Rebbe says here, bema'amar zeh mudgash, in this saying, in this statement, is stressed עד כמה מושלל עניין הגלות ממציאות העולם, how far really גלות is not something that should be in the world. Ad kedei kach, so much so, שרק כאשר עוברים על העניינים הכי חמורים שבתורה, so much so that only when a person people would transgress the most strictest sins in the world, the תורה, אי אז, only then גלות בא לעולם, the גלות will come. ולולי זאת, if not for that, הנה אפילו אם יעברו על תר״ט מצוות התורה, even if people would transgress on 609 mitzvot of the תורה, chas veshalom, God forbid, עדיין אין מקום לעניין של גלות. There's still no place for גלות. In other words, he's taking out from this statement of the Chazal an opposite idea. Usually when you learn this ma'amar Chazal in Pirkei Avot, it seems to say, well look how terrible it is, for these terrible עבירות גלות comes, but the Rebbe could take everything and turn it around and say, well, from here we see that in order to have גלות, you have to transgress the worst the worst aveirot in the Torah. But all other aveirot, and there are 609 aveirot, or, I mean, mitzvot other than these four, for that, Hashem still wouldn't bring a גלות. Because essentially גלות, in order to get גלות, Hashem should bring, put the yidden into a situation of גלות, you have to be terrible. But if it's not the worst, then you don't belong in גלות. וטעם הדבר מובן בפשטות, and the reason is understood very simply. מכיוון שזהו עולמו של הקדוש ברוך הוא, being that this is the world of השם, לא יתכן שיהיה בו עניין של גלות. So it doesn't fit that we should have גלות there. גלות is the opposite of Hashem, as I will explain. And since this is the world of Hashem, so in the world of Hashem it's that you should have something which is against Hashem, and therefore only And actually it does say that the reason for גלות in the first Beit HaMikdash was because of these four aveirot: for people committing עבודה זרה, idol worship, גילוי עריות, adultery, שפיכות דמים, murder, and not keeping שמיטה. Now let's get to the details of this part of this thing that we learned here from the Rebbe.

When we look at this superficially, the reason why גלות comes for these four aveirot is because the first three are the worst aveirot that we have. And therefore, in order for Hashem to bring galut, it's only if you do the worst aveirot. Why are these three the worst, or where do we see it's the worst? Because we know a halacha like this: פיקוח נפש דוחה כל התורה כולה. When a person's life is in danger, then it pushes away the whole Torah, every aveirah. That means that you have to do any aveirah necessary if it means saving one's life. It means to be מחלל שבת, to eat on Yom Kippur, to eat chametz on Pesach, the worst aveirot if it means saving a person's life, with three exceptions: עבודה זרה, גילוי עריות, and שפיכות דמים. Idol worship is beyond a person's life, that means if someone will say to somebody, \"Either you worship an idol, if not, I will kill you,\" you have to let yourself get killed. And the same is with גילוי עריות when it comes to committing adultery, and the same thing is committing murder. So these three are the worst aveirot that we find in the Torah. Other aveirot, their din is that you have to you have to give up you have to do the aveirah and not give up your life. Now, I said you have to, I I really should take it back.

There is an argument here in the poskim whether you have to or not. The Rambam, for instance, holds that by other aveirot you you are not allowed to give up your life. If it's a question of giving up your life if doing an aveirah, you have to do the aveirah. You are not allowed to give up your life for Shabbos. And the Rambam says even more, that if a person gives up his life, he's actually committing suicide. Because since על פי הלכה you don't have to give up your life, you're not allowed to give up your life, so if you give up your life for that, it's committing suicide. On the other hand, other poskim hold that you're allowed to give up your life. When it says that only for these three aveirot it means that for these three aveirot you must give up your life. For other aveirot you don't have to give up your life, but if you want to, you could. But for these three aveirot you must. Actually, the argument is the peshat in the Gemara. The Gemara says that for all עבירות, יעבור ואל יהרג, you should transgress and don't get killed. So the Rambam says that what the Gemara means יעבור, transgress, you must transgress, ואל יהרג, and you're not not allowed to get killed. And other poskim hold יעבור, you may be עובר, you may transgress, and ואל יהרג, you don't have to get killed. As a matter of fact, they say that if a person would give up his life for other aveirot, he's considered a tzadik. He did lifnim mishurat hadin. But anyway, that's concerning other aveirot. Concerning these three aveirot, we know that these three aveirot are so terrible that as important as a Jewish life is, it is not as important as these three aveirot, and you have to give up your life for these three aveirot. So that's the simple peshat when we see this מאמר חז״ל in Pirkei Avot, that why is it that galut will come for these three aveirot, because these three aveirot are such terrible aveirot, so only for such terrible עבירות Hashem will bring galut. Galut actually means He chases us out of our land, like a father would chase his his child away from his table. When would a father do that? Only when the child behaves terribly. If he just doesn't behave so terrible, even though maybe if he misbehaves, still wouldn't do it. The same thing with Hashem, when would He send us to galut? Only if we do these three terrible aveirot. The

