with the Sefer Megulah L'Golah, we are holding on page 36, and as I do every week, I will read a small piece here, a quote from different sefarim, but we'll go piece by piece, and then I'll try to elaborate and try to explain certain details of the piece. Well, actually we are holding page 37, not 36, okay. מבואר בחסידות. It says in Chassidus, that means in חסידישע ספרים, Chassidic ספרים, שהגלות נמשלה לחלום, that the galus is compared to a dream. It's all actually based on a pasuk. It says that על נהרות בבל שם ישבנו גם בכינו בזכרנו ציון היינו כחולמים. That the Yidden were saying when they were in Bavel, at the time of the galus, after they were chased out of Eretz Yisrael after the first destruction, and they were in Bavel, they said, we are sitting here על נהרות בבל on the the rivers of Bavel, and they said we are like in a dream. Right. So based on that, Chassidus says that galus as a whole is compared to a dream, because they referred to galus. They said we are now in Bavel, in galus, and we're like in a dream. And the Gemara says actually that they meant that they were during all the years of galus in a dream. The Gemara tells a story that Choni HaMe'agel when he saw this, he wondered how could there you be in a dream for 70 years? And Hashem showed him that he himself fell asleep and slept for 70 years, to show him that he's able that you're able to be in a dream for 70 years. The Gemara tells the whole story that he was going and he saw someone planting a carob tree and he knew that carobs take 70 70 years to grow, so he asked, why are you planting? So he said, well, our parents planted for us, so we're planting for the next generation. And he left and he went to sleep, he lay down, it says he lay down, he fell asleep. And he slept, and slept, and slept. Hashem made grass grow around him no one should

see him and no one should bother him, protected him. Anyway, he slept for 70 years. And he woke up and he didn't know what's happening, but he walked by the tree and he saw the tree grew already, so he understood 70 years passed. He came to the beit midrash and no one recognized him. They were all new people, it was another generation. And he heard them learning and somebody got up and said a quote in the name of Choni HaMe'agel. And he said, well, that's me! And they didn't believe him. So he davened to Hashem and he said, well, I see I have no friends, I have no chavrusa, so he says, או חברותא או מיתותא, or to be to have friends, if not there's no use living. And that's when he died. Anyway, I'm trying just to bring out that the Gemara actually uses, tells us the story that when it says they were in a dream in galus Bavel, it actually meant in a dream. But from here Chassidus takes out that the whole galus, being in exile, is compared to a dream. Now, why is it compared to a dream? So he says, כשם שבחלום, just just like in a in a dream, מאחד אדם שני דברים מנוגדים, a person could combine two opposites, כך גם בזמן הגלות, so too in the time of גלות, לאדם נדמה שהוא אוהב את הקדוש ברוך הוא, a person thinks, feels that he loves השם, ובכל זה הוא אוהב את גופו, and still he loves his own body, למרות, in spite, ששני דברים אינם מסוגלים להיות בד בבד, these two things can't fit together. In a dream, the Gemara describes what's a dream? In a dream, you could see two opposites. One moment you're happy, a second later, you could be sad. One moment you're here, one moment you're on the other side of the world. The Gemara uses the expression חזיה באספמיא. You could be here and dream what's think, you feel that you are someplace in Aspamya, it's the name of a country, and it could be in one second you could jump from here to there. One day in one second in your dream you're poor and one second you're rich. I mean things could happen that don't make sense, two opposites. That's the whole idea of a dream. And the reason, a simple reason, and we'll explain it later, is because it's not real. So since it's not real, when it's real it can't be, if you're one way, it takes time till it changes, but when it's not real, you could be this way, you could be the opposite. So too is in the time of galus. The time of galus we see that a Yid could love Hashem, and at the same time, love his own body, love himself, love the gashmiyus. And these are two things which in truth can not be together. It says in many sefarim that אהבת השם ואהבת העולם לא ישכנו יחדיו, cannot be

together. To love Hashem and to love the world cannot fit together, because loving Hashem means that you realize that Hashem is the true being, Everything else is basically nothing. That's why you would love Hashem. The pasuk expresses itself, לאהבה את השם אלוקיך, you should love Hashem, why? כי הוא חייך, because that's your life. What makes a person love Hashem? When you realize that your whole life is really Hashem, you're here only because Hashem wants you to be here, your whole existence is because of Hashem. In truth, Hashem is the only being. There's a pasuk that says, אין עוד מלבדו, there is nothing but him. So if a person loves Hashem and feels that, he means that he feels everything else is nothing. So how could he at this how could he at the same time love his own physicality, love the physical things of the world? They don't fit together. And if a person has that those two opposite feelings, that's like a dream. Just like in a dream you could feel two opposites at the same time, so too is in the time of galus. Why does Hashem want us to live that way? One sec, we're we're going to, no, no, we're going to get to that. So here it seems in the beginning that we're in a dream during the time of galus, and it seems to be negative. Now what did would that show? That