הלכות of גרים, the Rambam writes like this: בשלשה דברים נכנסו ישראל לברית. There are three through three things the Yidden went into the bris with the Eibershter: במילה, וטבילה, וקרבן, through milah, and going to the mikvah, and bringing a special korban a ger has to bring. And the Rambam brings מילה היתה, where was milah, when the Yidden went out of Mitzrayim. טבילה היתה, before מתן תורה there was tevillah. וקרבן, שנאמר: וישלח את נערי בני ישראל ויעלו עולות, that before מתן תורה they brought korbanot, olot, and they כל ישראל הקריבום, they brought these olot, these korbanot for all the Yidden. So mimeila we see by מתן תורה, when the Yidden were מגייר basically, the Yidden became Yidden, so they had to go through these three things. וכן לדורות, so to all later generations too, כשירצה העכו״ם להכנס לברית, if a goy wants to enter the ברית, צריך מילה, וטבילה, והרצאת קרבן. You need these three: milah, and tevillah, and bring the korban. שנאמר, it says: ככם כגר. Pasuk is like you, like the ger, that means the ger, every ger should be like you. מה אתם במילה וטבילה והרצאת קרבן, just like you, meaning all the Yidden, they became Yidden through these three things, אף הגר לדורות, so a ger for later generations, במילה וטבילה והרצאת קרבן. מה זה הרצאת קרבן? Bring a korban, it's a special korban that you have to bring. Yeah, yeah, we'll see, now we don't have a Beis Hamikdash, we'll see, the sichah is going to talk about עכשיו. That's what the whole sichah is going to be about. Is that term the normal one for bringing a korban? Yeah, I mean, I know in other places, this is the הרבי'ס לשון. נאך דעם שרייבט דער Rambam, in a באזונדערע הלכה, then the Rambam writes in a separate הלכה, לאחר מכן, what's it, מפרש מהו קרבן הגר, after he describes what is the korban that a ger brings, he writes like this: ובזמן הזה שאין שם קרבן, nowadays that we don't have korbanot, we don't have a בית המקדש, צריך מילה וטבילה. So all you need is milah and tevilah. וכשיבנה בית המקדש, and Beis Hamikdash will be built, יביא קרבן, then every ger will have to bring his korban. From pashut, the lashon is mashma, from the simple peshat of these words comes out, אז בזמן הזה is milah and tevilah genug צו ווערן א גר גמור, that nowadays it's enough for a ger to become a ger just with these two things. ס'איז נאר, but there is a chiyuv. There is an obligation afterwards כשיבנה בית המקדש that er darf bringen a korban. So there is a chiyuv, just like a person, it doesn't have anything to do with him holding him back from being a Yid. Just like a person did an עבירה בשוגג has to bring a korban, so this one also will have to bring a korbanot. But as far as a ger, the Rambam said, בזמן הזה צריך מילה וטבילה, that's all. Huh? Yeah, he's mekabel. I mean, kabalat mitzvot. We'll see, the Rebbe has... Okay, yeah, yeah, there is the Rebbe has a whole big הערה about it.

Rabbi Yishmael, no, Rabbi Yishmael, Rabbi Yishmael he he says the Chachamim said you can't read on Shabbos by a candle, because you might touch the candle and turn it, and Rabbi Yishmael said, \"I'm not afraid.\" So one peshat in the Gemara is that he actually wasn't afraid and he read and he takeh did the aveirah. So he wrote down על פנקסו, he wrote down in his booklet, כשיבנה בית המקדש אביא חטאת שמנה. So the she'eilah is from this Gemara we see two opposite shittot. Some learn out from this Gemara that shows that you have to, and some say, if you have to, what's the chidush of Rabbi Yishmael? אחת הדעות there is a re'ayah that you don't have to, and that Rabbi Yishmael was machmir, but No. Al kol panim, here he says that it comes out in the Rambam that to become a ger nowadays, you just need מילה וטבילה. You ask, what about kabalat mitzvot? So the Rebbe explains that kabalat mitzvot is not one of the three things. See, nowadays when you ask somebody, \"How do you become a ger?\", everyone knows there are three conditions: you have to have kabalat mitzvot, and milah, and tevilah. But the Rebbe explains, I don't think it's in this שיחה, that kabalat mitzvot is the brit itself. Becoming a ger is kabalat mitzvot. In order to become a ger, you have to have two things. So there are two things which are conditions, what to do. So when it says in the lashon of the Rambam: בשלשה דברים נכנסו ישראל לברית, there are three things they went into the bris. So going into the bris, that's the kabalas mitzvos. There were three things they did to go into the bris, and the three things are milah, tevilah, and korban. What if he if he's already mahul, osim hakazas dam? Yeah, we've learned yesterday in the Gemara. Huh? Hakazas dam. Hafatas dam bris. So it's implied that he's not going to have a bris and a tevilah unless he want he's already kabalas mitzvos. Yeah, you have to. Kabalas mitzvos is more than just other things. Okay, let's not jump the gun, we'll see. Inem geder, to understand the reason, What is the meaning of this din? אז בזמן הזה ווערט מען א גר גמור בלויז דורך מילה און טבילה, and nowadays you can become a complete ger just with milah and טבילה, חאטש אין זמן הבית איז די כניסה לברית דורך הבית איז די כניסה לברית דורך דריי זאכן. In the time of the Beis Hamikdash, he needed three things. ונעשה גר שמל וטבל ועדיין לא הביא קרבנו, the Rambam says if a ger

