Galus (Exile)

Galus is a term for the condition of someone who was forced to leave their natural and regular place. Usually this term is used to describe the situation of the Jewish people during times when they are not dwelling in their land - the Land of Israel, and are subjected to the rule of other nations; as well as when the Holy Temple is not built. Among all exiles, the current and final exile is especially severe, having lasted longer than all other exiles.

Chassidic teachings emphasize the inner and primary meaning of galut - the spiritual exile, the exile of the Shechinah - when G-dly light is not revealed but is in concealment. Accordingly, the service of the Jewish people in exile is explained as a higher mission to refine the sparks and to reveal the G-dly light again with greater intensity. When this work is completed, the time of the true and complete Redemption arrives - then G-d's light will be revealed in the world in its completeness.

In his talks, the Rebbe explains many times, from different perspectives, how absurd the state of exile is and how necessary its immediate end is through the true and complete Redemption.

The Spiritual Dimension of Exile

Chassidic teachings elaborate extensively on the spiritual aspect of exile and the nature of divine influence during the exile period.

The Divine Light in Exile

During the time of the Temple, the divine light shone internally and openly in the Holy Temple, and a Jew could see holiness as visibly as actual sight (as our Sages said, "Just as he comes to see, so he comes to be seen"). But during exile, divinity is concealed, making the world appear as an independent existence.

The divine light that shines during exile is a "surrounding light" (or makif), whose influence on the world is not direct, and therefore is not felt. This is why during exile the Jewish people are in a lowly state and their higher status is not recognizable - because when the influence comes in a surrounding manner, the difference between higher and lower is not felt. This is also why during the Temple era - when the influence was internal - a Jew who transgressed sins punishable by karet (spiritual excision) or death by heavenly decree would cease to receive his life-force, but during exile, a Jew who transgresses can still receive life and abundance in this world.

This is why the state of exile is called "sleep" Above (so to speak) - because during sleep, a person's internal powers are not felt, and his life-force exists only in a surrounding manner. During sleep, the superiority of the brain in the head over other limbs is also not evident.

Divine Service in Exile

Because of this, there is a significant difference between the manner of divine service during the Temple era and service during exile: When the Holy Temple stood - when a Jew saw divinity openly - he had the ability to serve G-d with inner nullification (bitul), meaning that in his mind he understood and in his heart he felt the need to serve G-d. But during exile - when there is no visible divine revelation - service can only be performed with external nullification, meaning that the Jew guards himself from actually transgressing G-d's will, but in his mind and heart he is not permeated with nullification and his service is performed with coldness.

For this reason, exile is compared to pregnancy (and redemption to birth): Because about the fetus, our Sages said, "What does the fetus resemble in its mother's womb? A folded ledger, its head between its knees and its heels on its buttocks, and it eats what its mother eats... and its mouth is closed and its navel is open." When the fetus's head is between its knees, it cannot think, contemplate, or see. Similarly, the Jewish people during exile cannot see divinity. "Its mouth is closed and its navel is open," meaning the fetus cannot eat its food through the mouth and thereby nourish the brain and heart, but rather the food enters through the navel and nourishes only the body's limbs. Similarly, the "food" of the Jewish people during exile - the fulfillment of mitzvot - does not nourish the heart and mind, knowledge of G-d and love for Him, but is performed only in a technical manner.

Halachic Changes During Exile

The difference between the Temple era and the exile period, in terms of the concealment of divine light, also has several practical halachic implications:

• Stringencies and Scribal Regulations - During the Temple era, it was easier to serve G-d and to be aroused with love for Him, but during exile hearts have diminished and it is harder to be aroused with love for G-d; for this reason, many additional regulations and stringencies that the Sages instituted were added during exile, which did not exist during the Temple era.
• Second Day of Festivals in the Diaspora - During the Temple era, souls were on a higher level and could receive the divine revelation that shines on festivals in one day. But during exile, souls are on a lower level, and the revelation needs to descend level by level, therefore two days of festivals are needed to receive it.

The Divine Presence in Exile

The concept is extensively explained in Chassidus that the Shechinah (Divine Presence) is always with the Jewish people in exile, even when we don't always feel it. As Rabbi Shimon bar Yochai stated: "How beloved are the Jewish people before Hakadosh Baruch Hu - that wherever they were exiled, the Shechinah went with them. When they were exiled to Egypt, the Shechinah was with them... when they were exiled to Babylon, the Shechinah was with them... and when they will ultimately be redeemed, the Shechinah will be with them, as it says, 'Veshav Hashem Elokecha et shevutcha' (And Hashem your G-d will return with your captivity) - it doesn't say 'Veheshiv' (He will bring back) but 'Veshav' (He will return), teaching that Hakadosh Baruch Hu returns with them from the exiles." This concept corresponds to the halacha that "when a student is exiled, his teacher is exiled with him."

The Rebbe explains that two points are emphasized here: (a) On one hand, it's not merely that Hakadosh Baruch Hu is present in exile, but that He (so to speak) suffers the pain of exile, as it is written, "In all their suffering, He suffers"; and as emphasized by the precise wording "his teacher is exiled with him," meaning the teacher suffers the pain of exile. (b) On the other hand, it doesn't only mean that Hakadosh Baruch Hu feels pain over the exile, but that He Himself is with the Jewish people - not like a king who remains in his palace and suffers over his son who is in exile, but like one who descends with his son into exile, or who even grinds flour with him in prison.

