נו, דאס איז, דאס איז אוועק. We're holding here on top of page 49. The last thing we learned that the reason the reason the Torah doesn't give a hakdamah, doesn't start off by saying Avraham Avinu was a tzadik, and then Hashem spoke to him, but it starts off lechatchilah with Hashem speaking to him, to show that the connection of Avraham, which means the connection of a Yid to the Aibershter, is not because of his behavior. It's not a result of his behavior. Because if it'd be a result of his behavior, it would be limited to what a person could behave. But the reason is because the Aibershter chose him. So it comes because of the Aibershter. Anybody doesn't have a copy? Because there are a few extra copies here. So that's why the Torah starts with Hashem speaking to Avraham, without even mentioning that Avraham behaved properly, because it's not a result of his behavior. In other words, by other nations, when you have a goy who gets close, the saying is karov, close to Hashem, it's because he worked on it. If I want to use the words of Chassidus, the Rebbe doesn't use those terms, it's mil'matah l'maalah. Mil'matah, it starts from him, and he works himself up and gets close to Hashem. How could a person how much could a person work himself up? As much as he can, so it's all up to him. But the Aibershter, it's from by Yidden, it's mil'maalah l'matah, from above down. The Aibershter gave made the Yid close to Him. And that's why by Avraham Avinu, it starts that way. So let's learn this sichah further here. Beginning of page 49 on top. וויבאלד אז דאס איז געקומען מצד הבורא, and since this whole connection of Avraham to the Aibershter came from the Aibershter's end, the Creator's end, not from the nivra, from the person, iz muvan, from that we understand, and these words here are very strong words of what the Rebbe says, אז די בני ישראל זענען ניט נאר נאך א סוג אין די בריאה, that the Yidden, I mean you can't say this outside in the streets when you speak to goyim, but between ourselves we can say this, that the Yidden are not another category in the creation, אבער בדוגמת אנדערע נבראים, you're like other creatures, other parts of the creation, but a better one, a higher one, וואס איז געווארן נענטער צום אייבערשטן מער ווי שאר בני אדם, you're a same, another category which is higher, נאר ס'איז א גאנץ אן אנדער מהות, it's a complete other mahut. And I'll put it in different words. Normally in the world we know, if someone will ask you, how many categories do you have in the world? The answer will be four. Which are the four? דומם, צומח, חי, מדבר. And that includes everything. Now, each category is higher than the other. דומם are things that don't move, they have no chiyus, they're not alive. צומח, already, is a thing which has life. It's a complete different category. חי, animals, is a living thing that even could move, could even see, could even think, whatever amount of seichel a behemah has. And then you have a complete new category which is מדבר, a human being, who has seichel, could talk. Each one, we might even use the lashon, is be'ein aruch. They're completely far apart, one from the other. Then, if a person is already a maamin, and a person who knows that Yidden are special, and Yidden are chosen, know what a person know what you would say? Without learning the sichah, without learning chassidus, know what you would say? The Yidden, avaday the Yidden are much higher. You know what I'll tell you? The Yidden, they're a fifth category. There's a fifth category: there is דומם, צומח, חי, מדבר, and Yidden. That's not true. If you say, if we would say that Yidden is a fifth category, that means that the Yidden are still part of the נבראים. In נברא, in the creatures, in the creation, you have levels, one higher than the other. So in the level of מדבר, you have a higher level. But if you say that, a Yid is still part of the נבראים, but it's the highest level of נבראים. And if someone says that, obviously he really understands what It seems like this, some people don't even know, משא״כ a freier Yid doesn't say, what's the difference between a Yid and a goy, lehavdil, doesn't understand. Person who understands and the chiluk of a Yid and a goy will tell you, a Yid is is not like a goy, he is a complete different category. The truth is it's more than that. What the Rebbe is trying to say, it's not true. It's not the peshat that a Yid is a fifth category. The moment you say he's a fifth category, it's within the same framework, but there are categories. A Yid is completely out of the categories. The four categories are part within the framework of the נבראים. And a Yid is in the framework of the Creator. It's not, you can't put them together bichlal. You can't say a Yid is a higher category, he's not a higher category. He's a complete outside of the whole framework, he's a complete different. Like I said yesterday, all the נבראים are נברא. A מדבר is a nivra. A Yid is not a nivra. As the Rebbe is going to say, a Yid is a chelek Eloka. What makes a Yid? אודאי, the body is created, but the neshamah is a chelek of the Oybershter, it's Boreh. The chiluk between a medaber and a chai, about an animal and a person, they're far apart. But they're both within the creation. The chiluk between a medaber, a goy, person, a goy, and a Yid is not within the creation far apart. It's completely out of the whole category. A Yid is is is is part of Boreh. It came from the Oybershter. It's not that he is within that category.