did milah and tevilah and didn't bring the קרבן, קרבנו מעכבו מלהיות גר גמור, the Rambam says the korban, the fact that he didn't bring the korban holds him back from being a complete ger. ככל כשר בישראל, like all the יידן, אינו אוכל בקדשים. A ger that didn't bring a korban is chayav b'mitzvot, he's a Yid, but he cannot eat any קרבנות, קדשים, שעדיין לא נעשה ככשר בישראל. The Rambam says the language he did not become like a kasher Yid. So from that Rambam is mashma that korban is nogea to his becoming a Yid. On the other hand, nowadays when we don't have a korban, the Rambam it seems from the Rambam that you don't need it. So what's the pshat? שרייבט דער ראגאטשאווער, דאס רק לקדשים לא נקרא עדיין ישראל גמור, that when the Rambam says that you're not a complete he doesn't mean you're not a complete Yid. Only לגבי קדשים you're not a complete Yid. אבל לשאר דברים הוי כישראל לכל דבר, like a regular Yid. ואם כן, בזמן הזה לא מיחסר כלל בשלמא קדשים. So nowadays, when we don't have to eat kodashim anyway, we don't have kodashim to eat, so there's nothing missing. So this ger is a complete ger nowadays. So he's always So he was a he was a ger completely except he couldn't eat korbanot. Right. But bringing a korban would let him eat whatever. That's right. That's all. That's all it is. But see, it's not so pashut. It was given The Rebbe said a sicha. תשמ״ד, he said this sicha, it was a Rambam, but it was somebody was sitting at the farbrengen there, because of him the Rebbe said this sicha. A ger? Yes. If It's not a secret, since everyone knows, I could tell you. Gafni. Berel Gafni. Zalman Gafni. Zalman Gafni was at the farbrengen, and the nekudah of the sicha is going to be that you're a complete ger nowadays without, because like this, anybody learned the Rambam and he's a ger, feels a little bit funny that סוף כל סוף nowadays when you don't have the complete thing, so maybe you're not a 100% Yid. And the whole point of the sicha was to say that a ger nowadays is, and that's going to be the whole nekudah of the sicha. Why Why would the Rebbe say that for him? Huh? Make him feel good. But the Rebbe didn't mention him. The Rabbi didn't mention his name. Right. Well, it could be. It's Make him feel it. And it's the Rabbi The shiur Rambam was then. Okay. דאס צו פארשטיין, so the Rabbi said we have to understand, ווערט וואס דער ראגאטשאווער זאגט בזמן הזה לא מיחסר כלל, like the Rogatchover is saying, and nowadays we're missing nothing, אף על פי אז נוגע לקדשים לא נקרא עדיין ישראל גמור, even though at the same time we say לגבי קדשים you're not a complete Yid, but nevertheless we're not missing anything nowadays, לכאורה מוכח, we understand, אז ער מיינט דערמיט די קדושת ישראל בשייכות די דינים הנהוגים בזמן הזה. That means like this, that only לגבי the דינים that's that we do nowadays, אבער ביי א גר בזמן הזה וועלכער איז דורך מילה וטבילה דארף ס'איז פעלט גארנישט אין קדושת ישראל. There's nothing missing in this גר לגבי the kedushah of a Yid in connection to the ענינים which apply nowadays. So nowadays we have no nothing to do with קדשים, so mimela everything is with this kind of this inyan. Lichorah, but the question is like this, אמת טאקע אז אכילת קדשים איז נישט נוגע בזמן הזה, even though טאקע there is no eating of קדשים nowadays, umimela there's nothing that he's lacking, אבער וויבאלד דער טעם וואס א גר אן א קרבן בזמן הבית איז אסור באכילת קדשים, let's think about it like this. What's טאקע the reason why in the time of the בית המקדש a ger who didn't bring the korban cannot eat קדשים? Is weil a לשון פון Rogatchover לקדשים לא נקרא עדיין ישראל גמור, because לגבי קדשים he's not a complete Yid. אין עליו דין ישראל לגבי קדשים. He has no דין ישראל. און נאך מער, ווי ער שרייבט אין א מקום אחר, והוי כבן נח לקדשים. לגבי קרבנות he's like a בן נח. איז תמוה, not understood, ווי שייך צו זאגן אז די אלע וואס האבן זיך מגייר געווען זינט דעם חורבן בית המקדש, all the people who were מגייר since the חורבן בית המקדש, ובתוכם זיינען כמה וכמה גדולי ישראל, that many great יידן, האבן זיי בנוגע געוויסע ענינים, אכילת קדשים, ניט געהאט אויף זיך דעם דין פון א ישראל גמור, לגבי certain things, לגבי אכילת קדשים, און נאך מער, זיינען געווען כמו בני נח לאכילת קדשים, לגבי קדשים. In other words, you're saying like this. The fact that לגבי קדשים you're not a complete yid is not only a practical, like a technical thing, it shows that you're not a 100% yid. So even though nowadays it has no practical application, because lefo'al you're not eating קדשים anyway, but doesn't that show that sof kol sof he is lacking something לגבי קדשים? And therefore nowadays it makes no difference, but in darga, not in difference lema'aseh, in darga, it means he's missing something. So can we say that all the gerim throughout all the generations, גדולי ישראל, were all not complete yidden? לגבי אכילת קדשים, but still they were missing something. ס'איז בסדר, באמת אפילו more. ס'איז באוואוסט די תשובה פון Rambam צו ר' Ovadia HaGer, famous תשובה דער Rambam צו ר' Ovadia HaGer where דער Rambam שרייבט, Rambam writes, אז די מעלה פון ר' עובדיה איז גרעסער פון די מעלה פון אנדערע בני ישראל. And his maalah is greater than all other yidden. See, ר' Ovadia HaGer wrote to the Rambam that he feels bad. Whenever he reminds himself that he's a ger, he feels bad. Why? He says, \"You, all yidden, are meyuchas to Avraham, Yitzchak, and Yaakov. Who am I meyuchas to? I'm meyuchas to goyim.\" He feels bad. So, the

Rambam answered him, \"Don't feel bad. Your yichus is greater than all the yidden. All אידן זיינען זיך מיוחס to Avraham, Yitzchak, and Yaakov, or all have a yichus to Avraham, Yitzchak, and Yaakov, aber גרים זיינען זיך מיוחס צו מי שאמר והיה העולם, to the Eibershter.\" So, אויב a גר בזמן הזה לגבי די בימינו כבני נח, but if we're saying that לגבי a certain thing, nowadays, a ger is like a goy in a certain percentage, in a little bit, so wie schreibt דער Rambam צו Rabbi' Ovadiah HaGer that his maalah of a ger is noch גרעסער wie the מעלה פון בני ישראל? How could he tell him you're greater than-- it's not true. An yid is an yid is a 100% yid and he is 95% yid. A, that is a bechirah. A good That's a different maalah. The maalah of that a ger, you know the Rabbi once spoke that it says in פרקי אבות לפום צערא אגרא, that depending on your effort, you get sechar. Who said this? Ben Bag Bag, who was a ger. Because the real person this only applies to a ger, because every yid, even though you have bechirah chofshit, and if you you have struggle struggle and you win, you get sechar, but sof kol sof, you're commanded to do it. So, even if you had have a hard time, but a ger is the only one who doesn't have to do it and he still did it. So, that's true, that's a maalah. But we're talking about a different thing. We're talking about bepo'al mamash, it seems he is missing a certain percentage, let's call it, of being a yid. That's right. So, that guy is not arguing on that. Oh, okay. He has a yichus, but you can't say that he's greater than another yid when another yid are 100% yid and he's 95% yid. Whatever you're asking. Good, that's a good zach, because Avraham is the אב המון גוים, is the father of all gerim, but technically he's not. עד כדי כך, there's a she'eilah how could he say, \"אלוקינו ואלוקי אבותינו\"? So, one of the answers is because because of Avraham, the yichus of Avraham, but that but here he's talking about a technical יחוס, פשוט a lineage, where do you come from? A woman said, \"בת שרה\". Huh? בת שרה. A woman, a giyoret? What do you don't give an aliyah, what? I don't know. No,

