will come back to the way it was before, and not only as good as it was before, but much better than that. So therefore, when we learn what used to be and how things are now, meaning not as good as before, so we're able to understand what is going to go be like it was, time of Mashiach. So we'll start from here. בזמן שבית המקדש היה קיים, the time of the Beit HaMikdash, when we had a בית המקדש, די היה לבני ישראל בדיני התורה. It was enough for the Jews to follow the laws of the Torah, and they didn't have to have any extra laws that should be like fences that should stop them from transgressing the Torah. Whatever the Torah said, that was enough. שכן לא נמשכו כל כך לתאוות גשמיות, because they were not pulled so much to physical desires, וקל היה להם, it was easy for them שתהא אהבת השם קבועה בליבם, that the love of Hashem should be set into their heart, דבר שהביא לידי התלהבות וחום בעבודת השם. Since Hashem's love was in their heart, that brought them automatically to an excitement and warmth in serving of service of Hashem, and therefore when they did exactly what the Torah said, that was enough for them. אך דור אחר דור, but as generations go, נתמעטו הלבבות. Their hearts become well, smaller. It means that the feeling of the heart is not as strong. ובני ישראל נכוו באש זרה של תענוגי עולם הזה, and the Jews have been burned with the, we call it the false, strange flames of this world, of the pleasures of this world, ואין בכוחם לעבוד את השם מתוך אהבה, and they cannot serve Hashem now out of love as they used to, אלא על ידי דקדוקי סופרים וחומרותיהן על כל פרטיהם. The only way they could do now is when we have the extra laws that were added by the chachamim and all these new strict laws that were given by the chachamim with all the details. ובבחינת סור מרע, certain things they added so we shall stay away from evil, כל החומרות שבגמרא ופוסקים, which includes all the extra laws that were added by the chachamim that are mentioned in the Gemara and mentioned later on in the codifiers, ועשה טוב, and we also have a lot of extra things in the positive side, like דברי מוסר שבאגדות חז\"ל, we have the mussar words, the hashkafah words in the חז\"ל, in the Gemara, Pirkei Avot, and Pirkei Avot, etc., etc. So he's basically trying to say here that the time of the Beit HaMikdash, and basically this is in the time of the first Beit HaMikdash, we did not need all these extra laws that the chachamim added. Later on, in the time at the beginning of the second Beit HaMikdash and certainly later, the chachamim added more and more. Why? Because we now, and from then on, are not as strong as they used to be in ruchniyut, spiritually, and in order for us to be the way we're supposed to, we have to have extra laws. And I think I will elaborate a little bit on this. We know that in the Torah we have 613 mitzvot. There are certain mitzvot which are עשה טוב, positive mitzvot, and certain mitzvot are negative mitzvot, things we're not allowed to do. And that's it. Came the chachamim, the rabbis later, and they added a lot of laws. In every halacha that we have, we have extra dinim that we do now because the chachamim added: Shabbos, and and Pesach, everything, so many things, hundreds upon hundreds upon hundreds of laws that we keep now are all what we call miderabbanan, they're all only miderabbanan, or sometimes they're called midivrei sofrim. The chachamim are called sofrim, midivrei sofrim, and they're added to the Torah. Now, before we even get to what it says here, I just want to explain:

first of all, what right did the chachamim have to do it? Who gave the chachamim the authority to come to Klal Yisrael and say, \"Well, we want you to do extra dinim, we want you to be more careful. From the Torah you're you're not allowed to eat meat and milk, but with chicken you're allowed.\" Came the rabbanan and said, \"No, you can't eat meat with chicken.\" In the Torah it's only if it's cooked together, but if it would be cold together, just put together, you would be allowed. Came the chachamim and said, \"No.\" Every law that we have, the chachamim added and What right did they have? Well, truth is they do have a right, because the pasuk says משמרת מש- that שומרות, משמרתי, \"You shall watch my watching,\" and that means that you have to make fences to make sure that you will be watched, you will be careful that you will not transgress. Most of the time, most of what the chachamim said was because they were afraid that if they will leave it the way the Torah said, people will, eventually, transgress what the Torah said. So they felt that they have to add laws that will be like a fence around that you wouldn't come to it. There are a few things the chachamim did not do as a fence, but they did because they established a new law, and

