To clarify once more a point which is not really important to the topic I'm going to discuss, but one point: when God came down on הר סיני, all He did was He told us, He told the people the Ten Commandments, that's what He said. Then, this happened on the sixth day of the Hebrew month of of Sivan, which is Shavuot, the next day, Moshe Rabbeinu went up to the mountain, and he stayed up for 40 days and 40 nights. During those 40 days and 40 nights, he was told all the other laws. We have 613 laws, 248 positive ones, things we're expected to do, 365 negative ones, things we're expected not to do, things we're not allowed to do. When were they all told to us? So, after Moshe Rabbeinu went up, which was the day after Hashem gave the Torah, that's when he was told by God all the different laws. So this week's parsha comes to tell us the first laws that were told by Moshe Rabbeinu, by Hashem to Moshe Rabbeinu, to Moses. And the pasuk starts off by saying, אלה המשפטים אשר תשים לפניהם, which means, these are the laws that you should put in front of them. The word משפטים means laws, as I say, but there are three ways we find in the Torah that that Hashem calls the mitzvot, the laws, with three different names. One of them is משפטים, sometimes they're called חוקים, and sometimes they're called עדות. Three different words, but seemingly mean the same thing. But in essence, there are three different type of mitzvot, and this is one of the things that is known and I mentioned it other times before, there are three different types of commandments that we have in the whole Torah: some are under the category of משפטים, some under חוקים, and some under עדות. They all really mean laws, but different type of laws. The different types are as follows: There are certain mitzvot that we on our own would have kept them anyway if the Torah wouldn't have told us. Most of the laws between man and man, like the laws that you're not allowed to steal and you're not allowed to kill, and all the different things concerning man between man and man, all these different laws, so all these laws we would have understood on our own. The Talmud even uses an interesting expression, it says, אילמלי לא ניתנה תורה חס ושלום, if, God forbid, the Torah wouldn't have been given to us, היינו למדים צניעות מחתול, we would have learned out ourselves to be to have tzniut from a cat, to be modest we would have learned from a cat, because a cat is very clean and very modest, so to speak. And גזל מנמלה, we would have learned not to steal one from another from an ant, for ants don't steal from one another. In other words, these are things that you don't really need the Torah to tell us in order for us to keep it. But nevertheless, we do find in the Torah many, many laws, maybe 50% of the Torah of the mitzvot that we are told are mitzvot between man and man, how we're supposed to act as far as humanity is concerned, how we're supposed to act between man and man, and so forth. These mitzvot are called משפטים: laws, laws that we understand with our own seichel, with our own logic. Then the second category are the mitzvot that are called עדות. עדות mean mitzvot, but עדות has another meaning from the word testimony. An עד is a witness. עדות is testimony. There are certain mitzvot that are to testify certain things, they are a zecher, they're to remember certain things. For instance, the mitzvah of Pesach. Pesach, when the day of ט\"ו ניסן, the 15th day of the month of Nisan, comes around, we are obligated to do certain mitzvot: to keep, eat matzah, not to eat chametz. These mitzvot are to remind us of what happened to us many, many years ago when we left Mitzrayim. Now, these are mitzvot that if the Torah wouldn't tell us to keep it, we wouldn't keep it on our own. We wouldn't on our own eat matzah on the 15th night of Pesach, of of Nisan, on Pesach. On the other hand, when we are told already, we understand the reason. We know why we have to keep these mitzvot. We know we have a reason why we have to eat matzah on Pesach. We know why we keep Shabbos. If Hashem, God, wouldn't have told us to rest on the seventh day and not to do any work, we wouldn't have rested. But now that He did tell us, we understand why, because He says in the Chumash: God created the world six days, the seventh day He rested, so we are obligated to do the same. So there is a reason that we understand. Then there is a third category of mitzvot. They are called chukim. Chukim are those mitzvot that have no reason, and we find some mitzvot in the Chumash that have no reason, no explanation. We just have to keep them as the Talmud says based on on the Chumash, based on the Bible, that when Hashem told Moses, told Moshe about these mitzvot that have no reason, he added one phrase and he said to him as follows: These are mitzvot that I want you to keep just because I am telling you to do it. ואין לך רשות להרהר אחריהם. You don't even have permission to think about it and to wonder why should I keep it, in other words to doubt whether I should keep it or not. Because these are mitzvot that we will never understand the reason. To give an example of such a mitzvah is the mitzvah of shatnez. You're not allowed to wear a garment that's mixed of wool and flax together. The mitzvah of certain parts of kashrut, of eating kosher. Certain parts. Most of the parts of kashrut have a reason. But there one part of kashrut has no reason: the mixing of milk and meat. Milk is kosher, meat is kosher, when you mix them they're non-kosher. And there is no reason for it. People say that there a reason for kashrut because of health, which might be true, but that's not the reason. This is maybe a side thing. And let's say someone will come up and develop a new process that they'll become healthy, you still can't eat it because the reason is not health. What is the reason? There is no reason. But why do we have to keep it? Because if we only believe in God and we only believe that He gave us the Torah, and I'm going to repeat again as I say every week that that's not the the discussion tonight to prove that He gave us the Torah, that's a separate discussion. We're here at this stage that we already accept that. So if we accept God, who is a Super-being beyond any limits, told us to do a certain mitzvah, there is no reason for us to doubt it. So why do we do it? Because He said so. And if He said so, we have to keep it. Another example, the famous example of of פרה אדומה. A person became unclean by touching a dead body in the time of the Beit HaMikdash, in the time of the holy Temple, the only way he would become clean is if they would sprinkle on this person certain water mixed with ashes that came from a red it's called a red heifer, a red cow, that they they burned it and they brought it as a sacrifice, and the ashes they would mix with a certain water, a whole kinds of דינים. And anybody who would touch that water, that that's called מי חטאת that of פרה אדומה, would become tamei, would become unclean. And if they would sprinkle that water on a clean on a tamei person, on a person who is unclean, he would become clean. Which seems like a contradiction. But still it's a mitzvah. What is the reason for this mitzvah? So this is one of the examples of a chukah. Actually, when the Torah tells us about this mitzvah, it starts off, זאת חוקת התורה, this is a chukah. Chukah meaning a mitzvah that has no reason. So why do we keep it? Just because Hashem said so. So here we have the three categories. We have the category called mishpatim, those mitzvot that have a reason. Not only they have a reason, but even without Hashem telling us to do it, we on our own would have kept it. Then we have those mitzvot that's in between, those mitzvot that we wouldn't have kept it on our own, but now that we are told to keep it, we know why, we understand, it makes sense. Then we have the third category of those mitzvot that makes no sense. We have no reason why we keep it, and nevertheless we keep it because Hashem said so.

