holding page 37, not 36, okay. מבואר בחסידות, it says in חסידות, that means in חסידישע ספרים, Chassidic ספרים, שהגלות נמשלה לחלום, that the גלות is compared to a dream. It's all actually based on the פסוק that says that על נהרות בבל שם ישבנו גם בכינו בזכרנו ציון היינו כחולמים, that the אידן were saying when they were in בבל, at the time of the גלות, after they were chased out of ארץ ישראל, after the first destruction, and they were in בבל, they said, \"We are sitting here על נהרות בבל, on the the rivers of בבל, and they said, 'We are like in a dream.'\" Right. So based on that, חסידות says that גלות as a whole is compared to a dream, because they referred to גלות, they said, \"We are now in בבל, in גלות, and we're like in a dream.\" And the גמרא says actually that they meant that they were during all the years of גלות in a dream.

The גמרא tells a story that חוני המעגל, when he saw this, he wondered how could there you be in a dream for 70 years? And השם 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 גמרא tells the whole story that he was going and he saw someone planting a carob tree and he knew that carobs takes 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. השם 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 בית המדרש and no one recognized him. They were all new people, there's another generation. And he heard them learning and somebody got up and said a quote in the name of חוני המעגל. And he said, \"Well, that's me!\" And they didn't believe him. So he davened to השם and he said, \"Well, I see I have no friends, I have no חברותא,\" 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 גמרא actually uses tells us the story that when it says they were in a dream in גלות בבל, it actually meant in a dream. But from here חסידות takes out that the whole גלות, being in exile, is compared to a dream.

Now, why is it compared to a dream? So he says: כשם שבחלום, just כשם just like in in a dream, יאחד 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 בבת אחת, these two things can't fit together. In a dream, the גמרא 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 גמרא uses the expression הרי היא באספמיא, you could be here and dream what's think you feel that you are some place in אספמיא, 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, the 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, the 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 גלות. In the time of גלות, we see that a איד could love השם, and at the same time love his own body, love himself, love the גשמיות. And these are two things which in truth cannot be together. It says in many ספרים that אהבת השם ואהבת העולם לא ישכנו יחדו, cannot be together. To love השם and to love the world cannot fit together, because loving השם means that you realize that השם is the true being. Everything else is basically nothing. That's why you would love השם. The פסוק expresses itself, לאהבה את השם אלקיך, you should love השם, why? כי הוא חייך, because that's your life. What makes a person love השם? When you realize that your whole life is really השם. You're here only because השם wants you to be here. Your whole existence is because of השם. In truth, השם is the only being. There's a פסוק that says, אין עוד מלבדו, there is nothing but Him. So if a person loves השם, that 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 גלות. Why does השם want us to live that way? One second. We're we're we're going to no, no, we're going to get to it. So here it seems, in the beginning, that we're in a dream during the time of גלות, and it seems to be negative. Now what did would that show? That would show that since this person דאוונס, let's say, and at the same time and while he's דאווענינג he loves השם, then when he finishes דאווענינג goes out in the street and he's involved in the גשמיות, and he loves the גשמיות too. So on one hand it would prove that when he really thought he loved השם, 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 דאוונס or learns and he loves השם, it's not real. If it would be real, then you couldn't have the opposite later. If you דאוון and feel really feel love to השם, and you'd walk out in the street and get involved in the גשמיות, you wouldn't be able to love the גשמיות. I mean, you'd have to do it, השם wants to eat and sleep and drink and do everything that you have to do, that doesn't השם doesn't want us to be isolated from the world, but you wouldn't love it, you wouldn't dwell in that, 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 Chassidic philosophy we 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 לכפי שהיה מצבו בזמן תפלתו, as he was during the time of his דאווענינג. So since he could do that, מהווה הדבר הוכחה, that proves שתפלתו, תורתו ומצוותיו אינם שוים כלום, that his learning, his דאווענינג, his מצוות 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.