basically that's where we get the number seven. We know that there are seven mitzvot derabbanan. We know there are 613 mitzvot of the Torah, there are seven mitzvot derabbanan. In truth, things that we do miderabbanan, like I said, you have 500, I don't know, 800, you have a thousand, I mean very very many. Where does the cheshbon of seven come? Why do we have seven? Because most of the things that the rabbanan said are all, like fences to the Torah. Shabbos, you can't move muktzeh, because the chachamim were afraid if you move muktzeh, you might come to do a melacha, you might come to do work. So it's all because of something. There are seven things which the chachamim established on their own as seven separate mitzvot. In order to remember it, there's a a very easy siman to remember. There are two words that is an abbreviation of the seven, and the two words together don't make much sense, but it's just a way to remember, and I think I mentioned it once before, the two words are: נע בשמחה. נע, נון עין means to move. ונע, נע בשמחה, you shall move with joy. It's just a word to that's how I remember it. Now

נע בשמחה, if you look at the letters, that is the way to remember: נון, עין, בית, שין, מם, חית, הא. Seven letters. And that's what it is. נון is נטילת ידים. Before we eat bread, we wash our hands. The עין is עירובין, to make an עירוב, whether it's an עירוב to carry on Shabbos, whether it's an עירוב תבשילין, certain ימים טובים when it comes out on Friday, you have to make an עירוב תבשילין to be able to cook, or an עירוב תחומין, when you want to walk out of the city and you can't walk more than 2,000 אמה you have to make an עירוב, but that's עירובין. That's, so it's again נטילת ידים and עירובין. And by the way, you know who of the חכמים established these two? Shlomo HaMelech. This goes back so far, but that was a few that started very early. Then בשמחה, בית is ברכות. The fact that we make a ברכה before we eat, and that we make a ברכה after we eat, that's מדרבנן. דאורייתא, you do have to bentch after you eat bread, you have to bentch, but to make a ברכה before you eat or other things, not bentching, or also even by bread, if you're not full, in the Torah you wouldn't have to do it. The pasuk says: ואכלת ושבעת וברכת את השם אלקיך. You will eat, and be full, satisfied, then you bentch, וברכת, you will bless Hashem. But if you're not ושבעת, in the Torah you wouldn't have to, the רבנן said you do. So we have the בית is ברכות, the שין is Shabbos, now it doesn't mean שבת, it means the שבת candles for the women. מם is מגילה, it's פורים, חית is Chanukah, and the הא is הלל. Certain times we say Hallel. Now these are mitzvot that the Chachamim established. And they had a right because it was given to the The right was given to them in the Torah. As a matter of fact, we look at it, we see that we make a berachah even when we do a mitzvah miderabbanan. For instance, when we light the Chanukah candles, before we light the Chanukah candles, we make a berachah. What is the berachah? ברוך אתה השם אלקינו מלך העולם. Let's translate: Blessed are You, Hashem, our God, King of the universe, אשר קדשנו במצותיו, who made us holy with His מצות, השם made us holy with His מצות, וצונו, and He commanded us, להדליק נר חנוכה, to light the candles of Chanukah. Where did Hashem command us to light the candles of Chanukah? Let's open a Chumash, we won't find anywhere in Chumash that we have to light the Chanukah candles. Or Purim, when we read the Megillah, we make a berachah, and we say the same words: We say, ברוך אתה השם, we thank Hashem for commanding us to read the Megillah. The