And just as a side thing, some people look at it in one way, saying that the mitzvot that make sense, we like to keep. We understand why, we like to keep it. Those mitzvot that don't make any sense, we can't keep it. I mean we're human beings, we're intellectual beings. We have logic. And something that doesn't make any sense, we won't keep. And if you look at them, you'd say, well, they sound right as far as the intellect is concerned, logic is concerned. But in essence, the way I would look at it would be just the opposite. Because if all the mitzvot, and I repeat this many times, if all the mitzvot would have a reason and would make sense 100%, I am not sure that I would really accept it. Because the fact that they all make sense means that they were given and told to us by somebody who is in my category. But being that we accept the fact that Hashem, God gave us the mitzvot, in other words the mitzvot are the will of God who is infinite, now how is it possible for the will and the wisdom of the infinite, an infinite wisdom, to be understood by a finite mind? If our mind is limited, how can we understand an infinite wisdom? Well, if we don't accept the fact that it was given by God, then we don't have to keep any mitzvot, even those mitzvot that make sense. And if we would keep the mitzvot that make sense because we like them, so I'm just saying just the opposite: if you accept that the mitzvot were given by God, then obviously we shouldn't understand the mitzvot. I'm looking at the other direction. I don't understand how it's possible for us to understand even a few of the mitzvot. How can we understand the wisdom of God, we, limited small human beings that everyone admits that our mind is limited? Not only because each one of us knows that there is somebody that has more intellect than ourselves, even the greatest person in the world. his mind is also limited, because mind, intellect in itself is limited. It's a limited, a limited being. Intellect is a being, a different type of being. Not a physical being, that is not, it's not tangible, but it is a being, and it's a part of the creation which is limited. So a person with his limited intellect wants to, is expected to understand the infinite wisdom, impossible. So therefore, certain things that were told to us by God, we don't understand. God was good to us, and He made it that certain things we should understand. So that's just a favor He did to us. He went beyond his own, the boundaries of us. He gave us an ability of understanding. And in truth, to be honest with you, I don't want to turn anyone off, but those mitzvot that we do understand, that is not the real reason for the mitzvah. That is just to give us something, a little bit of trying to grasp onto it. But in essence, even those mitzvot have much more that we can't grasp because it's the infinite wisdom of God. So those people that say, well, we only do the mitzvot because they make sense, by listening to me they'll say, well, so we don't do any mitzvot, because none of them, you're telling me, make sense. Well, I'm telling, I'm saying that, but to me it's just an opposite understanding, and because it doesn't make sense, then, well, then that comes out that there is somebody here that's beyond me that told me to do it, I have to listen to Him. But if somebody who is within my level told me to do it, well, then I'm gonna think about it. Why should I listen to him if he's like me, and I don't have to listen to him. This answers just, by the way, the famous question about certain things that happened in the world that people claim how could God allow it to happen? They don't make any sense, certain evil things seemingly, and they don't make any sense, and how could God allow it, and therefore the conclusion is obviously God doesn't do this. The world is not run, the Master of the World is not God, because if it would be Him, then He wouldn't make it all happen, it doesn't make any sense to me. And here I come up with the same answer. See, the way I look at it, if every single thing that happens in the world, every single one would make sense 100% to me, I would then start doubting whether it's really God who's making it all happen. It must be somebody there behind it that was, is within my level, and has the same mind as I do, and therefore he does everything that makes sense to me. If a child would understand everything that his father and mother tell him, every move and everything would make sense, I would say that the parents have as much sechel as the child. That's why the child is able to understand what the parents tell him. If a child is small, there are certain things which a child doesn't understand is good. A child, a little baby doesn't know that it's harmful to play with a knife. A certain, a older child doesn't even understand how good it is to study, rather than go around and play. But if there would be, unless it's an exceptional child, because after all we're dealing here with human beings, all of them are human beings, the child and the parents, but normally the child does not always understand what the, why the parents want him to do certain things. Many times they do, many times they don't. If a child would understand everything that the parents tell him, every single thing, then I don't see that there should be a real big difference between a child and the parents. And the same here: if we would understand everything that happened in the world, every move and everything that any person does in any part of the world would make 100% sense to my seichel, to my intellect, I would start thinking, well, maybe this guy who is doing this is similar to me. The fact is that God makes it all happen, and therefore He is beyond us. So there are certain things He makes happen that we don't understand why it's good. It seems to us it's bad. But to us, who are we? We are little human beings with a finite mind, and it is impossible for our finite mind, limited mind to understand the infinite action. Therefore, certain things don't make sense to us, but it has to be that way, because it's impossible. It's impossible for an infinite concept, anything infinite, to enter into a finite mind. They're two opposites. I always use the example of the Talmud: it is impossible, the Talmud says, for a elephant to pass through a hole of a needle, because one is big and one is small. Even though they're both limited, they're both finite, just one is bigger and the other one is smaller, that's all, and still it is an impossibility. Not only it's rare, it'll happen, not common, things like that, it's impossible. It's an impossibility for big and small to come together. And here it's not just big and small, it's limited and unlimited. How far apart small and big are, limited and unlimited are much further apart. So how can we expect the unlimited wisdom to come into our mind? So therefore, there are mitzvot that don't make any sense, but we still keep them. Why do we keep these mitzvot? Because we were told by God. But these mitzvot are called chukim. Then we have the other category, the other extreme, mishpatim, the mitzvot that make sense. And then we have the middle one. When God came down on Har Sinai and gave us the Torah, and said, I am now going to make you into a nation, a chosen nation, and I am giving you a Torah, I'm giving you, so to speak, a code of law that you have to follow this, now we would expect that the first, we would say, specialty, and the first mitzvot that God would tell us, because He gave us the Torah would be those mitzvot that don't have any reason. The mitzvot that have a reason, many people kept them before the Torah was given, because they make sense, and people would keep them now without a Torah, so they kept them before, too. So we would expect that as soon as the Torah was given, and say God says, \"Well, I gave you something special, and now I'm going to tell you more details.\" So we would have expected that the details He would tell us, the first at least, would be those things out of the world, things that don't make any sense, to say, \"Well, because I am your God, because you are my nation, because I gave you something special, my wisdom, my will was told to you, so therefore, because of that, you have to keep these special mitzvot.