שורשו 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 דווקא. This dream, since the 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 גלות. ומצד בחינה זו אפשרי הוא חיבור שני הפכים, and because in the time of גלות 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 I'll look, I'll explain it in a moment. הרי שבענין זה, so here we see that in this ענין, יש יתרון בזמן הגלות לגבי בזמן הבית. There's something better, greater in the time of גלות over the time of the בית המקדש. בזמן הבית, the time of the בית המקדש, פעלו והאירו הכוחות פנימיים של הנשמה, then worked and shined only the inner aspects of the נשמה, not this מקיף, not this surrounding part. And since only those aspects worked, שבהם קיימת הגבלה, there there are limitations, there is 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 נשמה which are limited. ולפיכך אסור לטמא ליכנס למקדש. Therefore, a person who is טמא was not allowed to go into the בית המקדש. There are there were these limitations. טומאה is טומאה, impurity is impurity. קדושה is קדושה, you can't mix the two. The בית המקדש is holy, a person who is טמא is טמא, 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 נשמה which we call the surrounding level of the נשמה shine, שבהם אין קיימות כל הגבלות, there are no limitations when it comes to those levels. ככתוב, like it says, השוכן אתם בתוך טומאתם, השם could dwell even within the טומאה. The time of the בית המקדש is that 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 קדושה cannot be there. You could have the קדושה in the same place where we have the טומאה. And that's because we're connected to a level which is beyond limitations. And that's only זמן הגלות. And that's why, even though that we, on one hand, seem to be involved in גשמיות and we care about גשמיות and we love the גשמיות, so we would think at the same time you can't love רוחניות, 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 גלות, more than before, and we're able to have, at the same time that we have the טומאה within us, we're able to have the רוחניות. And let me explain a little bit. In

תניא we find a similar thing, but not exactly. In תניא he speaks of a person that's דאווענען. Same applies to learning, but he talks about a person that's דאווענען. And this person, while he's דאווענען, מחשבות זרות, bad thoughts, come into his mind. Things he should not be thinking during דאווענען. So he says there, a person might think, this proves that I'm not דאווענען properly, because if I would be דאווענען 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 דאווענען? So that obviously proves that I'm not really involved, that I'm not really דאווענען 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 נשמה, holy נשמה, which is also called the נפש האלוקית, the godly soul, and we have the יצר הרע, or as we call it, the נפש הבהמית, the animalistic soul. There are two parts within us. When we're trying to דאווען properly, the יצר טוב, the נשמה is working. And he's טאקע 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 דאווענען properly. Because the more the יצר הרע sees how good you're דאווענען, he tries to stop you. If he sees that you're not so involved in your דאווענען, 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 דאווען and you're putting your כוונה in, that's when he'll try to fight completely to throw it in. So what's the עצה? The עצה is don't care, just ignore it! Try to make take your mind away from, ignore it. And he gives a משל: Imagine you're standing and דאווענען, and there's a גוי, that's what he says, a גוי 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 עצה? What should you do? To start up with him? You're going to get into a ויכוח and in an argument with him? You're going he'll answer you back, you won't get anywhere. So what's that ignore him! איי, 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 גוי screaming at you, does that prove in any way that your דאווענען is not good? Cuz that's a different person. See, one what would it be if it would be yourself, so you'd say, if I'm דאווענען properly, how could I have these מחשבות? But if there's a גוי 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 האלוקית, then we have the נפש הבהמית, the יצר הרע, the גוי that's within us. It's actually called the גוי. There is a פסוק that says, the גוי אשר בקרבך, actually it says, הקל זר אשר בקרבך, the גוי that's with amongst you. Simple פשט it means the nations that live within us, amongst us. But חסידות says it means among inside you. You have it says the קל זר, the strange god, the idol, אשר בקרבך, that's inside. We have that גוי inside us. And that גוי 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 דאווענען, 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 is before was involved, while he's דאווענען is involved, so we're not talking about the other side, the bad side is trying to stop him. It's the good side, the same mind that was thinking כוונות of דאווענען and was saying שמע ישראל and did everything, walks outside, and that same part of you seems to be now completely involved in גשמיות. 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 דאווען, 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 דאווענען, and it happens very often, unfortunately, to many of us. When we דאווען, sometimes you דאווען with כוונה, and you feel good, and you feel elevated, uplifted. That's really what דאווענען is supposed to do. דאווענען, it says, is like a ladder, like in יעקב'ס dream it says it was a ladder standing on the ground, רישא מגיע השמימה, the tip touched the שמים, the heaven. It says in the זוהר that this ladder represents תפילה. Why? Because תפילה is going up, so sometimes you דאווען and you go up the steps, and it says there are four parts to דאווענען, like four steps to the ladder, and you go and you reach very high and everything is fine. And then you finish דאווענען, you go out of שול, and you go to your office, and it's as if nothing happened, and you get involved with all kinds of משוגעתן and things and who knows? And sometimes you even you even get involved with things which are not so honest, and you never know! And you start to think, \"How does it work?\" So here, it would seem definitely that this proves that my דאווענען was not proper. So he's trying to say here it's not so. We're in גלות, and in גלות it's like a dream. We could have two opposites. Why? Because in גלות, השם gave us something extra that we didn't have בזמן הבית, in time of the בית המקדש. In the בזמן הבית, time of the בית המקדש, couldn't be together. If you were a person that's possible to cheat or possible to love גשמיות, you couldn't have רוחניות within you, because you were limited to the גשמיות. A person who was a רוחניות could not have גשמיות. Makes sense, they're two opposites. In גלות, השם said, \"You are able to be a person that's not such a high מדרגה, not such a big צדיק, and still, when you are involved in תפילה, 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 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, it could 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, but just an imagination, in an imagination you could imagine that you put this and you put something else in the same place. It's not real. If it's not real, it doesn't have the limitation, because it's nothing! It's air, 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 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, 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 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 מקיף. And we do find that when you have a higher מדרגה, two opposites can get combined. The proof for this is, or I don't know, proof, an 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 heaven? So the מדרש says, in the heavens you have מלאך מיכאל מלאך גבריאל, let's say, and מלאך מיכאל. And it says מלאך גבריאל is the מלאך of fire. מלאך מיכאל is the מלאך of water. Now fire and water together, you can't have them, they're two opposites. The limitations, the the the quality, the characteristic of water is limited to something that is the opposite of the characteristics of fire. Now even though it means in a spiritual sense because we're talking about מלאכים, but nevertheless, the idea is the same. Now אין