fourth one is also understood. The fourth one is a mitzvah that has to do with the land. שמיטת הארץ is the mitzvah of the land. The din is that when Yidden entered Eretz Yisrael, they had to count six years, and then the seventh year were shemittah. They weren't allowed to plow, or plant, and do anything with the land. For not keeping shemittah, that means you did not keep the mitzvah that has to do with the land, for that you deserve to be chased out of the land. And that's why galut will come because of the aveirah of shemittah. As we actually learned just a few weeks ago in Parashat Bechukotai, and Rashi even makes the whole calculation that the amount of years that they were in גלות בבל, 70 years of גלות בבל, fits to 70 shemittot that the Yidden did not keep. But we understand the connection, because shemittah is a mitzvah of the land. If you don't keep the mitzvah of the land, then Hashem says, \"Then you don't deserve the land.\" So He chases us out of Eretz Yisrael. That's the simple way we learn peshat in this מאמר חז״ל in Pirkei Avot. But in truth, when we start looking deeper into it, it's more than that. These four aveirot, each one of these four have a special connection to being sent away from Eretz Yisrael. That means keeping these aveirot has a special connection to being in the land of Eretz Yisrael. And therefore, by not keeping these, all four, each one, we'll go through each one separately, we will see how each one of these has a special connection to Eretz Yisrael, to being in the land of Eretz Yisrael, and then for not keeping it, automatically, you don't deserve to have Eretz Yisrael. And we'll start with the first one. The first one is avodah zarah. Now, avodah zarah is worshiping an idol. Now, that we understand right away at first glance why for not for worshiping an idol, we don't deserve to be in the land, because worshiping an idol means not believing in Hashem. You believe in another god. If you don't believe in you don't believe in Hashem, then that automatically is connected to Eretz Yisrael, because Eretz Yisrael, it says, is a land where Hashem is felt stronger than in any other place in the world. I mentioned it once before. There's a pasuk that describes Eretz Yisrael, and the pasuk says like this: Eretz Yisrael is ארץ אשר עיני השם אלקיך בה מראשית השנה ועד אחרית שנה. It's a land that the eyes of Hashem are there from the beginning of the year to the end of the year. And the question that's asked is, what do we mean that the eyes of Hashem are there from the beginning of the year to the end of the year, as if saying that Hashem only looks on Eretz Yisrael and doesn't look at other parts of the world? We know that Hashem is משגיח בהשגחה פרטית, there is divine providence to the whole world. So Hashem looks all over. What do we mean Hashem looks to Eretz Yisrael? And the answer is very simple: that in Eretz Yisrael, it's easier to feel Hashem than it is in other places. Hashem is more revealed there, so it's easier to see the eyes of Hashem when you're in Eretz Yisrael, and especially in the time when we had the Beit Hamikdash, and as it will be even more in the time of Mashiach, it's a place where we're able to feel godliness, to feel the truth of Hashem. That's what you could feel in Eretz Yisrael. While when you're outside of Eretz Yisrael, it says we don't feel it so much. That's why the Gemara says, it's an interesting מאמר חז״ל, the Gemara says like this: כל הדר בחוץ לארץ, anybody who lives outside of ארץ ישראל, דמה כמי שאין לו אלקה. It seems as if he has no God. כל הדר בארץ ישראל, anybody who lives in ארץ ישראל, דמה כמי שיש לו אלקה, it's as if he has a God. What does that mean, if you live outside of Eretz Yisrael, it's as if you don't have a God? Or another statement, the Gemara says ישראל שבחוץ לארץ עובדי עבודה זרה בטהרה. The Yidden who live outside of Eretz Yisrael, it's as if they worship idols, but in a clean way. What does that mean? I'll explain it in more detail soon, but the meaning in simple words are that in Eretz Yisrael, you could feel Hashem more than you could feel him in chutz la'aretz. And therefore, when you're outside of Eretz Yisrael, it's as if you have no God. You don't feel God so much. When you're outside of Eretz Yisrael, it's as if you're worshipping idols, because you don't really feel that everything comes from Hashem. In Eretz Yisrael, you're able to feel how everything comes from Hashem, and in chutz la'aretz, not. Which is the concept of avodah zarah, and I'll explain it. When we talk about avodah zarah, we always think avodah zarah means idol worship. Idol worship means, you know, we imagine like a statue and bow down to the statue, and you say, \"קלי אתה, you're my God.\" That's the the pretty foolish part of avodah zarah. That's not really what avodah zarah is. The Rambam describes avodah zarah. He