\" That's how we would expect it. But when we look into the Chumash and the order of things, the first bunch of laws, the first group of laws that were told to the Jews after God came down with the whole commotion and the whole excitement with the mountain burning and all the different special things, what did He tell them? ואלה המשפטים אשר תשים לפניהם. These are the mishpatim I'm going to tell you. And He tells us don't kill and don't steal and do all different things which we, on our own, we would have understood anyway. But the question is, it would seem like the people who listened to God and then expected to hear more would have been very disappointed. They would have expected that God should, Moshe should come down from Har Sinai and tell them, \"Now that I came from God, who is so great, beyond us, He wants you to, even the mitzvah of putting on tefillin, He wants you to take straps, a leather box, and bind them on your hands.\" That, they would accept. That makes sense. Now, before that, we had no no reason to do this, but because God gave us the Torah, now He told us to do something that has no reason. Because, well, tefillin does have a reason, but still, it's still not so sensible or logical to wake up in the morning and the first thing to do is to put up a box and strap your hands. It's not logical, whatever reason we'll give. So the people would have expected something like that would have been a special thing to them, telling them now that God gave you the Torah, He's telling you to do these things that's beyond us. But by coming down, Moshe says God gave you the Torah, and now He's telling me to tell you special laws, and they expected to hear what special laws? Well, if you hire a worker, pay him and pay him on time. If you kill somebody, the court should judge him, and he should get death penalty, capital punishment. That's part of the mitzvot. If someone borrows money, you have to pay, and if not, you have to come and prove that you don't owe. All these different laws. This week's portion, Mishpatim, which is the first portion after the Torah was given, has tens and maybe hundreds of laws, detailed laws, and all around the same subject: money and action and helping each other and so forth. To them, it would have been a disappointment, it seemed like it was a big disappointment. This is what we waited for? This is what you made a whole, as we say in Yiddish, a shturem and a whole thing about giving, coming, God coming down from heaven, so to speak, to the mountain, and telling us and giving us what? Not to kill, not to steal? We know that. Later on, He told them other mitzvot too, mitzvot that don't have any explanation, the chukim. But it should have been the opposite way. He should have given first the chukim.

The answer to this question, it's not just a question and an answer, but it's an explanation, a way, an outlook in life, so to speak. In order to understand the reason, we have to look, first look into the whole purpose of what happened when God gave the Torah. When God gave the Torah, and this I explained and, being that I my talks usually are taken from the chassidishe philosophy, this is a concept that in chassidut, in chassidishe philosophy and in kabbalah also, is explained in many places at length. So therefore, it seems like many times I repeat the same idea concerning other points, but the same idea, because, after all, it's all the same idea. The whole Torah really is the same idea. You constantly speak about Hashem and about God and about coming down and giving us commandments, and that's what it is. Every mitzvah is leads up to the same thing. So it comes out that certain times I repeat certain things, maybe to concerning different points, but the same idea because that's what it is. So this is an idea that's explained in Kabbalah in many places, because this is, after all, a foundation in what Kabbalah has to say concerning the Jewish religion. What did God want when He gave the Torah? What did He expect, or what did He prove, what did He do? So one thing we say very simple, He gave He wanted to give us a book of of laws, to tell us what to do. But for that, He didn't have to do the whole thing as He did it, to come down and so forth. But anyway, the purpose, the thing that happened when God gave the Torah was, a certain change came about in the world. A change in the world, in the concept of what of the creation. What is this change? The world in itself, being it's a physical world, in no way is able to have within it any spiritual thing, any spirit, because the world is physical. And the physical and the spirit spiritual, are not only two different things, but two opposite things. Now, I'm not going to go into the details because I explained it other times, other occasions. But just one point of it, just to get it clear, in short, that it's impossible for something which is beyond creation, something spiritual, Godly, to enter into a physical being. And the example I always give is because just like it is impossible for an idea to enter a physical thing, and an idea is also not out of the world, but still, try to put an idea into the table. They just don't mix. It's just an impossibility because the table is one type of being, a tangible piece of matter, and an idea is an idea, which is intellect, which is in a complete different world, in quotations, so to speak. Complete level, different levels. It's not like a piece of wood and a piece of metal. They're different, but they're in the same category. But an idea, a concept, and a piece of wood, which is a physical being, just don't mix. You can't penetrate, you can't take an idea, and say, \"I'm going to hack an idea in here.\" A brain, a person's brain, is a vessel to accept, is a tool to receive an idea. Anything else in itself, there's no way for them to ever receive an idea. As much as you try to explain it to the table, and bring it with more examples, and explain it better, it won't it just won't enter. Now, if an idea can't enter a table, a physical being, now how can Godliness, which is much higher spirituality, which is even a greater beyond any part of the creation? So, obviously it's beyond an idea, too. Beyond the most that the the deepest thought are still lower, part of still part of the creation, so they're lower than spirituality. So, how can any spiritual thing, any spirituality, enter into the physical world? Impossible. And that's how it was when God created the world. The world was a physical being, and it had no connection, so to speak, to God. He created it, kept on keeps on creating it, makes makes it exist, but as far as the world is concerned as a creation, there's no connection to Godliness. What God wanted with the creation of the world, He wanted that Godliness should enter into the physical world. And that's what happened when He gave the Torah. When He gave the Torah, He came down, was just a beginning, a beginning of Godliness penetrating into the physical world. How is that possible? We just explained that it's impossible. Well, it's impossible because the creation can't accept it, but God, Who is the Creator, is definitely not limited to the laws of nature. He is not limited to the laws of the creation, because He is the One that made the laws. Just like a somebody who makes a machine, he's not limited to the machine itself that he made it. He could have made it different, and if he wants, he changes the machine. So, the same here. God put in this law that a physical thing is a contradiction, so to speak, an opposite of a spiritual thing. So, therefore, if He wanted, He could have changed it, and He did. What He did was He came down, and that was a one-time one-time shot, so to speak. But He said, \"Now I'm into the world.