would show that since this person davens, let's say, and at the same time, and while he's davening, he loves Hashem, then when he finishes davening, goes out in the street and is involved in the gashmiyus, and he loves the gashmiyus, too. So on one hand, it would prove that when he really thought he loved Hashem, it's not really true. Just like in a dream, why can two opposites happen? Because they're not real, and if they're not real, it could happen. So too, it would seem that when a person davens or learns and he loves Hashem, it's not real. If it would be real, then you couldn't have the opposite later. If you daven and feel, really feel love to Hashem, and you'd walk out in the street and get involved in the gashmiyus, you wouldn't be able to love the gashmiyus. I mean, you'd have to do it, Hashem wants to eat and sleep and drink and do everything, what you have to do, that Hashem doesn't want us to be isolated from the world, but you wouldn't love it, you wouldn't delve in it, you wouldn't be part of it. So you would think that it shows that really it's not real. So he says, בכל זאת, nevertheless, מסבירה תורת החסידות, in the Chassidish philosophy you learn that אין לטעות ולומר, don't make a mistake to think, שמאחר, since, ולאחר סיום התפלה, after he finishes דאווענינג, יוכל האדם לעשות דברים המנוגדים, a person could do opposite things, כפי שהיה מצבו בזמן תפלתו, as he was during the time of his davening. So since he could do that, מהווה הדבר הוכחה, that proves שתפלתו תורתו ומצותיו אינם שוים כלום, that his learning, his davening, his mitzvot are not worth anything, they're not real. Because if it would be real, how could you just right away feel the opposite? אין הדבר כן, it is not true. שרשו של החלום הוא בדרגה נעלית מאד. The root of a dream is very great. It is rooted in a very high spiritual level, and he calls it בחינת מקיף. מקיף means surrounding. I'll explain it soon, like I always do, we'll finish the piece and I'll explain it. המאירה בזמן הגלות דוקא. This dream, since a dream comes from a very high level, when it comes down into this world in the physical sense, it's not real, but in truth, the root, the source, the spiritual source of the concept of a dream is very high, and it's called מקיף. And that is a high level that only shines, a spiritual level that shines only in the time of galut. ומצד בחינה זו אפשרי יש חיבור שני הפכים. And because in the time of galut we have this great level of מקיף, which is the source of the concept of dreams, that's why we are able to have two opposites. Just like in a dream you have two opposites, but there it's a negative thing, it shows because it's not real, in this case it is real, and nevertheless there is no contradiction. It is because it comes from a higher level, and look, I'll explain in a moment. הרי שבענין זה, so here we see that in this ענין, יש יתרון בזמן הגלות לגבי זמן הבית. There's something better, greater in the time of galut over the time of the בית המקדש. בזמן

הבית, in the time of the בית המקדש, פעלו והאירו הכחות פנימיים של הנשמה. Then worked and shined only the inner aspects of the neshamah, not this מקיף, not this surrounding part. And since only those aspects worked, שבהם קיימת הגבלה, there there are limitations. There's a limit. And when there is a limit, you can't have two opposites. What's the reason you can't have two opposites at the same time or at the same place? Because each thing is limited, so therefore it takes up a limited space, so something else that's also limited can't be in the same place. And the same is with a feeling, you can't have two opposite feelings. But that's only if you live with those levels of the neshamah which are limited. ולפיכך אסור לטמא להכנס למקדש, therefore a person who is tamei was not allowed to go into the בית המקדש. There are there were these limitations. Tumah is tumah, impurity is impurity. Kedushah is kedushah, you can't mix the two. The בית המקדש is holy, a person who is tamei is tamei, he was not allowed to walk in. ואילו בזמן הגלות, but in the time of גלות, מאירים הכוחות המקיפים של הנשמה, the higher levels of the neshamah, which we call the surrounding level of the neshamah shine, שבהם אין קיימות כל ההגבלות, there are no limitations when it comes to those levels. ככתוב, like it says, השוכן אתם בתוך טומאתם. Hashem could dwell even within the tumah. The time of the בית המקדש, השם is with us even while we're in such a low level. That means that the fact that we're in such a low level doesn't limit it that the kedushah cannot be there. You could have the kedushah in the same place where we have the tumah. And that's because we're connected to a level which is beyond limitations. And that's only בזמן הגלות. And that's why, even though at we, on one hand, seem to be involved in gashmiyus, and we care about the gashmiyus, and we love the gashmiyus, so we would think at the same time you can't love ruchniyus, you can't have spirituality within you. And if you do feel that you do, it's just a bluff, it's not real. The answer is no. We are beyond limits at this point in galus, more than before, and we're able to have, at the same time that we have the tumah within us, we're able to have the ruchniyus. And let me explain a little bit. In Tanya, we find a similar thing, but not exactly. In Tanya, he speaks of a person that's davening. Same applies to learning, but he talks about a person that's davening. This person, while he's davening, מחשבות זרות, bad thoughts come into his mind. Things he should not be thinking during davening. So he says there, a person might think, this proves that I'm not davening properly, because if I would be davening properly and have the proper feeling, then how could I have