etz Chaim.

‫ ∕ ֹ מרֱא ת ב‬WONDERS
‫ַָּׁש‬ 5
world closer to the state of redemption, in in Judaism in the modern era. It spread
which everyone would be whole in body rapidly across the Jewish towns of Eastern
and soul. Europe, bringing a fresh and rejuvenating
breeze to the routine of study, prayer, and
The Chasidic movement service of God. The experience of those who

B ut the greatest revolution in the

dissemination of Kabbalah to the
public occurred in the 18th century, two
encountered it for the first time was one
of awakening from a years-long slumber, a
feeling that they had never truly tasted the
hundred years after the Ari. It happened flavor of faith and closeness to God before.
with the founding of Chasidut, the The Chasidic approach completely
Chasidic movement, by Rabbi Israel Ba’al dissipated the concerns about studying
Shem Tov (the Besht, for short). The the inner dimensions of the Torah, and
Besht’s great innovation was translating even turned them on their head. Whereas
the mystical wisdom of Kabbalah to the previously there was concern that the inner
language of psychology. The Besht took dimensions of the Torah might fall into the
the foundational content of Kabbalah—the hands of someone unstable, it now became
intricate structures of the higher worlds, clear that it was the other way around: Deep
the Names of God, the complex spiritual emotional stability is precisely attained
intentions, and more—and showed how through studying the inner dimensions of
they can be applied for the growth and the Torah in the Chasidic way.
purification of the soul. For the chasidim, More ove r, s i nc e C h a s i d i c stu dy
the Besht’s followers, the wisdom of interprets the concepts of Kabbalah about
Kabbalah became a tool to understand God using concepts taken from the soul
ourselves and the meaning of our lives, rather than the body, it bypasses the risk of
permeating us with the awareness of God’s anthropomorphism. And since there is no
Presence in everything. 7 longer any danger, there is no longer an age
Chasidut was the most significant and limit: even children are deemed capable
meaningful spiritual renewal movement of learning and absorbing Chasidut from
a young age.
7 The Lubavitcher Rebbe defined Hasidism as the In fact, the teachings of Chasidut paved
fifth dimension of Pardes, acting as the thread the way for opening the inner dimensions
that weaves and unites all four of its floors to truly of the Torah to two additional audiences.
become one (from the pamphlet "The Essence of
Chasidic Teaching," section 8). Based on the Ari's The first is women. According to Jewish
description of the creation of the worlds, the three law, women, just like men, are obligated in
dimensions of P-R-D can be likened to the empty commandments whose primary fulfillment
space in which the worlds are created (separated as
is in the inner, spiritual layer (belief in
it were from God), and the dimension of S to the
infinite light that surrounds the empty space (in the God, love of God, fear of God, etc.), the
shape of the letter S). Thus, Chasidic Torah would study of Chasidic teachings is as relevant to
be the line of light descending from the infinite light them as it is to men. 8 Indeed, an important
into the void. And behold, if this line is introduced
into Pardes, it turns it into a paradox – the wonder
of carrying opposites that Chasidism reveals. 8 The Lubavitcher Rebbe, "On the Obligation of

6 SHABBAT EMOR 5784 ∕ ISSUE 103

topic discussed extensively in Kabbalah and in making them a living and breathing
and Chasidut is the spiritual development part of the fabric of Judaism. Revealing the
of women as a crucial step in bringing inner dimension of the Torah sheds new,
redemption. 9 more profound light on all its other, more
The second audience is the nations of the familiar parts, and does so in a manner
world: part of the complete prophetic vision that touches our hearts and souls.
of Judaism is the unification of humanity It is explained in Chasidut that the
to serve God “with one shoulder.” 10 For hidden dimension of the Torah is so
this purpose, later generations of Chasidic innovative, that discovering it is a bit like
leaders have permitted teaching non-Jews receiving “a new Torah.” This concept
the extensive parts of the inner dimensions is taken from the sages’ interpretation
of the Torah that relate to them. 11 of the verse, “Torah shall go forth from
Me,” 12 explained as “A new Torah shall go
The unity of the revealed and forth from Me.” 13 According to Chasidut,
the hidden this refers to the revelation of the inner