Now this all brings us up to a certain other subject, since I said we talk all kinds of subjects in this shiur, the how the Rebbe explained the geder of geirut, to be megayer. And this whole started, going back to the history, we all know that the Rebbe's milchamah, poshut it was a war for years and years, tsendlike years, for the inyan of מיהו יהודי. What was the whole idea of מיהו יהודי? Just to be a little bit, this is not in the תוכן הענין, but just a little bit to have history. In Israel there is a law called the חוק השבות, the Law of Return. See, in the United States, to become an United American citizen, USA citizen, there are all kinds of conditions and you have to live here for five years and you have to do this and do, it's fine. In Israel there's a law, any Yid that comes to Eretz Yisrael, if he's a Yid, he returns home to Eretz Yisrael, automatically he could become a citizen. The only sheilah is in the law it says how do you describe a Yid? What's a Yid? So the law used to be written: \"מי שנולד לאם יהודיה\", who is born by a Jewish mother, \"או שנתגייר כהלכה\", or who got nisgayer according to halachah. If you're megayer, you're a Yid. That's how it started from when the medinah, when Israel, the State of Israel started. They put that in. Years later, תשי״ז, this was like nine years after it started, became a whole thing, controversy, and people started taining, \"Who says that's a yid?\" And they started making problems of maybe defining what a yid is differently. What Ben-Gurion did then, Ben-Gurion was a smart guy, he was a big apikorus, but he wasn't stupid. He sent out a letter to a hundred great people amongst the yidden to hear from them all over the world. He got back answers from them all. The one answer that he said, and it was known that made the impression and impact on him, was the Rebbe's answer. And the Rebbe wrote him very clearly, no political things, the Rebbe wrote him very clearly, there's only one way you could become a yid is if you're born of a Jewish mother or you're megayer kehalachah. If you're megayer not kehalachah, that's you have to be megayer like it says in Shulchan Aruch, which is the way yidden were megayer for the last 3,000 years, and that's what a yid is. Anyway, what happened was Ben-Gurion was smart enough and he took it off the agenda and it remained as it was before, status quo, that this is the definition of a yid. Which means if somebody was megayer Reform or Conservative, did not get the status of a yid in Eretz Yisrael, in the medinah, not in the court, in the beis din, in the medinah. Came years later, תש״ל, became a whole controversy because there was a a whole maaseh there with with certain people who were chashuvei people in the government, and there was a גירות שלא כהלכה there, and they wanted they should write them down in their תעודת זהות, in the identification identification card that they're yidden, and the Rabbanut did not want to do it because they're not, they weren't megayer kehalachah. Became a whole, whole fight. And it was back and forth, political thing, and what they did was they took out one word from the law. They took out the word \"kehalachah\". And it remained the definition of a yid is נולד לאם יהודיה, born by a Jewish mother, או שנתגייר, or was megayer. Now they left it open. Automatically it means anytime you come with a paper that says that you were convert converted, come with a paper from any rabbi, the Israel Israeli government has to recognize you as a yid and give you all the benefits of a yid. That's when the Rebbe came out full force with the biggest milchamah against the Israeli government. Because he says this is going to make such a churban in Klal Yisrael, you're going to rechnen and write down these people who are מגייר שלא כהלכה, you're going to count them as yidden. And they're goyim, they're full-fledged goyim. A Yid who is not מגייר כהלכה is a full-fledged goy. And you're mixing up goyim amongst Yidden, it's going to be a churban. And the Rebbe was, every farbrengen spoke hours and hours for years! Lefoel mamash the Rebbe never succeeded in them changing the law, but he definitely succeeded in making such a dent, because if not for the Rebbe's tumel, it'd be such a churban, because right in the beginning when people started coming out of Russia, the Rebbe said they started a gerut factory. In Vienna they had a thing that the people would go, goyim, because people were very intermarried there, they would come and they would get a tzetel from somebody and they're Jewish and they come into Israel and they get all the benefits. And the Rebbe made such a tumel about it that that stopped and all of these things stopped. But the real, the law itself was not changed. But the Rebbe spoke about it many times. I remember the first time the Rebbe spoke about it, the Rebbe explained what's the inyan