I mean it's what you're gonna say when you call by a aliyah, by Huh? A ger does get an aliyah. But, but after death, I can't remember the tefillah. Yeah. Yeah. Huh? To what? Jewish. By what? When they call an aliyah? Yeah. They don't call him by name bichlal. The Sephardim don't use the name. They don't call up. ישתבח הבורא. They don't call But, maybe they're in ספרד גופא there's different minhagim, but there's many Sephardim they don't call them. They don't say יעמוד. Anyway, so the she'eilah is sof kol sof, there is something lacking. How did he tell him that you're greater than the Yid? פשוט בתכלית that the Rambam, what do you say, chas veshalom, a זאך וואס איז נישט מחוכמת תורת אמת. You can't say that the Rambam would write something which not true in order to li troy stn, made it to make R'' Ovadiah HaGer. See, we could say something which is not so true to make him feel good. The Rambam ain't going to say something that's not true to make him feel good. So, if he writes it, it's true. In other words, whatever an Yid has, 100%, the ger has. And, plus, otherwise, you can't say he's greater. והראיה, he says, that the Rambam שרייבט in בהמשך of the teshuvah now to R'' Ovadiah, the Rabbi wants to point out that in that teshuvah he writes, וכל מה שאמרנו לו בענין הברכות שלא ישנה כבר שלא ישנה, כבר ראיה לזה, says, \"Anything I told you,\" because he asked a she'eilah also about the berachot also, \"אלוקינו ואלוקי אבותינו\", how could you say that? Says, \"Don't change and have a ראיה כמו שנתבאר בירושלמי בכורים פסק גר עצמו מביא בכורים וקורא.\" So, the Yerushalmi says a ger could bring bikurim and could say the נוסח הוידוי. I and there we say that the Eibershter gave to our fathers. So, he says, \"מאי טעמא? כי אב המון גוים נתתיך, אב לכל הבריות, הנה נתבאר לך.\" He's a father to all the creatures, he's a father to the gerim too. In other words, he's telling him that you could be like a regular Yid. Whatever a regular Yid could do, you could do. Which means basically he's telling him that you have everything an Yid has, plus. וכן הוא פוסק בהלכה בספר היד, he brought הגר מביא וקורא. A ger could bring bikurim and could read, שנאמר, how could he say אבותינו? Because there it starts with אבותינו. שנאמר לאברהם: \"אב המון גוים נתתיך, הרי הוא אב לכל העולם כולו.\" He's a father to all the people שנכנסו תחת כנפי השכינה. So, the bottom line is he's telling him you have everything every Yid has. דאס היינגט, דאס הייסט er bringt a re'ayah to Rabbi' Ovadia regarding nowadays von a גר בזמן הבית. Look at that. He's bringing a re'ayah that you're so great because you see in the time of the Beit Hamikdash, they were able to bring bikurim. But it's not the same. In the time of the Beit Hamikdash, they were 100% Yidden because they brought the korban first. Nowadays you don't. How could you bring him a re'ayah that you're just like them? Is that a siman that whatever it had in the time of the Beit Hamikdash, bringing the korban, nowadays without the korban you have the same? How do you have the same, when the Rambam says that if you're missing the korban, you're still not 100% איד לגבי קדשים? ארמי אובד אבי, usually goes on Yaakov. Yaakov, yeah. ארמי אובד אבי אברהם. What does It doesn't mean that peshat. No no, the she'eilah is not on the word אבי, you can say it's on the further like אלקי אבותינו, it says further there. But you ask him how could he say ארמי אובד אבי, this is Yaakov Avinu not not Avraham? It's not a she'eilah. דאס פשוט אז מען קען. They are going to say, the she'eilah is לגבי אבותינו. If I ask him if this is Yaakov Avinu? אבי, and he says אבי. It's talking about if it says Avraham, probably he means Avraham, Yitzchak, Yaakov. I would imagine so. For sure also, we do bris's on adults almost every other week. Changes the nusach if the father is not Jewish or if like He he always changes the nusach. It's obvious there's a brachah it's like that are for Jewish people. So you look at that Oh that's child No you can't say the same brachah that the father makes. I know that the father makes like if you say like uh um אביו ואמו he don't say אביו ואמו! This guy is 50 years old. He's Yeah yeah. Who would change if he had no mother, you're not going to say the Right, right, the same thing, he should change sure. What about Pidyon Haben? Don't say יש לי בני, איש ישראלי ילד לי. If the guy is an adult. In case you want to know the exact nusach, look at the sefer, you'll see. He has the exact nusach over there. I actually looked it up a few days ago. Because I had to tell somebody who was an adult. So, I wanted to tell him the exact nusach. Uh? Pidyon Haben Kehilchaso. Anybody wants to know anything about Pidyon Haben, should get it. It's a commercial. You're plugging, you're plugging it. That's not the only sefer. That is what you're talking about now. There are other sefarim. Okay. לכאורה we can still learn into the Rogatchover. ברמז the Rav says you can still learn differently, not like the Rogatchover. עד שזה גר, you don't serve אכילת קדשים, כל זמן you don't bring them korban. So the fact that a ger in the time of the Beis Hamikdash, before if you didn't bring the korban you can't eat kedashim, you have to have ערב שמש You can say not like the Rogatchover says because you're not a complete Yid yet. לגבי קדשים you're not a Yid. But who says you have to say that? You could say he's a full Yid, but there is something even by a Yid, there is something holding him back from eating kedashim. The korban is מעכב from the אכילת קדשים. Not bringing the korban, you're a full Yid, but there's something, I'll give an example, somebody's טמא. A full Yid is טמא, he can't eat קדשים either. It means it's missing in a Yiddishkeit? Same thing here, there is something that's missing. To say that that איסור אכילת קדשים doesn't mean a chesaron in the גברא as a ger, chas v'shalom, a chesaron that this person is not a complete גר. But a זייטיגע זאך, a side thing. The chiyuv to bring in the korban holds him up from אכילת קדשים. He has a chiyuv and as long as he didn't bring I give an example, I said the לשון טמא, by טומאה there is a מחוסר כיפורים. There are certain טומאה that he become טמא טהור by mikveh, then there's a certain level that you become טהור הערב שמש, sun, and then the one that can bring a korban. And as long, טבול יום they call טבול יום is before הערב שמש, and then the other one is הערב שמש is he's called מחוסר כיפורים. And he can't eat קדשים until he brings the korban. So, there is, not bringing the korban that you're mechuyav could hold you back from eating קדשים. So, could be the same thing here also. And b'meila, what's the kashya? So, then every גר is a completely, there's nothing missing. ואדרבה, על פי זה, if you take the לשון of the Rambam, this will explain even the לשון of the Rambam, שעדיין אינו ככשרי ישראל. The Rambam says, if he didn't bring the korban, he didn't become like the כשרי אידן. What does the word כשרי אידן mean? כשרי ישראל? He takes the לשון כשר ומכשר, כשר, what do you say kasher, means kosher. Kasher means ready. דאס הייסט, כל זמן they brought korbanot, even as long as he didn't bring his korban, חותם is a ישראל גמור.

Could be he's a complete, full-fledged yid, but that thing is an empty מוכשר לאכילת קדשים. Kasher means he's not ready to eat kodashim, there's something missing in his preparation, in what he has to do. על דרך מילת בניו ועבדיו, I'll give you an example, a different example that I said, that he's out what's holding him off שחיטת הפסח, אכילת הפסח. A person who has children who didn't get a ברית מילה, or had a עבד who didn't get a ברית מילה, so the the the father or the master, the אדון, cannot bring the קרבן פסח. Peshita, there is no חסרון in his, in his, in his being a ישראל. אף על פי כן, he is not a complete yid that day, that's why he can't bring a certain זייטיגע זאך. Right. Right. Right. Uh? That's okay. It's only when he's מחויב בברית מילה. But if he's not old yet, it's not a chiyuv. A חיוב מילה is not chal. eight days old? Right. Right. But if he's before the ברית מילה, like in the second day of That's what he's asking. Huh? It's not eight days yet, then it's not me'akev. ואויף דעם איז רעכט ווען בפשטות וואס דער Rambam שרייבט פאר עובדיה הגר, and this will explain peshat why the Rambam writes to רבינו עובדיה הגר, אז ער איז נישט קלענער משאר בני ישראל, ואדרבה, he's not less than other אידן, ואדרבה, he's greater, הגם ער קען נישט עסן קדשים וואס ער יא בקרבנות, even though he's in a matzav that, in theory, had there been kodashim now, he wouldn't be able to eat, so he's less, it's not true, weil דער איסור אכילת קדשים איז א דבר צדדי וחיצוני מעכב עס, a side matter, something outside of the person, וקנאל, like you said, arya d'arba alei. Arya d'arba alei is an expression. The taytsh of the word is a lion is laying on it. Imagine there's something tears that you could get it. The