מכבין זה את זה, they live together, they live peacefully together. So השם makes peace in the heavens. And it says, how is it possible? Because השם is beyond them both, and because of their connection to השם, we don't the the differences are not felt. And there's a משל to it. There's a משל that you have sometimes two officers in the government that hate each other. They're complete opposites. For this this guy says day, this guy says night, and they're always fighting, they're complete opposites. When both of them stand in front of the king, there is peace between the two. Why? Because the king, who is higher than both, so they become, we call it, נתבטל in front of them. The limitations, the differences that are there, 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 מלאך מיכאל and מלאך גבריאל stand in front of השם, they stand together. So השם is עושה שלום במרומיו. He makes peace there. Which means He makes peace there because their individuality, which makes the 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 differences and the details of each thing is not felt, that is called מקיף. מקיף means it surrounds. The

example is when you take something in, in a פנימיות, 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 a cup could take. 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 could come in, because that's a מקיף, that surrounds. So מקיף always is an expression that we use when the 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 would also be called מקיף. Let me see how to explain it. In the person we find, let's get to the כוחות. That'd 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, brain could understand, the hands could move, could touch, 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 נפש. The person has this life force, not getting into here holy נשמה, not holy, just, even להבדיל by a גוי, 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 נפש isn't there. So the life gives out The נפש 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 נפש includes essentially all possibilities. In the נפש you have the ability to see, the ability to hear, everything. Now, it comes out from there, and the part of the נפש 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, in the brain is to understand. It all comes from the נפש. In the נפש 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 גמרא says The נפש is like another body that's in 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 כוחות, and it gives it out, sends it to the different parts. We find in the גמרא, it says יפה כח הבן מכח האב.