S ince Kabbalah and Chasidut are the

soul of the Torah, without them, the
Torah is, in a sense, like a body without
dimension of the Torah, which, by
emerging from the revealed Torah, is
experienced like the giving of a new Torah.
a soul. Someone who studies only the Another reason for the term “new
revealed part of the Torah might, over Torah” is that the complete revelation of
time, feel empty and unsatisfied, sensing the inner dimensions of the Torah add to
a void within that their study does not the Torah of Israel all the points of truth
fill. Indeed, there is basis to the claim and beauty in the wisdoms of the other
that this experience is one of the main nations of the world, thereby renewing and
reasons for the great distancing from expanding the Torah.
Judaism in the modern era: After failing The language and imagery of the inner
to find the fountain of living waters they dimension of the Torah are so unique, that
longed for in the Torah, countless Jews Kabbalah could sometimes seem a separate
of the Enlightenment—the forefathers and independent wisdom from the Torah,
of secularism—sought alternatives from a “religion” of its own called “Kabbalah.”
other sources. Unfortunately, this is exactly how it is
The way out of this crisis lies in marketed today to many people around
disseminating Kabbalah and Chasidut the world. However, one must understand
that just as a soulless body (the revealed
Torah without its inner aspect) is lifeless,
Jewish Women in Education and Torah Study,"
Sefer HaSichot 5750, Volume 2, pp. 455-459.
so too is a bodiless soul (the hidden Torah
9 See, for example: Rabbi Schneur Zalman of Liadi, without its external aspect). It floats in
Prayers for the Entire Year, Wedding Blessing, mid-air, uprooted, like a picture that was
"Mahar Ha'Elkeinu".
10 Zephaniah 3:9.
11 See, for example: The Lubavitcher Rebbe, Igrot 12 Isaiah 51:4.
Kodesh, Volume 23, Letter 292. 13 Midrash Rabbah Vayikra 13:3.

‫ ∕ ֹ מרֱא ת ב‬WONDERS
‫ַָּׁש‬ 7
torn from an album and was blown away Kabbalah’s own terminology, the external
by the wind. aspect of the Torah provides the “vessels”
The revealed layer of the Torah provides through which the “lights” of its inner
the framework that gives context and dimensions can be contained.
application to Kabbalah and Chasidut. In

Parashat EMOR
Aliyah by Aliyah
)‫ א‬,‫ֲא ֵל ֶ֔ה ם (אמר כא‬ ‫ל־ה ּכ ֲֹהנִ ֖ים ְּבנֵ ֣י ַא ֲה ֑רֹן וְ ָא ַמ ְר ָּ ֣ת‬
ַ ‫ֱא ֥מֹר ֶא‬
“…Speak to the priests, the sons of Aaron, and say to them”
(Leviticus 21:1)

First Reading: Educating

Others and Ourselves
Elders and Minors and standing in society, sometimes they

T he first verse of our Torah portion need to see belittle themselves and make
reads, “Havayah said to Moses: themselves smaller. The interpretations
‘Speak to the priests, the sons of Aaron, that follow this path are emphasizing the
and say to them….’” To explain the reason need that the educator have a sense of
for the seemingly unnecessary repetition, inner submission, attained by lessening
“say to them” ( ‫)וְאָ מַ ְר ּ ָת אֲ לֵהֶ ם‬, Rashi writes that his self-esteem. A fundamental aspect of
its purpose is “to warn the elders regarding the Chasidic approach is that the role of
the minors.” The essence of education an educator and influencer requires self-
is embedded in this expression, which diminishment and humility to empathize
has been interpreted extensively in the and identify with the small-minded or less
service of God in general, and in relation experienced individual. Only then can the
to education in particular. The various teacher elevate the younger disciple from
interpretations that have been offered can his current, lower state.
be categorized into the three fundamental Other commentaries 2 have interpreted
stages of transformation taught by the this directive in the opposite manner,
Ba’al Shem Tov and known as: submission, as a warning to those who are of greater
separation, and sweetening. stature to not fall into the trap of small-
Some 1 have interpreted this directive as mindedness. One who has a wider
teaching the elders that despite their status perspective should prevent himself

