Rav Moshe Chaim Ephraim Ashkenazi of Sudilkov zt"l
הרב משה חיים אפרים בן יחיאל מיכל מסדילקוב זצ"ל
Iyar 17 , 5560
Rav Moshe Chaim Ephraim Ashkenazi of Sudilkov zt"l
Rabbi Moshe Chaim Ephraim of Sudilkov [17 Iyar 1800] was the son of R. Yechiel Ashkenazi and Adel, the daughter of the Baal Shem Tov. He authored one of the first primers of Chasidic thought, Degel Machaneh Ephraim ("Banner of the Camp of Ephraim"), and thereafter was popularly known as "the Degel." His holy grandfather testified about him that he was a Talmudic genius. He served as the rabbi of Sudilkov for several decades, but then retired to Medzibuz, the town of the Baal Shem Tov, at the end of his life, where he passed away and is buried.
http://www.ascentofsafed.com/cgi-bin/ascent.cgi?Name=rebbeBios
Stories of Rav Moshe Chaim Ephraim Ashkenazi of Sudilkov zt"l
The story as I always knew it, and as I have it printed in my translation of Noam Elimelech – MiPeninei Noam Elimelech, page 75:
Rav Menachem Mendel of Rimanov once related to Rav Moshe Chaim Efraim of Sudilkov, the mechaber of Degel Machaneh Efraim and grandson of the Ba’al Shem Tov:
“My holy master and teacher, Rebbe Reb Elimelech of Lizhensk, used to meditate on the awe and fear of Hashem every day. Each day when he would do this, his whole body would shake and tremble, and fear and trepidation would seize him. Everyone present could see him trembling violently from the sheer awe of Hashem and the majesty of Hashem. All his tendons and ligaments could be seen, thick and taut as ropes; his face would change colors and a certain vein below his ear would begin bulging.
“I received a tradition from my Rebbe that there is a vein located below the ear that only trembles from fear of the day of death. With my Rebbe, this vein trembled daily from his great fear of Hashem.”
(Source: Eser Tzachtzachos 2; Seder Doros HeChodosh, part 4).
See also Ohel Elimelech #2 same as above and in Ateres Menachem #8 it ends by saying that the Degel praised him, saying, “This Chassid knows how to look well.”
Once, Rav Mendele of Rimanov was visiting the Degel Machaneh Efraim of Sudilkov, who asked him who his Rebbe was. Rav Mendele answered him that his Rebbe was Rebbe Reb Elimelech. And he [the Degel] asked him [Rav Mendele] to relate a story about him [Rebbe Reb Elimelech]. And he told, “It is known that every person has a certain vein beneath his ear, which does not shake or tremble during his entire life except at the moment of death, Heaven save us! This very vein would tremble on a daily basis with my Rebbe, Rebbe Reb Elimelech, due to the awe and fear of Hashem.” To which the Degel replied, “From such a Chassid I derive satisfaction and pleasure, since he knows what to tell.”
(Introduction to Imrei Yosef Spinka, Shemos).
***
In the seforim Yehi Ohr 130 and Gedulas Yehoshua, the version of the story is similar, except that Rav Mendele meets and tells it to Rav Boruch of Mezhibuzh (the Degel’s brother), who answers, “A fine Rebbe and a fine talmid.”
The mechaber of Kedushas Noam Elimelech, in his footnotes to page 111, attempts to resolve this contradiction by saying that perhaps Rav Mendele visited both brothers and told them the same story when queried regarding his Rebbe. While this is indeed possible, in all likelihood this is an example of a story that, in its being retold has much garbled factual information. For example, the attribution of the tale to Rav Mendel of Rimanov and Rav Elimelech of Lizhensk is consistent in both traditions, whereas Rav Boruch and his holy brother, the Degel, are the ones who are interchanged.
This happens often when two Tzaddikim are either brothers or similarly disposed. For example, we find several stories about Rebbe Reb Elimelech and his brother, Rebbe Reb Zusha of Hanipoli, where they are exchanged, and between Rav Levi Yitzchok of Berditchev and Rav Moshe Leib Sassover, who, although not related by blood, were known to be almost inseparable in their quest to redeem Jewish captives and have therefore many tales recording their friendship and interactions.
“The holy Rebbe Reb Elimelech of Lizhensk, mechaber of the Noam Elimelech told his talmidim when they asked him who they should accept as Rebbe [after his passing]:
He told them to go to Rav Moshe Chaim Efraim, the Ba’al Shem Tov’s grandson, mechaber of the Degel Machaneh Efraim. His talmid, Rav Mendele Pristiker (as the Rimanover was known before he was in Rimanov), traveled to Sudilkov on Friday Erev Shabbos Kodesh. He went straight to the Rav’s home and asked the attendant to announce his arrival to get permission to say Sholom Aleichem, and the Sudilkover Rav asked him to enter.
The holy Degel could not stand the Rebbes who came from Poland (Galicia), since people said that they fasted often and that they did not really understand how to serve Hashem out of love and awe. He always said, “Whoever fasts and afflicts his body is diminishing his soul, since man was created in the Tzelem Elokim – in the image of Hashem, with a duality of both body and soul. And the true path, serving Hashem with both, was foreign to them [the Polish Rebbes].”
And he considered it [fasting] a grave sin, as our Sages said: “One who is fasting is called a sinner, since the primary service is to complete one’s body’s physical limbs and the soul’s spiritual limbs so that they should correspond in sanctity, solely devoted to serving Hashem. This is known from the ways of the Ba’al Shem Tov.
When Rav Mendele of Pristik entered, he was not warmly greeted and he was therefore downcast. When the Degel saw his despondence, he drew him close and said, “My brother, till now, were you a talmid of a different Tzaddik, a great Rav who served Hashem properly?”
He answered, “I have been faithfully attending to and serving my master and teacher, the Rebbe Reb Elimelech of Lizhensk, may his memory be a blessing.”
When the Sudilkover Rav heard the name of the holy Rebbe Reb Elimelech, he grew very excited and his soul was aflame. The Degel said to Rav Mendele, “What amazing thing can you tell me that you saw there?”
The Degel thought to himself, “Now I will truly discern who Rav Mendele is, since every person’s inner being can be recognized by what they praise and hold dear. Now he would see and hear what Rav Mendele would tell; would it be miracles and wonders, some salvation that his Rebbe did or similar things? Or would it be true awe of Heaven and dveikus, cleaving in rapture to Hashem?”