מחשבות זרות? How could, at the same time, these terrible thoughts come into my mind if I'm involved in davening? So that obviously proves that I'm not really involved, and I'm not really davening the way I'm supposed to. So he says, it's not true. It's not true. We are made up of two parts. We have a neshamah, a holy neshamah, which is also called the נפש האלוקית, the godly soul, and we have the yetzer hara, or as we call it, the נפש הבהמית, the animalistic soul. There are two parts within us. When we're trying to daven properly, the yetzer tov, the neshamah is working. And he's takeh working properly. It's just that there is somebody else from this other side that's coming and trying to stop. And he says even more, the more you see the מחשבות זרות falling into your mind, the great the more it proves that you're really davening properly. Because the more the yetzer hara sees how good you're davening, he tries to stop you. If he sees that you're not so involved in your davening, you're not really involved, he wouldn't bother you. Go ahead, continue, you're not so good anyway. But when he sees that you're so good, you're truly trying to daven, and you're putting your kavanah in, that's when he'll try to fight completely to throw it in. So what's the eitzah? The eitzah is don't care, just ignore it. Try to make take your mind away from ignore it. And he gives a mashal. Imagine you're standing in davening, and there's a goy, that's what he says, a goy standing right next to you, and trying to be מבלבל you, trying to mix you up, and screaming at you, and saying things trying to distract you. What's the eitzah? What should you do? To start up with him? You're going to get into a ויכוח, you're going to get into an argument with him? You're going to, he'll answer you back, you won't get anywhere. So what's the? Ignore him. Aye, it's hard. Good, so sit, try to concentrate not to hear what he's saying, and just continue. But the fact that you have the goy screaming at you, does that prove in any way that your davening is not good? Cuz that's a different person. See, one would think if it be yourself, so you'd say, if I'm davening properly, how could I have these מחשבות? But if there's a goy on the side, well, he's a different person. In truth, we are also two people. We have the two parts within us. We are the נפש אלוקית, then we have the נפש הבהמית, the yetzer hara, the goy that's within us. It's actually called the goy, there's a pasuk that says, the גוי אשר בקרבך, actually it said הקל זר אשר בקרבך, the goy that's amongst you. Simple pshat

it means the nations that live within us, amongst us. But Chassidus says it means among inside you. You have, it says the קל זר, the strange God, the idol that's בקרבך, that's inside. Well, you have that goy inside us. And that goy is trying to distract us, and we have to just disregard him, forget about him, continue doing what you're supposed to. But that's concerning the same time, while we're davening, we're trying to concentrate, and we have something מחשבות זרות, bad thoughts fall into our mind, so here we know we could divide into two. But here he is going a step further. Here we see that the same person who at this before was involved, while he's davening is involved, so we're not talking about the other side, the bad side that's trying to stop him. It's the good side, the same mind that was thinking כוונות of davening, and was saying שמע ישראל, and did everything, walks outside, and that same part of you seems to be now completely involved in gashmiyus. And here it would seem as if that is a proof that what you did before was really false. Cuz it's not like two sides, you are now still trying to daven and there is another part of you that's trying to distract you, then you could say, well, we have two parts. There's no other part. You walk out, and you forget completely about your davening, and it happens very often, unfortunately, to many of us. When we daven, sometimes you daven with kavanah, and you feel good, and you feel elevated, uplifted. That's really what davening is supposed to do. Davening, it says, like a ladder, like in Yaakov's dream, it says there was a ladder standing on the ground, וראשו מגיע השמימה, the tip touched the shamayim, the heaven. It says in the

Zohar that this ladder represents tefillah. Why? Because tefillah is going up. So sometimes you daven, and you go up the steps, and it says there are four parts to davening, like four steps to the ladder, and you go, and you reach very high מדרגות, fine. And then you finish davening, you go out of shul, and you go to your office, and it's as if nothing happened. And you get involved with all kinds of meshugas and things and and who knows, and sometimes you even you even get involved with things which are not so honest, and and you never know! And you start to think, how does it work? So here, it could seem definitely that this proves that my davening was not proper. So he's trying to say here it's not so. We're in galus, and in galus it's like a dream. We could have two opposites. Why? Because in galus, Hashem gave us something extra that we didn't have in זמן הבית, in the time of the Beit Hamikdash. And in if it was in the time of the Beit Hamikdash it couldn't be together. If you're a person that's possible to cheat or possible to love gashmiyut, you couldn't have ruchniyut within you, cuz you were limited to the gashmiyut. A person who was ruchniyut couldn't have gashmiyut. Makes sense, they're two opposites. In galut, Hashem said, you are able to be a person that's not such a high madregah, not such a big tzadik, and still, when you are involved

