Third paragraph. So far we learned that the Rebbe explained the difference between the connection that Avraham Avinu had to the Eibershter and the connection that a goy, even a good goy, a great goy could have to the Eibershter, which in other words means the connection of a Yid to the Eibershter versus the connection of a goy to the Eibershter. And the main nekudah was that the Yidden are not just another category of the נבראים. The Yidden are not just another category of the world, of the nature, of the creation of the world. The Yidden are godly, they have this neshamah. While a goy, even a person is a מדבר, is the highest level of creation in the form of creation, but he's still part of the נבראים. Okay. And a Yid has a חלק אלוקה ממעל ממש, a chelek of the Eibershter, which is higher than the נבראים. So now the Rebbe continues in the same mahalach, the same way he's explaining the the בכלל, the general difference between a Yid and a goy, the Rebbe now is going to explain on the same line, the difference between the mitzvot that the goyim have and the mitzvot that the Yidden have. We know Yidden have mitzvot, תרי״ג mitzvot, they have 613 mitzvot. Goyim have ז׳ mitzvot. There are שבע מצות בני נח, seven mitzvot that they have. The difference between not only amount of mitzvot, we have a lot, and they have only a little bit, few. It's a different category of mitzvot, based on the same thing as we said, and the difference in the categories of Yidden and goyim. Just by the way, since I'm mentioning it, it has nothing to do with the ענין, saying תרי״ג mitzvot, where do we get, oh, maybe I I spoke about it once, where do we get this idea that there are 613 mitzvot? Yeah. ראשי תיבות תורה we said? It says תורה צוה לנו משה. Moshe Gemara says Moshe gave us Torah, Torah is 611, because 611 mitzvot we got from, through Moshe, and two we got directly from the אייבערשטער: אנכי and לא יהיה לך. This is where we get from this Gemara that there are 613 mitzvot. When we look into the Chumash, there are more than 613 times when it says do or don't do. What's a mitzvah? When the Torah says do this, it's a mitzvah. It's a מצות עשה. When the Torah says don't do this, it's a מצות לא תעשה. There are more than 613 times in the Torah where it says do or don't do. So that's where I think I explained it once, that's where the Rambam comes with his shorashim, that not every time the Torah says do this and this turns into a mitzvah in the number of mitzvot. Same thing where the Torah says don't do, not always. And there are many klalim, many shorashim we call it, the Rambam calls it, it's not. But the bottom line, there are 613, which is a lot. And ah? Well, they're obviously they're not counted because there's a difference. Right, because it's because it's a klal, it's this, whatever, but they're still mitzvot. The goyim only have seven mitzvot. So lichorah, it's a difference pashut in kamut, in quantity, how many mitzvot. But the Rebbe is going to explain it's a difference in quality, the different types of mitzvah, type of mitzvot. And this is what the Rebbe says: על דרך זה, is the chiluk between the מצות בני נח and the mitzvot which אידן זענען אנגעזאגט געווארן. The difference between the mitzvot of goyim and the mitzvot that the Yidden have. דאס איז נישט נאר א חילוק אין כמות. It's not only a chiluk in quantity, זיין, or the תרי״ג, whether it's seven or 613, so so much. דאס איז א חילוק אין איכות, it's a difference in what quality of the mitzvah is, what the meaning of the mitzvah is, what is the meaning of the fact that we have to keep the mitzvot and what's the meaning of what the fact that the goyim have to keep the mitzvot. The מצות בני נח The מצות בני נח is תוכנו בעיקר, בעיקר the ישוב העולם. The mitzvot of the בני נח mainly the purpose of the mitzvot is the world should be civilized. There's זיכוך האדם. The person should be purified, a person should become eidel, and a person should