The Tzaddik from Pristik (Rav Mendele) said, “On a daily basis I saw that when my master meditated on the fear and awe of Hashem, all his bones would tremble and shake. A great fear and trepidation would seize him, and all present could clearly see his entire form violently trembling from the fear and awe of Hashem’s majesty and greatness!
“All his veins and sinews became thick like pipes and his face changed [colors?]. Beneath his ear there is one sinew, which I received from my master’s tradition that this sinew only fears the day of death, and this vein too – I saw it shake with the fear and awe of Hashem!”
The Rav of Sudilkov said, “Your grasp is so great! And if the spiritual level of the Chassidim of Poland is so, I did not realize this was true.” Afterward he drew Rav Mendele even closer.
This story’s end matches those we have traditionally from other great Rabbonim. However, it fills in a few missing pieces that make this story sound more complete and believable. First, for the first time we have a reason given for why Rav Mendele – a known talmid of Rebbe Reb Melech – was traveling to the Degel at all – his Rebbe had passed away and beforehand had told him to go there.
Second, we are told here for the first time why the Degel would have asked Rav Mendele about Rebbe Reb Melech and why Rav Mendele answered him thus. In other words, we are told why the Degel would have given a “Polish Rebbe’le” a cold reception: it was not due to some petty argument; it was due to a great machlokes concerning the true derech of the Ba’al Shem Tov in serving Hashem.
As Rav Mendele realized what the Degel asked him, he answered with an example of Yiras Shomayim, genuine fear and awe of Heaven – something the Degel valued as authentic avoda, as opposed to the miracle-working that he despised of the “Polish Rebbes”.
Without all these details, it remains a mystery as to why Rav Mendele visited the Degel and why, of all things that he witnessed by the great Rebbe Reb Melech, he chose this example to relate to the Degel, and why the Degel was pleased with it.
It was Simchas Torah and the holy Baal Shem Tov’s disciples danced in whirling circles of spiritual fire as the holy Shechinah Herself descended and rested on the merrymakers. Their holy joy and delight ignited a flame of ecstasy in the midst of which the Baal Shem’s saintly pious daughter Adel caught sight of one of the talmidim, who was standing alone, apart on the side watching the circuits, longing to join them but unable to do so.
This was none other than the Rav of Bar, Rav Duvid Leikes and she approached him and asked why he didn’t joy the dancing that Simchas Torah?
In answer Rav Duvid responded by pointing to his feet where Adel easily saw the cause of his painful predicament. In his excited dancing, Rav Duvid’s old worn shoes had finally given out, the leather bands that tied them had torn and cracked. The rips and tears prevented him for joining alongside his colleagues the rest of the holy Chevraya Kadisha in the dance. Without shoes how could he dance?
No sooner did Adel receive his response and understood his problem she told him: “Do not worry I can give you a new pair of shoes on condition that you bless me a baby boy, that which I have not yet merited until today!”
Growing serious Rav Duvid’s face took on a look of intense concentration until he nodded his agreement and promised, that by next year she would merit a baby boy. And so it was that a year later their eldest baby was born and Rav Yechiel and Adel had a son and named him Moshe Chaim Ephraim.
(Mekor Ephraim, Shivchei HaBesht)
That Motzaei Shabbos the horses’ hooves thundered as the coach of Rav Meir HaGadol of Premishlan made its way across the dark countryside. “Rebbe, where are we headed?” asked the puzzled wagon driver. “We are on our way to visit my colleague the holy Rav Yisroel Baal Shem Tov for Melave Malka,” answered Rav Meir calmly. Hearing this amazing pronouncement, the wagon driver’s eyes opened wide in disbelief. He turned his head towards his passenger and exclaimed “But rebbe, Mezhibuzh is a far journey away from Premishlan, we will never get there in time for Melave Malka!”
“Not to worry,” answered Rav Meir calmly, “We shall have kefitzas haDerech – I think we will arrive there shortly.” Towns and villages zoomed by at supernatural speed. They were going so fast that the scenery became a blur of color and lights. As the wind whipped his hair about in disarray the wagon driver felt that he was no longer controlling the coach, he himself had become a passenger on a speeding bullet train headed for some distant destination. And then amazingly they had arrived in Mezhibuzh!
As they alighted, Rav Meir approached and entered the home of the holy Baal Shem. “Berichim HaBaim, Rav Meir” the Baal Shem greeted his friend as if it was an everyday occurrence that a guest from distant Premishlan appeared in Mezhibuzh on Motzaei Shabbos. “Berichim HaNimtzaim,” Rav Meir replied, “I came to join you for seudas Melave Malka, and I have brought a refuah to heal your sick daughter Adel. But first I have a special request, I wish to honor the occasion with a festive meal of meat, and I will trust no one to prepare me such a feast except for your daughter Adel herself.”
At this the tzadik’s smile faltered for a moment. “My daughter is very weak and she suffers greatly. Her pain and anguish confine her to her room and she has been bedridden for some time now. Let me see her condition and see if she up to the task.” The Baal Shem’s daughter Adel had been sick for some time now and she lay in her sickbed listening in disbelief to the conversation between her father and their visitor. Then, came a knock on her door. “Come in” she answered weakly. The Baal Shem entered and gazed lovingly at his sick daughter. “My dear, a great guest has arrived, Rav Meir of Premishlan, he wishes for you and only you to prepare the Melave Malka feast, do you have the strength to do so?” As these conversations were taking place, Adel could feel the pain ebbing and growing weaker. As it faded away she felt renewed and rejuvenated. With newfound strength she answered in a steady voice, “Yes Tatty, I feel better and the more we speak the stronger I feel. The pain has subsided and I think that, yes, I can get out of bed and prepare the meal.” So saying she pulled back the covers and got up. Quickly she got ready and went to prepare the seudah.
By the wall, her two holy children Baruch and Ephraim lay side beside in a crib. One day they would grow up to be great tzadikim, known as the Rebbe Reb Baruch of Mezibuz and Rav Chaim Moshe Ephraim of Sudilkov author of Degel Machneh Ephraim. Just then as Adel went to prepare the meal one of children began to cry. She approached the crib, and as she reached to pick him up the second child too, began to cry. So Adel scooped them both up in her arms out of the crib and carried them together to comfort them. As soon as she had done so a loud rumbling noise was heard and everyone was astonished to see how the wall by the crib had broken and collapsed. Its rubble was strewn over the wreckage of the crib, where moments before the two young babies had lain. It was a miracle, they were saved!