only thing is, there's a lion right next to it, and you're afraid to come over. Does that mean that there's some something missing, lacking in your connection? It's just a It's some place locked up and the door is locked, you don't have a key to it, no? So, in the ger there is a door that locks you out from going to to to eat kodashim, but it's not the the So, lichora, you could learn like that. אבער על פי הנ״ל, but it צריכים להבין, based on the לשון הרמב״ם שקרבנו עכבו מלהיות גר גמור. But we see even in the לשון Rambam it says that the fact that he's bringing a korban holds him back from being a complete גר. ומפני זה אינו אוכל בקדשים. He says, and that's why he doesn't eat קדשים. What do you mean, that's why? Because he's not a complete גר. But from this משמע, אז כל זמן ער האט זיין קרבן נישט געבראכט, איז די גרות נישט גמור, משמע as long as he didn't bring the korban, not a complete גר. So, we're back to the question: if you're not a complete גר, how could he say all these גרים are missing in their אידישקייט or not? Yesh lomar, אבער, hier, says the Rebbe, the pshat is like this: לשון הרמב״ם שקרבנו עכבו מלהיות גר גמור, the Rambam writes a לשון that the korban holds him back from being a real גר, עס האלט אים אפ, און נישט בלשון חיוב אז די קרבן עשה אותו גר גמור, אדער מגייר איז ער. The Rambam doesn't write that if you bring the korban, you become a complete גר, or bring a korban, that's מגייר you. The Rambam doesn't write that. He says, it holds you back from being a גר גמור. Meint, so the Rebbe goes on to explain like this: נישט אז הבאת הקרבן מאכט אים פאר א גר גמור, bringing a korban doesn't make him for a גר. דאס הייסט אזוי, so it's a big chiddush here, there are three things the Rambam says you have to become to make a גר, to become a גר: מילה, טבילה, and korban. So he

says like this: דורך מילה און טבילה ווערט ער פלעין ישראל לשאר דברים. It's not a pshat that through מילה און טבילה you become a גר to most of the things, ובכדי ער זאל האבן א דין ישראל לכל גבי קדשים, ווערט עס געטאן דורך א קרבן. So what makes you a איד to eat in קדשים, the korban? So, that's not the pshat. That's not the pshat. The korban doesn't make anything. נאר אז זיין נישט ברענגען דעם קרבן איז מעכב צו זיין אין דעם ענין א גר גמור. By not bringing the korban, the fact that you have to bring it and you don't bring it, that holds you back. It's a different thing. In other words, what he's going to say, and I'm going to say it before we learn inside, it will be easier to learn inside, there are certain things that you have to do that that makes it happen, and certain things you can't it can't happen because there's something blocking it, not all of them, but like you say, if someone asks you to go out to go into this house, you have to pay money, then you could get in. But then also, someone has to open the door for you, and if he doesn't open the door, you can't get in. So you say opening the door is a preparation how you get why you're you're fit to go in? To fit to go in, you have to like to be dressed in a proper way and you have to pay your ticket, that's why you have to. And then pashut, there's something that if you don't open the door, you can't get in. So, the fact is, if the door is not open, you're not going to get in. So, if I want, I could tell you, if you ask, \"How am I supposed to How can I get in?\" I'll tell, \"How do you get in? If you wear the right clothes, and you pay the ticket, and you open the door.\" I could say all the three together. But be'emet, they're two different categories. The same thing here. You're going to say, מילה און טבילה is something that brings you in, makes you a Yid, and korban is something that if you don't open the don't bring a korban, then you can't get in, and therefore there'll be a nafka mina. He says like this: ס'איז נישט קיין סתירה צום סוף פון לשון הרמב״ם, you can't ask a kashya from the lashon, he says: בשלשה דברים נכנסו ישראל לברית, with three things the Yidden entered the bris: מילה, טבילה, and קרבן, וכן לדורות he says, להיכנס לברית, to go into a bris, to become a איד, צריך מילה, טבילה, וכשיהיה שעת הכושר קרבן. So, it's mashma from the Rambam that you need these three. אז מען מוז האבן אלע דריי זאכן, you must have all three. And here we're saying you don't have to have all three, the just the מילה און טבילה makes it. He says, ווייל בכדי ס'זאל זיין כניסה לברית, דארף זיין צוויי ענינים, פעולות. In order to get into the bris, there are two two categories of things have to happen: הדבר המכניס, you need something that, like I said, you need the ticket to get in, this makes you fit to get in, און אויך אן ענין וואס נעמט צו דברים המעכבים, and you need something else that takes away something that blocks out, כדוגמת ערלת בניו ועבדיו, the קרבן פסח, like if the orlah, if you didn't do a milah by your son, דאס אלץ לאזט נישט די כניסה. That doesn't allow you to get in. So technically, you need all three, but they're two reasons why you need them. און אזוי איז עס בפשטות, this a פשטות, דאס אריינברענגען א זאך אין א בית וכיוצא בזה, הענגט אפ אין דעם אוועקנעמען א זאך, א מחיצה, וואס געפינט זיך פאר דעם חוץ, און דאס לאזט נישט אריין צום בית. To get into a house, you need to take If there is a blockade that doesn't let you, you have to take it away, there's no question about it. But דער אוועקנעמען דבר המעכב איז נישט קיין חלק פון דער פעולה המכניס. It's not something that gets you in. It's just you can't get in if it's if it's there. Yeah, but if you were to think about bris and orlah, the same thing, whether it's the act of the milah or the הסרת הערלה. No, there the Rebbe said it's both. There the Rebbe says it's both. Right, here. And here, because it could be מזה ומזה, but you need both. Three things actually there. Nu, so it's the... It's interesting that's the same. Yeah, yeah, in in a vort it's the same. על דרך זה בענין גר, לענינינו, the same thing here. לשון Rambam is: ובשלושה דברים נכנסו ישראל לברית, הכנס לברית. To get in, you need three things, which is true. און נישט שלושה דברים הכניסו ישראל לברית, להכניס them, it doesn't say three things you need to get in. With three things you got in, because it's through these three things you got in, but you can't say these are the three things that bring you in. Weil הכניסה לברית איז געוואָרן דורך דעם וואָס ס'איז געטראָפֿן שלושה דברים, to get into the ברית, I gotta have the three things: מילה, טבילה, and there was a קרבן. אָבער זיי באַשטייען פון צוויי סוגים, but it's made up of two categories. One, the דבר המכניס לברית, what is needed to come in, that's מילה and טבילה, and הסרת הערלה to take away something that's דבר המעכב, exactly, something that is holding back, that's the קרבן. So Memela the Rebbe is saying here that sof kol sof that the קרבן doesn't make you into a ייד. Even בזמן שבית המקדש היה קיים. The קרבן, without the קרבן you were missing something. ס'איז צוויי תקופות אין דער זעלבע זאַך, וואָס מ'קוקט אויף דריי. ס'איז דריי! Yeah, אָבער ס'איז... ס'איז נישט פונקט. Because you see the, the Rogatchover, it's a געוואַלדיקע משל in the Rogatchover, and here it comes out... יא, ס'איז שטאַרק. ...you want to say it would, I like the Rogatchover... אָבער אין למדות קומט עס אויס צוויי זאַכן, ס'איז צוויי באַזונדערע זאַכן. דאָרטן דאַרף מען האַלטן אַזוי. ס'איז גראָד... איך וויל ניט אַרײַן אין די טיפֿע... איך האַלט עס פֿאַרקערט. ניין, ס'איז, ס'איז דאָך אַ חילוק אין גברא און אין, און אין... אין דער זאַך אַליין. ס'איז דאָ צוויי. See, before we tried to say that it's beklal not nogea to the גירות at all. So a זייטיקע זאַך. In other words, it has nothing to do, everything is complete, you just can't eat, you can't eat קדשים. And now he's trying to say that it's not a זייטיקע זאַך. You takeh can't get in, but it's not part of what takes you in. B'foal, the מצב the reality is stay outside. Yeah, the bottom line is the same. But the nafka mina will be whether you can say the next piece. If the way he said before that it's beklal nothing to do with it, it's it's it wouldn't be like the Rogatchover. Here he's trying to say be'emet says it is part of the going in, but not part of what takes you in. It's part that doesn't let you if you don't have it. And the chidush will be, ועל פי זה, בזמן הזה, when since you're talking קרבן על פי תורה, so nowadays when the Torah says there is no korban, and you're talking דבר המעכב, so there's nothing holding you back. און דער איד איז durch מילה וטבילה ווערט א גר גמור! וכי פשטא של לשון Rogatchover, לא מיחסרא כלל, you're not missing anything. You become a complete ger now! Why? Because it's holding you back if it's possible. If it's not there, so there's nothing holding you back. So now comes out like this: יש לומר אז לאחר ער ווערט א גר גמור, איז עס פֿאַרשטענדיק, steady. Now that you become a גר גמור nowadays, it's verständig, steady, even when the בית המקדש will be built. על דרך הפסק דין אז אפילו חזר לסורו, הרי זה דין ישראל, הרי זה ישראל מומר. Just like a ייד, a ger, who after a while, he's a frum ייד and then he becomes frei, doesn't become a גוי again, he's still a ייד, you can't change it. The same thing here, if בזמן הזה you became a full ger, nothing can change it. So, comes out, אז