1. No’am Elimelech on the verse (2nd interpretation). 2. Ma’or Einayim on the verse (2nd interpretation).

8 SHABBAT EMOR 5784 ∕ ISSUE 103

from the risks of narrowing his mindset Self-Education
and perspective. Interpretations in this
Now that we have seen the three
category emphasize the need to distinguish
general categories for interpreting Rashi’s
and elevate the greater mindset and
statement and describing the relationship
perspective from the smaller, thereby
they entail between the educator and
maintaining this separation between the
the student, between the elders and
two. This requirement pertains both to the
the younger, let us turn to apply these
personal development of the elders and
categories to the educational or self-
their ability to act as efficient guides and
development work we each need to do with
influencers for the younger generation,
ourselves. Our applications will be based
without being affected by them and their
on the interpretation of “elders” as alluding
small-mindedness.
to high-minded states of consciousness
A third approach, 3 close to the simple
and “younger” as alluding to states of
interpretation, teaches that this is a
small-minded consciousness. Both small-
directive for the elders, those who have
mindedness and high-mindedness are
higher status in society, to influence
states of mind found within the individual.
the younger people, or those with lesser
Every individual needs to learn how to
stature, and enlighten them. The word
properly react to both states of mind.
for “to warn” ( ‫ )לְ הַ זְ ִה יר‬can also mean
The great person, whose role is to
to illuminate or to enlighten. In this
lead, educate, and rectify the generation,
interpretation, it means to shine the
is prone to being ensnared in the sins of
brightness and light of the elders upon
the generation. From the point of view
the younger. Here, the emphasis is on
of his inner being, the great person must
the need to sweeten the condition of the
be wary lest he be caught in the sin of
younger by virtue of the enlightenment
the generation, 4 not because of fear of
the elders can provide. At first glance, this
punishment, but because of the damage
category of interpretations seems to apply
caused by the sin itself. The great person
mainly to the education of the younger
must be careful not to fall and become
individuals in society, however, as it turns
one of the younger people (whom he is
out, the development of those who are
entrusted with educating). Thus, he must
entrusted with educating the young also
separate himself from the possibility of
depends upon it. Normally, the educator
falling to the level of the younger people,
receives equal if not greater amounts of
reflecting a fall to pettiness, which
benefit by engaging in illuminating the
would cause the greater individual who
younger generation. Hence, the warning,
usually sees a wide perspective and acts
or entrusting of the younger in the hands
in a wider context to turn a blind eye to
of the older is an act in and of itself
what is happening around him. The great
here.
person is warned not to fall into pettiness

3. Ibid. on Shir HaShirim s.v. Ki HaShem Yiten

Chochmah. 4. Shabbat 54b.

‫ ∕ ֹ מרֱא ת ב‬WONDERS
‫ַָּׁש‬ 9
by ignoring what is happening around to the Divine command, which instructs
him, but to fulfill the directive of always them that they are not great enough to
taking responsibility: “in a place where engage in this without becoming defiled.
there are no men, strive to be a man.” 5 In Sweetening is interpreted 6 to mean that
other words, the truly “great” individual within a person, states of greatness should
is expected to be the one standing, also illuminate the states of smallness.
correcting, and leading the people into Every individual has times of greatness and
a wider perspective offered by his high- success and times of lowliness and failure.
mindedness. Thus, the verse, “A righteous man falls
We began with separation. Moving seven times and gets back up” is relevant
on to submission, we find an opposite to us all. Even when we feel close to God,
interpretation: the great individuals are by aggrandizing our sense of worth, we are
cautioned that sometimes they need to prone to fall and distance ourselves from
adopt a narrow view of reality and act God. The sweetening of self-education is
without striving for overarching greatness. the preparation of a stable foundation that
A prominent example can be found in the prevents, even in a fall to smallness, a total
continuation of the first portion: priests breakdown and capitulation to sin because
are prohibited from accompanying the of our despair. Our teacher, the Baal Shem
deceased to their burial, actions that Tov, innovated the teaching that the essence
would render them spiritually impure. of education is the mental preparation for
Burying the dead is considered “a true the future fall, a preparation that should
and unrepayable act of loving-kindness” be carried out during times of greatness.
and would therefore seem to be the perfect This allows one to hold steady in times
behavior of high-mindedness that cares of smallness through the memory of our
even for what does not personally concern previous nearness to God.
them. Here, however, the priests are
(excerpted from Ma’ayan Ganim, Vayikra, Emor)
commanded to limit their responsibility
towards others in an act of submission
6. No’am Elimelech on the verse (third
5. Avot 2:5. interpretation).