of גיור כהלכה and not גיור כהלכה. And it's noge'a to the inyan that we're saying now. Bichlal the whole inyan of giyur is not understood based on what we're learning. How could a goy become a Yid? Is it possible for a goy to become a Yid? It's even worse than saying that an animal should become a human being. Did you ever hear such a thing as a behemah, a dog should become a mentsh? It can't be, it's impossible. If a dog can't become a Yid, now the difference between a human being, a goy and a Yid is a bigger difference than from an animal to to a person, like I'm saying now. It's not a fifth category. Even if it would be a fifth category, you couldn't do it. You can't make from a dog, which is a category of חי, change him into מדבר. Even though they're both within the framework of creation, but you can't do it. Certainly you can't do Same thing, you can't do from a human, a goy to a Yid. Now that we're saying the way we're learning here, it's not epes a new category, it's epes another fifth category. It's completely different, it's impossible.

Then how is there such a thing as gerut? In the same way, a goy A Yid can never become a goy. A Yid can't become a goy. Impossible! He could shmad zich, he could this. They make this famous joke, they say this is a known joke, there was once this Yid who shmad zich, he became a goy. The goyim, I don't know which of the, yes, they have what they call Good Friday, and that Good Friday, you can't eat meat. You can only eat fish. Once, the priest walked into this guy's house, this mesh umad's house, he became a goy, and he sees him eating meat on on on Good Friday. \"Hey,\" he says, \"I thought you were a good Christian or whatever you are. How come you're doing this?\" He says, \"You don't understand. I took some water, and I sprinkled it on the meat, and I said, 'Fish, fish, fish, fish, fish, fish,' and now it's fish!\" \"Hey, you're nuts! What do you mean you by sprinkling a little bit of water, you turn from from meat to fish?\" He says, \"It's exactly what you did! I was a Jew, and you sprinkled water on me, and say you became 'goy, goy, goy, goy,' became a goy.\" So, the same thing he did. He said it's a joke. You can't make from a Yid to a goy, because you can't change, like you can't change from a human being to a dog. How could you make from a goy to a Yid? So the Rebbe said, you know how you can make from a goy to a Yid? The only one that could do it is the Oybershter. The same way the Oybershter made a ייד לכתחילה. Who made this concept that you're a Yid? The Oybershter. So the Oybershter could make Yeah, the Oybershter, if he wants, he could make from a dog a person. So, the only taytsh of geirus is if you do what the Oybershter told you. If you do the way the Shulchan Aruch says, which is comes from the Oybershter, then, yes, you could make from a goy a Yid. Not because it makes sense, because the Oybershter, it doesn't have to make sense. The Oybershter could do anything. The Oybershter said that there's no way you could make from a goy from a Yid to a goy, so you can't. But from a Yid to from a goy to a Yid, you could. But from that we understand that if you do it the way the Oybershter said, then it's the Oybershter doing it. The Oybershter gave instructions. He said, \"If you do this and this, you become.\" How? I don't know how. Just like if I'm born from a Jewish mother, I'm a Jew. But why am I a Jew epes if I'm born from a Jewish mother? Who made me into a Jew? That's the klal that the Hashem, who is the Creator, said it, that if you do this, if you're born from a Jewish mother, you get a neshamah. So the Hashem said, \"If you go to the mikveh, you get milah, and you מקבל מצות, and there's a בית דין there, you become.\" So, the same way a person is born a Jew, he's a Jew, the same way if you're מגייר כהלכה, you're a Jew, because the Hashem said so, cuz the Hashem could do it. But if you're going to do it שלא כהלכה, you're going to be megayer Reform, or you're megayer Conservative, which is not כהלכה, so who's making you into a Jew? Who's making you into a Jew? Not the Torah, not the Hashem. A human being. A human being can't do it, just like a human being can't make from a dog into a person. The Hashem could. And this This is the whole yesod of why this the logical explanation. If you want to go a little further, it's not noge'a to this inyan, but since I touched upon the subject, the whole concept of, this is already from a different angle, the whole concept of the difference between a Jew and a goy is not a physical concept. It's a pure religious concept, right? We're both Americans. We all live in the same country. We're all do the same, we're Americans. What makes me different than him and him? Nothing physical. It's lechatchilah, even in the velt, it's a religious inyan. It's in the religious inyan of what makes you a Yid and a