יבנה בית המקדש במהרה בימינו, איז ער מותר באכילת, ach, this is a חידוש נפלא! איז ער מותר באכילת קדשים, ech, קודם זיין ברענגען א קרבן. Then now there is nothing holding you back, mimela that doesn't change. So mimela now you can't eat קדשים, so there's no, but Mashiach will come, the בית המקדש, you'll be able to eat קדשים. וויבאלד ער איז שוין געווארן א גר גמור ככל איש ישראל, he became a גר גמור. Wait, so does he bring a korban? He'll have to bring a korban, yeah, you'll have to bring a korban, there's a chiyuv. But it won't hold him back from anything, why? Because in the time of the בית המקדש, it takeh held him back. No, you don't have to say that, because otherwise, otherwise any ger who's a מומר, you'd say he's never did the third thing, you, you're not going to say because the things... No, he stays a 95% stays! The Rebbe says 100%. What you're saying is what you could say, is he's 95%, and he become a מומר, he's still stuck to the 95%. No, but you're saying that he would never, because of the בית המקדש has come, he never finished the third thing, so... So it doesn't matter, you can't you can't now. Between milah and tevillah you can change your mind, between milah, tevilah, and korban you can't change your mind, so you'll always be missing that, that's what you could say, you would've thought, you'd always missing that percentage, but the Rebbe is saying more, that it takeh in the time of the בית המקדש, he take wasn't a גר גמור. But not because he was missing something to make him, it was because something was me'akev. And take then it's me'akev. When it's not me'akev, it's not there's nothing me'akev, so there's nothing lacking, so you're full. And mimela the moment you become a גר גמור, why why should you be missing something? And this is not like the Rogatchover? Huh? It is, that's what, Rogatchover also, take like this. One who becomes frei would still have to bring a korban? Yeah, sure, yeah. Because when Mashiach comes, they'll become frum again. Yeah. און א ביסעלע נאכאמאל על דרך המוסר, if you look in a different words, ס'איז נישט שייך עס צו זאָגן, אַז עס וועט עפּעס צוקומען, צוגענומען ווערן מקדושה, ס'איז נישט אַזוי בית המקדש, if we're gonna say now he's a full איד, אַז בית המקדש is rebuilt, he'll be missing? So the building of the Beis Hamikdash makes less kedushah? כולי עלמא לא פליגי. So if he becomes a, כל הקדושה now, and he becomes a full-fledged Yid, and there's nothing to be me'akev, it stays that way. So this is a big chidush, so you can see why the Rebbe said the sichah then, to show that there's nothing missing, mamash you're a complete Yid, and you have a חיוב קרבן, we all have a חיוב קרבנות, who knows what we have to do? דער רבי'ס לשון, אָרגאַנייזד אַזוי ממש ווי, ווי אַ נקודה. וואָס איז שייך בקרבן? דאָס איז דאָך אַ מצוה. יאָ, אָבער אויך מטעם אַחר. ס'איז אַ מעשה בפועל וואָס ער... יאָ, די גדולה. אַז ס'איז שייך אז ער... יאָ. Somebody who turns away pretty soon after a giyur? Okay, so then it's up to the Beis Din to decide: is that an indication that he never meant it, or not? So, depends, lemashal, the next day he turns away, so the gerut is no gerut, not because, because if he really meant it בשעת מעשה, we don't care if he turned away in a minute. But, it's a re'iyah that he never meant it, he's a bluffer. And that's something that you have to really really, ah, that needs a lot of iyun. The Rambam says that lashon, that you have to look, and it's one of those things that you can't pasken so simple. You need a real שיקול הדעת. Okay, יש לומר אַז דער רמב״ם, דער רמב״ם איז מרמז דעם דין, אַז אַ גר שנזדייר בזמן הזה ווערט ער אַ גר גמור, אויך לענין אַכילת קדשים. We said that the Rambam is, made a remez to this din, that nowadays you become a complete ger even לגבי קדשים. So he's מרמז this בדיני הגיור, בהלכות איסורי ביאה. So the Rambam, when he says the halachos of gerim, in הלכות איסורי ביאה, this is what he's going to have a remez at. What does he say there? לאחרי ער שרייבט: כשיעלה העכו״ם להיכנס לברית, צריך מילה, טבילה, וקרבן. After the Rambam writes this, when you want, a goy wants to become the bris, he needs milah, tevilah, and a korban, איז ער ממשיך בהלכה שלאחרי זה, genau the following, the next halachah the Rambam writes like this:

ובזמן הזה שאין שם קרבן, צריך מילה וטבילה. Nowadays that you don't have a korban, you need milah and tevilah. און פשוט פונעם לשון, ובזמן הזה, מ'איז משמע, כולו משמע, from this lashon, when he says, 'nowadays', etc., קומט אויס, אַז די כניסה לברית בזמן הזה איז די זעלבע אָבער, אָבער באופן אַנדערש. Comes out like this, he says, what they did then, then they needed these three. Nowadays you need just these two. What does that mean? Not that nowadays you have less, if you look at the, the המשך of the lashon, as if saying, then they needed these three things, nowadays these two. That means that with these two, you'll accomplish now what you accomplished then with the three. בזמן הזה איז די זעלבע כניסה דורך מילה וטבילה. Whatever you did then through three, now you do through two. און ווי שיינע, like he says the לשון, ובזמן הזה שאין שם קרבן, he bothers, when he's talking, קרבן מעכב, and that fit into his pshat, to say, 'Nowadays, what, there's no korban.' What is that, there is no korban? Mimela, there's nothing that's stopping you, ווערט ער אַ גר גמור דורך מילה וטבילה לבד, so you become a גר גמור with milah and tevilah alone. Sometimes we always say that the nature changes so it's another. Huh? Nature changed. The person became a different person. When we only, we only need these two, we don't need the three because something, the metziut changed it. Nobody says why. Here, in this case, we know, because there's nothing holding it back. Then there was, you know, the korban, now you don't have it. And the חפץ, the Rebbe said in the beginning when he started this vort, he said, since nowadays על פי תורה there is no korban, that means the Torah tells you there's nothing, says there's nothing. What happened between the first and second Beit HaMikdash? Did they become a ger? Stam, like now. Yeah, yeah, yeah, sure. If they brought in the second Beit HaMikdash, but maybe they could've, maybe they, I don't know if they bring korbanot. There's one in, in מקום המזבח because the din is that you could bring קרבנות אף על פי שאין שם בית. But, I guess they didn't because they didn't know the din till they built the second Beit HaMikdash, when they came back. And ג' נביאים עלו עמהם and told them this din, a siman that they didn't, they didn't know this. די הסברה אינעם חילוק הנ״ל צווישן מילה וטבילה און דעם קרבן, now the Rebbe is going to explain it. Till now is the fact. The fact is we learned the pshat that milah and tevilah is one category, that's what you need to become a איד, מה שאין כן קרבן is what could hold you back, if there is a דין קרבן, then it holds you back. What's the difference? אַז דווקא מילה וטבילה זענען מכניס דעם גר, מילה and tevilah brings him in, מה שאין כן די קרבן איז הסרת הארי שבחוץ, אַ חוץ שמַעכב. But, but the, the inyan of, of, of korban is only if you don't bring it, it's me'akev. What's the difference? So he says like this: אין דעם וואָס איינער ווערט דורך גרות אַ איד, זענען פֿאַראַן צוויי ענינים כלליים. When a person, a goy and he becomes a Yid, there are two general things: אַל דרך ווי עס איז געווען דאָס גרות הכוללת פֿאַר אַלע אידן במתן תורה, like it was on מתן תורה, number one was: ואביא אתכם אלי והייתם לי סגולה מכל העמים. The Aibershter said, 'I'm bringing you to Me, you'll be special by Me.' דערנאָך: ממלכת כהנים וגוי קדוש. Then He said, 'You're going to be a nation of kohanim and a holy nation.' What does that mean? ובסגנון אחר, to state that in other words, דער עצם פֿאַרבונד, ברית, צווישן אַ איד מיט'ן אייבערשטן. First thing is the Aibershter, 'I'm taking you to Me.' There's a connection between Me and you, און דאָס ווערט דורך דעם וואָס מ'איז מכניס אים די נפש דקדושה. You have a neshamah, so you're connected to, חלק אלוקה ממעל ממש, made for the Aibershter. Then you have, שנית, אַ גברא, דאָס וואָס די נפש דקדושה נעמט דורך אברים וכוחות הנפש, מאַכט זיי, now because of that, you can become this type of a person, a holy person, you're going to become a ממלכת כהנים, you're going to become it and make, have an effect און דאָס איז די חילוק צווישן מילה, טבילה, און עבודת קרבנות. That's the difference between these two categories: the milah and tevilah on one side and korban on the other side. מילה, טבילה פועל'ט נפש הקדושה. Milah and tevilah are the things that bring the neshamah in. The milah, which is הסרת ערלה, it takes you from טומאת עכו''ם. Milah, which is cutting off the ערלה, takes him away from the טומאה of a goy. The tevilah brings him arayn in קדושת ישראל. They bring him in, but both of them are connected to the fact that you become a Yid. שאין כן עבודת קרבן, bringing a korban is a doron, a מנחה להשם. What's a korban? You bring a present to the אייבערשטער, לעשות לו נחת רוח, to give him pleasure. קרבן מלשון קירוב, קירוב הכוחות וחושים, קרבן means it gets closer. וואָס ס'פועל'ט די קירוב פון די כוחות וכו' צום אייבערשטן, this is the second thing already that makes you closer to the אייבערשטער, אַ שינוי מהות, שזה, it makes a change in his מהות, מהות, בן שקרוב למהות

אביו. It makes you similar to the father, so it makes you a changeover. So the first two, milah and tevilah, is נוגע to the neshamah, that you make, become a Yid. And this is already makes a changeover. How do you make a changeover? הא? This in itself makes it. Yeah, a ger becomes, yeah, obviously, it's like a ger becomes a ger, becomes a... yeah, is a difference, the korban. But, I guess, nowadays you don't have, that's what you need, nowadays no problem. For a woman, you'd just be having the tevilah. Tevilah, yeah, right, right. אשה כמאן דמהילא דמיא, yes. טומאת עכו''ם? הא? In a way, it happens easier. Did they make a שליח for the woman to bring the korban? Oh, you mean milah? No, woman, it's only milah, so this הסרת, by the woman it's easier. נאָך אַ חילוק צווישן די זאַך: היינט צו טאָג, so you think the body of a ger is the same as the body of a goy? No, who says? Now that there's no עיכוב, we'll see, we'll have to see the end, there's no עיכוב of the korban, maybe that, but that happens also, ממילא פאַרקערט, היינט אַ מעלה גאָר. אָבער בזמן שבית המקדש היה קיים, if you couldn't bring the korban, and they still, the מהות didn't change yet. על פי זה איז אופן אַ חילוק צווישן זמן הבית און... Now is a

difference: זמן הבית, ושכנתי בתוכם, זמן הבית there was שכינה was there, עשרה נסים נעשו, in the Beis Hamikdash was ten נסים, גילוי אלוקות, איז די עבודה פון אידן דעמאָלט in the ושכנתי בתוכם בעיקר די עבודה פון כוחות הנפש הגלוים והפנימים. So then what was the main avodah of a Yid? Serve the Eibershter, think, davenen to the Eibershter, become, in your feeling, not בעצם to become close to the Eibershter, you have to work with your כוחות, השגה and הבנה, and getting into אהבת השם, יראת השם. און דערפֿאַר איז די כניסה לברית פון אַ גר בעצם כזה אַז ער דאַרף זיין דער ענין פון קרבן, קירוב הכוחות. So that's why, since the main avodah was kochos, you need to have that to make your kochos close. שאין כן בזמן הגלות, ואין אתנו יודע עד מה, nowadays we don't see אלוקות, און די עיקר עבודה is not azoy the התגלות from the כוחות פנימים, not so much that we work, serve the Eibershter with כוחות פנימים, נאָר דער עיקר איז בפועל דער ביטול און די איבערגעגעבנקייט צום אייבערשטן, קבלת עול, מסירת נפש. Now the main thing is the essential connection to the Eibershter. דער עיקר איז ביי אַ גר טוט טוב די עצם כניסה נפש הקדושה דורך מילה, טבילה, אַ פולשטענדיקער גרות, פֿאַרבונדן מיטן אייבערשטן, ולא מעכב כלל. That's why nowadays, there's nothing missing. So he, we can say, לפועל, it's takeh doesn't affect the, the change, but he doesn't have to have the change. So, takeh like you said before, it doesn't... So the body is, yeah. ...appears that, yes, but it, but it doesn't matter. כּשאר? Why? Because we, we who are not gerim don't have it either. The

whole thing to make the אצילות of the person, we don't have that אצילות anyway, so he's exact like us, so ממילא he's a איד like all the אידן. עס קען אַרויסקומען אַז דער חתם סופר... וואָס דער חתם סופר קען נישט... A Jew's and an עכו''ם's, you can make an experiment on diverse things by a גוי... אָבער ביי אַ ייִד איז אַן אַנדער מהות... אַן אַנדער נפש, אַן אַנדער גוף, יאָ, איז דאָרט האָט מען... חתם סופר האַלט אַזוי... יאָ, יאָ, יאָ, טבע... אַזאַ חילוק. יאָ, יאָ. The Rebbe doesn't tell like a maalah. הא? He doesn't say it as a maalah, טאַקע, but there's no חסרון. No, there's no maalah, there's no חסרון because, because we don't have it either, so he says, you know... A mashal where the Mitteler Rebbe writes that on Shabbos the דופק of a איד, the pulse is different than on the weekdays. Only by a איד, not by a גוי. So by the גר... well, how would the pulse be if it didn't change? But I guess in the technical things probably it did change, the עצם פֿאַרבונדן. For that

