Editing Galus (Exile) (section)

== 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.