\" And at that moment, when He came down, the whole world absorbed Him. And if you remember, last week I explained the reason why the voice of God did not have an echo, when the time of of when He spoke, He said the Ten Commandments, was not because it was a miracle, because the world absorbed it. An echo comes when it bounces off, just like a ball bounces off a wall, an echo bounces off anything that doesn't go in. But the words of God were absorbed in the world because this was the whole idea. He gave the Torah for that purpose. He came down to this world for that purpose, to make the world absorb Him, absorb Godliness. And at that moment, the Midrash tells, like I mentioned it last week, that the whole world felt it. It says the whole world heard the thunder and lightning, and the whole world kept quiet. It says not a bird made any noise, not a cow made any noise at the time when God spoke. And again, you ask me, \"How do we know this is all true?\" Because it says in the Torah. And the Torah says, and if we accept, if we don't accept the Torah, then we have nothing to talk. We can close the whole session. If we do accept the Torah, then we have to accept it as truth. So we can't say, \"Well, certain things make sense, certain things don't.\" It's all given by the same, and if you accept one thing, you have to accept everything. And the Torah tells us this is what happened, that שור לא געה, ציפט נישט, ציצקעט נישט, the whole world came to a standstill. And as a matter of fact, people on the other part of the world, whatever wherever people were at that time, got scared, thought there was another flood coming to the world because of the thunder and lightning. And they ran, I mentioned the story last week, the Talmud tells us, which is part of the Torah, tells us that they ran to their prophet, Bilam, and asked him what's happening. And Bilam said, Bilam was a prophet at that time, and he said, \"Don't get scared, השם עוז לעמו יתן.\" God is giving strength to His nation, which means He's giving them the Torah. When they heard that, they felt better, and they said, \"Oh, in that case, not so bad. השם יברך את עמו בשלום.\" They said the other half, \"Let Hashem bless His people with peace.\" So the whole world heard it. So the whole world came to a standstill, which means that the whole world was absorbed, received Hashem, God. They felt Godliness. They felt that their being is connected to God, which normally you don't feel that in the world. A person who doesn't study and doesn't think about it doesn't expect accept godliness at all. Some people don't even believe there is a God. I mean, if they only start thinking logically, they would have to come to an understanding there is God. I mean, it's it's only logical to say that there is a God, and let's not get into that either, but that's only logical to expect accept a being, a superbeing, who is the creator of the world. But if you don't think about it, you don't look deeper into it, you don't accept it. In other words, the world in itself does not show any godliness. When we look at the table, where do we see there is a God? The world seems as if this is a being and this is it. But God came down, and that moment when He came down, the whole world felt it. So, the whole world felt there is a God. But this was a, so to speak, a one-time shot. And Hashem said, \"After I give the Torah and I give you the mitzvot, I'm going to leave the world.\" And that's what happened. He left, and everything went back to normal. God said, \"What I want of you is, I started you off. Now it's your obligation, people, to bring godliness into the world slowly.\" See, He could have done it all the way. He could have made it, and from then on, the world would feel godliness. But then what's the whole, as we say in Yiddish, what's the whole kunts? What's the whole trick? God created a world with people because He wants to give us reward. He wants us to work for it. So, therefore, He said like this, \"I'll give you the power. I'll start you off, and I'll make once that the world should be able.\" So by coming down into the world, the world now became, potentially, a place where we can bring down godliness in. Why? Because at one point, it felt it already. When will be the ultimate goal? When Mashiach will come. When Mashiach will come, what will happen then? We all know when Mashiach will come, the world, well at that it says in the prophets, what will happen, the world will recognize God. That's the ultimate level we're waiting for. ונגלה כבוד השם, I'm quoting a פסוק from the נביאים, from the prophets. The honor, the glory of God will be revealed. וראו כל בשר יחדו, all flesh will see together כי פי השם דבר, השם's voice spoke. The world will recognize God. There will be a revelation of godliness. That's what will happen, but then it'll be permanent, not temporary. But how will it happen? So there's a whole process. First, as in a temporary form, God came down in the world, to the world, and in a temporary form the whole world felt it, similar to the way it'll be when Mashiach will come, but that's just temporary. Then He said, \"Now I want you slowly to work on it. I'm giving you mitzvot. I'm telling you what to do, and I'm telling you that every time you do a mitzvah, you bring more of Me into the world.\" We don't necessarily see it, but again, there are certain things we can't see, but because we don't see it doesn't mean it's not true. And if a person is going to just say that whatever I see is true, whatever I don't see is definitely not true, I mean, that person couldn't even live in this world. Because even in physical things, we live based on things that we believe we accept because other people said so. You couldn't even go into a bakery, buy a piece of bread, because how do you know how it was baked? Maybe there's poison in it? You didn't see it. But you trust the baker, so you trust. You, the whole world is based on that. So here also, we can't say, well, we don't see it happening, we don't see godliness coming into the world. They say this joke, I just heard it from my kids recently, someone, I don't know who told them, a joke that was in Russia, there was this teacher that was trying to prove, tell them that there is no God, you know, that's what they teach there, atheism. And the teacher got up, and there was a Jewish, a Jewish child in the class, too. But the teacher got up and the teacher says, \"You know, do you see, do you see, whatever it's called, do you see this book?\" \"Yes.\" \"Okay, so you know it's there? Do you see this?\" \"Yes, you know it's there.\" And the teacher says, \"Do you see God?\" \"No.\" \"So, it's not there.\" So one kid gets up, turns around to the class, \"Do you see the teacher's brains?\" \"No.\" \"So, the teacher has no brains.\" Very clever, but that's exact what it is. That if we don't see it, it means it's not there? And exactly especially concerning brains. If you look at a person, do you see that this person has things, thoughts, ideas in his mind? Someone tells you this person is a very smart person, he's a great scholar. \"Not true, I don't see it.\" And this is especially some and this is something that's impossible to be seen, but we accept it. But here we have ways of proving it. Start talking to the person, and you hear him saying gute zakhen, you hear him saying good ideas, then you know he has. But sometimes we prove it, sometimes we can't prove it. Sometimes we have ways of of detecting it, and sometimes not. Well, from time to time there are certain miracles that happen in the world which is are beyond nature, that's a way of telling us that there is something beyond nature, but that happens from time to time, but not constantly. So it comes out that we don't see it, but it's there. What happened? So every time we do a mitzvah, when we put on tefillin, when we give charity, any mitzvah we do, whether it's a mitzvah between man and man or between man and God. Let's say it's a mitzvah between man and man, helping a fellow person, a fellow Jew When it'll come to a point when it's full, when when is it full? When God, the way He expects it, I don't know when it is, hopefully, and we assume it's going to be soon, Mashiach will come. And then, all that that we put away now will be revealed. It's like a storage. It's like somebody who comes to you and says, \"I am giving you a million dollars, and putting it away for you.