answer is that Hashem gave the Chachamim the authority to establish it. So when we do a mitzvah miderabbanan, we're not doing it because Rabbi so-and-so from the Gemara said it, we do it because Hashem wants us to do it. But it's an indirect thing. Tefillin, Hashem directly told us to do. Here Hashem said to the Chachamim, \"You have a right to do what you feel is right to establish mitzvot,\" and they established, so we do it because they established it based on the commandment of the Chachamim. So it's the Chachamim that we listen to. So that's what the Chachamim have the right. Now, most, like I said, most of the mitzvot that the Chachamim gave us are not added mitzvot. And by the way, even what the Chachamim did add, it wasn't chas veshalom that they add, you're not allowed to add. The pasuk says, לא תגרע ולא תוסף, you're not allowed to take off of the mitzvot, you're not allowed to add. But it's not like You're not allowed to add a mitzvah. No one could come and say that there is a new mitzvah, there's not 613 mitzvot, there's 614. To come and say that there's a new mitzvah from the Torah, you're not allowed. But the Chachamim didn't come and say that it's from the Torah, they said that we are adding it based on the right given to us, that's okay. But anyway, like I said, most of the mitzvot were given were of the Chachamim were actually we call it seyagim. Seyag means a fence. To make a fence that we should not come to transgress. In truth, it would be better if we wouldn't have it. And like we learned here, the reason we have it is because we are in such a level that we need it. And when we're in a level that you need it, you have to have it. But if you wouldn't need it, we'd be in a higher level like it was originally, the Jews were originally in the time of the first Beit Hamikdash, we wouldn't need all these seyagim. And I would like to explain a little bit concerning the inyan of seyagim, of adding. Is it good to add restrictions, or is it better not to? So

let's start from the beginning of the creation. We know that the cause for the חטא עץ הדעת, the cause for Chava sinning with עץ הדעת was because she added a restriction that she wasn't supposed to. She added. What happened? Hashem said, \"Don't eat from the עץ הדעת.\" The נחש, the snake, saw her and said to her, \"What about the tree? Did Hashem say anything?\" She said, \"Yes, Hashem said not to touch it.\" So the snake said, \"Oh. And what'll happen if you touch it?\" \"Well, Hashem said if we don't listen to him, we're gonna die.\" So what he did was he pushed her against the tree, and she touched it. And he said, \"Ha, you see? You said Hashem says if you don't listen you'll die. You just touched it. You told me he said don't touch it. You just touched it, and you didn't die. So in that case, you don't have to worry about it.\" So he convinced her to eat from it too. So the reason she ate from the עץ הדעת against the will of God was not because she didn't have a fence that would protect her from doing the sin. Just the opposite, because she made a fence. Had she not said Hashem said don't touch it, which was an add added restriction, nothing would have happened. She wouldn't have eaten. Could be. So it's not Yeah, I'm not blaming her. I'm just It's not It doesn't say in It does It doesn't say in Chumash who said it. Could be Adam Harishon told it to her. But the idea we see from here that it's because of the extra restrictions that people took upon themselves that they actually transgressed. So on one hand, it seems that it would have been better she wouldn't have done it. And from here we see that it's better not to have restrictions. Let's go a step further.