When the Baal Shem heard the commotion he came and saw the miracle for himself. There stood a crib full of rubble, rocks, sticks and stones and there stood Adel clutching the crying babies to her, full of emption. The holy Baal Shem turned to Rav Meir: “Obviously they revealed to you from on High to visit me, they chose a worthy shaliach to save my grandchildren, obviously they didn’t choose me for this task,” he said humbly, “sometimes you need a tzadik to fix things just right, this is why you came here for Melave Malka, to heal my daughter and save her sons! (As related by Rav Yissocher Ber of Nadworna Sippurim veToldos by Rav Reuven Menachem Leifer of Ungvar printed in the back of an edition of the Degel published in Hungary by Rav Avraham Nosson Barnet of Shamloya)
Divrei Torah of Rav Moshe Chaim Ephraim Ashkenazi of Sudilkov zt"l
healing body & restoring soul through natural healing of torah wisdom
In the beginning G-d created: We can explain this verse based on the concept that the Divine name Elokim is numerically equivalent to the same gematria as the word for nature, HaTeva. (Elokim is spelled Alef=1,Lamed=30,Hay=5,Yud=10, Mem=40 total=86 / HaTeva is spelled Hay=5, Tes=9, Beis=2, Ayin=70 total=86)
The word Reishis, in the beginning refers to the attribute of Chochmah or wisdom as is translated in the Aramaic Targum Yerushalmi where Bereishis is rendered as BeChochmasa – With wisdom Elokim created the heavens and the earth. This can therefore allude to the concept that in the beginning G-d created the natural order of the world with wisdom. This creation was done with great supernal wisdom, Teva or what we call nature refers to the four elements of fire, air, water and earth. The health of our body is entirely dependent on these four elements and their combinations. When the elements are in harmony with one another, then the body is healthy. However if one overcomes the other this causes pain, weakness, sickness and disease as is known to those who study health and natural medicine. All forms of healing and medicine seek to restore this harmonious balance between the natural order of our elements so that no one will overcome the others.
Now the Torah is eternal, and whatever exists in the world at large is mirrored in the microcosm of man based on the concept of the three dimensions known by their pneumonic acronym as Ashan (Smoke) which stands for Olam, Shana, Nefesh – the three dimensions of Space, Time and Soul.
Therefore man who himself has been granted wisdom and intelligence can surely recreate his own nature anew and to change his previous nature. For example if he was born with a natural tendency towards anger or covetousness, if he is intelligent he can change and transforms his nature and overcome his anger and teach himself to act nicely and be easygoing. Similarly he can learn and teach himself to stop coveting and chasing after luxuries and extravagances and to make do with much simpler things that suffice to fulfill his needs. All this is based on his wisdom (Mishlei 19:11) Man’s intellect grants him patience. And we say that “anger resides in the lap of fools,” (Koheles 7:9).
The reason [why his attributes can be transformed through wisdom] is because all form must fit their Creator and Former and just as the Creator created nature through the supernal attribute of wisdom, so can man use his wisdom to recreate his own nature and remodel and mold it anew transforming his natural habits and attributes.
Now we can understand how the soul can be restored and how someone can be restored to physical health through Torah. The weakness of our soul and all forms of sickness and ill health come from the failing of one of the four elements of our body’s natural order, so that they grow unbalanced, and their equilibrium is interrupted. Once these four elements have been restored to their harmonious balance then the soul is restored to its former balance. Now we have already explained that nature was created through the attribute of wisdom, as in the verse in the beginning, through wisdom G-d created nature, or the natural order. The Torah is also referred to as wisdom as in the verse (Tehillim 104:24) “You have formed them all through wisdom,” therefore our natural order can be restored through Torah, because the Torah contains all forms of healing and medicine as we explained.
Now that I have been granted knowledge by Hashem, in His infinite kindness and mercy, let us try to understand how Hashem created the laws of nature through wisdom. It is known that anything that remains in its potential unactualized state is called Koach. Anything that was potential and has been actualized and revealed is called Poal. This means that whatever was potential and became actualized moved from a hidden state to a revealed state. Wisdom or Chochma spells Koach Mah, and the letter Mem and Hay that spell Mah along with their hidden letters (each Hebrew letter has a hidden side based on its name, thus Mem is actually two Mems = 80 and Hay can be spelled as Hay and Alef = 6) Mem and Hay are then numerically equivalent to Elokim (86). Thus we can see how nature was created through wisdom because Elokim equals HaTeva and so does Chochma equal Elokim. Therefore tzadikim who are attached to the Torah and to the attribute of wisdom can change nature and its laws and orders, whether spiritually or even physically for positive and for blessings. Understand this.
tikkun adam harishon
Noach was a righteous and perfect man in his generation, and Noach walked with G-d. And Noach gave birth to three sons, to Shem, to Cham and to Yafes. It is known from the holy Zohar (Tikkun 69; 113b) that Adam the first man was reincarnated as Noach, however this tikkun [the rectification for Adam’s sin] remained incomplete until Shem, Cham and Yafes’s were reincarnated as the three patriarchs (Avraham, Yitzchak and Yaakov) and only then was the tikkun achieved completely. Now we know that Adam, the first man blemished the sanctity of the holy covenant known as Bris Kodesh as our sages taught in Sanhedrin 38b that he “tugged at his foreskin.” We further know that Noach is described as Tamim or perfect which teaches us that he was born circumcised. This was because he was the first to begin the rectification or tikkun of Adam’s sin which blemished the sanctity of bris kodesh. This is hinted at in our verse’s description of Noach as Tamim or perfect, the perfection of Noach is the rectification of Adam’s sin, this was in his generation, which refers to his offspring which [were reincarnated later] as the three patriarchs. The verse also describes Avraham as tamim or perfect, and Yitzchak is called by our sages an Olah Temimah (a perfect unblemished offering [when he was bound to be sacrificed at the akeidah]) and Yaakov is named by the verse as Ish Tam, a perfect man [thus they all share the common description of Tam or perfection which alludes to tikkun habris]. Noach walked with G-d, this describes the journeys of Noach as he sought to rectify the blemish left by Adam who was unique and singular in the world. However he was unable to complete this tikkun and he gave birth to three sons who were later reincarnated as the three patriarchs, the reason why the tikkun was unable to be completed through Shem, Cham and Yafes was because Cham was among them and he also blemished the bris kodesh as well.
faith greater than miracles
Rav Moshe Chaim Ephraim of Sudilkov, grandson of the holy Ba’al Shem Tov and author of Degel Machane Ephraim writes:
“I crossed with my staff” (Bereishis 32:11).
