gave out called Megulah L'Geulah which is only a collection of different sayings and different thoughts in different sefarim concerning galut, concerning the exile, and concerning the geulah, the redemption, and Mashiach, etc., etc. So what I thought was that we would I would make some copies from this sefer and we would go through some of the concepts which are quoted from different sefarim, and I would elaborate on these inyanim the way it's written in these sefarim. Good. That's good. Before we start discussing the inyanim that are mentioned here from the different sefarim, I still want to just finish off a little bit of what we started last week. Last week, actually, we finished learning the last halachah in the Rambam that deals with the time of Mashiach, where the Rambam says that for Mashiach will come at that time, there will be no hunger, and there will be no wars, and there will be מעדנים מצויין כעפר, all good things, all delicacies are going to be plentiful like the dust. And the people will be able to sit and be involved constantly only in studying about Hashem. And therefore, the Rambam said, the Yidden are going to be great scholars and they're going to know the knowledge of their Creator. And he quotes the pasuk where it says that ומלאה הארץ דעה את ה׳, the world will be full of knowledge of השם, כמים לים מכסים, etc., etc. So one of the things the Rambam does mention, as I just said, is that there will be plenty of good things, מעדנים מצויין כעפר. Ma'adanim means things which are delightful, which give you pleasure, there will be plenty of it, ka'afar, like dust. The question that some of the mefarshim ask is when we're dealing with the time of Mashiach, when people will be involved in more spiritual matters, as the Rambam says, ולא יהיה עסק כל העולם אלא לדעת את ה׳, the involvement of the whole world will be only concerning knowing Hashem, what difference will it make to them that we will have plenty of good things? Why would they care if you have all kinds of good things or you don't? Now, in

truth, we did mention that when the Rambam says that מעדנים מצויין כעפר, that these ma'adanim, these good things will be like the dust, he doesn't only mean that there will be plenty of it, but he also means that people will not care about it. It'll be like the dust. Dust means it'll be something that's not important, similar to the expression that we use on Erev Pesach when we say the כל חמירא and the purpose is to nullify the chametz and to be מפקיר the chametz, and to show that the chametz is meaningless. So what's the expression that we use? That the chametz should be batel, be batel, nullified, ולהוי הפקר, and it should be ownerless, כעפרא דארעא, like the dust of the ground. So there we use the term עפר, and that's supposed to describe that it has no meaning, no importance. So the peshat here, too, is when it says that at that time, מעדנים מצויין כעפר, we will have מעדנים, all good things, like dust, it doesn't only mean it'll be so much like the dust, but it'll also be meaningless. But that still doesn't answer the question 100%, because after all, why is it important at all to discuss these things when these things will really not matter at all? The reason we care about gashmiyut now, the reason we care about physical matters now, that we care about having good food and we care about money, we care about nice houses and nice cars and all these things, because we don't care as much about Hashem, as we're going to learn later. That's the nature. Hashem is something that's abstract and we don't see Him, gashmiyut is something that we see and that's what we care about. The more we care about Hashem, the less we care about gashmiyut. The two don't go together. There's a

saying in sefarim that אהבת השם ואהבת העולם לא ישכנו יחדו, to love Hashem and to love the world, the gashmiyut of the world, cannot live together, they cannot fit together. So the moment we have more feeling towards Hashem and towards spiritual matters, the less we have towards gashmiyut. The two don't go together. As the famous statement in the Zohar, and I think I must have quoted it once before, the Zohar says that תוקפא דגופא חולשא דנשמתא. If you have the strength of the body, it's the weakness of the neshama. Now, the strength of the body doesn't mean the health of the body, the body has to be healthy, but when a person cares about bodily matters, about the desires of the body, if that's strong, then the spiritual matters are weak. The Zohar says, תוקפא דנשמתא חולשא דגופא. If the neshama is strong and neshama matters are strong, then the bodily matters are weak. They don't go together. When Mashiach will come, then we will come to a very high level of understanding in Hashem, and we will care about nothing else, as the Rambam says, ולא יהיה עסק כל העולם אלא לדעת השם. The involvement of the whole world will be only, and the Rambam even says it in a stronger lashon, he says there will be no other involvement but the involvement in Hashem. So why is it important at all to mention that all גשמיותדיקע good things are going to be plentiful? Even though we say, \"Well, and no one will much care much about it.\" But why even mention it when we're dealing with different matters, so that should not be part of anything at all. We shouldn't even mention this at all. Especially according to those who say that when Mashiach will come, there will be a lot of changes in the world. See, the