There is a concept of nedarim. A neder when a person takes a vow. Now the vows what we learn about in the Gemara and in Rambam, it's usually when a person wants to be sure that he will not do something wrong, so you make a vow that I will not do this, I will not eat this, to make sure that you are holy or you stay away from these physical things. Just like the general concept of a nazir. What's a nazir? A nazir is a person that takes a vow not to drink wine. And it says why would a person do that? Because when you drink wine, you get drunk. You never know what could happen. So in order to be sure that you won't do anything wrong, this nazir would take upon himself a neder. It's a neder. It's called a neder, a vow not to drink wine at all. You shouldn't drink wine and do anything which you shouldn't. That's That's forbidden. But just to drink wine is not forbidden. This is a person who takes an extra סייג. He wants to make sure that he shouldn't transgress, he shouldn't stumble over the real thing, so he makes a neder not to drink wine. Now, on one hand, it seems to be good. Says that a person who sees some things happen which are no good, take a nezirus upon yourself. Nevertheless, we find that after the person is finished with the time of his nezirus, he has to bring a korban. So it says a person like to take upon himself to be a nazir for thirty days, whatever amount of time, so during those time you can't drink wine, you can't cut this a restriction. When he's finished, he has to bring a korban and the whole procedure what he does. One of the korbanot, he brings a chatat. Now, we know a korban chatat, the sacrifice of a chatat, came you would have to bring if you sinned. Why would he have to bring a korban chatat? You know what it says? This person sinned. What's his sin? He didn't drink wine! He vowed not to drink wine. What do you mean he vowed not to? Hashem said you're allowed to drink wine. Why in the world did this guy make not to drink wine? It's a chet! It's a sin. He has to bring a korban for a kaparah, to be forgiven. Generally concerning nedarim, it says in פרקי אבות, סייג נדרים סייג לפרישות. Nedarim, if you make a neder not to do certain things, you restrict yourself, so then it's a סייג, it's a it's a fence, לפרישות, to be separated from evil. You then you're sure that you won't do anything wrong. A person is afraid he's going to eat non-kosher meat, so you a person would make a neder, \"I'm not going to eat any meat at all.\" And he knows that since he made a neder of a vow, he won't eat any meat, so he certainly won't eat treif meat. So that says in Pirkei Avot, it's a good idea. Says in other places, in Yerushalmi it says, this is expression, לא דייך מה שאסרה תורה? What, it's not enough what the Torah forbid you, ואתה אוסר דברים אחרים, דברים המותרים? And you're going to add, why in the world would you do it? The Torah said you're allowed. So why you're you're smarter than the Torah, and you're going to make it אסור? So the Yerushalmi, which is part of the Gemara, says it's not a good idea to make a neder. So is it good, or isn't it good? Is it good to be a nazir, or is it not good to be a nazir? We see two things. We see it is, and we see it isn't. It says in Yerushalmi, it says like this, and don't take this out of context what I'm going to say now, it says when a person will come in heaven after 120, He will be judged for every physical food or thing he could have had benefit from, could have had pleasure from, why didn't you? Imagine, you could have eaten this geshmake tasty steak, you didn't! You'll be judged for it. Now why, why would that be? So is it, or isn't it? Which one is the right thing to do? The answer is it depends on what level you are. Essentially, in truth, originally, the way it should be, whatever is wrong the Torah forbid us already. We know that's wrong. Whatever the Torah permitted is permitted. The Torah felt it's okay. And if the Torah permitted and put it here and said you're allowed to use it, you're allowed to eat it, obviously it's for a purpose. The Torah wants us to eat it, it wants us to use it. As a matter of fact, when we eat food, I'm using food as the best example of indulging in something, you eat food and if a person is at a level the way he should be, he elevates the food. Well, we learned last week about the concept of ניצוצות הקדושה, there are holy sparks found in the whole world, and every little aspect of the world has these holy sparks, and what we're waiting for, what Hashem wants is that we should elevate these sparks. And the only way we could elevate it is by getting involved with it. If you eat food and you eat l'shem shamayim, with the you eat with the proper intentions, you eat so that you should be healthy, so you should be able to learn, be able to do mitzvot, serve Hashem. You work, you get involved in physical things so you should make money to be able to give tzedakah, to be able to give your children a good Jewish education, to buy a very nice pair of tefillin, to buy the most מהודרדיקע אתרוג, if you have that in mind,