\" You don't see it, but you still feel good about it. And when the day comes when you're able to take it out, you go and you open it and you'll have it, but it's not something that's going to happen then. It's something that happened all along, but you just didn't see it, and now you see it. That's exactly what's happening now. Every time we do a mitzvah, we bring down more of Godliness into the world, and it stores. When the storage is going to be full, which means it'll be full all over, that's when the revelation will come, and that's what we expect from Mashiach. People think of Mashiach will come, what's going to happen? תחיית המתים, you're going to be able to eat good food and things like that, which is also true, but this is not really what it what it's all about. And I always repeat the vort, the famous saying of the Baal HaTanya, the first Lubavitcher Rebbe who wrote the Tanya, this the basic book of the Chasidic philosophy. He said, someone once asked him, \"When will Mashiach come?\" So he said like this: \"The Mashiach that's going to come, no one wants him. And the Mashiach that everyone wants is never going to come.\" What he meant to say was that what we expect, the people in the street expect of Mashiach, will never going to come, he will, but that's not what it is. The one that really is going to come, people don't even want him. People don't, at this point, the way people are, they don't enjoy, or they don't are not happy with the fact that Godliness will be revealed. That time, they will see the truth, they'll be happy with it, but at this point, many people don't feel it. And therefore, some people don't even want Mashiach, or they don't care about Mashiach. It also reminds me of a famous joke of this person, this couple, I think I told you once, this couple who in the old shtetl, who finally saved up some money, and they finally bought a a בהמה, a cow, and built himself a house, and now started making a living a little bit, and finally settled, and finally became we're going to normal living a normal life. And this husband once came home from shul, and he says, \"You know, I between Mincha and Maariv, I heard somebody, a rabbi teaching Mishnayot, or an inyan, and he was talking about Mashiach, and he said that we really hope he's going to come very soon, and he's going to take us to Eretz Yisrael.\" And he says, \"You know, I'm very worried, because we finally settled, now we're going to have to go to Eretz Yisrael, we have to move again.\" So, his wife says, \"Don't worry, don't worry. Hashem saved us from Haman and from Pharaoh, from all the bad people. He'll save us from Mashiach, too, don't worry.\" That's the way people view it. But that's not true. Mashiach is is something that when will come, will realize the truth. But that's what it is. So, really, this whole thing, the whole creation of the world is a process. God created the world, took many years, it took 1,000 it took 2,448 years till He gave us the Torah, and this was all a preparation. Then He gave the Torah and He came down, the world at that moment, for a time being temporary, recognized God, felt it, then it went away. Then He said, \"Now it's a process that you have to do. Your job is to bring Godliness into the world.\" That's what the whole purpose of the giving of the Torah is: to bring Godliness into this physical world. Which means something that seems to us to be very physical, we have to do something to reveal the fact that it's not so, to reveal the fact that in essence it's all Godliness. Because the truth is that there is nothing in the world that can exist that is without God. The world couldn't exist a second, not only without God creating it 5,744 years ago, God has to create it every moment. Every moment, the reason this table is existing because God is making it exist now. Because He is the essential true Being, and therefore no being can be without Him, and He's making it happen. But when we look at it, as I said before, we don't see it. It is our obligation by doing mitzvot, it's brought into the world and it's revealed. The same thing applies to the the type of mitzvot that we have. We have, as I said before, two types three types of mitzvot: mitzvot we understand, and mitzvot we don't understand. The mitzvot that we don't understand are to begin with, so to speak, Godly. They don't make any sense to our physical mind, so they are to begin with spiritual mitzvot, Godly mitzvot. We have to do it with our physical hands, but our physical hands do spiritual acts, so to speak, that's all, because there is no other reason for this act. For instance, putting on tefillin. When we put on tefillin in the morning, it's physical tefillin, physical hand, but at the moment we do it, we know we're doing something spiritual. Because as if not for the spiritual part behind it, we wouldn't do it. I mean, it's just like I'm saying, people, if a person doesn't know what's going on will come over and see you strapping your hand, he'll think you belong in a meshugeneh hoyz, as we say. You have to go to a crazy house, because it's not a normal thing to do, strap yourself couple of black boxes. But, so we do it because Hashem said so. So that is something which is the פנימיות of the matter. When we do a mitzvah that makes sense to us, so that is not a Godly act. When we do a mitzvah between man and man that if the Torah wouldn't have told us we would have kept it anyway, is not Godly. But, it is part of normal ways people who are part of the creation act, part of society. In other words, this is part of creation. And if we want to use these terms, a mitzvah that makes no sense is something that we do here in this physical world, but you see and you feel that this is beyond creation. As far as the laws of nature and creation and things as we have them, you wouldn't do it. Thing that makes sense, this is part of creation, this is part of the this created world feels to act. It's part of the laws of nature. It's only normal for a person to have a feeling to somebody else and to help somebody else and not to steal. And those people that do steal, are going against what society, which is part of creation, expects. So, when you do a mitzvah that makes sense, this is similar to a concept of creation. The purpose of Hashem giving the Torah is that we're supposed to reveal within the creation the fact that this is really something that comes from God, beyond creation. How do we really prove it? By us doing the mitzvot that make sense, but at the same time remembering that the reason we do it is not because of their logical reason, but because God wants us to do it. The same mitzvah that makes sense, we as Jews have to keep it not because it makes sense. It's true, too, it makes sense, but that's not the reason we keep it. When we give charity to a poor person, it's not only because it's only normal to help somebody who doesn't have and can't help himself. But we have to do it because God commanded us to do it. In other words, even those mitzvot that make sense and we would have done them anyway, after the Torah was given to us, we are obligated, Torah says that, to do it because we were told by God, not because of the reason behind it. And what do we gain? What we gain here is that we reveal within the creation the level of beyond creation. Within these mitzvot, within these acts which seem to be acts of creation, acts of logic, acts doing things that make sense without Hashem, without God, we reveal within them the fact that it comes from God. When we do that type of mitzvah, we bring out, we express by our feeling that even that is because of God. And then we really are accomplishing what God wanted with the mitzvot. When He And going back, I said before, the whole purpose of the creation was to reveal within The purpose of מתן תורה, of the giving of the Torah, was to reveal within the creation the fact that the creation itself is Godly. And that, that's the meaning behind these mitzvot. Within the mitzvot, within these acts which are normal as far as creation is concerned, we have to reveal within that the fact that this is beyond creation. And then we actually do what Hashem wants.