Rambam says, as we learned before, that there will be no changes in the nature of the world. Everything will go on as it now, as it is now. The Rambam paskens according to the opinion in the גמרא, אין בין עולם הזה לימות המשיח אלא שעבוד מלכיות בלבד. The only difference between now and the time of Mashiach is שעבוד מלכיות. Now we are under the control of the goyim and then we will not be. But as far as everything else, there will be nothing out of the ordinary. There will be a lot of good things, but nothing out of the ordinary. In the Gemara we do find that there will be a lot of changes for the good. For instance, the Gemara says that עתידים אילני סרק, trees that are fruitless, that don't give fruit, will give fruit when Mashiach will come, which is against the nature. It says in Midrashim and Gemara, different things, it says, for instance, now from when you plant till it grows takes a long time. When Mashiach will come, the day you plant, it'll grow right away. That's how fast things will happen. And the other thing, it says now it takes for a child to be born nine months, and it's not going to take that long. It'll take one day. Yes. That's against nature. Oh, but this is according this fits to the opinion that there will be changes in the nature of the world, which the Rambam does not pasken like that. Or the other Gemara where it says that עתידים גלוסקאות, you will be able to pick actually finished products of breads, chalot, off the trees. עתידים כלי מילת, you'll be able to pick silk garments off the trees. These are all changes in the nature of the world. Now, the Rambam doesn't bring it, but nevertheless, the midrashim do bring it. And there are some that say that this is actually what's going to happen. And also, as I explained in one of the earlier shiurim, that even according to the Rambam, that says it's not going to happen, it seems as if that's only in the beginning, the first period. But there will be a second period where there will be changes in the nature of the world. And what kind of changes? Miracles will take place for the betterment of what? Of gashmiyus. There will be more food, you won't have to work hard for gashmiyus, there will be nicer clothes, all these things. And the question is, why in the world do we even mention it? When Mashiach will come and we're going to care we're going to be involved in spiritual matters, we'll be learning about Hashem, and even the goyim will be learning about Hashem. As I mentioned last time, when the Rambam says, ולא יהיה עסק כל העולם, that the involvement of the world will be לדעת את השם, to know Hashem. It doesn't say the involvement of the Jews. Of the world. Even the goyim will be involved only in knowing Hashem. They won't be such great chachamim, because the Rambam says, לפיכך, therefore, the Yidden, Yisrael will be chachamim gedolim. Goyim will not be such great chachamim, but they will also only care about learning about Hashem. So why even mention that we'll have all these good gashmiyusdike things? Be'emet, there is a similar question that mefarshim ask. Not about Mashiach, but a similar question. We have a pasuk where it says, אם בחקתי תלכו, if you will follow My ways, ואת מצותי תשמרו, and you're going to keep My מצות, השם says, ונתתי גשמיכם בעתם, I'll give you rain, and I'll give you food, and you'll have everything that you need. And mefarshim ask that when we're talking about doing mitzvot, mitzvot are spiritual matters, doing a mitzvah is a spiritual thing, why is it important to mention that we will have rewards, gashmiyusdike things, we will have a lot of rain and a lot of food as a reward for doing a mitzvah? So I did mention once before that the Rambam explains it. The Rambam says that this is not reward. The pasuk says you will get rain and food and money and everything else, that's not reward for the mitzvot. Reward for the mitzvot will be in עולם הבא. It will be in the world to come, spiritual reward. Actually, the Gemara says, שכר מצוה בהאי עלמא ליכא. There is no reward for mitzvot in this world. But what does the pasuk mean that if you do mitzvot and you learn Torah, Hashem says, \"I will give you all this גשמיות, all these physical matters. So the Rambam says what the pasuk means is that if you will do as I ask you to do, I will make it possible to do more. I will make it possible for you to learn more. In order to learn Torah you have to be free of worries, you have to have money, you have to have food. In order to do mitzvot properly you have to have all these things. But the pasuk says, if you will do my mitzvot properly, I will give you all in the גשמי, physical needs, in order for you to do more. That's the Rambam's opinion. Not everyone agrees to that. There are definitely opinions that hold that this is a reward, that in addition to the spiritual reward we will also get physical reward. We will get all these גשמיותדיקע things as reward for doing the mitzvah. And here we have the same question. When we're talking about doing a mitzvah, we can imagine what it means to do a mitzvah. Doing a mitzvah you're doing the will of Hashem. Hashem who is so great, he is beyond this physical world. He is the creator, and when we do his mitzvah we connect ourselves to him. So the reward we get for doing such a great thing will be food? Will be money? That's what we care about? So why does the pasuk mention it? Which is similar to the question about Mashiach. Why would the pasuk mention, or the מפרשים, or the Gemara, מדרשים mention that when Mashiach will come we will have all these physical things that we might want, might like, but why mention it? Same thing here, why mention that this will be the reward for mitzvot? Now in