in tefilah, it is real. Why is it, but how is it possible? So he says, because it's like a dream. What's the idea of a dream? So the simple meaning of a dream, we said before, why can you have two opposites? Because it's not real. So just like when you take, why do do two things take up space? You can't have in the same place two things, because it's limited, and it takes up space. So if this is here, something else can't be here. It could be next to it, be over it, it can't be in it, because this is limited to what it is, and the other thing is limited. But if it wouldn't be real, they're just an imagination, in an imagination, you can imagine that you put this down, you put something else in the same place. It's not real. If it's not real, it doesn't have the limitations, because it's nothing. It's air, it's it's nothing, I mean it's not real. So that's the simple reason why in a dream you could have two opposites, because if it's not real, it's not limited to what it is. Let's say when you're happy in a dream, you're not really happy. If you're really happy, you're limited to being happy, so the limitations of happiness is the opposite of the limitations of the the framework of sadness. You can't have it at the same time. But if it's not a real happiness, so then you could be happy, you could be sad, because it's not real. So that's the simple meaning of a dream. In truth, everything has a root in spiritual higher worlds, higher levels. It says the root of a dream is from a level where things are so great, so spiritual, that they don't have any limitations. In other words, you not to have limitations, and therefore to be able to have two opposites, it's or very low or very high: or nothing, it's so low that it's really a bluff, it's it's it's air, it's nothing, then you could have two opposites, because they're each one is nothing; or it is so high that it is so spiritual that it's beyond the limitations, and that's what we call makif. And we do find that when you have a higher madregah, two opposites could get combined. The the proof for this is, or I don't know proof, but example, we say עושה שלום במרומיו, הוא יעשה שלום עלינו. Means the One that makes peace in His heavens should make peace down here. What do we mean He makes peace in His heavens? Who's fighting that you have to make peace in the heavens? So the Midrash says: in the heavens you have Malach Michael, Malach Gavriel let's say, and Malach Michael. And it says Malach Gavriel is the malach of fire. Malach Michael is the malach of water. Now, fire and water together, you can't have them, they're two opposites. The limitations, the the the the quality, the characteristic of water is limited to something as the opposite of the characteristics of a fire. Now, even though it means in a spiritual sense, because we're talking about malachim, but nevertheless, the idea is the same. Now, אין מכבין זה את זה. They live together, they live peacefully together. So Hashem makes peace in the heavens. And it says, how is it possible? Because Hashem is beyond them both, and because of their connection to Hashem, we don't the the differences are not felt. And there's a mashal to it. There's a mashal that you have sometimes two officers in the government that hate each other. They're complete opposites. What this guy this guy says day, this guy says night, and they always fight, and they're complete opposites. When both of them stand in front of the king, there is peace between the two. The limitations that come from the differences are not felt. Why? Because there is something greater that's in their mind that these limitations are forgotten. These differences are forgotten, and therefore you could combine the two. The same thing when Malach Michael and Malach Gavriel stand in front of Hashem, they stand together. So Hashem is עושה שלום במרומיו. He makes peace, the peshat is he makes peace there because their individuality, which makes their limitations, is not felt when they are standing in front, or when they feel, something that's beyond them both. Now that high level that is beyond both, where the the differences and the details of each thing is not felt, that is called makif. Makif means it surrounds. The example is when you take something in, in a pnimiyut, inside, it has to fit according to the size. If you have a cup and you want to put something in, you could only put it in as much as the cup could take. If a bigger cup could take more, a smaller cup could take less, a thick cup could take hot, a thin cup will break, I mean you have everything. So whatever comes in is limited according to certain limitations. But you have a house, you could put in big and small, tall people, short people, everyone can come in, that's a makif, that surrounds. So makif always is an expression that we use when the details are not felt and they're not important. There's another expression, another way to look at it, is when something is connected to something else, but not as of the specific details of the thing, but more in the general concept of it, that could also be called makif. Let me see how to explain it. In the person we find, let's get to the kochot, that will be the best way, get straight to the point without going around. There are certain parts Every part of the body, let's say, let me put it this way, every part of the body is alive. Every part of the body also has a certain specific function. The eyes could see, the brain could understand, the hands could move, could touch, the nose could smell, everything has its own function. Where does that ability come from? The ability of the eye to see comes from the person's nefesh. The person has this life-force, not getting into here holy neshamah, not holy, just even