says in the beginning of Hilchos Avodah Zarah how avodah zarah started. Where did this all start from? People started believing in a piece of rock? So he says that in the time of Enosh, in the beginning of creation, after a few generations, people started thinking and they said to themselves like this: We know Hashem created the world, fine. Hashem gave over a lot of power to many of his servants, to the sun, to the moon, to the stars, to constellation, they have power. And they felt that Hashem gave the power to these servants that now they are able to do things on their own. And when the sun gives us light, the sun on his own gives us light. And therefore, what did they start doing? They started praying to the sun, asking the sun to give them light, or heat or whatever it is. Then after it would finish, they would thank the sun because they think the sun did it. The same with the moon and everything else. Then it started, let's say you want to pray to the sun at night, and the sun isn't out. So how do you beg the sun to give you heat tomorrow? So they would make an image of the sun and pray to the sun, but all thinking that Hashem that there is a power in the sun. But they believe that God made all this, Hashem made all this, but they believe that Hashem gave over a power to the sun on its own, that now the sun and the moon and everything else could act on its own. And we know that's not true. We know that they're all, as I mentioned more than once before, we know that all of these are כגרזן ביד החוצב, it's only like the ax in the hand of the chopper, it's only a tool in the hands of Hashem. In other words, we know that the sun has no power. The sun gives us heat naturally, but there is no such thing as nature. It's Hashem doing it through the tool which is the sun, or whatever anything whoever else is there that we get through. That's only a tool. So basically, avodah zarah means believing in something else that has its own power, thinking it has its own power. And not believing in avodah zarah, believing in the truth means to believe that there is no nothing has its own power, it's only Hashem and everything else is only a tool. From that it developed that later on, people started making other images, like I said, they started making an image of the sun and bowing down, then other people came and said that we are nevi'im, sent by the sun to tell you to do so and so, and they started building castles and they started praying to others, and it continued and developed that people forgot the beginning. They forgot that they're praying to the image because that's supposed to represent the sun that's giving them light, etc., etc., which came from Hashem. As generations passed, they forgot, and to them it became that they're bowing down to the to the to their piece of rock. But the essence of avodah zarah is believing another power.

When we continue a step further, believing in your own power is just as bad. Imagine if a person believes that he has the power to make a living. That's avodah zarah. It's a different form of avodah zarah, it's not the same as bowing down to a rock. But that we would call עבודה זרה בטהרה, in a clean way avodah zarah. In truth, we have to remember that whatever we do to make a living is only a keli, it's only a vessel in the hands of Hashem. When we forget about that and we think that whatever we do counts because we have the power, if I'm smart, so I was able to be successful in business, that means I'm looking at myself as my own power, that's the same as avodah zarah. What difference does it make if I believe that the sun has its own power, or the moon has its own power, or I have my own power? And actually the pasuk says that, that we have to remember that הוא הנותן לך כח לעשות חיל. He, Hashem gives you the power to make your money. And don't think that כחי ועוצם ידי עשה לי את החיל הזה, my own my own strength gave me all everything that I have. So that's avodah zarah, but it's עבודה זרה בטהרה. So it says like this, that when the Yidden live in Eretz Yisrael, it's easier to feel that everything comes from Hashem. So when we work, it's easier to feel that what we get is from Hashem, even though it seems as if we do it, but we could get that feeling. Why? Because Hashem is closer to Eretz Yisrael. It's a holy land. It says Hashem chose the land, and He finds Himself there more than in the whole world, which means He is closer, He is more revealed. While when you're outside of Eretz Yisrael, it's harder to feel. That's why the Gemara says that if you're outside of Eretz Yisrael, it's as if you have no God. We forget, we go to work, and we think that we are smart, and we do everything, and we make the money, and we forget about Hashem. It's almost we have no Hashem. Or the other statement where it says עובדי עבודה זרה בטהרה. Yidden in Chutz La'aretz, it's as if they're worshipping עבודה זרה בטהרה, in a clean way, not chas veshalom in a bad way, but in a clean way. But this is it, because out here, we feel that way. That's the reason the Chumash, when it describes Eretz Yisrael, it says one of the specialties of Eretz Yisrael is that it rains. Imagine, it says it rains in Eretz Yisrael. And it says לא כארץ מצרים, not like in Egypt where it doesn't rain, the Nile overflows once a year, but says there למטר השמים תשתה מים, it rains in Eretz Yisrael. What is the idea of rain? Who cares if it rains? Why is that so special about Eretz Yisrael? So it says in Midrash, when it rains you always have to look up to to shamayim and wait for the rain. And sometimes it doesn't rain, and you have to daven to Hashem. So the fact that it rains is not just stam a maalah, Eretz Yisrael rains, it's another form of telling us that in Eretz Yisrael you always have to keep Hashem in mind, and there it's easier to feel it. So when the Yidden worship עבודה זרה, that's the complete opposite of having Eretz Yisrael, because Eretz Yisrael represents the recognition of Hashem, and עבודה זרה is the idea of not recognizing Hashem. That's why galut comes for עבודה זרה. Galut means to be chased out of Eretz Yisrael because we don't deserve Eretz Yisrael, which is a place where you're supposed to recognize Hashem. And if the Yidden in Eretz Yisrael did not recognize Hashem, then why be in Eretz Yisrael? Why be in the land? So the Eibershter would send the Yidden away from Eretz Yisrael for avodah zarah. And as I said, it doesn't only mean for actual worshipping idols, but even just for feeling כוחי ועוצם ידי. Especially when there was a Beis Hamikdash. This is true in Eretz Yisrael even without a Beis Hamikdash, even nowadays, but when we had a Beis Hamikdash, then it was even more. When the Yidden were in Eretz Yisrael with the Beis Hamikdash, they used to go for Yom Tov to Jerusalem, and in Jerusalem, they would get to see actually Godliness. There's a pasuk that says that שלוש פעמים בשנה יראה כל זכורך, three times a year every male should be seen in front of Hashem. And the Gemara tells us two things: you see they would go to be seen and go to see Hashem. They would show themselves to Hashem by going into the Beis Hamikdash, and they would see Hashem. They would actually feel Godliness. That's one of the reasons why the name of the city is Jerusalem. The simple reason is because it's a combination of two names. It says Avraham Avinu called it yirah, we say it in every morning in the Akedah, it says when he, after the Akedah which was on Har Hamoriah, on the place of the Beis Hamikdash, it says בהר השם יראה, and then in Chumash we find that it was called שלם, it says מלכי צדק מלך שלם. Together it's יראה שלם, so it's Jerusalem. But what does that actually mean? יראה שלם means the complete fear, that that's where you have complete fear of Hashem. Says in Pirkei Avot that there were ten miracles that were done in Beis Hamikdash. Not all actually were in the Beis Hamikdash, some of them were in Jerusalem. For instance, it says a person never said, \"I have no place to sleep over,\" and this was not in the Beis Hamikdash, this was in Jerusalem, in the whole city of Jerusalem. There was never a scorpion or a snake, and other things. So we see that Yerushalayim, the miracles that they would see would give them yirat shamayim. They would come to Yerushalayim, see the kohanim do the avodah, see the leviim do their what they were supposed to, sing, or whatever they were supposed to do, they would see the Yisraelim standing in the Beit Hamikdash doing the whatever they were supposed to do, and this would bring to them yirat shamayim. Even though if we start thinking, what did they do in the Beit Hamikdash? They brought korbanot. What's korbanot? They took animals, and they שחט'ד them, and then blood all over, and they took the meat and they put it on a fire, and they looked like more like a restaurant maybe than a place of worship, you would imagine a shul. But that's that's the way they served they served Hashem, through bringing korbanot. And the korbanot was the highest avodah. Anything that we could imagine, any form or shape of serving Hashem doesn't come to korbanot. We know that the Torah, the world stands on תורה, עבודה, גמילות חסדים. Torah, and service, and good deeds. What's service, what's avodah? So nowadays, it means tefillah, davenen, but originally it was korbanot. And that's the real avodah, the greatest avodah of serving Hashem is