when you eat, in addition to having all this in mind, you make a brachah, you bentsch, you do everything properly, what happens? The ניצוצות הקדושה, the holy sparks which are found there are elevated. So you're really doing a favor to the food. Hashem wants you to do it, Hashem wants you to eat the food, because he wants you to elevate. If it's put here, you elevate. And if you don't eat it, what happens is that holy spark that's found there is pushed away. And it's not good, it's not what Hashem wants. That's why it says in the Gemara an interesting thing. It says in the Gemara that צדיקים ממונם חביב עליהם יותר מגופם. Tzadikim, their money is more precious to them than their body. Tzadikim care about money? Because their property has ניצוצות הקדושה. By them using it, they elevate it. For instance, it says that Yaakov Avinu, when he had that big fight with the malach, he was left all alone. Why was he left all alone? It says like this: he took over his family to one side of the river, and he took over all his things, and he went back when everything was over, he happened to forget a few small jars, פכים קטנים, and he went back for it. Yaakov, why did you go back for a small, Yaakov was very rich, I mean, we learn in Chumash he was very rich. Why did he care about a little jars to come back all alone in a place when it's dark at night and it's a danger, I mean, what, because everything that belongs to a Yid, בכלל everything has ניצוצות הקדושה. Just to waste it means wasting the ניצוצות. Why is there a issur, a prohibition called בל תשחית? You're not allowed to waste. Not holy things, you're not allowed to waste bread, you're not allowed to waste food, anything that's useful you're not allowed to break. It's an aveirah, it's a לאו, בל תשחית. Why? What does Hashem care, so you'll take everything and break it? Because if it's there, it has some purpose, and the purpose is to use it for kedushah, and if you don't use it for kedushah, you're not accomplishing what you're supposed to accomplish. Mimeila, if a person would do everything properly, then a person has to eat anything that comes his way which he is able to eat and able to make use from, and is able to have pleasure, and do it in the right way, that's what you should do, and not make your own prohibitions. Don't restrict yourself, because by restricting you're not gaining, you're losing. But that is only if a person is at a level that he is able to elevate everything that comes his way. But people are on a lower level, what happens then? Then, instead of elevating the food that you eat, if you don't have the 100% proper kavanos, and you don't have the proper feeling, then instead of elevating that holy nitzotz, you lower it even more than before. Because now you ate it, and you ate it in a way that you lowered it down, I don't want to go into the details of על פי חסידות and Kabbalah, by this it's only קליפת נוגה, it goes down to שלש קליפות הטמאות, but that's the idea, it goes down. I think I

mentioned this story once in the class before, that it was by a meeting with the Frierdiker Rebbe was sitting with a few people there, they served tea, and this one person drank the tea, and he only drank a half a cup. So, someone said to him, why didn't you finish the cup? Don't you know that this half a cup is jealous of the other half? So, the Frierdiker Rebbe turned around and said, I wonder which half is jealous of which half, because if he didn't drink it lishmah l'shem Shamayim Then the one that he did drink is jealous of the one that he didn't drink: \"Why did you drink me and lowered me lower than I was before?\" But so it depends. So this explains everything. When a person is at a level that he feels that in order to do the right thing he has to put restrictions upon him, this person has to do it. He should do it. We encourage him to be a nazir and don't drink wine, because you're at a level that you can't. But to say that it was ultimately the right thing, it's a sin, because the fact is you didn't elevate that wine that you could have, so you have to bring a קרבן חטאת. But nevertheless, it was right of you to do it. It says נדרים סייג לפרישות. Nedarim is good and it's a fence to stay away from aveirot. True. For who? For people who have to do it. On the other hand, it says in Yerushalmi, why is not enough for you the restrictions of the Torah? You have to add more? Because, in truth, you don't have to add more.