behave properly. That's the purpose of these seven mitzvot. אז דער מין המדבר זאל זיין כדבעי, that the human being, the מין המדבר, should be the way you're supposed to. די וועלט כדבעי, the world should be the way it's supposed to. That's what the purpose of the mitzvot are. In fact, there's one pasuk which is the yesod of the mitzvot of the goyim. And because of that pasuk, the seven mitzvot really include more than seven. In truth is, there's not seven mitzvot, we call it seven mitzvot. Seven mitzvot really turn into, I don't know, I think it's a number somewhat 48 or something like that, 47. In the Encyclopedia Talmudit The ערך ז' מצוות בני נח, they have in the back of that volume, they have like a chart of all the mitzvot that a goy is chayav, and it comes out to be, I don't remember the exact number, I think it's 47, 48, something like, different opinions actually in the poskim. And when the Rebbe spoke for a long, long time, many months, about the importance of seeing that the goyim keep the seven mitzvot, the Rebbe used to use the lashon, many times, I don't say always, but many times, should keep the ז' mitzvot, the סניפיהם או וסעיפיהם and their branches, because the seven mitzvot have more. But one of the yesodot of all the mitzvot is one pasuk. The pasuk says, לא לתוהו בראה, אלא לשבת יצרה. The world was not created for tohu, for chaos. The world was created לשבת, to be civilized. And therefore, anything that has to do with the civilization of the world, to be normal, the human being is mechuyav to do it. So that's why, even if it might not be one of the seven, it's still that a goy is mechuyav, because the whole purpose of the mitzvot is to civilize the world. למשל, I'll give an example. Is כיבוד אב ואם one of the seven mitzvot? Obviously it's not, cuz what are the seven mitzvot? Nu, who, let's go through this again. Who's, who could tell me what are the seven mitzvot and how do you remember the seven mitzvot? What is the siman to remember it? The three main aveirot and א', ב', ג', ד'. The three are, who doesn't know the three, עבודה זרה, גילוי עריות, שפיכות דמים, and then you have א' is אבר מן החי, ב' ברכת השם, which means blessing the, which means cursing the Aibershter, ג'... No, גילוי עריות is the first three. גניבה and גזילה, stealing, and ד' דינים, which means to have a judicial system, to have a court system, that's what it is. So כיבוד אב ואם is not one of these seven mitzvot, okay? So not, maybe כיבוד אב is takeh not. Then we have a kashya. If כיבוד אב is not one of the seven mitzvah, we learned in last week's parshah, the end of Noach, it says וימת תרח, תרח died before Avraham left. It's not true, Terach lived many, many more years after that. So what does Rashi say? Why does the Torah say Terach died? Who remembers the Rashi? וכי אף אחד מכם אינו לומד חת''ת? Nu? What does Rashi say, the last Rashi of the parshah? Why did does the Torah say that before it says לך לך, says Terach died, even though he meant died much later? No! Because people shouldn't say that Avraham Avinu left his father and didn't do the mitzvah of כיבוד אב. Left his father for so many years. So in order people shouldn't complain, so the Torah mentions as if he died already, you know, וימת תרח. There's another peshat, because רשעים בחייהם קרויים מתים, whatever, but then so the Torah says that. That otherwise, people would complain, Avraham Avinu, ooh, a great tzadik, why didn't he keep כיבוד אב? But I have a big problem with this. Avraham Avinu was mechuyav in the to keep the mitzvot? He wasn't. He only kept it because he was machmir. קיים אברהם אבינו כל התורה כולה, actually he didn't need to. Avraham kept it, but he didn't have to. So if כיבוד אב ואם is not one of the ז' מצוות בני נח, so who cares if he didn't keep it? Who could complain? People will complain? What kind of complaint is it? Complain that he didn't do his hidur that he wanted to do, so he didn't do his