This is an answer that many commentaries give to a very strong question, similar to a question I asked before, but it's much stronger the way I'll put it now: The Ten Commandments. Everyone knows Ten Commandments, that's the most important part of the religion. And not only Jews believe in it, even lehavdil the גוים, the non-Jews accept it. I don't think I have it on me, but someone gave me two stamps, postage stamps from Costa Rica with the Ten Commandments on them. And then the next day he brought me two stamps from, you know, real estate stamps that you put when you buy a house, you put, you just pay for stamps. So Costa Rica also, they have stamps with the The stamps for the real estate is with the לוחות, with the Ten Commandments on it. That's holy by everybody, because these Ten Commandments God Himself spoke. He came down to world and He Himself spoke. The rest of the mitzvot, the rest the all other mitzvot, the rest of the Bible, He told to Moshe, and Moshe told to us. But this 10, עשרת הדברות, as we say, gevaldig special. Now, if these are so special, let's look into them. What does it say there? So, we start the first one, אנכי השם אלקיך, \"I am God, your God.\" The foundation of the Jewish religion. That's, that's what had to be expected. We would expect God to say, when He comes down, the first thing to say, \"Believe in me, I am God.\" The second one, do not have believe in any idols. Then it continues: Swear, do not swear false, do not use My Name in vain, all important things. Then it says: Keep Shabbos. Shabbos is also one of the most important mitzvot of the Torah, very good. Then it continues: Thou shall not kill, thou shall not steal, shall commit adultery, things like that. That's part of the Ten Commandments? Ten Commandments? For that, God Himself had to come down to tell us these things? And the answer is very simple: yes, exactly. We have five and five. Why? The first five of the Ten Commandments are major ideas, major mitzvot that we have. The other five are so minor, I mean they're very important, but they're so self-understood that probably there is nothing less something nothing that you need more less explanation than that. Everyone knows not to kill, not to steal, not to these are this is the foundation of society, if not for these mitzvot, there's no society. So we have five against five. What is that to show? God said, \"Yes, I want to prove to tell you one thing: that the purpose of My giving you the Ten Commandments, My coming down to this world, giving you a Torah, is for that. Is to combine the two. Is to that I want, what I expect of you, is that when you keep the second five, when you keep the logical mitzvot, the reason you have to keep it is because אנכי ה' אלקיך, because I am God, your God, and I commanded you to do it. Don't keep it only because you understand and you feel that it's right. I want these mitzvot also to express the fact that I am God, and I commanded you. And then you will be doing exactly what I want. What I want is the creation to elevate itself to reveal the fact that there is a Creator. And the same in your that, not only the creation in itself, but the actions of people should do the same. That when people act normally, normal daily things, in that, you should feel that God exists and He is the Master of every in even of that. And how do we do that? By fulfilling, keeping these mitzvot and keeping in mind at the same time that we do these mitzvot not because I understand, but because God wants me to do it. So then I am bringing Godliness, so to speak, even into those things which seem not Godly. And that is the whole purpose of of of the giving of the Torah. And this is why, this answers the question I asked in the beginning, why the first mitzvot that God gave were the mitzvot of משפטים. The same as the question I just asked: why were the sec the beginning, the Ten Commandments, the some of the first ones were very simple things? The same here: why were the first mitzvot that He told us were משפטים, not those mitzvot that don't make any sense, but those mitzvot that do make sense? To show us, to tell us this idea: that what I want is that all the mitzvot that we do, the mitzvot that do make sense, have to be done because God wants. There are a few practical reasons for that, too, not only this philosophical explanation as Kabbalah so it explains, because then we reveal Godliness within acts of creation and so forth. There are two practical reasons for that, too. If a person would keep the mitzvot that make sense because of his own understanding, then we are never sure if this is going to have going to be everlasting, if this is going to last for a long time. Because normally, the person's mind, a person's intellect changes. Usually, hopefully, it grows. Things that you didn't understand today, you will understand tomorrow. And then you grow. Sometimes you forget things. I mean people sometimes change the other direction, too. But whatever it is, the intellect of a person, the mind of a person is not stable constantly. So it's a possibility that today I understand that it's right to do a certain thing, and I'll do it. Well, what happens if after a while, someone will come and ask me a question and prove that I was wrong, and I won't have an answer? And if the whole reason I did it was because I understood that you're supposed to do it, now that I don't understand, I won't do it. So we're never sure we're going to keep it. Plus, we never know what the person's mind could tell him. Certain things which seem to us very logical, to other people seem unlogical. And certain things that to us seem not logical will seem to them logical. And whether we need more of examples that many of the rabbis brought in the last 30, 40 years. The people in Germany, the Nazis yimach shemam. As far as intellect, they were from the top. And still, they their intellect told them that the only way to express their thoughts and ideas and their philosophy was by murdering people. And they did. Why? Because if you rely only on your intellect, and you do even the mitzvot that make sense, but because of your logic, we're never sure how long that's going to last, and if your logic will change, you will change and you won't keep it. But if you do it because God said so, then as long as you understand, very good; you don't understand, it won't change, because the mitzvah is there just the same. Plus, if a person, that's one reason, there's another reason: if a person does a mitzvah because of his understanding, The mitzvah so to speak loses its kedushah, loses its holiness. If you do a mitzvah because God commanded you to do it, so then this, you feel that when you fulfill this, keep this mitzvah, you connect yourself to God. And to go a little bit into the details, mitzvah means commandment. Mitzvah has another meaning in Hebrew, from the word צוותא which means connection. When you do a mitzvah, you connect yourself to God. That's why before we do a mitzvah, before we do any mitzvah, we say, make a brachah, most of the mitzvot, we say, ברוך אתה השם אלוקינו מלך העולם, blessed are You God our Lord, אשר קדשנו במצוותיו, that You made us holy with Your commandments. Imagine that the president of the United States would come here and let's say would come over to a person and say, you know, please I'd like you to do something for me. How happy he would be, he would feel, well, of course the president told me to do it. That would make, give you some feeling of connection to that person. And the same here, God is so far beyond us, infinite, we're finite, He is the Creator, we're the creation, I mean they're so far apart. By Him commanding us, telling us to do something, and us listening to Him, that itself makes brings a connection between the two. There is another reason, a purpose in keeping the mitzvot. God wants the humanity, which is the chosen species of the world, which means the whole world in essence, to get close to Him. How did He get them close? By commanding them to do certain things. But when is that