Adam Harishon and Chavah were at such a level that they didn't need restrictions. They were such a high level at that time. They were יציר כפיו של הקדוש ברוך הוא. Imagine, created by the hands of Hashem. Who's created by the hands of Hashem? We're not created by, we're all here because of Hashem, but physically we came from a father and a mother. They were the only human beings created by Hashem. The highest level. It says the great levels of על פי קבלה of Adam HaRishon. They didn't need restrictions. They made restrictions, for them it was wrong. And that's why, that was the cause of the aveirah. Normally, you don't need restrictions. But that's only if you are at a level that you are able to elevate everything that you're going to come in contact with. But if you're not, then you have to have restrictions. That's why it says, as a general idea, we don't find in the Torah encouragement for vegetarians. It doesn't say it's forbidden. A person could be a vegetarian if he wants. Only she'eilah on Shabbos, Yom Tov not to eat meat, that's a question, but there's nothing wrong with it. But on one hand, you would think, why wouldn't the Torah encourage it? What's the reason for those people, for some of the people? How could you take a living thing and kill it and eat it? Torah, we know, is תורת חסד. Torah is state of kindness. Wouldn't it make sense that a kind Torah would say, would encourage it and say, no, try it, and if a person could do that, it would be a very good idea, tza'ar ba'alei chayim, why don't we find it? The answer is because, in truth, by eating an animal, you're doing the animal a favor if you do it properly. If you

eat properly, that means you eat it, you shachat it properly, and a berachah when you shachat it, then you salt the meat, and then you cook it, and you eat it with the proper kavanot, what happens? You elevate the nitzotz. So the behemah, the cow, the meat is not a meat anymore. It's a higher level. So you help it. But it's only if you do l'shem shamayim. That's why the Gemara says, עם הארץ אסור לאכול בשר. An am ha'aretz, person not a scholar, should not eat meat. Why? Because it says to eat meat, you got to work hard to elevate that nitzotzot, because it's so much harder to work on it. The coarser it is, the more gashmi and chumri it is, the lower it is, you got to work harder to elevate it. It says, I mean, it's hard to understand really, but it says that to elevate the ניצוצות הקדושה of fish is easier than that from meat. It's a lighter type of food, it's not so coarse, so it's easier to elevate. That's why it says in Rambam that when a person eats fish and meat in one meal, he should first eat fish and then meat. The

Rambam gives a very simple reason: because it's easier to digest fish, so you should first start your digestive system working, and when it's working already and you're in it, then you should eat meat. So Chasidut says the Rambam has a deeper meaning here, too. When we talk about digesting it, it doesn't mean physically digesting. You have to digest the food spiritually. And it's easier to digest fish. It's a lighter type food, meaning it's not so grob. So you don't have to work hard against the yetzer hara to elevate the fish. But to elevate the meat is harder, so you got to start, we call it מן הקל אל הכבד, first from the lower, from the easier stuff, and then you go higher. Because it's the... All what he eats elevates, yes? No, it's not true. I'm sure a little bit you could eat. Doesn't mean you have to eat a lot. Eat a little bit, everything with a limit. You have to go according to what the doctors say. That's part of the Torah, too. You have to listen to the doctor. But it's not... The Torah didn't say it's forbidden, the Torah just said that you have to do everything that's not, you shouldn't do things which are dangerous, whether it's doing or eating or things, and you have to listen to the doctor. Then there's an inyan you're not allowed to, then you're takeh not allowed to. Depends how much, yeah. You can't rely on miracles even on Shabbos and on Yom Tov and even at a simchah. Let me just finish this, and then I'll get to that. So what comes out of all this? What comes out that to make these chumrot, these extra things, is only if you have to, if you're not on such a high level. That's concerning a person making his own chumrot, like we're talking a person should take upon himself a neder and restrict himself more. So it depends. If you're on a lower level, good. If not, better not to. The