truth, to answer this question some answer it with another question, like you know the מנהג by אידן is that you answer a question with a question. Why does the תורה בכלל mention reward for mitzvot? Because the question we just asked was why mention reward of physical things, but there's another question, why generally mention reward? Wouldn't it be better if the Torah wouldn't mention reward at all? The Torah would say, \"Do my mitzvot and that's all.\" Don't we learn in Pirkei Avot where it says אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס? That says do not serve your master in order to receive reward. We should not do mitzvot in order to get reward. We have to do mitzvot lishmah, for the sake of the mitzvah. We have to do mitzvot because Hashem said so. So why does the pasuk mention if you'll do mitzvot and this and the like, I'll give you reward? Shouldn't mention anything. It should say, \"Do mitzvot and that's it, I said so.\" But the ultimate level is to do lishmah. Okay, so the answer, the simple answer to the question is: not everyone is at the level, not everyone is at the מדרגה to do lishmah. Exactly. למען יאריכון, right, right. Why? Because not everyone is at a level of doing lishmah. As a matter of fact, most people are not in that level. As I, we learned at the Rambam a few weeks ago where the Rambam says that only special people are able to do everything lishmah. He says most people don't. The chachamim, the nevi'im did lishmah, most people don't. And he says we have to train people to do lishmah, so we start off with shelo lishmah, we tell them for a reason. As a matter of fact the Rambam in Perush HaMishnayot elaborates on it. The

one we learned last time was the Rambam in Yad HaChazakah. There in Perush HaMishnayot gives an example of a child. That just like when you train a child, you can't tell him right away, \"I want you to learn because it's Hashem's Torah.\" A child won't learn for that reason. So he says, I mean you start off by telling the child, \"If you learn, I'll give you candies.\" That's the Rambam, says, \"I'll give you candies.\" When he gets a little bit older, the Rambam says you tell him, he doesn't care about candies so much, you tell him, \"If you're going to learn, I'll give you a pair of shoes.\" A new pair of shoes. And it's interesting, I don't know why, but a new pair of shoes by children, something special, more than anything else, pair of shoes. That's what the Rambam, give him a pair of shoes. When he gets older, you tell him pair of shoes, doesn't care so much about it, you'll tell him, \"I'll give you money.\" Starts understanding what money is. Now, and maybe that's the next step. The Rambam says after that you tell him, \"I'll give you kavod, I'll give you honor.\" For some people that's even more important than money. So the Rambam says just like it's a child, you can't start telling the child start learning because it's Torat Hashem, you have to teach him first, train him with shelo lishmah. The same is with everybody. You can't start telling a person start learning because it's Hashem's Torah. So you have to tell him Hashem says, \"I'll give you a reward.\" And then you learn because of the reward, and as time passes you will learn lishmah. Actually the Zohar even tells us a story of this, one of the tannaim who made an announcement, \"Who wants to live long and have reward or become rich? Come and learn Torah.\" And this person came and said, \"Yes, I want to learn Torah.\" And he went, learned Torah, and he went to learn Torah so he should become rich. He learned Torah, and after a while he comes to his Rebbe, says, \"What happened to my riches?\" The Rebbe is very upset. Anyway, finally there was a rich man that came to the tanna, and anyway he asked him what should I do? He says, he wanted to give somebody a gold cup. So he said, \"Give it to this talmid.\" So he gave him to this, gave it to this talmid. It was made of פז. פז is a special type of gold. Yiddish heist feingold. What's it in English? I don't know. Special type of gold. White gold? White gold? I don't know if it's, Yiddish heist es feingold. Special. So, but eventually this person realized that it's important to learn just for for sake of Hashem, so he didn't want that becher, and he gave it away for tzedakah. And from then on they called him Ben Pazi, famous Tanna Ben Pazi, because פז is פיינגאלד. So