hidur? If you're mechuyav to do it and he didn't do it, people could complain. But if you're not מחוייב, אלא מאי, must be from Rashi that he was mechuyav. Why was he mechuyav? He wasn't, he had a din of a בן נח. The answer is, anything that has to do with ישוב העולם, with לשבת יצרה, with the having the world be a normal place, automatically a goy is mechuyav. So כיבוד אב ואם, even though it's not one of the seven, it's included in the mitzvot of a goy. Now after all, סוף כל סוף, there are only seven, so some of these mitzvot are included in dinim. Dinim does not just mean a judicial system, it means that the goyim should live in a system that makes things work properly in the world. So כיבוד אב ואם also. So the Chachamim decided, that's why we have the list, and you look over the list that brings from different pesukim that worked out what the list is. Tzedakah, is a גוי מחוייב צדקה or not? Is it one of the seven mitzvot? Mitzvot? No. Okay. Now how come Sedom was punished for not doing tzedakah? Sedom was punished for not doing tzedakah. So again, the Rebbe talks about it, that not to do tzedakah is one thing, because there's a pasuk that says they didn't do tzedakah. There's a, not doing tzedakah is one thing, and behaving in such a way that's the opposite of tzedakah, and making people, you know, harm peop- not even harm, but not giving tzedakah in a way that people would, would, would die, that's something that's not ישוב העולם. The goyim are mechuyav. So בכללות the mitzvot of the goyim is connected to ישוב העולם, having the world to be a civilized world. So it comes out like this: What's the purpose, and what's the reason of the mitzvot of the goyim? Because s'iz do a velt. There is a world. The world needs to be normal. Der Eibershter created a world, teva. So you have to have mitzvot, just like the goyim have certain laws. Why do they have laws? Because if not for laws, you know what would be. People would do everything they wanted, they would steal, they would kill, there'd be nothing. So you have to have laws. But there's no, nothing, let's use the goyishe word, nothing divine about it. No one claims in the court system, in American court system, that it's divine, it's holy. It's not holy. Everyone says pashut there is a thing that you have to live normal. So even though the mitzvot of the goyim were given, the שבע מצוות were given by der Eibershter, and it's not so pashut, but so far we're going this way, we're going to... it's not so pashut, but... But there's nothing divine about it, that's what he says. Since the, the der Eibershter wants the world should be ישוב העולם, should be זיכוך האדם, a person should be eidel, a person should be fine, a person should be refined. וועלט, און די אויסגעאיידלקייט און שלימות פון דער וועלט און מין המדבר ווערט דורך דעם וואס די בני נח זענען מקיים די מצוות. What makes the world refined, what makes the people refined, what makes the world normal, if you keep these seven mitzvot. און דער עיקר איז אז די מצוות בני נח ענינים וואס מען קען מקיים זיין אפילו מצד הכרח הדעת. That's why the seven mitzvot, it's possible to do it... A person could come to understand to do it without even knowing that der Eibershter said so. It's possible! A person, if he's only normal, and he's an eidele person, and this, would come on his own to a decision that you should keep these mitzvot, because they, that's the way a normal world would go, would run. And the Rebbe uses his, mamash, it's a little bit the opposite, let's forget it, when the Rebbe uses the word that you could do it מצד הכרח הדעת, he puts the words הכרח הדעת in quotations, because the word הכרח הדעת here comes from the Rambam. And the Rambam says something the opposite, but the Rebbe uses it to take out of, I'll tell you what the Rambam says. Listen to this Rambam. The Rambam says that der Eibershter commanded Yidn that they should make sure that the goyim keep the seven mitzvot.