‫ר־בֹו ֖מ ּום ֣ל ֹא יִ ְק ָ ֑רב ִ ֤א ׁיש ִע ֵ ּו ֙ר ֣אֹו פִ ֵּ֔ס ַח ֥אֹו‬

ּ֥ ‫ל־א ׁיש ֲא ׁ ֶש‬֛ ִ ‫ִּ ֥כי ָכ‬
)‫ יח‬,‫ש ֽר ּו ַע (אמר כא‬
ׂ ָ ‫ָח ֻ ֖רם ֥אֹו‬
“No one who has a defect shall come near; no man who is blind,
or lame, or has a limb too short or too long.” (Leviticus 21:18)

Second Reading: Standing

Defective and Being Healed
S omething extremely precious to
the Lubavitcher Rebbe were the
verses recited before the Hakafot on
Simchat Torah. In addition to the verses

10 SHABBAT EMOR 5784 ∕ ISSUE 103

appearing in the liturgy, the Rebbe added is both a resurrection of the dead and a
the verse U’fartzta 7 and after the start revival of the people—and in each instance,
of the immigration of Russian Jewry to there is this aspect of “they stand with their
the Land of Israel, the Rebbe added the defect and are immediately healed.” In other
verse, “Behold, I will bring them from the words, there is a positive aspect where the
northland, gather them from the ends of beginning of revival is not about denying the
the earth, among them the blind and the defect, whether psychological or emotional.
lame, those with child and those in labor However, while the person stands with their
together; a vast throng shall return here.” 8 defect and the entire people stands with its
The beginning and end of this verse is defects, they are immediately healed.
more or less understood, but in the middle, Why is this necessar y? Because it
we find a perplexing phrase, one that is strongly emphasizes that it is the hand of
studied by the sages, “among them the God. These are not human actions, they are
blind and the lame, those with child and Divine. My defects are certainly caused by
those in labor together” ( ‫ָּב ם ִע וֵּר ו ִּפ ּ ֵס חַ הָ ָר ה‬ my issues, affairs, and sins. And it is God
‫) ְוי ֹ ֶל ֶדת יַחְ דָּ ו‬. The sage, Reish Lakish, interprets that heals them.
the words “among them the blind and the We often discuss how a defect ( ‫ )מו ּם‬is
lame” as referring to the resurrection of the considered a holy name in Kabbalah—the
dead, explaining that the resurrected will last name derived from the three consecutive
“stand [come back to life] with their defect verses in parashat Beshalach that have 72
and will then be immediately healed.” 9 letters each—indicating that the defect itself
At the initial moment of resurrection, a holds a form of sanctity. It takes complete
person will arise with their affliction—be self-abnegation to stand with one’s defect
it blindness or lameness, etc.—and will be
and await a miracle from Heaven that will
healed immediately. This “immediately
heal it instantaneously. Such a miracle
healed” reminds us of Maimonides’ words
reveals God’s essence; it is an action solely of
after a thousand years that “the end of Israel
“the Healer of all flesh, who does wondrous
is to repent at the end of their exile and
deeds.” It is a wonder of wonders.
immediately they are redeemed.” The sign
This interpretation is characteristic
of redemption is that a person stands with
of a ba’al teshuvah mentality, exactly the
their affliction and is immediately healed.
viewpoint held by Reish Lakish. He often
We can abstract this idea and say that
speaks from the perspective of a ba’al
it not only pertains to the Resurrection
teshuvah, a relatively “lights of chaos”
of the Dead, since the straightforward
perspective. “They stand with their defect
interpretation of the verse speaks of
and are immediately healed” applies both
redemption and not just Resurrection.
to the redemption of all of Israel and to
This means there is a concept of national
the redemption of each individual—one
revival—similar to Ezekiel’s vision, which
must stand with their defect and be healed
7. Genesis 28:14. instantly, through wondrous miracles.
8. Jeremiah 31:8.
9. Sanhedrin 91b. (from a class given on 23 Adar 5767)
‫ ∕ ֹ מרֱא ת ב‬WONDERS
‫ַָּׁש‬ 11
 ַ ּ ׁ ‫ַה‬
)‫ טו‬,‫ש ָּ֔בת (אמר כג‬ ‫ּו ְספַ ְר ֶּ ֤תם ָל ֶכ ֙ם ִמ ׇּמ ֳח ַ ֣רת‬
“And you shall count for yourselves from the day after the
Sabbath” (Leviticus 23:15)