through the korbanot. Together with the korban there was a lot of feeling that they used to have, they had to have all kinds of things in mind, but that's true, but the main thing was the korbanot. And that itself would bring people to yirat shamayim, they would get closer to Hashem, especially they would see certain miracles happen. When you see a miracle, obviously you know it's from Hashem. For instance, they would see the menorah, it says one of the things was the menorah, it's not one of the ten miracles, but the menorah there was one candle of the menorah that never was extinguished, never, נר מערבי. And it says in the Gemara that that was עדות היא לבאי עולם, it was a testimony to all the people of the world ששכינה שרויה בישראל, that the Shechinah is there. So the Yidden would come there actually and feel the Shechinah. And then they would come back to their cities after Yom Tov, and they would have that feeling till the next Yom Tov. It's once explained that's why there was an inyan of מעשר שני and things like that, but it's all because at the time of the Beis Hamikdash there was, we could call it using the terms of Kabbalah and Chassidus, גילוי אלקות, there was the revelation of Godliness. Now

Avodah Zarah means not only not believing in Hashem, but Avodah Zarah also means if you believe that there is another power other than Hashem. You could believe in Hashem, but if you believe in another power, then that's Avodah Zarah. That means that Godliness is not revealed to you. Like they say when we say שמע ישראל ה' אלקינו ה' אחד, they once asked a person, \"What do you think when you say שמע ישראל ה' אלקינו ה' אחד?\" So he says, \"I cover my eyes, and I say, 'Hear O Israel, God our God, God is one.'\" So he asked him, \"What do you mean God is one?\" \"Well, God is one means that there is no other god, and all other gods like Yashke or whoever it is is not a real god, doesn't exist, is not true.\" So this guy answered him, \"That's what you think in ה' אחד? That Yashke is not is nothing? Or Mohammed or whatever it is? What you're supposed to think in ה' אחד is that I'm nothing! That there is no other being but Hashem. Not that there is no other god, there is no other being but Hashem. That I'm nothing, I don't exist. I am only here because Hashem put me here and wants me to do certain things. That's why I'm here. But otherwise, my metziut, my being is nothing.\" And in Eretz Yisrael, at the time of the Beis Hamikdash, you would feel it. When Mashiach will come, then we will really feel this. And as we've been learning the whole time, that what is really going to happen when Mashiach will come? ונגלה כבוד ה', the glory of השם will be the honor of השם will be revealed, וראו כל בשר יחד, all flesh will see כי פי ה' דיבר, that השם spoke. So the truth of the the real גילוי, the revelation of Mashiach is the revelation of Godliness. So it's the complete opposite of Avodah Zarah. Not only in the technical explanation of Avodah Zarah, but as I'm explaining, even the the finer part of Avodah Zarah. And