And then the Rambam adds something very, very strange and important, that when you make sure that the goyim keep their seven mitzvot, you have to make sure that they keep the mitzvot because der Eibershter by Matan Torah told the Yidn to tell the goyim to keep the mitzvot. But a goy should not keep the mitzvot because of הכרח הדעת. If a goy keeps the seven mitzvot, fine he does it, מצד הכרח הדעת, because his mind thinks that it's good, that's what the Rambam says, this guy is not called Chasidei Umot HaOlam. Chasidei Umot HaOlam, a goyisher chasid is, is a title to a goy who keeps the seven mitzvot. So the Rambam is mechadesh that it's not just keeping the seven mitzvot, you have to keep the seven mitzvot knowing that der Oibershter told you to do it and that's why you keep it. But the Rambam says if a person keeps the mitzvot because of daat, because he thinks it's a good idea, he's not from the חסידי אומות העולם. But what is he? So here there are two girsaot in Rambam. One girsa is that he is not from the חסידי אומות העולם, but מחכמיה, he's a chacham. He's a chacham, he's a smart goy. And another girsa in Rambam is he's not from the חסידי אומות העולם, and not even מחכמיה, because a chacham of a goy would understand that you have to do it because der Oibershter said. So this is what the Rambam says. But the Rebbe here uses that lashon of the Rambam to tell us that since the Rambam tells you that it's not enough to do it because of your daat, what do we see from there? That it's possible to do it because of your daat. But the Rambam just tells you it's not enough. So what's the pshat, why is it possible to do it from your daat? Because they're all makes sense. All the mitzvot come as a result because of the velt, and if you're only a normal person, you could come to it yourself. See, mitzvot of the Yidden, if a person would not know that der Oibershter said or anything, you'd never come to do it. A person would come to put on tefillin, you've got to be a meshugener to, to stam put on tefillin. Why, why should a guy put... You wake up in the morning and you have nothing else to do, take a black box with black straps and wrap it around your hand? S'iz nor vayl, you do it because der Oibershter said, but there's no hachrach hadaat here. The mitzvot of the goyim could come, possibly come הכרח הדעת. So that's what the Rebbe uses. So mimela, what do we see from here? That the mitzvot of the goyim is a result result of the velt. Since there is a velt, there is a world, and the world needs to be civilized, so the Eibershter gave the mitzvot.

מה שאין כן די מצוות פון יידן, the mitzvot of the Yidden is ענינם נישט נאר דער זיכוך האדם והעולם, not only that it purifies and refines the person and the world, which it does, it definitely does. How do we know it does? Because there's a Midrash that says that the mitzvot were given לצרף בהם את הבריות, to purify, to to to to to aidel oys the people, to refine the people, because the mitzvot do refine a person, but that's not the main reason. די עיקר, נאר עיקר, נאר בעיקר צוותא וחיבור. Mitzvot are to connect to the אייבערשטער, עם הבורא, with the Creator. און דאס איז מהותה פון א מצוה. This is what the the quality of a This is what a mitzvah is. און וויבאלד דאס איז א ענין פון צוותא וחיבור עם הבורא, and since this mitzvah a mitzvah is a connection with the Eibershter, with the Creator, וואס נברא און בורא זיינען אין ערוך לגמרי, the Creator and the creation are so far apart, איז מובן, so we could understand, אז כשם די מציאות הנברא איז נישט תופס מקום לגבי דעם בורא, just like לגבי the Creator the creation is nothing, He's the Creator, so the creation is nothing, אזוי איז אויך זיין עבודה נישט תופס מקום לגביו. So whatever a creature does, whatever somebody from the creation does לגבי the Eibershter really means nothing. און דער וועג ווי די צוותא ווערט אויפגעטאן איז, so how do you get connected to Him? How does a Yid connect to the Eibershter? Anything that like I said that you're going to do on your own because you decided to do it, it won't connect to Him, because there is a gap between the בורא and the נברא, and whatever the נברא does it's all within the נברא, so you'll never get to the בורא. The only way it could be is נישט דורך דעם זיכוך ועלייה פון אדם, not if the person refines himself, so oh, he'll reach a point he'll get close to the אייבערשטער, דורך זיין ידיעה והכרה באלקות by his an understanding, recognizing recognizing השם, אדער וועלכע ס'איז עבודה נעלית פון א בן אדם, whatever a person great things a person could do, נאר דורך דעם וואס דער אייבערשטער האט בוחר געווען