that's how you start. You start learning shelo lishmah. So that's the answer why the תורה בכלל, generally, tells us gives us a reward, because otherwise most people wouldn't learn, wouldn't do mitzvot. And that probably is the answer It's not reward, no. According to the Rambam that's not reward. Just Hashem says, don't worry, you'll be able to do more. Good. Says, I'll make it easy for you. Right. Yeah, that's the, but that's not reward. That's that's lishmah. That's not a problem. If you learn Torah, yeah, but according to this this peshat is, we're going now according to the other mefarshim that say it is reward, and but why, yeah, according to the Rambam like I said there's no problem. There is no reward here, it's just telling you that if you're going to do mitzvot, I'll make it easier for you to do more. But according to those that say that this is a reward, so we have two questions. Why tell us reward at all? Second of all, why a reward of gashmiyut? But that's the, the answer is the same. Even, we said why do you tell us Hashem gives us reward, tells us about the reward? Otherwise many people won't do it. The same is with the gashmiyut. If Hashem would not give us a גשמיותדיקע reward, if Hashem would say, if you learn Torah you'll get a lot of Olam Haba, many people wouldn't care. We don't know what Olam Haba is, we don't appreciate it. But most people, if you tell them I'll give you a lot of money, ah, they understand. That's talking! Tell them I'll give you a lot of food, that's talking! So that will help them. Mimeila, so that's the answer why the Torah says in בחקותי תלכו, if you're going to go in my ways, Hashem promises he'll give you a lot of gashmiyut, because for most people, the other way, otherwise it won't work. That could be the answer for Mashiach's time also. First of all, even even when Mashiach will come, not right away will this all happen. It says when Mashiach will come, the world will be involved only in Hashem. It won't happen in a split second. It's going to take time. In the beginning, people will still care about gashmiyut. Even though that's not the right way to do it, but people will still care a little bit about gashmiyut. So for that period of time, so we the the Torah the the Rambam says or the Gemara says that it will be a lot of gashmiyut too. But even more than that, that the halacha is that we have to want Mashiach now. It's not only, it's not enough to believe in Mashiach, the Rambam says. We have to wait for Mashiach, we have to want Mashiach. That's a, the Rambam says anybody who believes in Mashiach and does not wait for him, the Rambam said denies in the Torah. He's a כופר. So we have to want him. Now if you tell an average person, you know, Mashiach will come, you know what's going to happen? Great godly revelations will come. As we are now, many of us couldn't care less. That's not something that we're waiting for. But if you tell somebody when Mashiach will come, you know what kind of good things you're going to have? You're going to have the best food, and you're going to have the the best housing, you're going to have the best clothes, and you won't even have to work for it, you'll be able to pull it off the tree and things like that. Oh, then we really want Mashiach. So because of that, it's important to mention that when Mashiach will come, we'll have all these גשמיותדיקע things. But the truth is there is a much deeper explanation than that. It's not only because people are not in a high מדרגה, because everything in the Torah is for all people. What about those tzadikim who takeh don't care about gashmiyut? How does this how does this part of the Torah fit for them? To them this should be meaningless. The pasuk where it says or that if in בחקותי תלכו if you're going to do mitzvot you have the gashmiyut, צדיקים don't care about gashmiyut. So to them this is like an extra pasuk, and the Torah has to have a meaning for everybody. And the same thing about Mashiach. There are people who do care about ruchniyut. And if you tell them Mashiach will come, you'll have godly revelations, they'll be happy. So to them it's as if it's extra when we say that you'll have a lot of gashmiyut. But it's not. Everything in the Torah is for every single Jew. Every word of the Torah was given to every single Yid and has to have a meaning to every single Yid. Now what would it mean to them? So there must be something more in why the Torah mentions gashmiyut as a reward for mitzvot, and the

same thing why the Torah mentions how much gashmiyut we're going to have when Mashiach will come. And the explanation in short is like this. When do we know that something is essential in the person, when it penetrates into every single part of the person? Example always given is, when do we know that a person is very, very happy? That the joy actually is, his whole מציאות, his whole being is involved? When the simchah penetrates into every part of the person that he even goes dancing. What's the idea of dancing? A person is happy you dance with your feet, what's the idea? The dancing is an expression of the person's happiness. If a person is happy and he doesn't dance, what does it show? That he's not really so happy. If a person is really happy, you know, people just get up and you dance. Why? Because if you're happy, that it penetrated into your whole being, every part of you has to be happy, from top to bottom. Then it's essential. Essence means that it's the essence of the person or the essence of the being that we're talking about. So if a person is happy essentially and it's really happy through his whole life, then it'll penetrate into his feet. Not only will his mouth sing and his mind be happy and his eyes, his feet will get up and dance. And if a person sits calmly, doesn't get up to dance, I know that the happiness is there, but it's not really that much. Why? Because it didn't go through all the way.

Same thing with us. In order for our Torah, for it to be that the Torah is our life, and when we say the Torah is our life, it doesn't only mean that the Torah gives us life. Simple peshat is when we say the תורה כי הם חיינו, it's our life, הוא חייך, it's your life. Simple peshat, we think it means the Torah gives you life. It's more than that. The Torah is our life. Our whole being is the Torah, that's us. And just like life is something that is throughout the whole body, there are certain parts which are in different parts of the body. Sight is in the eyes, not anywhere else. The sense of hearing is in the ears. The sense of the koach of understanding is in the brain. But there's one thing that's throughout the whole body and that is chiyut, the life. The whole body is alive. If the Torah is alive, is our life, then the Torah has to penetrate throughout everything that we have. Now, if Hashem would say that, \"Learn Torah, do mitzvot, and you will get spiritual rewards, and it will not have anything to do with your physical being,\" then it would show that the Torah does not have an effect on every part of us. The Torah has to have an effect on everything, including our physical well-being. Hashem says אם בחוקותי תלכו, you're going to do the mitzvot, you're going to learn Torah, then it'll affect everything that even your gashmiyut will change, even your gashmiyut will become better. Then it shows that the Torah is truly takes around, encompasses our whole being. And the