This also emphasizes the necessity for the immediate arrival of the Geulah (redemption) as quickly as possible, since not only are the Jewish people suffering in exile, but also Hakadosh Baruch Hu, as it were.

The Rebbe emphasizes the fact that the Shechinah remains until the final moment of exile ("when they will ultimately be redeemed") together with the Jewish people. It's not that Hakadosh Baruch Hu leaves exile and afterward takes out the Jewish people, but rather He remains with the Jewish people until the Geulah.

The special and primary place where the Shechinah dwells openly is in synagogues, and specifically in the synagogue of the Nasi Hador (leader of the generation) - as the Gemara states: "'And I will be for them a small sanctuary' - Rabbi Yitzchak said: These are the synagogues and study halls in Babylon, and Rabbi Elazar said: This is the house of our Rebbe in Babylon." From this, it's also understood that at the time of Geulah ("when they will ultimately be redeemed, the Shechinah is with them"), the redemption of the Shechinah will begin from the same place where it dwelled previously - that is, the Beis Hamikdash will first be revealed in the synagogue of the Nasi Hador (namely, 770), and from there it will return to Jerusalem.

The Geulah as the Purpose and Inner Dimension of Exile

It is explained in Chassidus that although exile represents a great descent and concealment of G-d's face, in truth this concealment is not absolute. This is because the purpose of exile is preparation for the great ascent of the Geulah. Moreover, exile itself constitutes a stage in the ascent; it is not merely preparation, but within it are revealed sublime revelations, and its characteristics are a result of this revelation. However, this is only the "inner dimension" of exile, while in its revealed state, exile is a descent and concealment of G-d's face (the reason being that these revelations are not drawn down openly in this physical world and will be revealed in the complete Geulah).

This explains why regarding the moment of destruction, our Sages said: "Reish Lakish said: When the gentiles entered the Sanctuary, they saw the cherubim embracing each other" - a state indicating closeness and revelation of Hakadosh Baruch Hu to the Jewish people, in complete contrast to the revealed situation at that time. This is because the inner content of exile is preparation and the beginning of the revelations that will occur in the Geulah, and in the Holy of Holies shone the true essence of the destruction and exile, which is the revelation of the deepest connection between the Jewish people and Hakadosh Baruch Hu, and therefore this matter shone there openly. Thus, at the moment of destruction, when the sublime divine light was drawn down, similar to our Sages' statement: "A man is obligated to be intimate with his wife when he sets out on a journey," this matter was visibly revealed in the Holy of Holies. And since then, as a result of this, throughout all the days of exile this revelation has continued to increase (like the development of a fetus in its mother's womb, which continues after conception) until it will be openly revealed in the complete Geulah (birth).

In this way, the Midrash that states that on the day of the destruction of the Beis Hamikdash, Moshiach was born is also explained - the first moment of destruction immediately brought with it the beginning of the process of redemption, which is the true purpose of the destruction (like "demolishing in order to build").

Metaphors on the Subject

Several metaphors are presented in Chassidus that illustrate the descent in external appearance that internally constitutes a great ascent:

Sowing - Just as when a seed is sown, it is buried in the earth and decays, but through this grows much more - so too the service of the Jewish people in exile is the sowing that brings about the growth of redemption.

Commerce - Just as a merchant disperses all his money in order to achieve a much greater profit, so too the dispersion of the Jewish people in exile is in order to achieve the great profit of redemption.

Influence from teacher to student - When a teacher instructs his student, there may be a situation where a new and profound idea occurs to the teacher. In order to properly convey this idea to the student, he must stop the flow of teaching and influence to the student, and concentrate on absorbing the new idea that has come to his mind. The deeper the idea, the longer the pause in transmission; but this pause in influence is external, and in truth, it demonstrates the teacher's love for the student and desire to convey the deeper concept to him.

A father hiding from his son - Sometimes a father hides from his son in order to arouse the son to search for him. The son must understand that this concealment is not real, but that the father is with him. When he understands this, he searches for the father and finds him again - and then the love between them grows even stronger.

Birth - The days of exile are compared to the nine months of pregnancy. And birth to redemption.

The Work of Revealing the Inner Essence of Exile

In light of the above, Chassidic teachings explain that this itself is a primary task of the Jewish people in exile: to recognize that exile is nothing but a more elevated revelation, and to uncover its true inner essence - and automatically, the redemption is revealed.

This concept is also hinted at in the name of Geulah (redemption) - which contains the same letters as the word Golah (exile), with just the addition of an Aleph:

Since exile in its inner essence is a more elevated divine revelation - therefore redemption does not nullify exile, but rather introduces and reveals the Aleph - the Chief of the world, the Holy One Blessed be He - within the Golah-exile. All the positive elements that exist in exile will remain in the redemption, except that their true inner essence will be revealed - how they reveal the glory of the Holy One Blessed be He in the world.