same applies to the general idea of the chumrot that the chachamim made. Generations upon generations there were no such chumrot. The Torah was given and that's how they they they lived. Throughout most most of the the דינים stayed the same way throughout the first בית המקדש. It all started basically after the חורבן of the first בית המקדש, during the time of גלות בבל, the 70 years between, and then more even in the beginning of the second בית המקדש. And the reason, it says, is because the Jews were not at the same level before. In simple peshat, it means that before they didn't need restrictions. They were careful enough that nothing would happen. They didn't need an extra fence to say, \"Well, make sure not to do an aveirah, you have to restrict yourself more, or we have to restrict you.\" Later on, the people not so careful anymore, so they had to add. That's the simple. But according to Chassidus it means that they were on a higher level, they were able to get involved in everything to the actual end, and they were able to elevate all these ניצוצות, and it wouldn't have a bad influence on them. But when people are not in such a high level, then we are afraid that if they get too much involved in גשמיות, they will not be able to elevate it. So then we have to have all these restrictions. So the chachamim came and they added many many of these restrictions during that time. And throughout the גלות time, we find later times that they added even more, and as time passed they added even more, because we're going down down downhill because the people are not as good as they used to be, and as generations go we get worse and worse, and therefore the restrictions are more and more. So this is basically the whole approach we have to the דינים דרבנן. Nevertheless, there is something good about these chumrot of דרבנן. What we're learning here is just to show how the בית המקדש time was better than now. This is going to show the opposite, that's why I don't want to stress it so much. But on the other hand, there is something special. If we do something that the Torah did not restrict, Torah did not say it's forbidden, and we, meaning Jewish people on their own, based on the what the chachamim said, do it because we want to satisfy Hashem, that's basically why we do it, we're afraid we might do something wrong, we want to satisfy Hashem, and we do it even beyond what we were told, that shows that we are connected to Hashem very strongly. When and this I think is connected to what I explained last week or once before, when we do exactly what we're told, it's fine. But nevertheless, what does it show? That what we're told is like a burden, and we have to do it, nebech, and that's what we do. If

someone does something without being told, knowing that this is going to satisfy, well I think I explained the difference between a בן and an עבד. And a בן An עבד is a servant or a slave who does what he's told, but what he's not told he's not going to do. He'd rather not do anything, but he has no choice. And a child does whatever his parents want, not only what they want, what they tell him to do, what he knows they would like. Because he loves them and he wants to show them his closeness, so he feels that, \"If I do this, my father will be happy, he'll do it.\" So which thing shows more his connection? When he does what he's supposed to, the basics, or with the extra? On one hand you look, well, the basics are basic, this is just extra things. But the extra is what shows his, we call in Yiddish, ibergegebenkeit, his closeness. And the same thing here: when we do what Hashem commanded us to do without anything more, then that shows, good, that's we're doing what Hashem wants, fine. But when we do extra, then we show that we are closer to Hashem. And I mentioned last and that's the whole idea of לפנים משורת הדין, to do more than the law required. And I mentioned that's one of the reasons it says the בית המקדש was destroyed. Says the Gemara, why was the בית המקדש destroyed? Because שהעמידו דיניהם על דין תורה, they did everything according to the Torah. And the Gemara couldn't understand, if they did everything according to the Torah, so why was it destroyed? So it was good! They did it all, everything only according to the Torah, but לא עבדו לפנים משורת, they didn't do anymore. And the idea of the chachamim adding these things, also is the same idea, that we do more than we're told. That's why the Gemara says that Hashem says חביבים עלי דברי סופרים יותר מיינה של תורה, \"I love what the chachamim said more than I love the Torah.\" In other places it says חמורים עלי דברי סופרים, \"I feel more strict with what the Chachamim said than with what the Torah says.\" But that's from a different angle. That's because when you do what the Chachamim say, that means that this is something that came from within Klal Yisrael, not that Hashem commanded us, that's a higher level. And a lot of things similar to that will be found that things which were not commanded represent a higher level. But generally speaking, the reason we have all these chumrot is because we are in a lower level. And this is what we learned here now, that the time of the First Beit HaMikdash, we did not need all these chumrot, because we were in a higher level. Now בזמן הגלות, even in the first Beit HaMikdash, certainly later in the time of galut, we need this chumrot.

What does this all lead us to? That when Mashiach will come, now I'm not saying that then we will not have all the דינים דרבנן, I don't know exactly in that aspect what's gonna be, but one thing is clear: when Mashiach will come, we'll be in the same level as we were in the time of the first Beit HaMikdash, that we will not need all these extra restrictions דרבנן in order to protect us from not going too low and not doing anything wrong. If they will stay, it'll be for other reasons. But