My grandfather, the holy Ba’al Shem Tov, told how he once crossed the Dniester River without using any Divine Names; instead, he simply threw his gartel (the sash worn during tefilla) over and crossed the river. He said that he was able to do this using great emuna (faith).
mashal u'melitza
Everyone was dancing up a storm! One of the most accomplished musicians played his instrument and the music was exuberant. The dancers were practically dancing on the ceiling from their enthusiasm and excitement! The sweet sounds of music encouraged them to continue to twirl and swirl unceasingly. The ecstatic dancing lasted all night long.
A new guest entered and his mouth fell agape! What was this? Were these people crazy? Had they lost their minds? What were they all doing, twirling, jumping up and down, shaking, and moving in strange ways? The whole group had gone nuts!
These were his thoughts – because he was deaf. He could not hear a single note! And being unable to hear the music, the sight of all the dancers appeared bizarre and outlandish!
Explained the Ba’al Shem Tov, “Had he been wise, he would have surmised that even though he could not hear the music, the reason all these people were dancing was not because they had lost their minds, but because they could hear music and were dancing to its lively tune. Then, even though he was deaf and unable to actually hear the music. Surely, he too would have joined the dance!”
The Degel Machaneh Ephraim, the Ba’al Shem Tov’s grandson, uses his grandfather’s mashal to illustrate the pasuk in Parshas Yisro: “And all the people saw the sounds” (Shemos 20:15). When Hashem spoke the words of the Torah to the people, not all of them heard right away. Some of them were even deaf. Hashem healed all their blemishes and opened their eyes and ears. Even then, some were simply not on the level to hear and understand the sweetness of the Torah. But they saw the malochim (angels) dancing. Seeing the excitement and pleasure that others all around them were experiencing led them to understand that everyone was reveling in the pleasure of the sweet sounds of Torah. They too then “saw the sounds” – they witnessed a demonstration of pleasure flowing from the sweet sounds of Torah though they had trouble hearing it themselves. Their eyes were opened, and once they witnessed this delight, they too appreciated the sweetness of the Torah and joined in!
the reason why aaron was chosen
And Moshe said to Aharon, Draw near to the altar and offer your sin offering: Rashi (ad loc) comments that Aharon was fearful and in his modesty, shied away from do so. Moshe told his brother, “Why are you ashamed? For this reason you were selected.
I heard from my holy master and teacher, my grandfather, the Baal Shem Tov that he asked [a question on this passage]: Did not the fact that Moshe told Aharon that he was chosen remove the shame and reticence from Aharon? Yet, even once Aharon knew he was chosen [for the holy service in the Mishkan] he was still shamefaced!
The Baal Shem Tov answered that it was not a question rather a statement of fact. Moshe was not asking Aharon, “Why are you embarrassed; for this, you were chosen and selected,” but instead, we should read this as a statement of fact that Moshe was revealing to Aharon the reason behind why he was chosen – because you are fearful, humble. and possess an embarrassed bashful nature. It is those qualities, those attributes that Hashem desires! Particularly for that reason, He selected you!
It seems to me in explaining my grandfather’s words, it is because Aharon possessed fear and embarrassment – which together spell “Bereishis”-- that is why he was chosen (Zohar vol. III 20a) as the Shoshvina de’Matronisa (he deserved the position of overseer). This alludes to another way to read the compound word Bereishis besides Yareh Boshes (fear and humility/embarrassment). It may also able read as Ashrei Bas (fortunate was Aharon to be selected to oversee the Daughter of the King [to prepare the Shechinah and decorate her]).
our journeys in life
“Moshe wrote down their departures, according to their journeys at the command of Hashem, and these are their journeys according to their departures” (33:2).
“I heard in the name of my grandfather, the Ba’al Shem Tov, that all the journeys together add up to forty-two. Every person in his life, from the day of his birth when he [begins the journey with a point of departure and] leaves his mother’s womb which is an aspect corresponding to the Exodus from Egypt as is known, afterward journeys from camp to camp, from destination to destination until he arrives at his destination in Eretz HaChaim in the upper, supernal worlds [after he passes on after his petira] as I wrote in my commentary to the pasuk (Bamidbar 9:20):‘According to Hashem they encamped and according to Hashem they journeyed forth.’ . . .Surely all these trips and journeys were recorded in the Torah to teach us how to conduct ourselves on our life’s journey on the proper path, for each Jew to know the correct way to go all the days of our lives from journey to journey, from destination to destination.”
Place the Opening of the Ark at its side. We shall begin by way of introduction by explaining the words of our sages (Sanhedrin 38b) “Every place that heretics and apostates pointed out [a proof to their aims using passage or verse] the answer [to their questions] was right there on the side.” This too can be understood better by the following introduction; there can be no darkness without light and no evil without good, because light is only discerned and recognized contrasted against the darkness and similarly with good against the backdrop of evil. However when good is found in such a state it is hidden and concealed there and it must be refined so that the darkness is pushed away and then the good can surface. Based on this you can understand what is found in the holy writings of the Scholar and Genius our master Rav Yaakov Yosef of Polnoy taught in the name of my holy grandfather the Baal Shem Tov regarding the Mishna in Avos (5:17) regarding the four types of people who go to the house of study, study it there at length.
[The Mishna says: there are four types of people who go to the beis midrash, the house of study. One who goes and also studies, one who studies but does not go, one who goes but does not study, and one who nether goes nor studies. The Baal Shem Tov asked why is the fourth category called one of the four types that go to the beis midrash? The other three categories either study or go, but this fourth group do neither, they nether study nor go, so why are they called one of the four types of people that go to the Beis Midrash? His answer was that although they neither study nor go, it is because of them that we have a backdrop against what to compare the other three types to. The others can only be recognized for who they are when compared to this type. Thus because this group is essential in causing us to be able to understand and recognize the other three, therefore it is counted among them.]