that's the first thing it says here: Galut comes to the world for Avodah Zarah. Not only because Avodah Zarah is such a terrible sin, because Avodah Zarah represents the opposite of being in Eretz Yisrael and having a בית המקדש and having or having Mashiach. That's why it fits with galut. So when you have avodah zarah, we don't deserve the בית המקדש. Hashem sent us out. And when we will change our ways and we will start recognizing that there is nothing but Hashem, ה' אחד, there is only one being, as the pasuk says: אין עוד מלבדו, there is nothing but him. Doesn't say there is no other god but him. That's also true, well that's certainly, but there is nothing else but him. When we recognize that, that's when Mashiach will come, and then we will feel it even more. So this is the first aveirah why that galut comes for. Then the second aveirah he says is for גילוי עריות. That's for adultery. Why davka that aveirah? So again, simple peshat, because it's a terrible aveirah, it's the worst aveirah, it's one of those three aveirot you have to give your life up for. So that brings galut. But it's more than that. This specific aveirah of גילוי עריות has a connection to galut.

Because it says like this, that there is something in גילוי עריות, there is a certain aspect in adultery that no other aveirah has. No other aveirah. Even not avodah zarah, which on one hand avodah zarah is the worst out of all, out of all three is the worst, because it's mamash going against Hashem. The real avodah zarah, which means bowing down to an idol, is going against the foundation of Yiddishkeit, which is to believe in God, and here you believe in another god. But there is something in in גילוי עריות that no other aveirah has. And that is that any aveirah A person does, any sin, including avodah zarah, only affects a certain part of the person. It doesn't affect the essence of the person. Let's say avodah zarah, even avodah zarah, when a person bows down to avodah zarah, it affects his head, his body part that bows down, or if in his mind he believes in another God, it affects his mind. Has nothing to do with his feet, has nothing to do with his hands. You do another, a person מחלל שבת, he writes on Shabbos, God forbid, so the aveirah is connected to his hand. Certainly, any aveirah you do with any part of the body affects everything. I mean, it's all connected and we're all one body, true. But still, the aveirah was done with a certain eiver, a certain part of the body, plus with a certain koach, there's a certain aspect of the nefesh, of your life, that's put into the hand, and the aveirah, chas veshalom, was done with that part, or any other aveirah that you do. Which there is no aveirah that the essence of the person is involved, which automatically means if the essence of the person is involved, then automatically it involves the whole person. The only aveirah is when it comes to adultery. The aveirah of forbidden relations involves the essence of the person, because that has the whole person in it. And as we see, Chassidus explains this, we see that from a relations will come out a child. The

child, it says, takes from the essence of the father. The child doesn't just take a certain, we would call it in חסידות גילוי, certain detail or revealed part of the father, but the child takes the essence of the father. The proof is, the Gemara says that it's possible that יפה כח הבן מכח האב, you could have the child should be better than the father. It's possible. You find a lot of times a child is smarter than the father. You find a lot of times that let's say a father who has a certain problem and the child wouldn't have that problem. Say God forbid a person can't see, or whatever it is, the child will see. Now normally, it's impossible for an effect to be stronger than the cause. So if the father is a cause of the child, then how is it possible the child should have more than the father? So the answer it says is because the father gives his עצם, his essence. When a person is missing something, his essence is not missing. The person's עצם הנפש, the person's essence essence of his life, whatever deficiency he has, it's only in the way it's revealed, the essence always has it. Let's say God forbid someone who can't walk, the nefesh has the ability of walking, it's just that there's something wrong with the foot that can't take it. So the essence has all the כחות, the essence has everything, it just doesn't come out. Now the child, since he takes from the essence of the father, so therefore the child will have it, even though the father doesn't have. And that's what the לשון of the גמרא, יפה כח הבן מכח האב, that it's possible that the כח, the strength, the power of the child should be more than the father. And then Chassidus has another, a deeper pshat here: יפה כח הבן, that when the the כח, the power of the child is strong, you know where it comes? מכח האב, it comes from the כח of the father, because when it comes to this, the essence of the person is spilled in. So if it's done properly, then it's the biggest thing possible. It says when at that time, a time of relations, this represents the connection of in אצילות of מלכות and ז״א, and all kinds of things that goes on, and the essence of the person is involved in such a holy matter. If it's in a forbidden way, then it's just the opposite, then the essence of the person is involved in the aveirah, the essence of the person. When we say גילוי עריות, that for for for adultery גלות comes, we look back and we see by גלות בבל, it wasn't just forbidden relations,