נעמט מען אַרויס אַ הוראה פֿאַר אַלע אידן. לכאורה, this whole שיחה is נוגע to גרים, they have to know what their status is, so there's an הוראה for all the אידן. What's the הוראה? די גרות פון אַלע אידן איז געווען בשעת מתן תורה. All the אידן were מגייר at מתן תורה. Okay, shameful thing, מתן תורה happens every day. When we say ברכת התורה, נותן התורה, we say, ברוך אתה השם, You give the Torah, not You gave the Torah. אַז דער ענין איז מבוא גרים נכנסו לברית, so too when the Yidden went into the ברית, אַזוי דאָס איז אַ ענין וואָס איז נמשך בכל יום ויום. Every day we're megayer, every day we're going into the bris. Rashi טייטשט אָפ, היום הזה נהיית לעם, the pasuk says, today you became a nation. When is today? Every day. בכל יום יהיו בעיניך כאילו היום באת עמו בברית. Today you have to think as if you went in the bris, which simple words: today... Day. Every day you have to feel you're megayer. I mean you're going to מתן Torah with these hachanot. נאך מער, מענין הגירות ער דארף בכל יום, there is takeh some similar, mamash the real geirut every day. ס'איז ידוע דער ביאור אז מ'מאכט בכל יום די ברכה שלא עשני גוי. We know that every day we make a berachah, \"You didn't make me a goy.\" וואס פאר אן ענין, וואס פאר א ברכה איז דאס? You should make it once in your lifetime. לכאורה, וויבאלד אז ס'איז געבוירן געווארן, ער איז געבוירן געווארן א ייד, you're born a ייד, ס'איז שייכות, ס'איז פארקניפט, it can't, it can't change. ווי פאסט צו מאכן אזא ברכה בכל יום? How could we make it every day? As if yesterday I was a Yid, today I could have been a goy. How could that be? אין מבואר אין Shulchan Aruch, it says אז די ברכה שלא עשני גוי, על זה, על זה שלא עשני עבד, שלא עשני אשה, איז על יציאת נשמתו בלילה שלא נתעברה בו נשמת נכרי. Says at night you never know, a foreign neshamah, the neshamah of a goy could be connected to you, and mimela you make a berachah in the morning. Which I always wondered is, how do you takeh know it didn't? What is that to you? Maybe If, yeah, if a goy is not going to So if, so if you say it's not possible to stand, then you know, but if it's possible But why did they make the berachah? ...the berachah A goy is not going to make אז א ייד שטעלט זיך אויף אין דער פרי און זאגט מודה אני. ס'איז א re'iyah, א גרויסע re'iyah. טאמער ער זאגט נישט קיין מודה אני? דעמאלט מאכט ער נישט קיין berachah. אין Ari שטייט דאס? עיבור פון א נשמה פון א גוי אין יא, Shulchan Aruch ערוך, מקובלים. Shulchan Aruch מקובלים. When you wake up, you don't know, maybe It says it's possible that through the night ס'האט צוגעשלעפט, it should connect to you the neshamah of a goy. Or, or an eved. פאר נאוועדע ייד. And you make the bracha every day that you, you thank the Eibishter you didn't. My shaila is, how, how do you know takeh How do you know it didn't? So you say, you know, a Yid wakes up and says מודה אני, a Yid is ready to make the bracha. Okay, what shall I tell you? What? שלא עשני גוי, but, but he's, but he's an eved. No, I'm saying, you make two other brachot. But he says מודה אני, the woman says מודה אני. Yeah, but the מודה אני is his level, because he's better than a goy. What happens if a goy says מודה אני? Does a ger say שלא עשני גוי? A ger was made a goy, no? In the beginning. No, it don't, it doesn't go on the beginning, it goes on to every day. You didn't make me a goy today. When were the, when were the gerim by Matan Torah? There was Erev Rav or We were all gerim. Ah, we were all gerim, but then there was the gerim that were We were, they were also there. It says the neshamot of gerim. If he has stuck to you, you're still a Yid. That's, that's what he's saying. Doesn't mean in halacha you change your status of being a Yid, but there is something there that has to do, that some goyishkeit got into, got into you. So you always say, yeah, ישראל אף על פי שחטא ישראל הוא, no matter what, you have to mekarev him. Those that are against it bring re'ayot from this thing. A סימן that it's possible to become a goy. What do you mean, no shaychut? What re'aya? You wait I mean, anyways, דאס הייסט, אז דאס וואס די נפש הקדושה פון א יידן קומט אין אים אריין בכל יום ויום איז אן ענין של חידוש. The fact that everyday we get a neshama, it's like a new thing. Every time I have to עד כדי כך אז מען דארף מאכן א ברכה שלא נתעברה בו נשמת נכרי. You have to make a bracha that the neshama of a goy didn't come in. בכל יום איז די כניסה פון נפש הקדושה אין א יידן מענין הגירות. Every day, the fact that you wake up and your neshama comes into you, and a יידישע נשמה, every day you're מגייר. ווייל די כניסה פון דער נפש הקדושה איז ערשט געקומען פעם ראשונה, just it's a המשך, it's מעין of the גירות which happened the first time when it came in. But because you're afraid that it might have come in. That's why That's you're afraid, you said it's possible that it might come in, but בפועל we know it didn't. How? Whatever way we know, because you have a feeling, I guess you wake up with a feeling, I guess so. And that's why you make the bracha, but that means that every day, the fact that you're a Yid is a new thing, it's a, it's a renewal of every day, it's a פעולה נמשכת. און אויב דעמאלט איז די יראה This is the יראה, וויבאלד אז וואו יעדער ייד איז פאראן בכל יום ויום די כניסה פון זיין נפש הקדושה, this is for every Yid. Every day the neshama comes in again. But apart can יעדער ייד, און נאך מער, יעדער ייד איז מחויב צו מאכן די ברכה שלא עשני גוי בכל יום ויום. He's made it even worse. Every day you're מחויב to make the bracha because for sure the neshama came in. און בלי שום ספק, if it's back, it can't be, how could chas veshalom you make a ברכה לבטלה? If the Torah says you make a bracha, it's not a ברכה לבטלה. ס'איז א סימן it's happening. איז די גירות, דער ברית צווישן א ייד מיט'ן אויבערשטן בשלימות, לית מילתא כלל. So, we're saying now that a גר בזמן הזה is not missing anything. We're saying every Yid, the גירות that happens to us every day, nothing is missing. We have no בית המקדש, nothing, but it's nothing missing. וואו לשון חז\"ל, ישראל אף על פי שחטא ישראל הוא. Chazal say a Yid that sinned, even if he sinned is a Yisrael. די חטאים פון א ייד קענען פוגם זיין בלויז אין דעם התגלות פון נפש הקדושה. The חטאים could affect only the התגלות of the neshama. דאס הייסט, בקיום התורה ומצוות איז שוכן לעד בקרבו די נפש הקדושה. If you do mitzvot, neshama shines. און די תורה ומצוות מאכן אים גלוי לכל, גלוי לעין דבקותו צום אויבערשטן, that makes you, everyone could see you're close to the אויבערשטער. שאין כן ישראל שחטא, if you sin, איז דער נפש הקדושה ביה בהעלם, the neshama is בהעלם, וחוצה בו רוח שטות שנכנסה בו. It's covered up with a stupidity that went into him. What do you mean, it went into him? It came from the outside. היינו שבא מחוץ and went into him. און דערפאר איז דאס ער איז דאך ישראל, he is still a איד, וויבאלד אז ער איז דאך ישראל, since he has the neshamah of ישראל, and the neshamah is לירש the רשות which is נפש הקדושה איז א בירושה, it goes with עס מאכט אים פאר א איד, a פולשטענדיקער למיפק לכל. By no matter what you are or how you are, it's impossible for a איד his גירות that happens every day should miss something. And וויבאלד the neshamah is גם בשעת החטא אחוזה בו יתברך, and since the neshamah is always close to the אויבערשטער, פאלט אויס סוף כל סוף אויף יעדן אידן, affects every איד סוף כל סוף the end is אז די נשמה זאל ארויס ארויסקומען בגילוי, the neshamah should come out בגילוי. It's a פסק דין אין דער תורה אז לא ידח ממנו נדח, the פסק דין that no one will be pushed away, ובוודאי סופו לעשות תשובה, everyone will make teshuvah. This is a fact אז ביי די כלל ישראל that for every איד it's like that. Like the פסק דין הבטיחה התורה שסוף ישראל לעשות תשובה, the Torah paskens like that. And what happens? ישראל עושין תשובה מיד הן נגאלין, we get the גאולה. גאולה האמיתית והשלימה, עדי משיח צדקנו, דעמאלט וועט מקוים ווערן די ייעוד וכרתי את בית ישראל ברית חדשה. Then the ייעוד the promise of the Oibershter that we're going to have the new bris. What's our new bris? We're going to have a real renewal of the bris. אין וועלכע ס'איז ניט שייך קיין העלם ושינויים. The bris that we have now is always there anyway, but it could cover up, could be changes, higher, lower, and then it won't change, במהרה בימינו ממש. Amen. Amen. He heard a story about his house burning, like it's not a ברדיטשעווער? No, he got up in the morning and when he came to שול, he started over and said berachot. He