same is when Mashiach will come. When we say Mashiach will come, whatever revelation is going to take place then, in order for that revelation to penetrate and show that it's truly going to become the essence of the world, not just a superficial thing, an additional thing to the world, but the concept of Mashiach will penetrate into the whole world, that has to affect everything, including the gashmiyut of the world. So the gashmiyut also has to change, because if there is a level that was not affected by this great revelation of Mashiach, that means that it's not essential. And therefore it's important for the, that's what the Gemara and the Midrashim, and even the Rambam says מעדנים מצויין כעפר, there will be מעדנים. They will have the best and everything to show that this concept of Mashiach will be in the whole world. It'll make it'll have an effect, it'll influence everything in the world, including the lowest parts. There's a משל, I think, in different sefarim, that if you want to pick something up, and you want to pick everything up, you put it in the bottom. You put down what's it called, the lever that you put down to pick it up. If you put it down in the middle, all you'll pick up is from there and on, but there will be part that will not be picked up. If you put it on the bottom, under everything, then you'll pick up the whole thing. If we want Mashiach to affect everything, it has to go down all the way to the bottom. It has to affect every single part of the world, which means not only the higher parts of the world, the people of the world, the brains of the people, but it has to affect even the physical part of the world, and that's why it makes sense that there will be a change for the better, that even the physical part of the world will have some kind of revelation that that also will be different. And

that's why the Rambam makes a point of mentioning מעדנים מצויין כעפר, there will be מעדנים, there will be all kinds of good things. We will have the best cars, and we will have the best homes, and we will have the best. Then we know that this inyan of Mashiach penetrated into every part of us, even into the gashmiyut part of us. And it's no contradiction to the fact that we will be involved in spiritual matters. It just shows that the spiritual matters, ולא יהיה עסק כל העולם, the whole will be involved in לדעת את השם, knowing Hashem, and that knowledge, which is something special, will penetrate into everything, even into the gashmiyut of it. And that's what the Rambam finishes off by saying that the world will be full, ומלאה הארץ דעה את השם כמים לים מכסים, like the water covers the sea, ומלאה הארץ, the world will be full. And when you say full, the concept of being full means there's no empty space. What is difference between a full cup and a half-full cup. If it's half-full, there is still space for other things. If it's full, it means that it has an effect on every single part of it. So ומלאה הארץ, that the world, the whole world, everything in the world, and even the ארץ. ארץ refers to the artziut, to the gashmiyut. You have in the world, you have things of higher nature, and then you have the ארץ, ארץ which is the lowest. ומלאה הארץ דעה את ה׳, even the ארץ is going to be affected by this knowledge of Hashem. That the change that the knowledge of Hashem that's going to take place, when Mashiach will come, that change will affect even the ארץ. ומלאה הארץ, it'll be full, everything will be full, there'll be nothing else, but that everything will be changed. And that's really what we're waiting for. So we are waiting for, on one hand, for the change in gashmiyus, but it's not because we have to care about the gashmiyus, but we're waiting for that time when the concept of Mashiach will have affected the whole world, even the gashmiyus of the world. Right. Yes, yes, yes. That is also true. Yeah, that it's he's right. It says that where do we see even more when it affects the gashmiyus? We say נעוץ תחילתן בסופן, the beginning and the end are connected. The highest levels are connected to the lowest levels. When something penetrates into the lowest, then we have the highest. And I think I mentioned that mashal the other time that in order to to effect a student of a lower level, who could explain something to him? Only somebody who is higher. Somebody who is not that great in sechel can't explain an idea to a very low student. In order to explain to a very low student, you have to be very great. And then when you affect him, what do you give him? You give him the real depth of the idea that's in the highest level, even though he might not see it, but it's there because that's the only way it could come down. So when it affects the gashmiyus, then we know that this is the highest level, this being Right, right, right. Yes. Always be chukim. But certain things we understand now, so what we don't understand now we will understand, and then there will be a higher level of chukim. There will be deeper things that we won't understand. Let's go on. Let's learn from here. And, like I said, this is it has the sources after every little piece, and this is a collection of different things that are written in different sefarim concerning Mashiach or concerning galut, the exile, and what were what's going to happen when we will go out of exile and Mashiach will come. The

first thing we learn here is הגלות נמשלה לעיבור, the exile is compared to pregnancy. והגאולה ללידה, and the redemption is compared to birth. Kakatuv, like the pasuk says in ישעיה, כי חלה גם ילדה ציון את בניה. When it talks about the redemption, it says that Tzion will give birth to its children. And in Yechezkel, he actually compares the geulah to a woman giving birth. And the time of the geulah, before the geulah, he compares to labor pains. We always know the concept of chevlei Mashiach. Gemara talks about chevlei Mashiach, that before Mashiach will come, there will be pain that the world, the Jews will have. And that's like חבלי לידה, like you have labor pains, you have chevlei Mashiach. Yeah, yeah. Started probab- it's not probably, definitely started with the Holocaust, and it's taking the labor pains are pretty long, and that's what's now, and that's we're getting close to the to the birth. Now, the question is, why is galut compared to pregnancy, and geulah compared to death, er to birth? So he says, רז״ל מייתו לן שני דברים על מעמדו של עובר במעי