closeness felt? If the reason you do it is because He told you to do it. But imagine if somebody, the president would ask to do something, but you wouldn't realize that it's him that's asking you, and you would do it because of yourself, because you feel that this is what you want to do, then the connection won't be there. At least you won't feel it. And the same here: He gave us mitzvot. When we do a mitzvah because He told us to do it, then this connects us to Him. If we do the mitzvot because it makes sense to us, then this kedushah, this holiness that it brings into us, which means the connection that it makes between us and Him, is lost, at least to a certain degree. So therefore, when we do these mitzvot, even those mitzvot of mishpatim, we have to do it because He commanded us to do it. And that's why the first group of mitzvot that God gave us wasn't a disappointment to the Jews expecting to hear some out of the world things, because this is what He really wanted to tell them: I came down and I commanded you, and I came down to this world commanding you to do certain things. What did I mean? I want you to keep these mitzvot because I commanded you. And I'll tell you the truth, sometimes it's even harder to keep this these mitzvot in this way, than to keep the mitzvot that don't make any sense. The mitzvot that don't make sense, it's very easy to feel Godliness. These mitzvot, it's very hard, because after all, you would do it anyway. But this is our job: He wants us to do it because He commanded us. And as the expression was said by the previous Rebbe, the previous Lubavitcher Rebbe, that we are commanded to keep the mishpatim just like chukim. These mitzvot that make sense, we have we have to keep with the same reason, for the same reason as we keep the mitzvot that don't make any sense. And what is that reason? He told us, no other reason. Not a real reason, there's no intellectual reason, it's because He told us. On the other hand, he said that when we keep the mitzvot of chukim, we have to keep it the same way as mishpatim, because there is something that the mitzvot that make sense, and when you do it because of a reason has that other mitzvot don't have. If you do something because you understand it, you do it with more feeling, because you know what you're doing, and you know it's the right thing, you feel it, so you do it with a geshmak, as they would say. If you do something that you don't know why, you just accept it, and sometimes you would do it, but sometimes you would lose the enthusiasm and the geshmak. So therefore, we have to remember that we have to combine both. We have to take the enthusiasm of the mitzvot that make sense and put it into the other mitzvot, and we have to take the kedushah, the holiness, the Godliness that we have in the mitzvot that don't make any sense, and to put it into the mitzvot that make sense. And when we have them both, then we have, we fulfill exactly what was, is expected of us by God giving us the Torah.

I can leave a few minutes for questions, if there are any. Okay, Im yirtze Hashem. Oh, oh, you mentioned this. Right, right, right. Have you tried? Yeah. I did promise, but I forgot completely about it, but I was away. Two weeks ago we didn't have a class, whatever, I went to New York for Shabbos. It was the Shabbos that was the yahrzeit of the previous Rebbe, and the day that the Rebbe, this Rebbe, became Rebbe because he took over right away. So it's a special holiday by Lubavitchers, by chassidim, so therefore the Rebbe had a special farbrengen, and I went to New York. And unfortunately, they didn't have any weekday, it wasn't in the weekday, it was only on Shabbos, so therefore There couldn't have been any hookup through the phone and we couldn't see it on cable TV and so forth. So, but the Rebbe really spoke, I just going to bring out one point which just by the way shows the Rebbe's approach and outlook to everything. Just one small point. He spoke about the previous Rebbe. Not about what he did and all about him. One of the things he spoke about that he lived the last 10 years in Crown Heights, in Brooklyn. So, that's something, you know, has nothing to do with with Torah, has nothing to do with Yiddishkeit, it would seem, it doesn't prove anything. The Rebbe says, everything that happens in the world happens by God, must have a spiritual meaning. And the fact that the Rebbe lived in Crown Heights, the Rebbe's, but this previous Rebbe, who is the tzaddik, lived in Crown Heights and did all his work, his holy work from Crown Heights, must have some meaning. He mentioned that there was a rabbi, the Munkatcher, that used to look at everything and try to find certain hints. He'd walk into a train, a wagon of a train, and the train, the wagons have numbers, he would try to figure out the meaning of that number, that that number must have some meaning. He once walked into a train number 613, well, we have 613 mitzvot. So, that's the connection. So, here also the Rebbe says we have to find a meaning in the fact that he lived in Crown Heights. So, he said, let's understand, what is Crown Heights? And he said, the word Crown Heights means crown is a crown, heights means the heights of a crown. He says, when we think of a crown, where do we find anything concerning a crown? Because we find in the Talmud, in Pirkei Avot, it says, שלש, ג' כתרים הן, there are three crowns. There's כתר כהונה, כתר תורה, כתר כהונה, כתר מלכות. There are three crowns. There's the crown of Torah, the crown of the priesthood, of the kohanim, and the prown, the crown of מלכות, of kingship. And he explained, we have no time, but he explained in details what each one of these three crowns mean, and they mean a lot in a person's way of serving God. So, that's what crown means. But then the Talmud continues in Pirkei Avot that there is a fourth crown, but he doesn't call it a fourth, he says, וכתר שם טוב עולה על גביהן. There is a crown beyond that, higher than that. And that is the crown of a good name. And he said, when we say crown of a good name, it doesn't mean because you pay money to be put into the papers for some publicity and that's why you have a good name. When the Mishnah says, and it says in the Talmud, crown of a good name, a good name means that all the three things, previous three things of studying of the Torah and serving God like a priest in the בית המקדש like a kohen, and being like a king, which there's a way he explained what that means. So when you have all these three in a proper way, then you have a good name. So, there is the good name which comes as a result of these three, which means when these three are to the highest level, then you have that fourth crown which is beyond. That's what Crown Heights means, he says. It's a crown, but in a level of heights, which means the way it is beyond, higher. And he says, the previous Rebbe, who was, we can say, the the epitome of of studying Torah and the epitome of doing helping others, which he said is represented by the fact by the priests because that was their job, the highest level in malchut, in kingship, the way he explained it, that's why it came out hashgacha pratit, with divine providence, that he happens to live in Crown Heights. What I could add is, the Rebbe also lived in Crown Heights, he himself, and if he said in the previous Rebbe, it goes on him, too. And I could add something of my own, I don't know if it's right or not, if every if you're going to look into everything, the Rebbe happens to live on President Street. Well, if he didn't know and wasn't his fault, then there is nothing wrong, and he won't get punished, so to speak, but certain we would call it, certain level that he should have he could have reached spiritually, which he might not even know, but that a person reaches through putting on tefillin, he is missing. He is missing because it wasn't his fault, so he won't get punished or anything, but there is something missing. So, a little bit it's his fault, a little bit. But על פי הלכה, if you don't examine it, it's