[For this reason, the Rambam emphasizes that the purpose of Melech HaMoshiach is not to perform signs and wonders, and the purpose of redemption is not to change the nature of the world; in this he intends to emphasize the above idea - that redemption penetrates within exile and reveals its positive inner essence, without "breaking" and nullifying it through the disruption of the natural order.]

The Relationship to Exile

Based on the above explanations regarding the essence of exile - Chassidus explains at length, especially in the Rebbe's sichos, how a Jew's relationship to exile should be. A Jew must include within himself both aspects - on one hand, to do everything in his power to stand firm and fulfill his mission within the time of exile, without being affected by the darkness and concealment; and on the other hand, to recognize that exile is a temporary state, to despise it and to demand redemption with all his soul.

Standing Firm During Exile

In the sicha of 3 Tammuz 5687 (1927), before his departure to exile in Kostroma under Communist captivity, the Frierdiker Rebbe delivered forceful words to the large crowd of escorts, repeating the words of his father, the Rebbe Rashab (when the government demanded changes in education and rabbinical matters at a rabbinical assembly):

"Not by our will were we exiled from Eretz Yisroel, and not by our power will we return to Eretz Yisroel. Our Father, our King, blessed be He, exiled us from our land and sent us into exile, and He, blessed be He, will redeem us and gather our dispersed ones. But let all the nations on the face of the earth know: only our bodies were given into exile and the subjugation of kingdoms, but our souls were not given into exile and were not delivered to the subjugation of kingdoms. We must declare openly for all to see, that regarding everything connected to our religion, the Torah of Israel, its mitzvos and customs, no one can force their opinion upon us and no coercive power is permitted to subjugate us." — Likkutei Dibburim Vol. 4, p. 933, and elsewhere

The Rebbe repeated these words many times. The Rebbe explains that in truth, the soul is always above the limitations of exile.

And even though exile does affect the soul as well, as explained above (in the section on Divine service in exile) - when a Jew contemplates that this exile is according to Hashem's will, and certainly His intention in this descent is for good and for the purpose of ascent, it is understood then that even the service during exile has eternal strength, even more than in the time of the Beis HaMikdash. This contemplation will bring the Jew strength to overcome the concealment of exile. Moreover, even when the Jew does not truly feel the strength and elevation achieved through exile, the very thought about it causes him to transcend the limitations of exile (because "wherever a person's thought is, that is where he is").

In many sichos, the Rebbe emphasizes the need to stand firm and not be affected by exile, and thus fulfill one's mission proudly and succeed in flourishing both materially and spiritually even during the time of exile.

The Demand to Leave Exile

Extended values - Anticipation for Redemption, Until When

On the other hand, the Rebbe emphasizes many times how much the exile is unacceptable and each additional moment in it is a disaster, which should shake the Jew and cause him to cry out to the Holy One, blessed be He, to end the exile.

This matter is explained in the saying of our Sages that one of the things that the Holy One, blessed be He, regrets creating is the exile. From this it is understood that its creation is not intended to leave the Jewish people in exile, G-d forbid, but rather it is meant to be nullified.

The Rebbe explains that even in a state of spiritual redemption, personal redemption, or in a state of physical and spiritual prosperity - the necessity to cry out "until when" and demand redemption remains in full force. This is because regarding the revelation of the connection between the Jewish people and the Holy One, blessed be He, and the revelation of G-dliness in the world that will be in the redemption - even the relative perfection in exile is considered nothing.

Personal Exile

In addition to the matter of the general exile - the exile of the Divine Presence and the Jewish people - in Chassidic teachings emphasis is also placed on the personal exile in the divine service of each Jew.

In Chassidism it is explained that the fact that the inner part of the heart, the essence of the Jew's soul is in concealment and hiding, and the Jew does not openly feel his divine soul whose desire to cleave to G-d overpowers all other desires - is because the divine spark in his soul is in exile, and it is covered and concealed in worldly matters and desires.

When a Jew transgresses, he causes a more severe descent and exile as he further conceals the revelation of his soul and draws divine influence to the kelipot (negative forces). When a Jew returns in teshuvah, he reveals his soul again and removes the influence of the Divine Presence from the kelipot back to its place, similar to the return of the general Divine Presence in the redemption.

Just as in the general exile of Israel it is said that "wherever they were exiled, the Divine Presence is with them," so too in the exile of the divine soul - a Jew must remember that despite being in a lowly state and not feeling the light of the soul, the Divine Presence is with him in that he is given the power to contemplate G-d's unity and thus feel G-dliness.

However, the power to leave the personal exile today is not complete; and although through contemplation a Jew can reveal the inner part of his soul during prayer and the like - in the end the soul will still remain in a certain concealment. And the complete exit of the soul from exile will only be when Moshiach comes in the general redemption, and the soul will be revealed in its completeness.

See Also

• The Work of Exile
• Completion of the Work of Exile
• The Footsteps of Moshiach
• Cities of Refuge

Further Reading

• From Exile to Redemption, First Part - "Exile"

External Links

• What Do the Jewish People Have to Do with Exile?! - From the talk of 3 Tevet 5746 (1985-1986)