אמו. The Gemara in Niddah tells us two things concerning a child in his mother's stomach. First of all, ראשו בין ברכיו, it says the head is between the knees. הראש אינו עושה את תפקידו, that means like this: the head doesn't do its job. ומונח בין הברכיים, it's laying between the knees, שאינו חושב ומהרהר. Really, the head is supposed to think. At the time of pregnancy, the child is not able to think. וכן עיניים לו, it has eyes, ולא יראה, but doesn't see. In other words, all the things of the head are there, but they don't function in a proper way. That's one thing the Gemara said. Yeah, yeah, but it's only the neshama that learns, not the body. The neshama learns. It says that the neshama learns the whole Torah, and after before he is born the malach comes, gives a little slap on the face. It's connected, but the body doesn't feel it. It's the neshama that feels it, the body doesn't feel it. Yeah, but that's the neshama the way it's up there, it's the Torah the way it's בשמים, but the Torah the way it's down here, the neshama learns in the body, when it's in the stomach. But the body doesn't feel it, the neshama feels it. But the the head and the the eyes and all the other parts of the of the head don't function properly. In the Gemara, the malach comes give a little slap on the face, and would remember, because the neshama remembers. Now this is born, the neshama would put it into the into the head of the of the guf. That it's all from the neshama. And the second thing the Gemara says is, פיו סתום וטבורו פתוח. The mouth is closed and the the what's called the the belly button there where you have the umbilical cord, that's open. היינו שמאכלו של עובר, the food of the child, of the fetus, שאיכל מה שאמו אוכלת, which eats what the food of the mother, עובר דרך הטבור, goes through the stomach, לפני מעיים, to inside, להגדיל הגוף, for the growth of the body. אך אינו עובר דרך הפה, it doesn't go through the mouth, לשלוח חיות ללב ולמוח. It doesn't go through the mouth, which then the food would be would give would give life to the heart and to the brain. It doesn't. It just goes, the food there is only for the growth of the body, of the physical body. It doesn't affect the function of what the person is supposed to have, the heart or the mind. Those are the two physical things that the Gemara describes concerning the fetus in the mother's stomach. Now,

since we compare galut to pregnancy, obviously these two details describe what galut is. What is galut? שני פרטים אלה קיימים בבני ישראל בזמן הגלות. These two details are there in the time of galut. One, first thing is, הקדוש ברוך הוא סילק גילוי שכינתו מעולם הזה. Hashem took away the revelation of His Shechinah, of Godliness, from this world. וכתוצאה מכך, אין בני ישראל רואים מאור אלוקי. And therefore the Jews don't see the Godly light. That's similar to the first thing, that the head doesn't function. The head is the place where the child is supposed to understand, it doesn't. We, too, now don't understand Godliness the way we should. It has eyes, it doesn't see. We don't see Hashem the way we should. Second thing is, השפעת המצוות ומעשים טובים שהם מזון ולבוש, when we do mitzvot and good deeds, which is like the food for the nefesh, for the מזון לנפש, אינה עוברת דרך הפה, it doesn't go through the mouth, לשלוח חיות ללב ולמוח, to cause life for the brain and the heart. לדעת השם, the brain is to know Hashem. The heart is לאהבה אותו, to love Him. אלא עבודה היא בדרך מצוות אנשים מלומדה. Nowadays we do mitzvos, most cases, without the understanding and without the feeling. B'karirus, we do it in a cold way. We're cold about it. וזהו עיקר ענין הגלות ברוחניות, that's the main problem of galus in ruchniyus. B'gashmiyus, the galus is that we're under the goyim, we have all kinds of tzaros, and we have problems and things like that. B'ruchniyus, it means these two things: that the Shechinah is not there, and therefore we cannot see Godliness; and the second thing is, we do not have the proper heart and the proper brain when we do mitzvos. It's like in the child there, the the food that it eats, which is similar to the mitzvos, does not affect the heart and the brain. The pasuk that we

quoted last time where it says when Mashiach will come, Hashem says והסירותי מכם לב האבן ונתתי לכם לב בשר, I will take away from you the heart of stone and I will give you a heart of flesh, because now we don't have a heart. That means in ruchniyus we don't have a heart. I will just finish this and I'll elaborate on this. תכלית השלמות של ימות המשיח, הבה נכנס לזה. What's the shleimus of Mashiach? What's going to happen when Mashiach will come? We will be born. What's born? The child goes out, and both things happen. First of all, the head gets picked up and he starts, the head starts working. The eyes start seeing. So we, too, what's going to happen? Our head is going to start working and understanding Hashem. The eyes are going to start seeing Godliness. התגלות אור השם בקרב איש ולב עמוק. It will be the revelation of the light of Hashem inside the person. ככתוב, like it says, ונגלה כבוד השם וראו כל בשר, that the honor of Hashem will be revealed and everyone will see. וכתיב it says, כי עין בעין יראו. Eye to eye we will see. So both things are going to happen: there will be the revelation of Hashem, and therefore we will be able to see and hear and feel Hashem. As it