It's possible for a child to have more than his parents, 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 that 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 נפש, everyone has all the abilities. It's all there, all the כוחות are there. Why can't this person see? Because there is something wrong in the body, in the כלי. in the vessel that's supposed to receive that power that comes, that specific power that comes from the נפש. But in the נפש it's there. The connection from a child to parents is not to the outward, revealed form of the parent, it's to the essence. And therefore it takes the essence, and in the essence everything is there. And since the child does have proper eyes, so therefore that ability could come into his eyes, because in the נפש you have it. This is just by the way, just trying to make it clearer. So the נפש of every person has all the כוחות, and it comes out into every part. Then there is something else:

there is a certain part from the נפש that comes out which is all over equally. In חסידות 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 נפש 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, and at the same time it still stays alive. I mean, there are some times, God forbid, it could become gangrene and it could start dying. But this one, somebody is 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 נפש that's giving it. But then there 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. So we see there are two aspects. So that second aspect, which 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 is 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, besides being the hand of the body, it gets that כח 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 life. The same is with the כוחות. Every כח that we have, every specific ability, every power, every attribute that we have, when we 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 נפש, to the part of the נפש that deals with specifics, which are limited, everything is limited. But then we have from the נפש the general נפש, there's no other word for it, the essential aspect of נפש which is not limited to these specific parts. And the same is with the נשמה, the holy נשמה. When a person loves השם, so that takes out from the נשמה the specific aspect of love, which is limited to love. When you have fear of השם, it takes that. Anything that we do, and that's limited. Since we love השם, loving השם 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 נפש, 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 נפש 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 at the ear gives you to hear, the hand makes, gives you 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 חיות, the same life comes to the eye as comes to the hand, and there's no 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 there's no contradiction between things because there is no limitations. Why there is no limitation? In simple פשט, because it's nothing! It's not limited to anything, it's not real. The source of all this is there is a level which is beyond the limitations, and therefore Or, 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 גלות, 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 השם, it's real. When we love the גשמיות to a certain degree from the גשמיות end of it, it's also real. But the fact that there's no contradiction, why? Because the love that we have to השם 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 גלות, there is the revelation of the עצם הנשמה. In the time of the בית המקדש, they served השם with their understanding, with their feeling, with all these high powers, attributes that they had, but not with the essence. And I explained last week, that covers up on the essence. In the time of גלות, 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 נשמה, which is connected to the essence of השם. When that shines, the limitations are not real. And therefore, a person who could be in the opposite direction, could not, could love גשמיות and be involved in גשמיות, when he loves השם, it's also real. And he quotes the פסוק, השוכן אתם בתוך טומאתם, השם dwells within the טומאה. In the time of the בית המקדש, it was from the lower aspects, therefore when you loved השם, it was love, but it was the limitation of the love, and therefore it didn't fit together with קליפה. Therefore the בית המקדש, which was holy, you couldn't be טמא when you walked in. Now we're טמא, and השם is within us, because 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 גלות to a dream, we mean to say that it's a חסרון, it's a negative thing. It's like a dream, we have two opposites. Not in the time of the בית המקדש, a person who loved השם loved him all the way, would leave the house after דאווענען and would still love השם, would go to his business and love השם, and that. And now, it's not like that, so it's a חסרון. We're saying it as a חסרון, a low level. But in truth, we should remember that it has a מעלה also. The מעלה is that you could have love to השם, and even though you're not in the high level, because we're connected to that higher level of מקיף. So this shows, tells us the great the מעלה that we have, at least from this aspect, in the time of גלות. Let's go to the next piece now. מבואר בחסידות, it says in חסידות, שבזמן הגלות אי אפשר להגיע לאותה דרגה של ביטול שהייתה אפשרית בזמן הבית. In the