This is similarly true regarding prayer, sometimes people have extraneous foreign thoughts which seek to conceal the light of the Torah and Divine service in which he is engaged, however whoever is wise and has eyes in his head can understand that there is a great concealed light hidden in these thoughts of darkness because “there is no place that is empty of Him [G-d” (Zohar III 242a; Tikkueni Zohar Tikkun 70 122b). Once you understand this and beliebe with full faith in it, then you can strengthen yourself [when such a situation arises] during your avodah with the light of life and goodness, this refines and purifies good from evil, and the evil is discarded. This means that any darkness, cloudiness and leftover chaff falls away and is pushed off and discarded and only the good comes to the surface. This is the secret behind the three books which are opened on Rosh HaShana.
This is true regarding each and everything, and based on this we should explain the sages statement in Sanhedrin 38b “Every place that heretics and apostates pointed out [a complimentary passage or verse] the answer [to their questions] was right there on the side.” Every place that they used a verse to prove their point from the Torah, heaven forbid, the answer to their heretical views is found right there at its side. At the side of the darkness, there right to next to it, there is a great concealed light hidden which proves the exact opposite of their heretical beliefs and proves our faith in Hashem. It is simply covered up by the darkness which hides it. Similarly we can allude to this based on my grandfather the holy Baal Shem Tov’s teaching that the Hebrew word for ark, teyva, also means a word. Therefore the verse which says “make a light or window for the ark,” can be read as “make a light for each word,” this teaches you that you should make the words you speak with your mouth shine. This is the meaning of our verse as well, sometimes light is hidden and concealed and is indiscernable and cannot be recognized at all, how can you uncover it and remove its cover so that it shall be revealed? If you do not know what to do to uncover and reveal the light therefore the verse teaches you “and the opening to the ark, you shall place at its side,” read this as “and the opening to the word, you shall place at its side,” in order to open up the words so that they do not remain shut up as in the secret behind the verse Tehillim (39:3) “I was made dumb” look at their side. If you search right next to the words you can find their opening at their side, in that very place of darkness there surely is concealed their hidden great light. (See also Noam Elimelech Noach and Likkutei Moharan 9:3, 112) This thing is not in the heavens and not across the ocean etc rather it is very close to you in your mouth [and heart so that you can accomplish it]. (Devarim 30:14)
Place the Opening of the Ark at its side. We shall begin by way of introduction by explaining the words of our sages (Sanhedrin 38b) “Every place that heretics and apostates pointed out [a proof to their aims using passage or verse] the answer [to their questions] was right there on the side.” This too can be understood better by the following introduction; there can be no darkness without light and no evil without good, because light is only discerned and recognized contrasted against the darkness and similarly with good against the backdrop of evil. However when good is found in such a state it is hidden and concealed there and it must be refined so that the darkness is pushed away and then the good can surface. Based on this you can understand what is found in the holy writings of the Scholar and Genius our master Rav Yaakov Yosef of Polnoy taught in the name of my holy grandfather the Baal Shem Tov regarding the Mishna in Avos (5:17) regarding the four types of people who go to the house of study, study it there at length.
[The Mishna says: there are four types of people who go to the beis midrash, the house of study. One who goes and also studies, one who studies but does not go, one who goes but does not study, and one who nether goes nor studies. The Baal Shem Tov asked why is the fourth category called one of the four types that go to the beis midrash? The other three categories either study or go, but this fourth group do neither, they nether study nor go, so why are they called one of the four types of people that go to the Beis Midrash? His answer was that although they neither study nor go, it is because of them that we have a backdrop against what to compare the other three types to. The others can only be recognized for who they are when compared to this type. Thus because this group is essential in causing us to be able to understand and recognize the other three, therefore it is counted among them.]
This is similarly true regarding prayer, sometimes people have extraneous foreign thoughts which seek to conceal the light of the Torah and Divine service in which he is engaged, however whoever is wise and has eyes in his head can understand that there is a great concealed light hidden in these thoughts of darkness because “there is no place that is empty of Him [G-d” (Zohar III 242a; Tikkueni Zohar Tikkun 70 122b). Once you understand this and beliebe with full faith in it, then you can strengthen yourself [when such a situation arises] during your avodah with the light of life and goodness, this refines and purifies good from evil, and the evil is discarded. This means that any darkness, cloudiness and leftover chaff falls away and is pushed off and discarded and only the good comes to the surface. This is the secret behind the three books which are opened on Rosh HaShana.
This is true regarding each and everything, and based on this we should explain the sages statement in Sanhedrin 38b “Every place that heretics and apostates pointed out [a complimentary passage or verse] the answer [to their questions] was right there on the side.” Every place that they used a verse to prove their point from the Torah, heaven forbid, the answer to their heretical views is found right there at its side. At the side of the darkness, there right to next to it, there is a great concealed light hidden which proves the exact opposite of their heretical beliefs and proves our faith in Hashem. It is simply covered up by the darkness which hides it. Similarly we can allude to this based on my grandfather the holy Baal Shem Tov’s teaching that the Hebrew word for ark, teyva, also means a word. Therefore the verse which says “make a light or window for the ark,” can be read as “make a light for each word,” this teaches you that you should make the words you speak with your mouth shine. This is the meaning of our verse as well, sometimes light is hidden and concealed and is indiscernable and cannot be recognized at all, how can you uncover it and remove its cover so that it shall be revealed? If you do not know what to do to uncover and reveal the light therefore the verse teaches you “and the opening to the ark, you shall place at its side,” read this as “and the opening to the word, you shall place at its side,” in order to open up the words so that they do not remain shut up as in the secret behind the verse Tehillim (39:3) “I was made dumb” look at their side. If you search right next to the words you can find their opening at their side, in that very place of darkness there surely is concealed their hidden great light. (See also Noam Elimelech Noach and Likkutei Moharan 9:3, 112) This thing is not in the heavens and not across the ocean etc rather it is very close to you in your mouth [and heart so that you can accomplish it]. (Devarim 30:14)
Place the Opening of the Ark at its side. We shall begin by way of introduction by explaining the words of our sages (Sanhedrin 38b) “Every place that heretics and apostates pointed out [a proof to their aims using passage or verse] the answer [to their questions] was right there on the side.” This too can be understood better by the following introduction; there can be no darkness without light and no evil without good, because light is only discerned and recognized contrasted against the darkness and similarly with good against the backdrop of evil. However when good is found in such a state it is hidden and concealed there and it must be refined so that the darkness is pushed away and then the good can surface. Based on this you can understand what is found in the holy writings of the Scholar and Genius our master Rav Yaakov Yosef of Polnoy taught in the name of my holy grandfather the Baal Shem Tov regarding the Mishna in Avos (5:17) regarding the four types of people who go to the house of study, study it there at length.