lehavdil by a goy, there is this life in the person that makes the person see, makes the person understand, makes the person hear, everything comes from this life-force. The proof is that when a person, God forbid, dies, all parts of the body are there, and still they don't work, they don't function. Why? Because the nefesh isn't there. So the life gives out, the nefesh that we have, that force of life that we have, gives out, sends the rays, let's use the term, into every part of the body, and it picks out that specific aspect. The nefesh includes essentially all possibilities. In the nefesh you have the ability to see, the ability to hear, everything. Now, it comes out from there, and the part of the nefesh that comes into the eye is that part that is able to see, makes the eye see, the part that comes into the ear is to hear, and the brain is to understand. It all comes from the nefesh. In the nefesh you have it. It doesn't start from the eye, doesn't start from the hand. I don't want to get off the track, but I'll have to just to explain it a little more. The Gemara says Not another body, it's a רוחניותדיקע thing, but it's a life-force that's put into the body that includes, in a very very concentrated way, all the kochos, and it gives it out, sends it to the different parts. We find in the Gemara it says, יפה כח הבן מכח האב, it's possible for a child to have more than his parent. Meaning, could, God forbid, be a parent that's blind, let's say, and the child could see. Now the question is how does that work? We know a rule, a logical rule, that an an effect can't have more than the cause. If this is the cause, and this came Number two came from number one, number two can't have something number one didn't have if number one is the source of it, it's impossible. How is it possible for a child to have something that his father or mother don't have if they're the source? And it says, יפה כח הבן, it's possible to have. If the father doesn't have the power of sight, how could the child have the power of sight if the child comes from the father, or if the father and mother don't have? So there is no power of sight that's there, and the child that comes from the parents, they are the complete source, how does he have the power of sight? And we see that constantly happening. The answer is like this: in the nefesh, everyone has all the abilities. It's all there, all the kochos are there. Why can't this person see? Because there is something wrong In the body, in the keli, in the vessel that's supposed to receive that power that comes, that specific power that comes from the nefesh. But in the nefesh, it's there. The connection from a child to parents is not to the outward, revealed form of the parent, it's to the עצם. And therefore, it takes the עצם, and in the עצם, everything is there. And since the child does have proper eyes, so therefore, that ability can come into his eyes, because in the nefesh you have it. So that's this is just, by the way, just trying to make it clearer. So the nefesh of every person has all the kochos, and it comes out into every part. Then there is something else. There is a certain part from the nefesh that comes out, which is all over equally. In Chassidus, we call that the עצם החיות, the essential life. Every part of the body is alive. Then there's another aspect that it's alive in a certain way: this is alive that it's able to see, this is alive that it's able to hear, this is alive it's able to feel. So there are basically two things: there is the specific part that it gets, but then there is the מקיף that it gets, the general idea, there is something from the nefesh that comes out, which is not at all connected to the specific aspects of this part of the body. That is one of the reasons why it's possible, God forbid, for a person part of the body not to function what it's supposed to do, but at the same time it still stays alive. I mean, there are sometimes, God forbid, it could become gangrene, and it could start dying, but but this one, you know, there's somebody who's paralyzed, the part of the body is still alive. What's there? The חיות כללי, we call it, the general חיות is still there. There is a life force that's coming from the nefesh, is giving it. But then then there is was supposed to be the specific life force of making it move, that part, for some reason, can't come because the hand, something happened, whatever it is. But so we see there are two aspects. So that second aspect, or it really is the first, that חיות כללי, the general life that comes, it comes into every part of the body. It comes into the hand, let's use the hand as an example, it comes into the hand. But it comes into the hand not into the specific aspect that this happens to be hand, it comes into the hand as far as the general idea that this hand is body. There's one general concept that this is a body. Every part of the body is body. In addition to that, in addition to this being part of the body, there's a specific thing that this happens to be the hand of the body. So beside being the hand of the body, it gets that koach of being what the hand is supposed to do. But as far as being the body, it gets a more מקיף general thing, which is the general alive. The same is with the kochos. Every koach that we have, every specific ability, every power, every attribute that we have, when we talk look at it, it's very specific: able to do this, able to do that. The same is with our feelings: every feeling is specific. So that means that this is connected to the nefesh, to the part of the nefesh that deals with specifics, which are limited, everything is limited. But then we have from the nefesh the general