said, you know, other people said the whole berachot. He skipped the ברכה שלא עשני גוי. So they asked him, why didn't you not say it? So he said, I woke up in the morning and I realized I'm a איד, I couldn't hold myself back. I said the ברכה. So I can't say it again. זה מה שנקרא עיבור נשמה? שנכנס בלילה? אומרים שאם אתה לא עושה ברכה אז משהו... אז בגלל זה נכנס העיבור נשמה. אמר לו ברכה שלא עשני גוי לא שמע... הנשמה של העיבור אם אדם לא עושה ברכה, אז באותו רגע שהוא שם ת'מים, אז נכנס לו העיבור... אולי יש איזה גלגול נשמה במים. גלגול נשמה כן. הוא נכנס יחד אם לא עשית ברכה. It's almost like the berachah accomplishes two things: one, it gets rid of that neshamah, the גוי that came in. At the same time, you're you're praising the Oibershter because that's Maybe Maybe you're right, and then it answers my kashya. Maybe the peshat is that the berachah gets rid of it. Otherwise, it comes out וויבאלד ער פילט אז ער איז א גוי, ווי אזוי ווייסט ער אז ער איז... ער וויל מאכן א ברכה... ס'איז א סימן אז ער פילט אזוי. ס'איז א סימן, פיקח... ס'איז א סימן, טאמער ער טראכט אז ער פילט ווי א גוי, פילט ער ווי א גוי? He cries out, right. He cries out at that time. Something like that, you have to say. Otherwise, how do you how could you say it? How could you say how could you happen to... Are we agreeing here? Cuz I'm not sure. No, you're saying a different vort. You want to say that by saying the berachah you're pushing it out. That's a different, that could be also. Otherwise, how could you say the berachah, what good Aber warte a minute, the fact is, if a person is ready person is ready to make the berachah, you're telling me that your feeling that if I'd happen to be the neshamah of a גוי in me, I wouldn't want to make the berachah. So already, already wanting to say the berachah. There's a very interesting story: ס'איז א מעשה... שייכות... אין א קלאס...

There was a מחנך in a classroom who was a... and somebody, one of the children, about a 13-year-old boy was... What's the maalah of being a איד? So it struck him. So he said: I'm giving you all of you a questionnaire. Bring it back in a week, it will be anonymous, and the question is what is... And there was nine... But half of the class... What special? אויסגעפילט אז ער וויל זיין א גוי, אזוי שלעכט ווען איך וועל יעצט גבורה זיין צו זיין א גוי? Oder bring out אז מ'איז מחנך... מען דארף תהלים... מען דארף פאר א איד, וואס מיינט א איד. The positive of a איד, וואס דארף זיין שבת, קידוש... That's true, yeah. The story was... מ'איז מסכים, the guys want to be, I will try out, but maybe if I would be more like a גוי, maybe it would not be that bad. מען דארף מחנך זיין די קינדער אז מען דארף מסביר זיין וואס הייסט א איד, וואס איז אזוי א איד. This means... So what happened to הבחירה with השם? The difference between that every we all stood there, but some of us became אידן, and was were concealed איד up until a certain point. How did that... No, just like we were there too, even though we weren't born until 3,500 years later. So the same thing with a ger, he's born later. For his birth is when he becomes a ger. דאס איז תורה אור אזוי ווי ס'איז געבראכט. תורה אור איז דאס געבראכט אין אנהויב. אז די נשמה איז געווען, וואס איז די מעלה? וואס איז די מעלה, די נשמה וואלט געווען? Yeah, yeah. In a sicha it's also the same. What's the ma'alah? Yeah, so he doesn't get his נפש אלוקית like we got our נפש אלוקית by We get it by birth and he gets it when he is born because when he's מגייר, that's when he's born. I could've got a letter Lately, I saw a letter from the Rebbe.

Someone asked him about when is the birthday of a ger? So the Rebbe said, mistaber, the day he's מגייר. Oh, yeah, I see why. Would the Rebbe answer that? Yeah, I could I didn't see it so lately. I saw the letter lately. Interesting. Mistaber, I think what's mistaber makes sense that it should be the day of of of of somebody, I don't remember. Yeah, that's a gilui greater than his No, because it's like he's born. In gashmiyut, this guy comes and and this the interesting thing is he's born pure as an adult. Right. Like this. Right. I know I had a six times I was like gerut, so I told the guy, \"As soon as you walk out of the mikveh, I want a berachah from you. That second.\" 5 minutes later, it's already, I don't know, with machshavot zerot That second you're a צדיק גמור שאין כמוהו. There's a mashal that Adam Harishon was he was you know he was 20 years old, but he was a 20? He looked like 20. He was a minute old. He looked like 20. Pint, go ahead. Thank you. I'm not going to leave.