[The Mishna says: there are four types of people who go to the beis midrash, the house of study. One who goes and also studies, one who studies but does not go, one who goes but does not study, and one who nether goes nor studies. The Baal Shem Tov asked why is the fourth category called one of the four types that go to the beis midrash? The other three categories either study or go, but this fourth group do neither, they nether study nor go, so why are they called one of the four types of people that go to the Beis Midrash? His answer was that although they neither study nor go, it is because of them that we have a backdrop against what to compare the other three types to. The others can only be recognized for who they are when compared to this type. Thus because this group is essential in causing us to be able to understand and recognize the other three, therefore it is counted among them.]
This is similarly true regarding prayer, sometimes people have extraneous foreign thoughts which seek to conceal the light of the Torah and Divine service in which he is engaged, however whoever is wise and has eyes in his head can understand that there is a great concealed light hidden in these thoughts of darkness because “there is no place that is empty of Him [G-d” (Zohar III 242a; Tikkueni Zohar Tikkun 70 122b). Once you understand this and beliebe with full faith in it, then you can strengthen yourself [when such a situation arises] during your avodah with the light of life and goodness, this refines and purifies good from evil, and the evil is discarded. This means that any darkness, cloudiness and leftover chaff falls away and is pushed off and discarded and only the good comes to the surface. This is the secret behind the three books which are opened on Rosh HaShana.
This is true regarding each and everything, and based on this we should explain the sages statement in Sanhedrin 38b “Every place that heretics and apostates pointed out [a complimentary passage or verse] the answer [to their questions] was right there on the side.” Every place that they used a verse to prove their point from the Torah, heaven forbid, the answer to their heretical views is found right there at its side. At the side of the darkness, there right to next to it, there is a great concealed light hidden which proves the exact opposite of their heretical beliefs and proves our faith in Hashem. It is simply covered up by the darkness which hides it. Similarly we can allude to this based on my grandfather the holy Baal Shem Tov’s teaching that the Hebrew word for ark, teyva, also means a word. Therefore the verse which says “make a light or window for the ark,” can be read as “make a light for each word,” this teaches you that you should make the words you speak with your mouth shine. This is the meaning of our verse as well, sometimes light is hidden and concealed and is indiscernable and cannot be recognized at all, how can you uncover it and remove its cover so that it shall be revealed? If you do not know what to do to uncover and reveal the light therefore the verse teaches you “and the opening to the ark, you shall place at its side,” read this as “and the opening to the word, you shall place at its side,” in order to open up the words so that they do not remain shut up as in the secret behind the verse Tehillim (39:3) “I was made dumb” look at their side. If you search right next to the words you can find their opening at their side, in that very place of darkness there surely is concealed their hidden great light. (See also Noam Elimelech Noach and Likkutei Moharan 9:3, 112) This thing is not in the heavens and not across the ocean etc rather it is very close to you in your mouth [and heart so that you can accomplish it]. (Devarim 30:14)
Place the Opening of the Ark at its side. We shall begin by way of introduction by explaining the words of our sages (Sanhedrin 38b) “Every place that heretics and apostates pointed out [a proof to their aims using passage or verse] the answer [to their questions] was right there on the side.” This too can be understood better by the following introduction; there can be no darkness without light and no evil without good, because light is only discerned and recognized contrasted against the darkness and similarly with good against the backdrop of evil. However when good is found in such a state it is hidden and concealed there and it must be refined so that the darkness is pushed away and then the good can surface. Based on this you can understand what is found in the holy writings of the Scholar and Genius our master Rav Yaakov Yosef of Polnoy taught in the name of my holy grandfather the Baal Shem Tov regarding the Mishna in Avos (5:17) regarding the four types of people who go to the house of study, study it there at length.
[The Mishna says: there are four types of people who go to the beis midrash, the house of study. One who goes and also studies, one who studies but does not go, one who goes but does not study, and one who nether goes nor studies. The Baal Shem Tov asked why is the fourth category called one of the four types that go to the beis midrash? The other three categories either study or go, but this fourth group do neither, they nether study nor go, so why are they called one of the four types of people that go to the Beis Midrash? His answer was that although they neither study nor go, it is because of them that we have a backdrop against what to compare the other three types to. The others can only be recognized for who they are when compared to this type. Thus because this group is essential in causing us to be able to understand and recognize the other three, therefore it is counted among them.]
This is similarly true regarding prayer, sometimes people have extraneous foreign thoughts which seek to conceal the light of the Torah and Divine service in which he is engaged, however whoever is wise and has eyes in his head can understand that there is a great concealed light hidden in these thoughts of darkness because “there is no place that is empty of Him [G-d” (Zohar III 242a; Tikkueni Zohar Tikkun 70 122b). Once you understand this and beliebe with full faith in it, then you can strengthen yourself [when such a situation arises] during your avodah with the light of life and goodness, this refines and purifies good from evil, and the evil is discarded. This means that any darkness, cloudiness and leftover chaff falls away and is pushed off and discarded and only the good comes to the surface. This is the secret behind the three books which are opened on Rosh HaShana.