nefesh, there's no other word for it, the essential aspect of nefesh, which is not limited to these specific parts. And the same is with the neshamah, the whole neshamah. When a person loves Hashem, so that takes out from the neshamah the specific aspect of love, which is limited to love. When you have fear of Hashem, it takes that, anything that we do, and that's limited. Since we love Hashem, loving loving Hashem is limited that it can't fit together with loving גשמיות, because it's a limited thing, it's a specific thing. If we would have a revelation of the עצם of the nefesh, which is beyond these limitations, then since it's not limited, there is no contradiction. Just like we say that the same force that comes from the nefesh into the hand comes into the eye. The specific is different: the one that comes to the eye gives you the ability to hear to see, the one into the ear gives you to hear, the hand makes gives you the the touching, whatever it does. But the other thing is so is beyond, elevated beyond, that these specifics don't count. This is higher than the specific, is beyond the specifics. And therefore, as far as that is concerned, the same chayus, the same life comes to the eye and comes to the hand, and there's no contract- because it's not limited to being hand or being anything. The same is here also. This is the source of the concept of a dream. The concept of a dream is that they there's no contradiction between things, because there's no limitations. Why no limitation? In simple pshat, because it's nothing! It's not limited to anything, it's it's it's it's not real. The source of all this is there is a level which is beyond the limitations, and therefore, when it comes down, it comes down to a point where also there are no limitations. That's the idea that in the time of galus, we're able to have these two

opposites. Not because it's not real. It's like a dream, but it's like the source of the dream. Not because it's not real. If we love Hashem, it's real, and we love the gashmiyus to a certain degree, from the gashmiyus end of it, it's also real. But the fact that there's no contradiction, why? Because the love that we have to Hashem is connected more to that essential part, and the limitations of it is only the superficial aspect of it, which is basically connected to what we learned last week. We learned last week that in the time of galus, there is the revelation of the עצם הנשמה. In the time of the Beit HaMikdash, they served Hashem with their understanding, with their feeling, with all these high powers, attributes that they have, but not through the essence. And I explained last week, that covers up on the essence. In the time of galus, we don't have those lofty things, but because of that, as I explained last week, we have the essence. And that's basically what we're saying here, too. We have the essence of the neshamah, which is connected to the essence of Hashem. When that shines, the limitations are not real. And therefore, a person who could be a opposite direction, could not could love gashmiyus and be involved in gashmiyus, when he loves Hashem, it's also real. And he quotes the פסוק, השוכן אתם בתוך טומאתם, השם dwells within the tumah. In the time of the Beit HaMikdash, it was from the lower aspects, therefore, when you loved Hashem, it was love, but it was the limitations of the love, and therefore, it didn't fit together with קליפות. Therefore, the Beit HaMikdash, which was holy, you couldn't be tamei when you walked in. Now we're tamei and Hashem is within us, because the the Godliness that we have now is from that level of מקיף, which is the source

of a dream. So, it comes out like this, on one hand, when we compare the galus to a dream, we mean to say that it's a chesaron, it's a negative thing. Like a dream, we have two opposites not. In the time of the Beit HaMikdash a person loved Hashem, loved Him all the way, would leave the house after davenen and would still love Hashem, would go to his business and love Hashem and that, and now it's not like that. So, it's a chesaron. We're saying it as a chesaron, a low level. But in truth, we should remember that it has a maalah also. The maalah is that you could have love to Hashem and even though you're not in the high level, because we're connected to the higher level of מקיף. So, this shows tells us the the great the the maalah that we have, at least from this aspect, in the time of galus. Let's go to the next piece now. ומבואר בחסידות, it says in חסידות, שבזמן הגלות אי אפשר להגיע אל אותה דרגה של ביטול שהיתה אפשרית בזמן הבית. In the time of galus, we cannot reach the same level of bitul, of self-nullification to Hashem like they used to reach in the time of the בית המקדש. The proof to that is, I mean we don't really need proof, we all know that that we can't reach the same level of bitul to Hashem like we reached then, but the proof to it is from the expression that we use in the Musaf of Yom Tov. In the Musaf of Yom Tov, we say, ומפני חטאינו גלינו מארצנו, because of our sins we were chased out of our land, ונתרחקנו מעל אדמתנו, we're far from our country, and therefore, ואיננו יכולים לעלות ולראות ולהשתחוות לפניך. We can't go up, and we can't see, and we can't bow down to You like we used to do in the time of the בית המקדש. This is really an introduction to what we say in the Musaf. The whole idea of davenen is כנגד it's parallel, it's כנגד the korbanot. Davenen of Musaf is because of the korbanot of special Musaf korbanot that they used to bring in the בית המקדש. So, therefore, we start off by saying that now we can't go up, we can't bring the korbanot, and therefore, instead, we will daven and talk about the korbanot. But