און זיי אנגעזאגט. The Eibershter chose the Yidden and told them what to do. דאס הייסט דורך ציווי ה' וקיומו, by Hashem commanding us and us keeping what Hashem said, we do it, because it all comes from Hashem. And because of that, there's a difference: we know that the Torah, the mitzvot are netzchi. Mitzvot are forever. It'll never change, never. Why? Because since mitzvot are an expression of the Eibershter and the Eibershter is netzchi, He's forever, mitzvot are netzchi. The mitzvot of the goyim, in theory could change. I don't know if it will, and who says it will? But in theory since the mitzvot is only there because of the matzav of the world, if the Eibershter wants He could change it. מצוות אייבערשטער if what if He wants He could change it, but He will not change because it's all part of the etzem of the Eibershter. Well, so why do we have to tell the goyim that Hashem commanded us to tell you Oh, oh, oh, oh, oh, oh. ער פרעגט זייער א גוטע קשיא. This is why I was afraid to mention that Rambam, because I was afraid somebody will catch me with that and say, \"Yeah.\" Because if I wouldn't mention the Rambam it says that the goyim have nothing to do with the Eibershter, their mitzvot is just civilization, and the Yidden are different. Here we say the Rambam and the Rambam says that even the goyim have to do their mitzvot because the Eibershter said. And there is another place in Likkutei Sichot, and someone might want to find it where it is, that the רבי טאקע brings a re'ayah from there that even the mitzvot of the goyim are From this Rambam we see that even the mitzvot of the goyim have a shaychus. Have a shaychus because it comes from the Eibershter, and that's why the goyim should do the mitzvot because the Aibershter said so. So the bottom line, with without any explanation, just the general vort, that there are deragot, there are levels. The goyishe mitzvot are mainly are mainly for the world, but that gufah, who said it? The Aibershter is the One that's able to know what the world needs and how the world will be refined, and they have to feel that this comes from the Aibershter. מה שאין כן, מצוות of Yidden is not because of that. Mitzvot of Yidden is not because the Aibershter feels that you're going to be good, it'll be good for you. It's not because it'll be good for you. This is the way you connect to Me. This is the factor, the way you connect to Me. See, when people say sometimes you stop a Yid and it's a famous American joke, you stop a Yid and you say, \"Why don't you keep mitzvot? It will get you close to Hashem.\" So what does he answer? \"I'm a Jew at heart.\" You say that's why so many Jews have heart attacks, because the gantze Yiddishkeit is in the heart, and the heart can't take it, so platzt es. I'm a Jew What do you mean \"a Jew at heart\"? \"I have my own ways of connecting to Hashem. I have my own ways, and I think about Hashem, God,\" bifrat a person who believes, \"and I pray to Him and I connect to Him, I connect my, I communicate with Him in my own way.\" So what likhora he's right, if you're telling him that the reason for the mitzvot is to connect to Hashem, I connect my own way. The answer is, you can't connect to Hashem your own way. The goyim could connect to Hashem, because their connection to begin with is a connection that comes from within velt, from people. So if a person feels, so an inyan, it could be, lemaaseh it's not because the Aibershter said that this is the way to connect, this is the way that you could raise yourself higher by the goyim. But in theory, it could be takeh that if a goy would come and say he feels this, and this is the way he connects, he takeh connects because his whole connection is something that comes, stems from him. But by a Yid that the connection comes from the Aibershter, because you could never connect to the אויבערשטער אלס בריאה, and the real connection that we said the whole time when we were learning the sichah, that has to come because the Aibershter said. And that's where the the joke like I said the other day with the telephone. If someone's going to give you a telephone number and you're going to call a different number because you feel the other number is going to be better to get to the guy, you'll never get to him, because you're trying to connect to him. He gave, this is his number. The Aibershter has His number, and that's it, you can't do anything about it. מה שאין כן by the goyim, ke'ilu, it's the it's the velt's number, the number of the velt to connect. So, the Aibershter gave you your number, the number