This is true regarding each and everything, and based on this we should explain the sages statement in Sanhedrin 38b “Every place that heretics and apostates pointed out [a complimentary passage or verse] the answer [to their questions] was right there on the side.” Every place that they used a verse to prove their point from the Torah, heaven forbid, the answer to their heretical views is found right there at its side. At the side of the darkness, there right to next to it, there is a great concealed light hidden which proves the exact opposite of their heretical beliefs and proves our faith in Hashem. It is simply covered up by the darkness which hides it. Similarly we can allude to this based on my grandfather the holy Baal Shem Tov’s teaching that the Hebrew word for ark, teyva, also means a word. Therefore the verse which says “make a light or window for the ark,” can be read as “make a light for each word,” this teaches you that you should make the words you speak with your mouth shine. This is the meaning of our verse as well, sometimes light is hidden and concealed and is indiscernable and cannot be recognized at all, how can you uncover it and remove its cover so that it shall be revealed? If you do not know what to do to uncover and reveal the light therefore the verse teaches you “and the opening to the ark, you shall place at its side,” read this as “and the opening to the word, you shall place at its side,” in order to open up the words so that they do not remain shut up as in the secret behind the verse Tehillim (39:3) “I was made dumb” look at their side. If you search right next to the words you can find their opening at their side, in that very place of darkness there surely is concealed their hidden great light. (See also Noam Elimelech Noach and Likkutei Moharan 9:3, 112) This thing is not in the heavens and not across the ocean etc rather it is very close to you in your mouth [and heart so that you can accomplish it]. (Devarim 30:14)
Place the Opening of the Ark at its side. We shall begin by way of introduction by explaining the words of our sages (Sanhedrin 38b) “Every place that heretics and apostates pointed out [a proof to their aims using passage or verse] the answer [to their questions] was right there on the side.” This too can be understood better by the following introduction; there can be no darkness without light and no evil without good, because light is only discerned and recognized contrasted against the darkness and similarly with good against the backdrop of evil. However when good is found in such a state it is hidden and concealed there and it must be refined so that the darkness is pushed away and then the good can surface. Based on this you can understand what is found in the holy writings of the Scholar and Genius our master Rav Yaakov Yosef of Polnoy taught in the name of my holy grandfather the Baal Shem Tov regarding the Mishna in Avos (5:17) regarding the four types of people who go to the house of study, study it there at length.
[The Mishna says: there are four types of people who go to the beis midrash, the house of study. One who goes and also studies, one who studies but does not go, one who goes but does not study, and one who nether goes nor studies. The Baal Shem Tov asked why is the fourth category called one of the four types that go to the beis midrash? The other three categories either study or go, but this fourth group do neither, they nether study nor go, so why are they called one of the four types of people that go to the Beis Midrash? His answer was that although they neither study nor go, it is because of them that we have a backdrop against what to compare the other three types to. The others can only be recognized for who they are when compared to this type. Thus because this group is essential in causing us to be able to understand and recognize the other three, therefore it is counted among them.]
This is similarly true regarding prayer, sometimes people have extraneous foreign thoughts which seek to conceal the light of the Torah and Divine service in which he is engaged, however whoever is wise and has eyes in his head can understand that there is a great concealed light hidden in these thoughts of darkness because “there is no place that is empty of Him [G-d” (Zohar III 242a; Tikkueni Zohar Tikkun 70 122b). Once you understand this and beliebe with full faith in it, then you can strengthen yourself [when such a situation arises] during your avodah with the light of life and goodness, this refines and purifies good from evil, and the evil is discarded. This means that any darkness, cloudiness and leftover chaff falls away and is pushed off and discarded and only the good comes to the surface. This is the secret behind the three books which are opened on Rosh HaShana.
This is true regarding each and everything, and based on this we should explain the sages statement in Sanhedrin 38b “Every place that heretics and apostates pointed out [a complimentary passage or verse] the answer [to their questions] was right there on the side.” Every place that they used a verse to prove their point from the Torah, heaven forbid, the answer to their heretical views is found right there at its side. At the side of the darkness, there right to next to it, there is a great concealed light hidden which proves the exact opposite of their heretical beliefs and proves our faith in Hashem. It is simply covered up by the darkness which hides it. Similarly we can allude to this based on my grandfather the holy Baal Shem Tov’s teaching that the Hebrew word for ark, teyva, also means a word. Therefore the verse which says “make a light or window for the ark,” can be read as “make a light for each word,” this teaches you that you should make the words you speak with your mouth shine. This is the meaning of our verse as well, sometimes light is hidden and concealed and is indiscernable and cannot be recognized at all, how can you uncover it and remove its cover so that it shall be revealed? If you do not know what to do to uncover and reveal the light therefore the verse teaches you “and the opening to the ark, you shall place at its side,” read this as “and the opening to the word, you shall place at its side,” in order to open up the words so that they do not remain shut up as in the secret behind the verse Tehillim (39:3) “I was made dumb” look at their side. If you search right next to the words you can find their opening at their side, in that very place of darkness there surely is concealed their hidden great light. (See also Noam Elimelech Noach and Likkutei Moharan 9:3, 112) This thing is not in the heavens and not across the ocean etc rather it is very close to you in your mouth [and heart so that you can accomplish it]. (Devarim 30:14)
Place the Opening of the Ark at its side. We shall begin by way of introduction by explaining the words of our sages (Sanhedrin 38b) “Every place that heretics and apostates pointed out [a proof to their aims using passage or verse] the answer [to their questions] was right there on the side.” This too can be understood better by the following introduction; there can be no darkness without light and no evil without good, because light is only discerned and recognized contrasted against the darkness and similarly with good against the backdrop of evil. However when good is found in such a state it is hidden and concealed there and it must be refined so that the darkness is pushed away and then the good can surface. Based on this you can understand what is found in the holy writings of the Scholar and Genius our master Rav Yaakov Yosef of Polnoy taught in the name of my holy grandfather the Baal Shem Tov regarding the Mishna in Avos (5:17) regarding the four types of people who go to the house of study, study it there at length.
[The Mishna says: there are four types of people who go to the beis midrash, the house of study. One who goes and also studies, one who studies but does not go, one who goes but does not study, and one who nether goes nor studies. The Baal Shem Tov asked why is the fourth category called one of the four types that go to the beis midrash? The other three categories either study or go, but this fourth group do neither, they nether study nor go, so why are they called one of the four types of people that go to the Beis Midrash? His answer was that although they neither study nor go, it is because of them that we have a backdrop against what to compare the other three types to. The others can only be recognized for who they are when compared to this type. Thus because this group is essential in causing us to be able to understand and recognize the other three, therefore it is counted among them.]
This is similarly true regarding prayer, sometimes people have extraneous foreign thoughts which seek to conceal the light of the Torah and Divine service in which he is engaged, however whoever is wise and has eyes in his head can understand that there is a great concealed light hidden in these thoughts of darkness because “there is no place that is empty of Him [G-d” (Zohar III 242a; Tikkueni Zohar Tikkun 70 122b). Once you understand this and beliebe with full faith in it, then you can strengthen yourself [when such a situation arises] during your avodah with the light of life and goodness, this refines and purifies good from evil, and the evil is discarded. This means that any darkness, cloudiness and leftover chaff falls away and is pushed off and discarded and only the good comes to the surface. This is the secret behind the three books which are opened on Rosh HaShana.