there was one specific type that was more at that time, and that was marrying a non-Jewish person. A Jewish man marrying a non-Jewish woman is even worse. Even though the Rambam says clearly, the Rambam says like this: marrying a non-Jewish woman, as far as levels of strictness of the aveirah, is not as strict as other worse aveirot, there are worse forbidden relations than a non-Jewish woman. But nevertheless, the Rambam says there is something there that no other aveirah has. And he says like this, and the way the pshat is, no matter what aveirah it is, what forbidden relations it is, and we see that the essence of the person is there involved in the aveirah, but nevertheless, it doesn't go across the border of Yiddishkeit. A child that's born from a forbidden relations, even if it's from the serious cases, the child is a mamzer. Child has a din of a mamzer. It's terrible, the child can't marry, all kinds of things. The child is still Jewish. That means as bad as it was, and it went very, very far, it's the essence of the person that was involved in the sin, but it could not cross the border of Yiddishkeit. There's still a Yid. By marrying a non-Jew or relations with a non-Jewish woman, the child is a goy. That means that the person takes his essence and makes a goy out of it. Imagine, it's not just an aveirah that you did, it makes a goy out of it. That means that here you're actually taking it away from the person himself, and putting it to a goy, changing it into a goy, which there is no way a Yid could become a goy. We learned that always, a Yid could shmad zich, could convert, could go to church, could do whatever he wants, a Yid could never become a goy, it's impossible. A goy could could convert, but a mamzer can never un-mamzer himself. Right, that's true, but he's still a Yid. Yeah, he's still a Yid, but there is a a Yid with a defect. At a defect which you can't change, just like a person, chas v'shalom, is hurt, and nothing you could do about it, so he's a mamzer, but he's still a Yid. But a Yid could never become a goy. A Yid can't become a goy. A Yid could can't A goy could become a Yid. A goy could convert, that's what the Torah says. A Yid can't become a goy, you could do what you want. They make this they make this joke that once a Yid decided to convert, so he became Catholic. I don't know, some one of the Fridays, I don't know, you can't eat meat or something, you have to eat fish, or something like that, I don't know, some one of those days that you can't eat meat by them. So once the priest walked into this guy's house, he sees him eating meat on that Friday. So he says, \"Hey, I thought you're a good Catholic, how do you eat this meat?\" So he says, \"You know what I did? I took some water, and I sprinkled, and I said, 'Fish, fish, fish, fish, fish,' it turned into fish, just like you did on me. You sprinkled on my head a few drops, and you said, 'goy, goy, goy, goy, goy,' I became a goy.\" I mean, there's no such thing. You You can't become A Yid can't become a goy. Ai, how does a goy become a Yid? Hashem said, the same Hashem who gave the Torah and said what a Yid and what is a goy, the same Hashem said that if you convert על פי הלכה, you're a new person! Hashem said so. But there's nothing Hashem said the other way, so it's impossible. The only exception is that when a person has relations with a goyah, the child is a goy. And the child is a goy, that means that you took a yid, part of a yid, and it became a goy. That's the only way it's possible. According to this, a goy who have a relationship with a Jewish woman, is a good thing, because It's forbidden, but for him yid is coming from that. Yeah, yeah, but it's still forbidden. It's forbidden, but it's but it's not even לערך for what would happen Not לערך, right. Not לערך. Yeah, yeah, yeah, in that way it's not it's not לערך. It's an issur and it's with all, but it's not the same ערך. It's true, that's true. Because it's much lighter when a Much lighter when a goy with a Right, than a yid with a goyah. 100%. That's lighter, but not light, it's lighter than that, true. But this has something Instead of a Jewish the kids, they're Jewish. Kids stay Jewish, right, right, right, right, which is a big big thing, but it's So, I'm saying it's from goy, from from from something, so here you cross cross the border. Here, we cross the border The other way, but it's still done in a forbidden way. You're not But you're not allowed to. It's like an elevation. Just like a person who does teshuvah. Let's say a person who does an aveirah and he does teshuvah, so you elevate the קליפה, which is a very great thing, great as possible, but we can't do it. We're not allowed to eat chazir and then do teshuvah. האומר אחטא ואשוב, אין מספיקין בידו. You're changing chazir to good. Okay, אין מספיקין בידו. Here we say right away that the kids will come Jewish. Right, right away, without even doing teshuvah. That's even more than just Yes, yes, but still not allowed to. I'm saying you're right, in that part you're right, that it happens, child becomes Jewish, but it's not allowed. But the other way, it stopped, it becomes a goy and that means that the essence of a person is involved. There's another step here.