the expression that we use is, we can't go up, ואיננו יכולים לעלות, can't go up, לראות, to see, to be seen or to see, ולהשתחוות לפניך, we can't bow down to You. So, the question that's asked, what do you mean you can't go can't bow down? If you can't go up to the בית המקדש, that's true, we have no בית המקדש, we can't see Godliness like they used to see in the time of the בית המקדש, that's understood. But what do we mean we can't bow down? Why not? Go into shul and bow down. Why you can't bow down to Hashem like you did before? Who's stopping you? Why do we say we can't bow down? So, the answer is, it doesn't mean physical bowing. I mean, you could go on the floor and bow down. Bowing down represents a certain state that shows that you are when you bow someone bows down to somebody, it means that you're putting yourself under that person jurisdiction, under that person's baal batishkayt, control. So, that bowing down really is a feeling. It's a feeling that I show that I am batel to You. We could physically bow down, but we but we cannot reach that feeling of bitul that they used to have in the

time of the בית המקדש. As much as we could bow down, lay down on the floor from today till tomorrow, we can't have that. So, nowadays we do cannot reach the level of bitul that they used to have in the time of the בית המקדש. אך, but, he says, במה דברים אמורים, this is only said לגבי כמות הביטול בלבד, concerning the quantity of bitul, how much bitul we will have. That means like this, this is a pretty deep piece here. Have to, as we say in Yiddish, halten kop, we have to keep our mind on it. הביטול בזמן הבית, the bitul that the iden used to have in the time of the בית המקדש, כבש את כל מציאות האדם, which has conquered the whole metziut, the whole being of the person. עד שאין לו רצון וחפץ אחר כלל, a person would reach a level that he was conquered by that bitul, that he had no desire of his own. That's how battel he was. All he wanted was what Hashem wanted. He had no desire of his own. הביטול שלנו בזמן הגלות, when we say in time of galut we could also reach a bitul, but not the same, אינו ממלא את כל ישותו, that bitul doesn't fill the whole being of the person. והוא נשאר דבר בפני עצמו, the person after he still feels battel to Hashem, after he feels battel to Hashem, he still feels himself as a separate being. רק שמכניע עצמו לפני הקדוש ברוך הוא, all he does is he bends himself to Hashem, but doesn't really, doesn't penetrate completely into the person. That's the difference between the time of the

Beis Hamikdash and now. So then, the bitul penetrated all the way into the person. It was absorbed in every aspect of the person, there was nothing left of him. Every part of him was only Hashem. Now, it's not so. We still are something and even though we are mevattel ourselves, we nullify ourselves to Hashem, but it's only a little bit, not much. But that's called the quantity of how far the bitul goes. ואילו במהות הביטול, but when we talk about of the quality of the ביטול, ישנה מעלה בביטול בזמן הגלות, there is a maalah, we, in the time of galut the bitul is greater. שהרי בזמן שהיהודי מקיים מצוות שמאירה בה אלוקות בגילוי, because in the time of the Beis Hamikdash a Yid would do mitzvot and be battel to Hashem at a time when godliness was revealed, it was the Beis Hamikdash. Then, ויש לו תענוג בעבודתו, השם was revealed, he had pleasure, he served Hashem with pleasure. הרי ממילא מעורבת בזה גם המציאות שלו, so here, as much as he's battel, his being is involved, because he has pleasure, he enjoys it. So as much as he enjoys what Hashem wants, but the moment you say he feels the enjoyment, there is a he that's still there. ולא ניכר בגלוי ביטולו להקדוש ברוך הוא, you don't see that he's battel to Hashem. ואילו בקיום המצוות בזמן החושך, but when you do mitzvot when it's dark, when there is no godly revelation, לא מעורבת בזה מציאותו, his being is not there. As far as his being, he doesn't want it. The only reason he's doing it is because he's breaking himself. So really the bitul is very strong. I'll explain it soon, it needs a lot of explanation. ומתגלה ביטולו של היהודי להקדוש ברוך הוא, so through that the true bittul of a Yid to Hashem is revealed. נמצא איפוא, so it comes out like this: אשר ההכנעה בזמן הגלות, the person bends himself to Hashem in galut time, שאיננה קשורה למציאות האדם, which is not connected to the person's being, הוא ביטול אמיתי, that's a true bittul. החסרון מתבטא בעובדה שהביטול לא פעל בפנימיותו ועדיין המציאות יש, the problem is that it didn't penetrate all the way. All he has is a little bit of bittul. אבל הביטול שבחיצוניותו, that little bit of ביטול, הוא ביטול אמיתי, is really true. מה שאין כן הביטול בזמן הבית, the bittul in time of the בית המקדש, הבא מצד גילוי הארה, comes because there was a revelation of godliness, הרי הביטול עצמו אינו שלם, the bittul is not complete, כי הביטול קשור במציאותו, because the bittul is connected to his metziut. Now, I'll explain this. It needs a lot of explanation. Generally in chassidut we find two types of bittul. We're talking about two levels of a person who could be batel to Hashem. One we called bittul hayesh and one we call bittul b'metziut. Bittul b'metziut means the person is completely batel. His whole metziut, his whole being is batel to Hashem. He doesn't feel himself anymore. He's batel to Hashem. How does that come? A person who really thinks and understands the greatness of Hashem, understands the goodness of Hashem, the kindness of Hashem, how that's the most important thing. So therefore, he realizes that he's nothing. So his being is completely, well, he loses his being and he feels his being is completely one with Hashem. Then you have a lower level called bittul hayesh. Yesh means something. His something is batel. It means there is still something left. He feels himself as his own separate being, but at the same time, while a separate being, he