time of גלות, we cannot reach the same level of ביטול, of self-nullification to השם, 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 ביטול to השם like we reached then. But the proof to it is from the expression that we use in the מוסף of יום טוב. In the מוסף of יום טוב we say, מפני 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, ואין אנו 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 מוסף. The whole idea of דאווענען is כנגד, it's parallel, it's כנגד the קרבנות. דאווענען of מוסף is because of the קרבנות of special מוסף קרבנות 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 קרבנות, and therefore instead, we will דאווען and talk about the קרבנות. But the expression that we use is we can't go up, אין אנו יכולים לעלות, can't go up, ולראות, 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? 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 to שול and bow down. Why, you can't bow down to השם 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 when someone bows down to somebody, it means that you're putting yourself under that person's jurisdiction, under that person's בעל בתישקייט, control. So that bowing down really is a feeling. It's a feeling that I show that I am בטל to you. We could physically bow down, but we physical but we cannot reach that feeling of ביטול that they used to have in the time of the בית המקדש. As much as we could bow down, lay down on the floor for day till tomorrow, we can't have that. So nowadays, we do cannot reach the level of ביטול that they used to have in the בית המקדש. אך, but he says, במה דברים אמורים, this is only said לגבי כמות הביטול בלבד, concerning the quantity of ביטול, how much ביטול we will have. That means like this, this is a pretty deep piece here. You have to, as we say in Yiddish, האלטן קאפ, we have to keep our mind on it. הביטול בזמן הבית, the ביטול that the יידן used to have in the time of the בית המקדש, כבש את כל מציאות האדם, would has conquered the whole מציאות, 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 ביטול, that he had no desire of his own. That's how בטל he was. All he wanted was what השם wanted. He had no desire of his own. הביטול בזמן הגלות, when we say in time of גלות we could also reach a ביטול, but not the same, אינו ממלא כל ישותו. That ביטול doesn't fill the whole being of the person. והוא נשאר דבר בפני עצמו. The person, after he still feels בטל to השם, after he feels בטל to השם, he still feels himself as a separate being, רק שמכניע עצמו לפני הקדוש ברוך הוא. All he does is he bends himself to השם, but doesn't really, doesn't penetrate completely into the person. That's the difference between the time of the בית המקדש and now. So then, the ביטול penetrated all the way into the person. It was absorbed in every aspect of the person, there was nothing left of him. Every thought of him was only השם. Now, it's not so. We still are something, and even though we were מבטל ourselves, we nullify ourselves to השם, but it's only a little bit, not much. But that's called the quantity of how far the ביטול goes. ואילו במהות הביטול, but when we talk about the quality of the ביטול, ישנה מעלה בביטול בזמן הגלות. There is a מעלה, in the time of גלות the ביטול is greater. שהרי בזמן שהיהודי מקיים מצוות שמאירה אצלו אלוקות בגילוי, because in the time of the בית המקדש, a ייד would do מצוות and be בטל to השם at a time when godliness was revealed, it was a בית המקדש, then ויש לו תענוג בעבודתו, השם was revealed, he had pleasure, he served השם with pleasure, הרי ממילא מעורבת בזה גם המציאות שלו. So here, as much as he's בטל, his being is involved, because he has pleasure, he enjoys it. So as much as he enjoys what השם 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 בטל to השם. ואילו בקיום המצוות בזמן החושך, but when you do מצוות when it's dark, when there is no godly revelation, לא מעורבת בזה ישותו, his being is not there. From as far as his being, he doesn't want it! The only reason he's doing it is cause he's breaking himself. So really the ביטול is very strong. I will explain it soon, it needs a lot of explanation. ומתגלה ביטולו של היהודי להקדוש ברוך הוא. So through that, the true ביטול of a ייד to השם is revealed. נמצא אפוא, so it comes out like this, אשר ההכנעה בזמן הגלות, when a person bends himself to השם in גלות time, שאינה קשורה למציאות האדם, which is not connected to the person's being, הוא ביטול אמיתי. That's a true ביטול. 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 ביטול, אבל הביטול שבחיצוניותו, that little bit of ביטול, הוא ביטול אמיתי, is really true. מה שאין כן הביטול בזמן הבית, the ביטול in the time of the בית המקדש, הבא מצד גילוי הארה, it comes because there was a revelation of godliness, הרי הביטול עצמו אינו מושלם, the ביטול is not complete, כי הביטול קשור במציאותו, because the ביטול is connected to his מציאות. Now, I'll explain this, it needs a lot of explanation.