that you should want. But by the mitzvot of Yidden, it's not The Oibershter gave His number, and that's how you connect to Him. But it all fits together to what we said in the beginning of the sichah, that the connection of a goy to the Oibershter is מלמטה למעלה, it's a result of the velt. שאין כן the connection of the of Yidden to the Oibershter is the Oibershter makes the connection, it comes מלמעלה. And that's the inyan of the mitzvot. Could you say that forget the view side of it, could you say that a goy nowadays is in favor of women's rights, things like that, because that's something that society has come around to? Society has come around, who says society dictates what's right and what's wrong? No, I'm saying not what society dictates, what is be'etzem right for society. What you you bring up a point which will, you know, sometimes when you bring up something out, it'll start me off to explain in more detail what I said before. The sheilah, back to the sheilah that he asked before: lechorah, if we're saying that the mitzvot of the goyim is a result of the velt, so why do the goyim have to do it because the Oibershter said? What you just said now brings you to the point that this is the reason. I'll tell you what it is, in addition to what I said before. If you're going to leave it up to the people to decide what is good for the world, what is the good for civilization, you're not sure they'll come up with the truth. There's only one absolute truth. That's the Oibershter. The Oibershter knows what is good and what is bad. People, which what some person considers good, other person will consider bad. So this person will come up that what's good for civilization, women's lib, this guy will come up for civilization, this is good, and each one could come, so therefore, even when the goyim have their mitzvot which is for civilization, they have to do it not because of their sechel, because the Oibershter said. Couldn't rely on their sechel. The Rebbe used to bring many times examples of yimach shemam of the Germans. The Germans were the most cultured nation in the world. So they understood everything properly, and nevertheless, they did the most murderous things that's ever happened in in world history. Why? Because if you go only with your sechel, their sechel decided that this is good for society. It's good for society to get rid of the Yidden. So if you're going to leave what's good for velt based on what the people themselves will decide, lav davka they're going to know what's good for velt. Because they transgressed the שבע מצוות? Because yeah, because they the whole שבע מצוות is only based on הכרח הדעת, they felt that the that their daat says that this is. And in other things they were very civilized and they were very, actually the the German person happens to be a very sophisticated person. Even lehavdil by the Yidden, the Yekkes, they're very straight and shtatetchne, and they're, you know, they're So the goyim also, and they're very, and it came to this, they were like animals and worse than animals. Because if you're basing it on your on your own understanding, today your mind changes and you decide that this is good, and someone else someone decided tomorrow that something else is good. So m'meila, even the rights of civilization is also not you can't base it on human being. But not because it's a a divine thing, because the only one that could really know what is good really and what is bad for the world is the Oibershter. So they have to do it because the Oibershter said so. But what is the reason, why did the Oibershter say it? Because the Oibershter knows that this is good this is good for the velt. So even though we're saying they have to say it because do it because the Oibershter, it's still a major difference between their mitzvot and our mitzvot. Their mitzvot is a result of velt, ela mai the Oibershter said what is good for the velt, and mitzvot, the Oibershter said what is good for the Oibershter, what is good really be'etzem, not for velt. So you're saying that they have to know that the Oibershter is the one that decides? Yeah. They also have to know that the Aibershter is the one that commanded? Because because then they know that it'll never change. Otherwise, if you're going to do it הכרע הדעת. So they'll have to do it because In other words, that they have to know that this is what the Aibershter wants, and therefore even if I tomorrow think that it's not so good, I still have to do it. Didn't you earlier today say that the goyim don't have to believe in our Hashem?