This is true regarding each and everything, and based on this we should explain the sages statement in Sanhedrin 38b “Every place that heretics and apostates pointed out [a complimentary passage or verse] the answer [to their questions] was right there on the side.” Every place that they used a verse to prove their point from the Torah, heaven forbid, the answer to their heretical views is found right there at its side. At the side of the darkness, there right to next to it, there is a great concealed light hidden which proves the exact opposite of their heretical beliefs and proves our faith in Hashem. It is simply covered up by the darkness which hides it. Similarly we can allude to this based on my grandfather the holy Baal Shem Tov’s teaching that the Hebrew word for ark, teyva, also means a word. Therefore the verse which says “make a light or window for the ark,” can be read as “make a light for each word,” this teaches you that you should make the words you speak with your mouth shine. This is the meaning of our verse as well, sometimes light is hidden and concealed and is indiscernable and cannot be recognized at all, how can you uncover it and remove its cover so that it shall be revealed? If you do not know what to do to uncover and reveal the light therefore the verse teaches you “and the opening to the ark, you shall place at its side,” read this as “and the opening to the word, you shall place at its side,” in order to open up the words so that they do not remain shut up as in the secret behind the verse Tehillim (39:3) “I was made dumb” look at their side. If you search right next to the words you can find their opening at their side, in that very place of darkness there surely is concealed their hidden great light. (See also Noam Elimelech Noach and Likkutei Moharan 9:3, 112) This thing is not in the heavens and not across the ocean etc rather it is very close to you in your mouth [and heart so that you can accomplish it]. (Devarim 30:14)
Place the Opening of the Ark at its side. We shall begin by way of introduction by explaining the words of our sages (Sanhedrin 38b) “Every place that heretics and apostates pointed out [a proof to their aims using passage or verse] the answer [to their questions] was right there on the side.” This too can be understood better by the following introduction; there can be no darkness without light and no evil without good, because light is only discerned and recognized contrasted against the darkness and similarly with good against the backdrop of evil. However when good is found in such a state it is hidden and concealed there and it must be refined so that the darkness is pushed away and then the good can surface. Based on this you can understand what is found in the holy writings of the Scholar and Genius our master Rav Yaakov Yosef of Polnoy taught in the name of my holy grandfather the Baal Shem Tov regarding the Mishna in Avos (5:17) regarding the four types of people who go to the house of study, study it there at length.
[The Mishna says: there are four types of people who go to the beis midrash, the house of study. One who goes and also studies, one who studies but does not go, one who goes but does not study, and one who nether goes nor studies. The Baal Shem Tov asked why is the fourth category called one of the four types that go to the beis midrash? The other three categories either study or go, but this fourth group do neither, they nether study nor go, so why are they called one of the four types of people that go to the Beis Midrash? His answer was that although they neither study nor go, it is because of them that we have a backdrop against what to compare the other three types to. The others can only be recognized for who they are when compared to this type. Thus because this group is essential in causing us to be able to understand and recognize the other three, therefore it is counted among them.]
This is similarly true regarding prayer, sometimes people have extraneous foreign thoughts which seek to conceal the light of the Torah and Divine service in which he is engaged, however whoever is wise and has eyes in his head can understand that there is a great concealed light hidden in these thoughts of darkness because “there is no place that is empty of Him [G-d” (Zohar III 242a; Tikkueni Zohar Tikkun 70 122b). Once you understand this and beliebe with full faith in it, then you can strengthen yourself [when such a situation arises] during your avodah with the light of life and goodness, this refines and purifies good from evil, and the evil is discarded. This means that any darkness, cloudiness and leftover chaff falls away and is pushed off and discarded and only the good comes to the surface. This is the secret behind the three books which are opened on Rosh HaShana.
This is true regarding each and everything, and based on this we should explain the sages statement in Sanhedrin 38b “Every place that heretics and apostates pointed out [a complimentary passage or verse] the answer [to their questions] was right there on the side.” Every place that they used a verse to prove their point from the Torah, heaven forbid, the answer to their heretical views is found right there at its side. At the side of the darkness, there right to next to it, there is a great concealed light hidden which proves the exact opposite of their heretical beliefs and proves our faith in Hashem. It is simply covered up by the darkness which hides it. Similarly we can allude to this based on my grandfather the holy Baal Shem Tov’s teaching that the Hebrew word for ark, teyva, also means a word. Therefore the verse which says “make a light or window for the ark,” can be read as “make a light for each word,” this teaches you that you should make the words you speak with your mouth shine. This is the meaning of our verse as well, sometimes light is hidden and concealed and is indiscernable and cannot be recognized at all, how can you uncover it and remove its cover so that it shall be revealed? If you do not know what to do to uncover and reveal the light therefore the verse teaches you “and the opening to the ark, you shall place at its side,” read this as “and the opening to the word, you shall place at its side,” in order to open up the words so that they do not remain shut up as in the secret behind the verse Tehillim (39:3) “I was made dumb” look at their side. If you search right next to the words you can find their opening at their side, in that very place of darkness there surely is concealed their hidden great light. (See also Noam Elimelech Noach and Likkutei Moharan 9:3, 112) This thing is not in the heavens and not across the ocean etc rather it is very close to you in your mouth [and heart so that you can accomplish it]. (Devarim 30:14)
Segulos of Rav Moshe Chaim Ephraim Ashkenazi of Sudilkov zt"l
The Berditchever Rav author of Kedushas Levi wrote that “I am assured that this sefer will enliven and inspire the hearts of our brethren Bnei Yisroel and set them aflame to serve Hashem with avodas haBoreh Baruch Hu.” (Haskamah to Degel)
The Chozeh of Lublin said that “Surely the author (who was a gaon and G-dly man)’s merit shall aid and help all who study these words that came out from his holy mouth and when they recite them in the name of the author his lips will move in the grave and who will act as an advocate on our behalf because tzadikim are even greater in death than in life.” (Haskamah to Degel)
The Ahavas Yisroel of Vizshnitz once told his son the Damesek Eliezer that the heilige Rizhiner testified to his followers and Chassidim that just to study the holy Sefer Degel Macheneh Ephraim is a segulah for good children – Lernen in Degel iz mesegual tzi gitte kinder! (Siach Zekenim 5 p.42)