stands now, there is, as he says, the סילוק השכינה. The Shechinah left. We don't have the Shechinah down here. Now, the Shechinah is here. We can't say the Shechinah isn't here. We know the world couldn't exist if the Shechinah wouldn't be here. The Gemara says in ברכות, מה הנשמה ממלאה את הגוף כך הקדוש ברוך הוא ממלא את העולם. Just like the neshamah fills the body, what gives us life, our nefesh, our neshamah, so, too, what gives the world life, it's Hashem. So Hashem is here, there's no way that Hashem isn't here. The difference is, he says, there is no revelation of Hashem. He's here, but He's not revealed. Which basically is the difference between the two names of Hashem. Hashem has many names, but the main two names is yod-kei-vav-kei, Havayah' veshem Elokim. And that's the difference. The Gemara says, and from that we'll understand this even better, the Gemara says says that the difference between now and Mashiach's time is that now לא כמו שאני נכתב אני נקרא. Not the same way I'm written I am called. I am written y-k-v-k, but we don't pronounce it. We're not allowed to pronounce it. How do we pronounce it? We always pronounce it a-d-n-y, ad-ny, I don't want to pronounce it right because that we shouldn't pronounce unless we daven. But the y-k-v-k we don't pronounce, we're not allowed to. When Mashiach will come, the Gemara says, then כמו שאני נכתב אני נקרא. As I will be as I am written, that's how I will be read. That's why it says in pasuk also, זה שמי לעלם וזה זכרי לדר דר. The pasuk says זה שמי לעלם, this is my name forever, but the word la'olam should be written l-olam. That's how you spell it. In that pasuk, the ve isn't there. But the Gemara says it's as if it says la'olam instead of le'olam. Le'olam means forever. La'olam is hidden. Alam comes from the word he'elem, hidden. זה שמי לעלם, you have to hide my name. Now we have to hide Hashem's name. So the name is y-k-v-k, but we don't pronounce it. When Mashiach will come, we'll pronounce it. Now it's not just a the Gemara doesn't just mean that well now we don't pronounce it, then we will pronounce it, that's a very technical thing. That's just an effect, that's just a symptom of something. The world will be in a level that you will be able to pronounce it. Now the world is in a level you can't pronounce it. Why not? Because the difference between these two names, y-k-v-k, which is Havayah, and the name ad-ny, or for that for that purpose it's Elokim and ad-ny are the same, is a very big difference. Y-k-v-k, that name refers to Hashem the way he is beyond nature. The name Elokim, when we refer to Hashem with the name Elokim, that's Hashem the way he is in nature, and I'll explain it. Elokim, what does Elokim mean? Elokim actually means a master. Now in order to be a master, you have to be a master over somebody. אין מלך בלא עם, you can't be a king without a nation. The moment you say he's a king, obviously you know there is a nation he's a king over. You can't say he's a king and he's all alone, maybe there are some people think they're kings, they have no countries, but those are people need psychiatric help. Normally a king must have a country. When we say Hashem is the master, automatically we're talking about something he's a master over. So we're not talking about Hashem himself, but we're talking about Hashem the way he is in relationship to the world. That's why the name Elokim is the only name of Hashem that we, or people, are put into his name. If you want to say Hashem is my God, you say Eloki. You don't put two words אלוקים שלי, you could do that too, but you don't have to. You want to say our God, Elokeinu. It's the only name. If you want to say Hashem is my God using the other name, Shem Havayah, you don't put it you don't put me into the name Havayah, you have to have a separate word: הוי׳ה שלי, הוי׳ה שלנו, הוי׳ה שלכם. But by Elokim it's not like that: Eloki, Elokeichem, Elokeinu. That means that we are in the name. Why? Because the name Elokim refers to Hashem the way he is only in relationship to us. He is our master. And the same with the name Ad-nai. א-ד-נ-י, what does that mean? The name the meaning of the word is my master. Adon is a master, Adoni means my master. So again we're referring to Hashem only in relationship to the creation of the world. The way he put himself into the world is a way that we don't see him. Hashem created the world in such a way that when we look at the world, we don't see Hashem. That's why Elokim is the גימטריא הטבע. The word Elokim is the גימטריא הטבע. הטבע is 86 and Elokim is 86. א-ל-ה-י-ם is 86. Because Elokim refers to Hashem the way he is in the nature. Now the word הטבע, which means nature, has another meaning. The word הטבע comes from the word טבעו בים, sunk in. What does that mean? What is nature? Nature is Hashem. There's nothing else, no world except other than Hashem, but he's in such a way that he's hidden, just like something that sinks into the water, it's there just like it's on top, you just can't see it. Hashem, the way he is in the creation, we can't see him. We can't see him, so all we see is the