Fourth Reading: The Higher Sabbath

T he verse reads, “And you shall count

for yourselves from the day after the
Sabbath.” 10 Why is the first day of Passover
fact, these two Sabbaths are included in
every single Sabbath: the Lower Sabbath is
Friday night, when the rest and cessation
referred to as, “the Sabbath”? Rabbi Levi from the week’s labor is felt and the Higher
Yitzchak of Berditchev explains 11 that, “it Sabbath refers to the daylight hours of
was only at the Exodus from Egypt that Saturday, which is the time for ascending
the Creation of the world was completed, from strength to strength (starting from
and the purpose of Creation revealed, the transition from Sabbath morning to
because then the love of God for Israel was the delight of the afternoon), as alluded to
revealed.” Just as the day of the Sabbath that in the verse, “the righteous have no rest” 13
followed the six days of Creation represents on “the day that is all Sabbath and rest” 14;
the physical completion of Creation, so they attain this dynamic rest through the
the first day of Passover represents the observance of the commandments, which
conceptual completion of Creation. It increasingly reveal the purpose of creation.
was when the Israelites left Egypt that the
conceptual intent of Creation was revealed.
Retroactive Revelation of
To quote Rashi on the first verse of the
Miracles
Torah, “In the beginning,” i.e. Creation,
was all for the sake of Israel, who are called
“a beginning.”
R ebbe Levi Yitzchak proceeds to
explain a special phenomenon
regarding the days of Passover using the
Rabbi Levi Yitzchak explains that Atbash letter transformation, where the
the Sabbath that followed the physical first letter of the aleph-bet is replaced with
Creation of reality is known as the Lower the last letter, the second letter with the
Sabbath ( ‫) ׁ ַש ָּבת ּ ַת ְח ּת ֹון‬, while the conceptual second-to-last letter, and so on. The first
Sabbath, referred to by the first day of five letter pairs in Atbash are thus: aleph-
Passover, is deemed the Higher Sabbath tav, bet-shin, gimmel-reish, dalet-kuf, and
( ‫) ׁ ַש ָּבת עֶ לְ י ֹון‬. It is specifically regarding the hei-tzaddik. The aleph stands for the first
Higher Sabbath that the sages said, “If the day of Passover, the bet, for the second day,
Jewish people were to keep two Sabbaths, and so on. The second letter in each pair is
they would immediately be redeemed.” 12 In an initial or acronym for another holiday
during the year that will fall on the same

