Golus: Part 6

00:00 The in reference to the early installments in regards to the Rebbe's talks, insights on the Union of Galus. We continue now with installment number six. In conclusion, and this is a from the Rebbe Shabbos the second day, of Shin Mem Beis nineteen eighty-two. And the Rebbe amongst the says the following, that the general Avoda of Yidden in the time of Galus needs to be with a yearning and a hope, a constant hope for the upcoming redemption. There are Yidden which are not bothered by the fact that they still find themselves in Galus, and they say that the main thing is that they were given the opportunity to study Torah and fulfill mitzvahs. Therefore, it doesn't bother them that they are in Galus for an additional time, Chas veshalom. The same Yid says in his prayers, that you should, uh, bring the redemption, and he hears the words that he's saying, he knows the meaning of the words. Nevertheless, he doesn't feel any feeling of hope for the upcoming redemption, and he's not bothered by the fact that he is in Galus. So the Rebbe continues, the reason for that is because he's a Galus Yid. His body is exiled in Galus. His soul, at least externally, is exiled in Galus, and therefore it doesn't bother him that he finds himself in Galus. But a Yid needs to know that Galus is not his true place, not his true location. As the Maharal of Prague says that since the Yidden went out of Mitzrayim, the whole

01:56 concept of slavery has been negated completely. It is not shayeich, it is not possible that Yidden should find themselves in a status of slavery, God forbid, as Ha-- the Almighty says, they are servants of Hashem, but not servants to other servants. Which means that from the time of Yetzias Mitzrayim and the giving of the Torah, the concept of slavery has been negated by Yidden. In the same sense that Hakadosh Baruch Hu has chosen Yidden from other nations, he has chosen them that the Yidden should be his servants, v'lei avadim la'avadim. And when a person argues that the main thing is studying your Torah, and therefore he's not bothered by being in Galus, the person needs to know that while he finds himself in Galus, there's also a lack in the general fact of the study of Torah. The Rebbe cites from the Tractate of Megillah twelve B that from the time that the Beis Hamikdash was destroyed and we were exiled from our land, counsel and insight has been removed from us, and we don't know how to deal with capital cases. and from this we understand that in the time of Galus, there is a lack in the study of Torah. In addition to that, on a deeper level, the Rebbe says it is known what the Zohar says in the beginning of Parashat Behar, that servants are exempt from El mitzvahs, pater me'la mitzvahs. So the commentaries on the Zohar ask, how could it be that a eved ivri, a Heb-- a servant

04:03 who's a Yid, who was sold to another Yid should be pater from all mitzvahs? So the Rebbe explains because being a servant to someone else accomplishes a lack in being a servant to Hashem. And being a servant to Hashem means fulfilling the mitzvahs. And since Hakadosh Baruch Hu is one, and therefore it negates everything else. So when there is another concept of slave service, a servant to someone else, besides being a servant of Hashem, it contradicts being a servant of Hashem. From this we understand that the general union of Galus brings a lack in the standard of Limud HaTorah and Kiryam HaMitzvos. And in the same sense that Kiryam HaMitzvos, fulfilling mitzvahs now in Sm"a Galus, we cannot fulfill them all b'shleimus in a complete way, in an enhanced way, but only in the upcoming redemption it will be in the most polished way. as we say it in davening in the Musaf of every Shabbos, that that's when we'll be able to fulfill it in the right way. Likewise, in regards to the study of Torah, that the completion, the shleimus, the climax of Limud HaTorah, l'asot glovey, when it will be Torah Chadashah im itte tetzeh, that that's when there will be a new revelation in Yom of Torah. And therefore when Yidden are doing their work in Sm"a Galus, they find themselves constantly in a mode of hoping, yearning for the upcoming redemption, knowing that the Galus is not their true place. But rather when we will have the upcoming redemption, this

05:55 is when they will be able to study Torah and fulfill mitzvahs in the most enhanced way. And this expresses itself by them by saying, that our eyes should already see, which means that the geulah should be already in our generation, not to wait, God forbid, for the next generation, to the generation after us. And therefore, the Rebbe sums up that the yingin of galus is the opposite of the entity of Am Yisroel. And when there are Yidden who argue that they're not bothered by being in galus, this is only external. Mitzvah free choice, so therefore the evil inclination also gets involved and inclines the person to have such an approach. The yingin of Torah in general is bechlal na'achayach the yingin of galus, as it's mentioned in Chazal, ha'lei kei d'varai ko'esh. The Torah is compared to fire. It does not receive impurity. Impureness, tumah, and as the Mishnah says in Pirkei Avos, ein l'cha ben cheirin el hamisha eisek b'teirah. There isn't one who is really free, a free person, but only one who is eisek b'teirah. Therefore it's understood that the shleimus of limud ha'teirah is only when we have the yingin of geulah. And therefore when the Yid says that he's not bothered by remaining in galus because he's learning Torah, he is bringing the Torah into the galus. And as a result of that, he is not able to pasken din amal pi ha'teirah, as mentioned earlier from the Gemara Megillah, but he paskens the hepech ha'teirah, the opposite of Torah.

07:56 And the reason for that is, is because his whole entity is found in galus without a will to go out of galus, as mentioned earlier that he's considered a galus Yid. Chazal, but he has itzipiyah, a yearning for the geulah, and the meilah then we have the geulah, and by the geulah we will have the shleimus, the completion, the highest standard of limud ha'teirah and kiyum ha'mitzvahs.