Giving birth or causing a child to be born, it says in Kabbalah and Chassidus, is the only, almost the only thing that a human being could do which is similar to Hashem. Hashem is the Creator and Hashem created the world יש מאין, something from nothing. We can't do it. Whatever we do is יש מיש. We take something and we change the form, but there is no way that we make something from nothing. One of the things which expresses the כח האין סוף, the infinite power of Hashem, is in a child being born. That's, so to speak, almost from nothing, and then the child is born. There's another thing, the כח הצומח, when you plant something in the ground also, from a seed, and a seed rots, and then it starts growing into whatever, a tree, or into other things, it's also כח האין סוף, but in the human being it says the כח השם that's there that a person uses, where we actually see that it's some special כח, is in the כח of giving birth. Forbidden relations means that a person will take the special כח that was given to him by Hashem to be similar to the creator, and he will use it to go against Hashem, which is worse than any other aveirah. Other aveirot, you also use Hashem's power. If a person cooks on Shabbat, Hashem gave him the power of cooking, how else was he able to cook, and he goes against Hashem. True, but here you can't see in a revealed way how the it's a power of Hashem. You cook, you cook, it's natural. But to give birth is not even natural because naturally it's impossible it should happen. Up today, they still don't know exactly how it's possible. Whatever they'll do, they never they could only take a a cell, and from a cell they could rebuild, but to create something from the beginning is impossible. That's the koach of Hashem, a special koach which is beyond even the nature of the world that Hashem put into us. And when you use that against Hashem, that's the worst aveirah. And that is why the second thing he says here, what that will cause galut, is גילוי עריות. Because גילוי עריות is when you take your essence and you go against Hashem with your essence, and you give it away to to aveirah, that's essentially against Hashem.

When Mashiach will come, what's going to happen? Hashem will reveal, reveal Himself, plus He's going to reveal the true connection that He has to the Yidden. It says that the Yidden will be very close to Hashem then. It says עתידים צדיקים שיאמרו לפניהם קדוש. When Mashiach will come, just like we say קדוש now to השם, קדוש קדוש קדוש השם, they're going to say קדוש to the tzadikim. And it doesn't mean only צדיקים, ועמך כולם צדיקים. All the Yidden are called tzadikim. So the Yidden are going to be united with Hashem. Which aveirah is the one that goes against it is is גילוי עריות, because that's where a person takes his essence and goes against Hashem. Every other aveirah, as far as you go from Hashem, but you don't affect your essence. So essentially we are still connected to Hashem. But what separates our essence from Hashem, that's only the aveirah of adultery or any other forbidden relations. And that's why that caused the galut. Before the galut, when we had the Beit HaMikdash, the Beit HaMikdash was supposed to show that Hashem is close to us. The Beit HaMikdash was Hashem's house. Hashem lived there, that means Hashem said, I live with amongst you, I am close to you. When the Yidden would do something that would show that their essence is far away from Hashem because they did this, now Hashem said, and I can't live with you. And that's what led us to the galus, davka specifically this aveirah. And then when Mashiach will come, what's going to happen? Hashem again will reveal His connection to us, which is the opposite of what גילוי עריות is where you could you go the furthest away from Hashem, further than any other aveirah, because here, not only a certain part of you is away from Him, but the essence of the person. Then we

have the third thing, which is שפיכות דמים. שפיכות דמים is murder. And that also is a specific thing which is against the inyan of of of geulah, but it brings galus. Because שפיכות דמים means that you don't care about another person's life. A a Yid's life is precious by Hashem. Hashem is very close to a Yid. And that's what, like I said before, when the Beis Hamikdash was there, He showed how close He is to us, He lived with us. When Mashiach will come again, He will bring us back and He will show how close it is to us. When a person takes away another Yid's life, that means he doesn't believe or he doesn't keep the fact that a Yid is important. So Hashem says, if you don't believe a Yid is important, that's the reason, that means that you don't feel that a Yid is close to Hashem and it's important for him to live, then why would I be close to you? And when we say the importance of a Yid, we don't only mean the Yid's neshamah. When we're talking about שפיכות דמים, which is murder, you don't murder, chas veshalom, someone's neshamah. The neshamah is spiritual. A bullet does not affect the neshamah of a person. A knife does not affect the neshamah of a person, it's only the body. But the body of a Yid is also close to Hashem, is also holy. There's an

