גלות (Galus; Exile) is a state of concealment (העלם) and hiddenness (הסתר) of אלקות, likened to sleep (שינה), where the divine light is not openly revealed.[1] During this time, comprehension (השגה) of אלקות is diminished to the level of the imaginative faculty (כח המדמה), and there is no direct vision (ראיה) of it as there was in the time of the בית המקדש.
Definition
Concealment and Hiddenness
The state of גלות is characterized by concealment (העלמות והסתרים). It is compared to sleep (שינה) because, just as one's eyes are closed during sleep, in גלות it is as if "our signs we have not seen" (אותותינו לא ראינו). This means that the letters (אותיות) of Torah and Tefillah, which are the conduits for drawing down the אור אין סוף, are concealed and their effect is not openly visible.[2] The world appears to function according to its own nature.[3]
However, this concealment is itself a divine expression. As the verse states, "Indeed, you are a hiding G‑d," which is understood to mean that G-d's hiding place is G-d Himself.[4] The very basis of existence is the concealment of G-dliness, which acts like tinted eyeglasses that filter a blinding light, allowing for the reality we know to exist. While in גלות we do not see the open revelation, the inner heart remains "awake" (ולבי ער), a reference to הקב"ה, indicating that on a higher level, the divine connection and revelations persist.[5]
A Descent for the Sake of Ascent
The descent (ירידה) into גלות is not a final state but is מלכתחילה צורך עליה—from the outset for the sake of a subsequent, greater ascent. The purpose of the long and dark גלות is to bring about a much greater light in the future, following the principle of "first darkness, and then light" (ברישא חשוכא והדר נהורא).[6]
This process is compared to planting (זריעה). The Jewish people are "planted" in the earth during גלות, like a seed that must be covered by soil and seemingly decay. This process allows the seed to tap into the latent power of the earth and sprout with a manifold increase. Similarly, the concealment of גלות facilitates a greater revelation of G-dliness.[7]
The Inner Purpose and Avodah
The concealments of גלות serve to reveal a new, deeper dimension of the connection between the Jewish people and Hashem, an unbreakable bond rooted in מסירות נפש (self-sacrifice). This bond is rooted in the essence (עצם) and is therefore beyond change, and is revealed even more in the time of גלות.
The עבודה during this time involves elevating the divine sparks (ניצוצי חיות אלהי) that fell into the realm of קליפה during the "breaking of the vessels" (שבירת הכלים). This is accomplished when a Jew engages in their livelihood and performs מצוות with physical objects (e.g., using wool for ציצית or parchment for תפילין), thereby elevating the divine life-force within them. This work transforms darkness into light (אתהפכא חשוכא לנהורא).[8]
The ultimate goal is not merely to endure the darkness in anticipation of a future light, but to serve Hashem with the darkness itself, thereby fulfilling His innermost desire (תאווה) to transform the very essence of גלות into גאולה.
Teachings of the Rebbeim
The Tzemach Tzedek
The Tzemach Tzedek offered an analogy of a learned genius teaching a young child. The teacher must distill his profound knowledge into simple terms the child can grasp. This act of simplification and concealment of his full genius does not diminish him; rather, it is an expression of his brilliance and is essential for the student's eventual mastery of the subject. Similarly, G-d's concealment of His infinite radiance does not detract from His infinitude but is the very means by which that infinitude can ultimately be manifest in the world.[9]
The Rebbe Maharash
The Rebbe Maharash taught that if one were permitted to see the divine force that constitutes every created being, the material crassness of the entity would not be apparent at all. This permission has been deliberately withdrawn. The crucial point is that this concealment is itself divine. Just as G-d's infinite radiance expresses its revelatory capacity, it also expresses its concealing capacity. Thus, G-d's hiding place is G-d Himself.[10]
The Rebbe Rashab
In Kuntres HaAvodah, the Rebbe Rashab explains that when a Jew faces a test in matters of faith, the singular essence of his soul (היחידה) is revealed. This revelation not only ensures he will stand up to the test, but it causes a complete transformation in all his affairs.[11]
References
- ↑ Likkutei Torah, Parshas Emor (95a); Torah Ohr, Parshas Vayechi.
- ↑ Likkutei Torah, Parshas Emor (95a); Torah Ohr , Parshas Vayechi.
- ↑ Torah Ohr, Parshas Vayechi.
- ↑ Upward Without Limit - 7 Teachings From Basi Legani 5725
- ↑ Likkutei Torah, Parshas Emor (95a); Torah Ohr, Parshas Vayechi.
- ↑ Torah Ohr, Parshas Vayechi.
- ↑ Torah Ohr, Parshas Beshalach (61a).
- ↑ Torah Ohr , Parshas Beshalach (61b).
- ↑ Upward Without Limit - 7 Teachings From Basi Legani 5725
- ↑ Upward Without Limit - 7 Teachings From Basi Legani 5725
- ↑ Kuntres HaAvodah, Ch. 5.