still feels that Hashem is the true being. The different another expression to show the differences between iskafya and ishapcha. Ishapcha means to turn around, to reverse. Iskafya means to bend. The first level is turned around. His whole מציאות was changed over, transformed. Es kafya means it's just bent. He's still there, but instead of being strong in himself, he's bent to Hashem, but he's still there. That's the difference between bitul b'metziut and bitul hayesh. Now, at first glance, it would seem which level is a higher level? Bitul b'metziut, obviously. Bitul b'metziut means his whole מציאות is בטל. There's nothing left of himself. Everything is, his whole being is בטל. Bitul hayesh means That it's only a little bit. His ביטול is only to a certain degree. But in truth, if you start thinking a

bit deeper, it's the opposite. Bitul b'metziut is a higher level in quality in quantity, not in quality. Why? Bitul b'metziut means, okay, that the ביטול, the ביטול penetrated into every part of him, while bitul hayesh means it didn't go all the way, there's still part of him left. What does that mean? That's that's quantity, that's not quality. That's how how far it went. This went 100%, and this only went 50%, 20%, 10% of the person. But when we're thinking about the quality of the ביטול, the ביטול of the lower level means that even though he's a being for himself, he still breaks himself to Hashem. The higher level means that he loses his being. Had he been a being of his own, he wouldn't have been בטל. So it goes further in quality quantity, but not in quality. In other words, the person who has the higher level means that in his mind he understands the greatness, in his feeling he feels the greatness of Hashem. So in order to be בטל to Hashem, he uses his מציאות. So even though he's בטל, but it's his being that guides him to be בטל. So really his being is involved in the ביטול itself. He enjoys Hashem. Who is the he? Him. So his part of the ביטול is him, he's part of it. The other way is this guy does not enjoy it, he doesn't understand it, and nevertheless he nevertheless he breaks himself to do what Hashem wants. That's a ביטול that your מציאות is not involved in the ביטול. You don't understand it. It's against what you stand for. So that's a real ביטול, that you are not involved at all, and that ביטול takes So there is part of you that's not involved, so that part is take missing. So in quant quality quantity it didn't reach that part, but that part of you that you did give yourself over to Hashem, it's a kind of giving over that shows that you are not involved at all, it's only Hashem that's involved. So that is a higher level of ביטול. So we say even though bitul b'metziut in Chasidus is always known as a higher level, bitul hayesh has a certain מעלה over bitul b'metziut. Chasidus gives a משל, the difference between an eved and

a בן, a servant or in the olden times a slave, and a child. A child wants to do what the father wants more than a slave. The slave would rather not do it. The only reason he does it because otherwise who knows what will happen to him. And a child really enjoys the father, wants to do for the mother, for the father. Who is closer? Well, obviously the child. Who has more bittul? The עבד. The child didn't break himself to show that his being is not there, it's only the being of the father. He enjoys to do whatever for the father, so his being is involved, so there's still a him involved. While the עבד doesn't enjoy it and he'd rather not, so the bittul is not so strong. There is really real strong part of him. But that part that is battel, it's going against the grain, it's going against himself, because he'd rather not do it. So really that's really giving yourself over to Hashem. The first, it's not really giving yourself over to the father. Is that giving yourself up? You like it, so you're not giving up, you just it's good that you happen to like the right thing. So that's not mesirut nefesh, let's call That's not giving yourself up, but the other way is giving. So it comes out that the bittul hayesh is a higher level to from one angle than bittul b'metziut. That is the difference between the bittul the Yidden used to reach in the time of the Beis Hamikdash and the bittul we are able to reach now. In the time of the Beis Hamikdash, they would come to the Beis Hamikdash, they would see the nissim, the miracles that took place. It would bring a revelation of Godliness into them, and it would uplift them that they lost themselves completely to Hashem. They enjoyed Hashem, they didn't enjoy anything else. But still it's bittul b'metziut, the higher level, but it's in quality in quantity it's higher. In the time of galut, we don't understand, we don't see Godliness, we don't like it. Our body doesn't really reach a point that we love it and enjoy it like we enjoy a

piece of good food. I mean, we don't. And nevertheless, we do it. That's a real bittul. That means we're giving ourselves up to Hashem. We're going against ourselves for Hashem, so that's really giving ourselves of up for Hashem. In the time of the Beis Hamikdash when there was a גילוי אלקות, the revelation, it's not such a We We'd say not such a big chochmah, not such a big thing to do it. And it did It was that way. That the whole level of the The whole lifestyle of a Yid at that time was like that. I explained once before that it says in in Tosafot or in the Midrash, why was there a mitzvah of מעשר שני? מעשר שני means that they had to