creation. In truth he is there, he is not limited to the creation, he's the creator. So the name Havayah, that refers to Hashem beyond the creation. That's why we know Havayah is made up of three words: היה, הוה, ויהיה. Past, present, and future, it's all in one word. It's not nature. Nature, you can't have past, present, and future together. So Havayah is Hashem the way he is beyond nature. That's Hashem that in a form that you could tell. For instance, when a miracle happens and nature is changed, it says that's the giluy of Havayah. There you see Hashem, because He is not it's not limited by nature, something abnormal happened, beyond nature happened, so there Hashem is revealed. But Elokim or Adonai refers to Hashem the way He is in nature. That's why we all know it says that Paro, when Moshe came to Paro and he said, \"Hashem sent me to tell you let the Jews out,\" so Paro said, \"מי הוי'ה אשר אשמע בקולו? Who is this Havayah?\" Paro didn't know Havayah. Havayah is the Hashem the way He is beyond nature, without the limitation of nature, Paro had no idea. The Midrash says Paro went into his storage house and took out all his books with all the names of all the gods and he said, \"I can't find His name, it's not here, His name.\" He had all kind of names. But what Chassidut says, what does that mean? It means that he didn't understand. He believed only in nature, he didn't believe in anything beyond nature. Elokim meant something to them. That's why when Yosef came to interpret the dream of Paro, and Paro said to him, \"I heard you know, you could interpret a dream,\" he answered, \"אלקים יענה את שלום פרעה.\" Elokim is going to answer, because Paro had no connection to higher, to Havayah. But that's Paro. In

גלות בכלל, the world as a whole is in a level that we do not see Godliness, because everything is covered by nature. The time of the Beit Hamikdash, it says there were עשרה נסים נעשו לאבותינו בבית המקדש, ten miracles happened. A person would come to Yerushalayim, he would be able to see the revelation of Hashem through things which are beyond nature, so the the cover of nature that covers on the truth, which is Hashem, wasn't there. There was at certain points you were able to see the truth. That's one of the reasons it says why Hashem gave us a mitzvah of עליה לרגל. Every Yom Tov we had to go up to Yerushalayim. It wasn't just Hashem wanted for us to visit Him. We'd go up to Yerushalayim, we would see the revelation of Hashem, it would give us a feeling of understanding Hashem, and we'd come back home, and we would work on it. After a while it would wear off, a new Yom Tov came, had to go back again. And it's interesting, it says that wintertime it wears off much less. That's why we wintertime it's between Sukkos and Pesach, there were six months till they had to go to the regel. Summertime, they went from Pesach to Shavuos and from Shavuos to Sukkos, because summertime, it says גשמיות is much stronger. That's one of the reasons why we learn Pirkei Avos summertime, because Pirkei Avos teaches us how to behave, because summertime, the best time of the year, nature is at its strongest. Springtime especially, when things start growing and the sun comes out and everything is a mechaya, then nature is strong, then it's easier to forget about Hashem. Wintertime, when it's cold and you're inside, you don't enjoy גשמיות so much, so it doesn't take away from the רוחניות. I don't know if it means Miami, yet. Here, I don't know if we got a problem. So, that was the

reason. That's, it says in sefarim, and a Midrash actually, there in Tosafos, that that's one of the reasons why there is a mitzvah of מעשר שני. One of the things that we have to do is מעשר שני. מעשר שני is that, the crop that grew, we have to take off a tenth, and that becomes holy, and we have to take it to Yerushalayim. See all other things that you have to take off, they're to give away. Take for instance terumah, you have to take off from the crop that grows, you have to take off a little bit, give to the kohen. The kohen and the Levi, they didn't work, they had no land. They weren't given land. They worked in the בית המקדש. So it was our obligation to support them. So Hashem gave us a mitzvah, תרומה, give to the kohen. Then you take off a tenth, מעשר ראשון we call it, you give it to the Levi. And then there is מעשר עני to give to the poor. But then there is a concept of מעשר שני. What was מעשר שני? You would have to take off a tenth, and not to give it to anybody! The tenth you would take off would become holy, had a קדושה. You would have to take that to Yerushalayim, and you were only able to eat it in Yerushalayim. It says if it was too much, you could exchange it for money, and take the money to Yerushalayim, and with that money buy food in Yerushalayim. Why was there a mitzvah? What's the purpose? The other ones we understand, it's to give, to support other people. But you kept it for yourself. מעשר שני was to get you keep it to yourself, but to take it to Yerushalayim, why did Hashem give such a mitzvah? And

also there is a mitzvah similar mitzvah called נטע רבעי. When you plant a tree, the first three years [Non-speech audio]