10. Leviticus 23:15.

11. Kedushat Levi, Emor, s.v. Usfartem Lachem. 13. Berachot 64a.
12. Shabbat 118b. 14. Mishnah Tamid 7:4.

12 SHABBAT EMOR 5784 ∕ ISSUE 103

day of the week as that particular day of God than the present.
Passover. This retroactive revelation of God’s
In detail, the letter tav stands for Tishah ste wardship of reality governs the
Be’Av and it will always be on the same day relationship Passover and Purim. By
of the week as the first day of Passover. The extension, it also governs the relationship
letter shin stands for Shavu’ot and it will between how God affected Nature during
always be on the same day of the week as the Exodus and the way in which Nature
the second day of Passover. Reish stands for seemed to reign independently from
Rosh HaShanah, which will always be on the Creation until the Exodus. The miracles
same weekday as the third day of Passover. that preceded the Exodus, before the love
Kuf stands for kri’ah ( ‫ ) ְק ִריאָ ה‬alluding to the for Israel was revealed, were relatively
day of reading, or Simchat Torah, which will hidden miracles (even if they completely
always be on the same weekday as the fourth deviated from nature), because the
day of Passover. The letter tzaddik stands for purpose of Creation that lay beyond the
tzom, or “fast day alluding to Yom Kippur, clockwork functioning of Nature had not
which always falls on the same day of the yet been revealed. But from the moment
week as the fifth day of Passover. the purpose of Creation was revealed with
However, the next pair, vav-pei, is the Exodus from Egypt, it became clear, in
somewhat different. The pei refers to retrospect, that all prior events, all of God’s
Purim, but instead of being the upcoming Providence over Creation was all intended
Purim that will be 11 (or 12) months after for Israel.
Passover, it refers to the Purim that already Let us add a beautiful numerical allusion
was that year, a month before Passover. that relates to this teaching from Rebbe
Why does Passover retroactively refer to Levi Yitzchak. The sum of the first pairs
the previous Purim? five pairs of letters— ‫—א"ת ב"ש ג"ר ד"ק ה"צ‬
The miracles of Passover—the Ten is 1105, the value of the first five words
Plagues, the Parting of the Red Sea—were of the Shema, “Hear O’ Israel, Havayah
overt miracles that annulled Nature, while is our God, Havayah [is one]” ( ‫ש ָראֵ ל‬ ׂ ְ ‫ׁ ְש ַמע ִי‬
the miracles of Purim were concealed ‫)י־הוה אֱ ־להֵ ינו ּ י־הוה‬. The idea is that only after
ֹ
within the natural course of events. As long these five pairs of letters can the “One”
as the world seems to go about its business- ( ‫ )אֶ חָ ד‬within Nature, God who works
as-usual routine, Nature conceals the fact through Nature be revealed; retroactively,
that everything is by Divine Providence, God’s oneness is revealed as the Providence
and that everything that is and happens behind Nature as well. 15
is actually a miracle veiled by the mask
of Nature. But when God disrupts Nature
15. Similarly, it is explained in the Tikkunei Zohar
with overt miracles and His Providence 21 (62a) that the first five words of the Shema are
becomes evident to all, we retroactively symbolized by the five river-stones David collected
realize that even those events we thought into his shepherd’s bag—symbolizing the “hard
stop” (‫ )פסיק טעמא‬that follows the first five words—
were natural were miraculous. The past is which then became “one” (‫)אחד‬, a united single
revealed to be no less the handiwork of stone that David shot at Goliath’s forehead.
‫ ∕ ֹ מרֱא ת ב‬WONDERS
‫ַָּׁש‬ 13
 The value of the sixth combination— “Elokim” ( ‫ )אֱ ־ל ֹ ִהים‬and “One” ( ‫ )אֶ חָ ד‬is 1118,
‫—ו"פ‬is 86, the value of “Nature” ( ‫ )הַ ּ ֶטבַ ע‬and the value of the complete Shema ( ‫ש ָראֵ ל‬ ׂ ְ ‫ׁ ְש ַמע ִי‬
God’s Name, Elokim ( ‫)אֱ ־ל ֹ ִהים‬, alluding to ‫)י־הוה אֱ ־להֵ ינו ּ י־הוה אֶ חָ ד‬. Again, a retroactive
ֹ
the revelation of God’s “One”ness that revelation that everything is a miracle and
is above Nature. Indeed, the product of all is for Israel.

Story
Rebbe Moshe Chaim
Ephraim of Sudilkov
The Degel Machaneh Ephraim
In Whose Honor?
Rabbi Moshe Chaim Ephraim of Sudilkov was born in Mezhibuzh
(Medzhybizh, Ukraine) in 5502 (or 5508) (1742 or 1748) to Rabbi Yechiel-
Michel Ashkenazi and Adel, the daughter of the Ba’al Shem Tov. In a
letter to his brother-in-law Rabbi Gershon of Kitov around the year 1753,
his grandfather, the Ba’al Shem Tov, described him as, “A great genius
in the ultimate sense.” After his grandfather’s passing, Rabbi Moshe
Chaim Ephraim studied with the Ba’al Shem Tov’s students: the Maggid
of Mezritch, Rabbi Zev Wolf Kitzes, and primarily with the author of
Toldot Ya’akov Yosef. However, he himself also received directly from his
grandfather’s teachings and included teachings that he heard from him in
his book, Degel Machaneh Ephraim. He served as a rabbi and preacher in
Sudilkov, leading a relatively small community. Like his teacher, the author
of the Toldot, his prowess was mainly in writing and preaching. Around
the year 1788, Rabbi Moshe Chaim Ephraim returned to his birthplace,
Mezhibuzh, and since his brother Rabbi Baruch served there as a rebbe,
he prayed in his grandfather, the Baal Shem Tov’s synagogue, and also
provided counsel for his own followers there. The bond of friendship
between the brothers was very close, even though both served as rebbes in
the same town. On the 17th of Iyar, the eve of Lag BaOmer of the year 1800,
Rabbi Ephraim passed away and was buried in Mezhibuzh, by the side of his
grandfather, the holy Ba’al Shem Tov.

When the holy Rabbi Moshe Chaim Ephraim was an honored preacher in the town
of Sudilkov, he had an enemy who greatly distressed and embittered his life, until he
fell ill. His brother, Rabbi Baruch of Mezhibuzh, came to visit him, and the tzaddik
poured out his heart to his brother.