goy. What's taytsh religion? Why do we call something religion? What's the difference between religion and other things that you do? Religion is spirituality. That means like it's a spiritual thing. Gashmi, business is gashmius, this is spiritual. Afilu a goy, lehavdil, in his religion, lehavdil, which is nothing with nothing, but I'm saying the way he looks at it, it's a spiritual thing. When it comes to spiritual things, who could be the one to give an opinion? The spiritual one! If you're not spiritual, if you're physical, how could you give an opinion in the spiritual matters? It's like a derech, like a carpenter or a plumber is going to come to a doctor and give an opinion in how to make an operation, and what to do to... He has no idea, how could you? You don't know anything about it. So if a human being who's a natural gashmius'dike person will give an opinion how you become a different religion, which means how you become a Yid, and he's giving how could you give an opinion? You have no we have no idea what goes on in the spiritual worlds. We don't know. The Hashem, who's the makor of the spiritual worlds, could tell you. Now, not that I understand. You think I understand how is it that if you dip yourself in the mikveh, and you get a bris, and then you're mekabel that you're a Yid? You think I understand? But I don't I can't understand it, it's impossible to understand. That's the Hashem. And the Hashem is the one that tells us what to do. But if it's not from halachah, if it's done like the Conservative or the Reform do, who made up their rules how you're megayer? People. How could human beings make up a rule in something which they have no idea what it's all about? It's impossible. That's why it can't be it can't work. That's from the from a balebatishe way of explaining to people that גיור שלא כהלכה the other pshat is a bissel. There's no such thing as a bissel, there's not a little bit. That's a real goy. You're a real goy, it's nothing, because you didn't do according to... There are certain things that if you follow the instructions it's good, if you don't follow, it's not. As a derech, like somebody once came to I once mentioned this jokes. Somebody met a friend. New guy, he met a new friend, he made up friends, this, and after a while, in the derech, well, he tells him, \"You know what, let's...\" When they left, he says, \"Let's keep in touch. Please call me.\" And he gave him his telephone number, and he said, \"Please call me.\" A while later, the guy decides, \"Yes, I'm going to call my new friend.\" Looks at the telephone number, says, \"I don't think this number is a nice number to call him. He's a very good guy. I'll call him with I think a better number. It's nicer.\" And he'll call the other number. He won't get to him! You have to use his number, because you're not it's not Whatever number he gives, that's the one where you have to call. If you're going to call another, you ain't going to get there. You do what the Aibershter said, that's going to get there. If you don't do what the Aibershter said, it's not going to get there. But that's a different biur. But the other biur I'm saying is because the nekudah of a Yid, like the Rebbe says here, it's not that he is a different category in the briyah, within the creation, a different, a better category, a higher and takeh if you don't learn chassidus you think so. Ask a misnaged, what's the maalah of a Yid? \"אתה בחרתנו מכל העמים\", there's no question, everyone agrees the Aibershter chose us. What's the pshat the Aibershter chose us? There's a גאנצע וועלט. There're so many things in the world, so many people. The Aibershter took us, chose us, that we are better than them. We are special, the Aibershter made us special. That's not true! Alright, the Aibershter made you special, but then he's still saying we're all the same category, and we're a fifth category, not דומם, צומח, חי, מדבר, we're a Yid. The Rebbe says not. And he explains, now let's go weiter the next paragraph. \"ווארום אלע נבראים זיינען און בלייבן א מציאות נברא\", all creations, all creatures, whatever level you are, you're still part of the creation. \"מה שאין כן יידן זיינען בעצמותם א ענין פון ג-טהייט אין דער בריאה\". We are, יידן are a godliness within the creation. \"וואל נישט נאר די נשמה פון א ייד איז א חלק אלקה ממעל ממש, אויך זייענדיג למטה\", not only the neshamah is a part of Hashem, even down here, in the body, the neshamah is a chelek of Hashem, \"נאר וועגן דעם גוף פון א ייד ווערט געזאגט: בנו בחרת מכל עם ולשון\", Hashem chose the body. \"אז דער אייבערשטער האט בוחר געווען די יידנ'ס זייערע גופים\", our bodies were chosen by Hashem! So it's an Hashem's thing, it's a godly thing. So the difference between a Yid and a goy is kiviyachol like the difference between God and creation. This is the בורא צו נברא, because we have a chelek of God within us.