still kasher. You have to expect accept it to be kasher. You should examine it, the din is that you have to examine your tefillin twice every seven years, within seven years, two times. But if you didn't, you could continue wearing them על פי דין. Let's say you know for some reason it wasn't checked for so many years, but if it was kept on being worn, you know, then it's okay. Tefillin that lays around without being used, somebody left tefillin then 20 years later you want to use them, you're not allowed to use them until they're checked. But if they're used constantly, you have to check them, but if they're not checked, they're still kasher. So, I'm just trying to find a limud zechut on this person that he didn't check it, but he should have checked it. But on the other hand, since he felt it was kasher and he didn't do anything wrong, so he won't get punished or anything, but on the other hand, he will be missing something. Yeah. So, the Yeah, yeah, but it's not the same. It's it's as if you did it. It's only as if. But it's but doing it itself is much stronger. You get much more if you actually do it, it's a much higher level. Let's say a person was in jail and couldn't do a mitzvah. So it's as if, it's as if, and there are certain things he gained, but it's still not the same as if he would put on tefillin. That's why we know many tzadikim that, let's say something happened, they couldn't tefillin or do mitzvot, they would later on do certain things as a teshuvah, even though it wasn't their fault, as repentance, as trying to accomplish what they missed out before. There is even a long story concerning tefillin, I don't want to tell stories now, but the Berditchever, once Reb Levi Yitzchok Berditchever, the famous tzadik, once came to a city and his custom used to be that he used to try to get a pair of tefillin from the people in the city. This city had a custom that when a person would die, the tefillin that he would own would go to the קופה, to the public, and then they would use it to to sell for cheap or they would use it to make some money, or they would use it for poor people that couldn't afford to buy tefillin. So he came to that city, so he asked them to show him the all the tefillin they had, cuz he was going to pick out one. And as soon as he looked into it, he right away, didn't even look any further, picked out one, said, \"This is the one I want to buy.\" And he paid them whatever it was. Then they asked him, \"Rabbi, what did you see there?\" He said, \"I'll tell you.\" And he told them the whole story, that there was once there were two brothers, Rav Meilech and Rav Zusha, two great tzadikim. And what they used to do is they used to travel from city to city trying to bring other bring Jews back to to Hashem, to do teshuvah. How did they do it? They were great tzadikim, so they would look into a on a person and they would recognize the person's actions. What they used to do is they used to come into a city, into a house and stay there, and at night, Rav Zusha would sit down and start crying and saying, \"Well, what's going to be with me? After all, this is the aveirah that I did, and this I did, and that I did.\" And he would mention all the things that the person in the house did, but he would say it as if it's for himself. And his brother Rav Meilech would listen and say, \"Yeah, well, we'll have to see what you could do about it.\" And make sure that person listens, and by speaking like that, that person would get start thinking, \"Well, it's me! I did the same things!\" And seeing how they felt bad about it, he would feel bad about it. So once they came to someone's house, and Rav Zusha sat down at night and started saying, \"Oh, what's with me? After all, forty years I didn't check my tefillin yet. Forty I didn't check my tefillin, what's going to be?\" And the this was an innkeeper, an innkeeper heard and said, \"They are right, I didn't check my tefillin for forty years.\" So he comes out and says, \"Rabbi, mister,\" whatever he said, \"I didn't check my tefillin either. What could we do? What can I do?\" There he was a single Jew in the city, what could So this Rabbi said, \"I could do it for you.\" So he opened up his tefillin, and instead of finding the parchment pieces, the the פרשיות, he found pieces of wood. You could imagine? Forty years he didn't put on tefillin. And he felt very bad, so Rav Zusha, he was a scribe, and he had with him parchment, so he sat down, and he wrote פרשיות, and being that he's such a great man, he wrote it with such intentions and such כוונות that he to put into this tefillin that by putting it on for a short time, he would accomplish what other people would accomplish for forty years. And he wrote the tefillin, and he gave it to him, and that guy managed to put it on once, and the next day he passed away. And the Berditchever, \"This is the pair of tefillin that I saw there.\" And he right away recognized by seeing the kedushah of it, and that's whatever pair of tefillin I wanted. So we see that even though it's as if he did the mitzvah, and it's not his fault, whatever, but still, you see, something is still missing. The same applies to any mitzvah. It's a siman. It would that's like show the person, Rashi says, to tell the person that your ear heard when Hashem said, \"I am your master,\" and now you went and got yourself another master? So for that, to remind him that, they would make a hole in the ear. Well, people do it for earrings, I mean, what's the big thing? It doesn't didn't hurt. They weren't doing anything wrong to him. People do it just to be able to put in earrings, so here it was a mitzvah to do. Sure. I think part of the American Constitution, United States Constitution, is based it's based really on the English law, which is based on the Choshen Mishpat. And I think there is a clause there, there is a paragraph there saying that anything, any case that will come up that is not in any way found in the Constitution or in any amendments or anything based on that, so where will you base your law on? On the Choshen Mishpat, on the Jewish on the Mishpatim, yeah. Yeah, my son who lives in New Haven, Connecticut, went to Yale University and they have their thesis Yeah? A person born of a Jewish woman is Jewish. Right. Supposing the Jewish woman becomes converted to Catholicism, is a son or child born of this Jewish woman still Jewish? is Jewish. Because the mother is still Jewish. You can't you can't become a goy. A Jew cannot become a goy. He might think he'll become a goy. By sprinkling some water you don't change. You know the famous joke that once this Yid who converted and by in I don't know what the din is by the goyim on Friday or something you can't eat fish? When is that? I don't know. Now you eat meat. Now you eat meat on Friday. So once the priest came into this guy's house who became a Catholic, and he came in his house on Friday, and he saw him eating meat. He says, \"Hey, what how can you eat meat?\" He says, \"What do you mean? It's fish.\" He says, \"What do you mean, you're crazy? It's fish? I see it's meat.\" \"Well, I took some water and I said fish, fish, fish, now you're fish and it became fish,\" he said. \"Just like you did to me, you said goy, goy.\" You can't become a goy if you're a Yid. But the question is then how do you become a Jew? The same question. The answer is very simple: God said so. See, just like what makes a Jew a Jew? Born from a Jewish mother. Why if you're born from a Jewish mother you're a Jew? Because that's what God said in the Torah. He is the one that is the boss, so to speak, of humanity, of people, and He made a a law that if you're born from a Jewish mother, you're Jewish. The same God said that if you go through this process, you become a Jew. So if God said so, that's what happened. But if anything is done without Him, then it's a joke. On our own we can't do it. So this She's still Jewish, and therefore the child is also Jewish. Okay, Im yirtze Hashem next week, see you again, same time, bli neder im yirtze Hashem.