expression, גוף ישראל קדוש הוא, the body of a Yid is holy. It says in Tanya that when it says ובנו בחרת that Hashem chose us, usually we say when He says He chose us, what does it mean He chose us? Which part of us did He choose? Well, Yidden were chosen because we have a neshamah. Neshamah is holy. It says in Tanya, no. The concept of choice only fits when you have two things which are similar. If two things are different, you can't choose one of the one over the other. It's not choice. Whatever is better, that's what you take. That's not choice. Free choice means they're both equal and you just happen to choose one. The neshamah, our neshama is different than of a goy. So that's not choice, Hashem obviously took us. Who else should he take? The neshama of the goy, not the holy neshama? But he chose our bodies. As far as our body is concerned, we look the same as a goy, and nevertheless Hashem chose us. So the choice of Hashem is in the body of a Yid. That is actually the reason why if it a question of one's life, you have to transgress all aveirot except these three, and save your life, because the life of a Yid is important to Hashem. That's why there is a mitzvah to take care of your health, ונשמרתם לנפשותיכם, to take care of your body. It's actually a mitzvah. They say when a person gets old, and he doesn't have a yetzer hara, so the yetzer hara comes and tells him, don't take care of your body, comes and says, you know, be very frum, and you know, don't take care of your health, be mehader in the mitzvah. That's the yetzer hara telling him, because there is a mitzvah that a person should take care of his health, of his physical health. Hashem wants it, because the physical body is holy. So when someone, chas v'shalom, takes away someone's body, that means that he doesn't care about the kedushah of the Yid, and he doesn't care that Hashem is close to the body of a Yid, and Hashem says, in that case, why should I be close to you? So then Hashem would bring this, send us to galut. The

fourth thing is which is שמיטת הארץ. The next aveirah for for the reason of galut is Shemitah, not keeping Shemitah. Now, that is actually similar to the first thing which is avodah zarah. What was the reason of Shemitah? Once in seven years, you weren't allowed to work on the field. What was the reason? So it says that the reason of Shemitah is similar to the reason why we have Shabbos. Why did Hashem give us the mitzvah Shabbos? A lot of reasons, but the main point of Shabbos is that, as we said before, a Yid has to realize that everything comes from Hashem. His parnasah comes from Hashem, his livelihood, his money, his health, everything comes from Hashem. It's hard to feel it, because when you look around, it doesn't look that way. If you go to work, you'll get paid. If you don't go to work, you won't get paid. So it seems as if my work brings in the money. In truth, it's not like that. It's very hard to feel that way. If you work in the field, it'll grow. If you don't work, it won't grow, and you won't have any food. So it doesn't look like it comes from Hashem, it looks like it depends on me. So Hashem said, you know what? Once in seven days, I want you not to work. Don't work, close your store, and you'll lose customers. And by doing that, you'll start realizing that it's not your work that brings you the customers, but it's Hashem. Because you'll see, you'll close your store, and Hashem still will give you parnasah. After Shabbos, you on Shabbos, you feel that way. Shabbos, the din is that you're supposed to keep in mind, you're supposed to feel as if you have no worries in the world, and you only have Hashem. And you feel that everything comes from Hashem. And then when you start working again Sunday, and Monday, and Tuesday, the feeling you had on Shabbos is still there. Shabbos is not just to feel that on that day, it's to take along that feeling during for the week. But as the days pass, it's only natural that it wears off. You forget, as, you know, slowly time passes, you forget. What do you need? Another injection. So there's Shabbos again. Comes the seventh day again, you get a new injection, and then it's enough for seven days, and then you need again. That's how it goes. But the whole idea of Shabbos is to instill within us the realization that everything comes from Hashem and we have nothing, and we are only kelim. Just like Hashem gave us a Shabbos, which is once in seven days, Hashem gave us a year in seven years, for the same reason. That for a whole year we should not work on the field. Especially those years, people, the whole livelihood only came from working in the fields. So

when people didn't work on the fields a whole year, and nevertheless they lived and existed, and they survived and they had food, this showed them, look, even without your working, Hashem said don't work and he said he'll provide, he provided. So then when you start working the year after that, you still have that feeling for the whole year. Especially, it says in sefarim, what did they do a whole year that they didn't work? They retired, for he had sabbatical for a year. The yeshivos were full. Everyone went to the yeshivah to learn, so they spent a whole year learning Torah. Imagine what kind of kedushah they got. So when they went back to work, their work was full of kedushah. And it went on like that for another year, another year, but as time passed, it wore wears off, so Hashem gave another time a year of shemitah. That's how shemitah went on. So it comes out that the whole concept of shemitah is to instill in the Yidden the recognition of one God. Which is what we said before, what Eretz Yisrael is and the Beis Hamikdash, a place where you could feel Godliness. By not keeping shemitah, that means that the people did not want to have that feeling of recognition of Hashem, then Hashem says, in that case, I'll send you to galus, because you don't belong in Eretz Yisrael, you don't need a Beis Hamikdash. And when we will do teshuvah on that feeling, we will start instilling in ourselves the feeling that everything comes from Hashem, then we will deserve the coming of Mashiach, which will bring back that feeling much more even than before, but certainly like before that we will again start feeling that everything comes from Hashem. So these

four aveirot, the reason they are cause of galus, and keeping them, not doing the aveirot, is a cause of geulah, is not just because they're very terrible aveirot and that's why they cause the galut, and shemitah is connected to the land and therefore it causes galut to be chased out of the land. Each one of these aveirot have something special why they are a cause of galut.