I think I want to elaborate on this. I said yesterday I'll elaborate a little bit more, benoge'a to the neshamah. A Yid has a נפש אלוקית. Listen to this, it's important, it's a inyan in chasidut, but it's it's it's yesodot in understanding chasidut and yesodot in emunah. It's foundation of emunah. A Yid has a נפש אלוקית. A goy doesn't have a נפש אלוקית. A goy only has a נפש הבהמית. A Yid has a נפש הבהמית also. What's the pshat? A Yid has a נפש הבהמית, which is called in other name, what other name is there for נפש הבהמית? נפש הטבעית, another name? But I'm saying, Alter Rebbe? נפש החיונית, and they all mean the same thing. And a Yid, besides the נפש הבהמית, החיונית, הטבעית, it's all the same thing, we have a נפש אלוקית. This נפש אלוקית makes us Godly. And I'll explain, this is in beginning of Tanya, but I'll explain it in other words, פשוט דער ענין זאל זיין קלאר. And this, I'm telling you, these are things which are very important to know, say for yourself now, say for talking to other people, say for the future when you're going to have to talk to people, mekarev people and it's noge'a to all these things. So let me explain it to make it easier to understand. דער אייבערשטער created the world. We know that. Put everything in the world. Everything in the world is part of נברא. We are all creation. In the creation of the world, you have people who are made up of two parts: a guf and a nefesh. I'm not talking about נפש אלוקית now. A nefesh. What's a nefesh? A life source, that's what it is. A person has a body, which is physical, and then you have the nefesh that makes you alive. And they're not the same thing. V'ha raya, you could have a person whose body is complete and he's not alive. What changed? He has no nefesh. The nefesh connects itself to the body, which I always say: The nefesh is like the motor of the body, but it's different than the motor of a car. The motor of a car doesn't, if when the car has the motor and the motor is on, we don't say the car became alive. The car is still a shtikel ayzen, it's a piece of metal, that's all it is, and there's a motor that pushes it. By the body, it's not like that. The body is a live body, because the nefesh, the life force, becomes part of the body. Fine. But l'foal, they're two separate things: There is a guf and a nefesh. The guf is part of creation. The nefesh is also a part of creation. Der Eibershter created a world that has bodies, chomer, material things that are tangible, and Der Eibershter created world which is part of creation, that there are things which are not tangible, which are more spiritual. I'm not saying Godly, spiritual. It's not tangible, you can't touch the nefesh, you can't see it, but it's part of of what Der Eibershter made the world. The fact that we can't touch it and we can't see it doesn't mean it's not part of this creation. I'll give you an example: sechel. Is sechel part of the creation or not? Or it's l'maalah from from briyah? It's not למעלה מן הבריאה. Sevarot. It's all part of creation. Can you see it? Can you touch it? You know what it looks like? You can't. And doesn't mean, creation has all kinds of aspects in it. It has things which are very tangible, things less tangible, things that are not tangible at all. So the nefesh is still part of creation. So when Der Eibershter created the world and created human beings in the world, he created it, part of the טבע העולם, that there is a guf and there's a nefesh. And that's how the human being could live. Comes Der Eibershter and he says, \"You know what? There are certain human beings that I'm going to give them another life force. That other life force is not needed for them to live. They would be living without having that extra life force. And that life force has nothing to do with their being alive and being able to eat and sleep and drink and look and\" So as far as what creation needs, that life force is not needed. We have a life force, okay, so every person has a a נפש החיונית. What's chiyunit? That gives you chayut. נפש הטבעית, it's the nature of the body of the person. The moment we say this is a kind of thing which is not needed for the person, for the natural life, automatically this is not part of nature. This is not part of the creation. Because as far as creation and teva is concerned, you could just as well be without it. What is this? So Der Eibershter put into us something which is beyond creation. As far as creation, you don't need it. So what is it? That's something that makes us alive in a form form of life which comes not because of creation, because of higher than creation. That's a נפש אלוקית. Hashem said, \"I'm putting...