You said that they believe in their own god, it doesn't have to be like that, it doesn't have to be our Hashem. What do you mean, our Hashem? There's only one Hashem. Yeah, of course, but I'm saying they can have their own shituf, no. Shituf, that's something else. They could believe in shituf. What's shituf? Partnership. A Yid can't believe in partnership. What's this partnership, which is a subject in itself, I'll just go through it in a second, this this They could believe in the Aibershter, they have to believe in the Aibershter, but they could believe that there's a partnership between the Aibershter and something else. Now, partnership does not mean that they believe that there are two equals. There's the Aibershter and another, they're two Aibershters, two gods, and they're both equal in their rights, in control. That's avodah zarah, that's not shituf. Shituf means that they believe that the Aibershter is the top, but he gave over certain powers to something else, to somebody else, and that somebody else could work on his own, but they still believe that the Aibershter has the veto power. That's called shituf. If you believe that the Aibershter and something else are equal, and the Aibershter is not over that one, that's avodah zarah. So Christianity is basically what? No, it's not. Well, bichlal they hold I don't want to even use the lashon, but it's a lashon that the Meiri uses: the Catholics believe in the father, and the son, and the holy ghost, but they believe that they're all three equal. The Meiri uses that לשון, האב הבן ורוח הקודש, that's what he says, the holy ghost. He refers to them. The the stam, not the Catholics, they believe, they don't believe, epes I don't know, they believe in only two, I don't know, but their philosophy is that they're both equal. It's not that the Eibershter has the baal־batishkeit over him, over Yeshu. His name is Yeshu. What's Yeshu, why is he called Yeshu? It's roshei teivot: ימח שמו וזכרו. So So the Rambam says that Christianity is עבודה זרה, it's not שיתוף. But they could believe in שיתוף, according to many פוסקים. If they would believe that there's another power that has its own power, the Eibershter doesn't, he gave it over, you could do what he could do what he wants, but if the Eibershter decides, he could stop him. For us, it's assur. The Rambam explains if a person believes that there's another, if the stars or the sun has its own power, that's that's assur. But that's שיתוף, and the goy could believe in that. Where do we see that only a Yid is אסור בשיתוף, and a goy not? Pashut, it's a pasuk. The pasuk which tells us ה׳ אחד starts off with the words שמע ישראל. Yidden have to know that ה׳ אחד, there is nothing else. The goyim don't have to know that, but they have to believe in God, that's one thing. And that's one and and that's one of the שבע מצוות. That's why most of the Christians cannot be considered people who keep the שבע מצוות, because if they are Christians, then they obviously don't keep the first mitzvah, which is the mitzvah of עבודה זרה, because they're oveir on עבודה זרה. See, the Muslims, they're not עבודה זרה at all, they're not even שיתוף. They believe in one God. They believe in Muhammad is the navi, this is this is all this shigaon, this משוגעתן, but they don't believe, they believe in one God, so they're not at all. So a Muslim could be a person who could keep שבע מצוות. If you're a Christian and you believe in the Christian philosophy, then you can't. The emet is that nowadays most of the Christians don't even know the philosophy anyway, they don't. The Rema says in the Shulchan Aruch they don't know what their philosophy is, mimela they could be The Rema I'll tell you what the Rema says this. There's a there's a din in Gemara and in Rambam and in Shulchan Aruch that you're not allowed to ever make a partnership in business with a goy. It's an issur to make a partnership with a goy. Why? Because if you become a partner, at one point you're going to argue. You're going to argue, you're going to get into a dispute, and you're going to go to court. In the court, he'll have to swear, and the goy is going to swear with his avodah zarah. So it comes out that you are a cause for a person to swear in the name of avodah zarah. That's assur. You're not allowed to be a cause. Says לא ישמע על פיך, the pasuk says the shem of עבודה זרה לא ישמע על פיך, doesn't mean you shouldn't say it in your mouth, you shouldn't make it be heard through you. So you're not allowed to make partnership. Zogt der Rema that בזמן הזה you're allowed to. Because I always see stam everyone was wondering, what do you mean, you're not allowed to, so how come so many Yidden have goyishe partners? Because the Rema paskent that now at בזמן הזה you're allowed to have a partner a goy. Why? Because he says this whole shot that the goy goy will swear in the name of avodah zarah, he says most goyim don't even know what avodah zarah is, they don't often understand it, they don't swear, so they're bichlal nothing, mimela it doesn't count. So the same thing, maybe most of these goyim takeh don't know what the philosophy of Christianity is and they're not even. But bichlal this is one of the seven mitzvot, but it's also for ישוב העולם because the way the world is, that the Oibershter is the baal habayit. Anyway, but that's So the bottom line is, based on the chiluk between the Yidden and goyim that we learned before, we understand the chiluk between the mitzvot of the Yidn's תרי״ג mitzvot and the ז' mitzvot of the goyim.