14 SHABBAT EMOR 5784 ∕ ISSUE 103

 Rabbi Baruch, who was by nature very judgmental advised his brother that he “pray
that he be punished from Heaven!” Rabbi Moshe Chaim Ephraim responded: “How
can it occur to you to seek revenge against a Jew and to bear him a grudge? Does not
the Torah say ‘You shall not take vengeance nor bear any grudge?’” Rabbi Baruch
replied: “Are you not a Torah scholar? The sages say that ‘a Torah scholar who does
not take revenge and bear a grudge like a snake is not a Torah scholar.’1 Even if you
forgo your own honor and forgive him, how can you forgo the honor of the Torah?”
But Rabbi Moshe Chaim Ephraim said innocently: “Indeed, I also thought so. But
every time I decided to ask for his punishment from heaven, I felt that I was not
doing so for the honor of the Torah but to protect my own honor, and immediately
I stopped praying for this.”

1. Yoma 23a.

The meeting between the holy brothers, Ephraim was noted for his humility
Rabbi Moshe Chaim and Rabbi Baruch, and lowliness (traits that also belong to
well emphasizes the difference between Abraham, who said “I am but dust and
them: ashes” 2) and Rabbi Baruch was known for
The author of the Degel, Rebbe Moshe his severity and his fierce struggles against
Chaim, was associated with the right side anything opposing holiness and Chasidut.
of his grandfather, the Baal Shem Tov, Accordingly, the two brothers also
the side of loving-kindness, whereas his conducted themselves under completely
brother, Rebbe Baruch, was associated different economic conditions: Rabbi
with the left side of the Baal Shem Tov, Baruch was of the mindset that, “He who
the attribute of might, or severity. Even wishes to become rich should incline to
the gematria of their names hints at this: the north” and his brother, Rabbi Moshe
Moshe Chaim Ephraim ( ‫)מ ֹ ׁ ֶשה חַ יִּים ֶא ְפ ַריִם‬ Chaim Ephraim was of the mindset
equals 3 times the value of “Abraham” that, “He who wishes to become wise
( ‫) ַאבְ ָרהָ ם‬, meaning that Abraham, the man should incline to the south.” The north is
of loving-kindness, is the average of his associated with the left and the sefirah of
three names. On the other hand, “Baruch” might while the south is associated with
( ‫ ) ָ ּברו ְּך‬equals “like Isaac” ( ‫) ְ ּכיִצְ חָ ק‬, Abraham’s the right axis of the sefirot including the
son who is the Torah’s archetypal figure sefirah of loving-kindness.
of might.
Accordingly, Rabbi Moshe Chaim 2. Genesis 18:27.

It is told that once Rabbi Baruch visited his brother, the author of the Degel on a
holy Shabbat, and was shocked to see the extent of his poverty: the cloth spread
on the table was like a sack, and the candlesticks were made of clay. He asked
him: “To such an extent?! You don’t even have silver candlesticks?!” His brother

‫ ∕ ֹ מרֱא ת ב‬WONDERS
‫ַָּׁש‬ 15
 J

responded: “And you have silver candlesticks?!” Rabbi Baruch of said: “Yes.” Rabbi
Moshe Chaim Ephraim asked his brother: “And how did you have money to buy
such expensive candlesticks?” Rabbi Baruch said: “I travel between the villages and
towns to deliver the Jewish people from calamities and sickness, and they benefit
me from their money.” Rebbe Moshe Chaim Ephraim said to him: “You travel in
towns and your candlesticks are at home, and I prefer to stay at home and let my
candlesticks be in the towns.”

Let us conclude with another numerical informing the creation of the first man.
allusion, revealing the stature of the This connection reminds us of a similar
tzaddik. The gematria of “Moshe Chaim statement made regarding Rabbi Shimon
Ephraim” ( ‫ )מ ֹ ׁ ֶשה חַ יִּים אֶ ְפ ַריִם‬is also the same bar Yochai, whose day of passing is the day
as the phrase, “in our image and in our after that of Rebbe Moshe Chaim Ephraim:
likeness” 3 ( ּ ‫) ְ ּב צַ לְ ֵמ נ ו ּ ִ ּכ ְד מ ו ֵּת נ ו‬. From this, “’Let us make man,’ 4 was said on your
one can learn that the humble tzaddik behalf.” 5
is the embodiment of the supreme will
4. Ibid.
3. Ibid. 1:26. 5. From the poem Bar Yochai.

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