\" How do we know it? So when you speak to from the frei people, they ask you, \"Prove it.\" I can't prove it. There's no proof. Here we're not trying to prove it. It says in Tanya, it says in the Torah, we know it's true. You can't prove it. The only way you could a little bit prove it is sometimes a Yid does certain things which are natural, naturally a person never would do. Mitzad the nature of a person's life, you'd never do it, and a Yid was able to do it mesirat nefesh. But that's already a different point to prove, and not trying to prove it here. We're trying to say, what is the hasbarah? We know it's there. But the hasbarah that this is נפש אלוקית means it's a Godly thing, it's not a natural thing. Which means pashut, for the nature of your existence and your living and your life, you wouldn't need it. It's something beyond. And the Aibershter put it in because he wanted to give it you, even though it's not part of nature, so it's beyond nature, beyond creation. What can we What is called beyond נברא? What's the level beyond נברא? בורא. Beyond נברא is בורא. And this is something that's beyond the נבראים, so it's the בורא, so it's the Creator. And that's what a Yid is. A Yid has this neshamah, something that comes from the Aibershter, and that's not something that we could get ourselves. To get that A goy's connection to the to the Aibershter when he is connected, is not בורא. He's a human being. He's not Godly. A human being could reach certain levels of closeness. A Yid has such a thing within him that doesn't come from within him, because he could never reach that. It's the Aibershter put it in beyond any framework of נבראים. And that's the נפש אלוקית. And that's what we're saying here, that the Aibershter spoke to Avraham without taking in consideration what Avraham did, because it's not a result of what he did. The Aibershter himself, on his own, came from his side and he put into Avraham the neshamah, whatever which we'll use, and made him connect to him, made him Godly. Which means that the Rebbe says here that every Yid is chosen, which by the Aibershter, that means every Yid has a connection to the אייבערשטער מלמעלה למטה. Then the Rebbe is going to go into here, this is also the reason for the difference between the מצוות אידן have and the מצוות גוים have. The מצוות that גוים have are a result of creation, and the מצוות that אידן have are not a result of creation. They come from the because that's what the Aibershter wants. See, the שבע מצוות בני נח, we'll learn it inside, the שבע מצוות בני נח are all for what purpose? Peace in the world, the world should be civilized, should be In other words, it's faran, there is a world, there is a טבע. And in order for that to work, you got to have laws. Those are the מצוות for the גוים, because the גוים are part of טבע. The מצוות we have have nothing to do with טבע. There are certain mitzvot that the world would exist and be civilized just as good without the mitzvah of שעטנז. You see, if you wear שעטנז, ain't going to hurt the world, ain't going to do anything. So why is it? That's the Eibershter's things. It's all because we are connected to the אייבערשטער מלמעלה למטה. And this is all brought out in one nekudah here, that the Eibershter spoke to Avraham without us mentioning that Avraham was good, because if it would say Avraham was good, we would say that it comes because he's good. Oh, so he worked himself up, so it's part of nivra. He's trying to tell us that it's not part of nivra, the It's part of Borei, we are one with the Eibershter.