Generally in חסידות, we find two types of ביטול. We're talking about two levels of a person who could be בטל to השם. One we call ביטול היש, and one we call ביטול במציאות. ביטול במציאות means the person is completely בטל. His whole מציאות, his whole being is בטל to השם. He doesn't feel himself anymore. He's בטל to השם. How does that come? A person really thinks and understands the greatness of השם, understands the goodness of השם, the kindness of השם, how that's the most important thing, so therefore he realizes that he's nothing. So his being is completely, he loses his being, and he feels his being is completely one with השם. Then you have a lower level called ביטול היש. יש means something, his something is בטל. 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 השם is the true being. The difference,

another expression to show the difference is between אתכפיא and אתהפכא. אתהפכא means to turn around, to reverse. אתכפיא means to bend. The first level is turned around, his whole מציאות was changed over, transformed! אתכפיא means it's just bent. He's still there, but instead of being strong in himself, he's bent to השם. But he's still there. That's the difference between ביטול במציאות and ביטול היש. Now, at first glance, it would seem, which level is the higher level? ביטול במציאות, obviously. ביטול במציאות means his whole מציאות is בטל. There's nothing left of himself, everything is his whole being is בטל. ביטול היש means that it's only a little bit. His ביטול is only to a certain degree. But in truth, if you start thinking about it deeper, it's opposite. ביטול במציאות is a higher level in quality in quantity, not in quality. Why? ביטול במציאות means that the ביטול the ביטול penetrated into every part of him, while ביטול היש 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 is a being for himself, he still breaks himself to השם. 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 השם. So in order to be בטל to השם, 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 השם. Who's 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 השם 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 was part of you that's not involved, so that part is טאקע missing. So in quant quality quantity, it didn't reach that far. But that part of you that you did give yourself over to השם, it's a kind of giving over that shows that you are not involved at all. It's only השם that's involved. So that is a higher level of ביטול. But we say even though ביטול במציאות in חסידות is always known as a higher level, ביטול היש has a certain מעלה over ביטול במציאות. חסידות

gives a משל, the difference between an עבד and a בן. A servant, or in olden times, a slave, and a child. A child wants to do what the father wants more than the slave. The slave would rather not do it. The only reason he does it is because otherwise who knows what'll happen to him. And the child really enjoys the father, wants to do for the mother, for the father. Who is closer? Well, obviously the child. Who has more ביטול? 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 what 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 ביטול is not so strong. There is really real strong part of him. But that part that is בטל, it's going against the grain, going against himself, because he'd rather not do it. So really that's really giving yourself over to השם. The first is not really giving yourself over to the father, not 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 מסירת נפש, let's call it, that's not giving yourself up, but the other way is giving. So it comes out that the ביטול היש is a higher level from one angle than ביטול במציאות. That is the

difference between the ביטול the אידן used to reach in the time of the בית המקדש and the ביטול we are able to reach now. In the time of the בית המקדש, they would come to the בית המקדש, they would see the ניסים, the miracles that took place, it would bring a revelation of godliness into them, and would uplift them that they lost themselves completely to השם. They enjoyed השם, they didn't enjoy anything else. But still, it's ביטול במציאות, the higher level, but it's in quality in quantity it's it's higher. In the time of גלות, 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 we enjoy it like we enjoy Piece of good food, I mean we don't. And nevertheless we do it. That's a real ביטול, that means we're giving ourselves up to השם, we're going against ourselves for השם, so that's really giving ourselves up for השם. Time in בית המקדש when there was a גילוי אלקות, the revelation, it's not such a, we say not such a big חכמה. Not such a big thing to do it. And indeed, it was that way, that the whole level of the, whole lifestyle of the אידן at that time was like that. I

explained once before what it says in in תוספות or the מדרש, why was there a מצוה of מעשר שני? מעשר שני means that they had to take off this, a tenth of the crop that grew every year, and they would have to take it to ירושלים. One מעשר was they had to give it away to the לויים, it's מעשר ראשון, but one was whatever grew, they had to take off a tenth,