Okay, today the topic is, I don't know what name I gave it, but it's, I would call it the tragedy of intermarriage. And what I want to focus on is not like a regular lecture on intermarriage. Usually you speak to people who are not frum, and it's possible that some of the people in the crowd, in the audience, are intermarried, so you have to speak on the practical level. What? Diplomatic, that's number one, yeah, and also you have to speak on a practical level, to explain how terrible it is, and how it's no good for the family, and how it's you stop your link from, with your parents, and all kinds of different things that they explain when they talk to people who they really mean it. But we're here talking not from a practical level, we're just talking about this subject from a philosophical level, from a halachic level, like just like when we learn about the subject would be about avodah zarah, for instance. We're not talking about practical part, that we should, I should try to explain why we shouldn't worship avodah zarah, I mean, we're not talking about a person possible worshiping avodah zarah, we're just discussing the philosophical aspect of it. Same thing with this subject, there are some cases where you have to speak about it from that angle, but we're going to speak about it from the angle of the philosophical part of it and the halacha part of it, of what takes place in this inyan of an intermarriage, meaning a Yid marrying a goyah, a non-Jewish woman, or a Jewish woman marrying a goy, a non-Jewish man. Now, in halacha, there is a difference concerning the children. If a Jewish man marries a non-Jewish woman, the children are goyim. If a Jewish woman marries a non-Jewish man, the children are still Yidden. That we learn out from pesukim in Parshas Va'eschanan. So that's concerning the children. What we're going to be discussing is not concerning the children, but concerning the marriage itself. And in many aspects, the marriage itself is the same whether he is a goy and she is Jewish or he is Jewish and she's a goyah. And also, when I'm talking about the marriage, I don't really mean the marriage, because there is no marriage. There is no such thing as a Jewish person marrying a non-Jewish person, there is no marriage, the marriage is not valid. So when the marriage takes place, there is no aveirah done as far as the marriage is concerned. It's nothing, it's a joke, there is no halachic value in that marriage. So really what we are going to be talking about is not the marriage aspect of it, but the actual act of relations between a Jewish person and a non-Jewish person, because that's really what the aveirah is. The aveirah is that this person is Jewish, this person is not, and they're not allowed to have relations. And that is the discussion to understand what is taking place. And the reason is because, why am I mentioning that this is about this aspect, this aveirah specifically, because the Rambam says that even though this is one of many aveirot, we know that there are 613 mitzvot in the Torah, and there are among the 613 there's 365 negative commandments, so a person is able to do 365 aveirot, besides he's able to not keep one of the 248 positive mitzvot, but even in act of an aveirah you could do any one, so the Rambam says that there is something in this aveirah that doesn't exist in any other aveirah in the Torah, so he says. And that's what we have to explain, what is this special thing here that this aveirah has that no other aveirah in the Torah has. Now number one, the first thing is that this is an aveirah that deals with the concept of goyishkeit, which means it's connected to the essence of a Yid. Every other aveirah has nothing to do with the concept of a goy. The aveirah is an aveirah that a Yid does, and it could be a terrible aveirah, it could be מחלל שבת, which is terrible aveirah, and as far as the levels, if we're going to look at the levels of aveirot, חילול שבת, to disrespect Shabbos, is worse than having relations with a non-Jewish person. And how do we know that it's worse? Because we a lot of times are able to judge the levels of aveirot from the punishment that the Torah gives. And in the Torah we find that certain aveirot, the punishment is מיתת בית דין, capital punishment. Certain aveirot there are not capital punishment, but there is karet, which means Hashem will make a person die at a young age. Not as terrible as capital punishment. Then you have certain aveirot that you get only malkot, only 39 lashes. The level of those aveirot are lower, then certain aveirot you don't even get malkot for. Now, for chilul Shabbat, you have to get killed. For having relations with a non-Jewish person, you don't get killed by בית דין, not capital punishment. There's not even the real karet, but I, really it's only a lav, only a negative commandment which means that the punishment is really malkot, but I mentioned that it doesn't have the real karet, but some level of karet it does have, because the Rambam brings that we do find in Tanach, in the Neviim, in the prophets, that it mentions that for doing this, for having relations with a non-Jewish woman you get karet. But it's not the same karet because all the other negative commandments that the punishment is karet are all in the Torah. There are certain aveirot in the Torah that the Torah says ונכרת so that you will get karet. Having relations with a non-Jewish person is not one of those. But in Tanach, in the prophets, it mentions, which means there is a certain type of karet involved. So, on one hand, we're saying here that the aveirah, for instance, of chilul Shabbat is much worse aveirah than this type of aveirah. Nevertheless, the Rambam says that this is an aveirah that no other aveirah has. And this is because all our other aveirot, like I started saying, don't deal with a goy. They're aveirot that a Yid does. God forbid, chas veshalom, rachmana litzlan, a Yid does an aveirah, a Yid is מחלל שבת, but it doesn't involve the concept of a goy. Here, this aveirah is an aveirah that a Yid cannot do unless there is a participation of a goy. That means that this is an aveirah that has to do with the nekudah of a goy, the essential nekudah of a goy which is opposite of a Yid. All other aveirot don't come about with the inyan of a goy. It has to do with a Yid, and this is the inyan of a goy, which means this aveirah has to do with the essence of what a Yid is. The difference between a Yid and a goy, we know, is great. And the difference between this aveirah and all other aveirot is similar to the, to the difference between a Yid and a goy. Because all other aveirot are aveirot within the framework of a Yid. And this is an aveirah which is out of the framework of a Yid, within the, because it involves a goy. And the difference between a Yid and a goy, we know, is so great that in some places it says that the difference between a Yid and a goy is similar to the difference between the Creator and the creation. There is no other greater difference between two things, two opposites, two extremes, than the Creator and the creation. You have black and white, you have good and bad, you have up and down, you have right and left, you have all kinds of opposites, which means they're two extremes, they're far apart. But there is nothing that's as far apart as the creation from the Creator. They're completely two categories. And that is the difference between a Yid and a goy, because, as we all know,

what is the difference between a Yid and a goy? The difference is that a Yid has a neshamah and a goy doesn't. A Yid has a נפש אלוקית, a Godly soul, and a goy doesn't have a נפש אלוקית, doesn't have a Godly soul. A goy only has a נפש הבהמית, an animalistic soul, or as we call it נפש החיונית, a soul that gives him regular life. Which, in other words, means Hashem created the world and there is a creation. Part of the creation is that we have human beings, and part of that creation is that a human being is alive. So the life of the human being, which comes from his nefesh, is part of creation. Just like Hashem created the body, Hashem created the life, which we call a nefesh. So the nefesh, which is the life force of the person, is part of creation. And a goy has that, too. An animal has it. I mean, every living thing in the world has it. It says in Tanya that even דומם, unmovable objects, also have a certain type of nefesh. But nefesh, which gives life to something that's alive, is part of creation, part of nature. When Hashem says that a Yid has a נפש אלוקית, a Godly soul, the pshat is that a Yid has an extra life force in him that is not needed as far as nature is concerned. Which means the person would live and exist and be part of the creation and fulfill his mission as a human being even without that nefesh. So why is the nefesh there? That nefesh is there not because creation needs it, not because he, as a human being, needs it. Hashem says, \"I put into a Yid a life\" force which is beyond creation. It doesn't come from within the framework of creation. It comes straight from Me, and this is not part of creation. And this is what we mean when it says in Tanya that a Yid has a נפש השנית בישראל, a second soul, is a חלק אלוקה ממעל ממש, it's part of Hashem. Everything is part of Hashem. Everything in the world is here only because Hashem put it here. Everything comes from Hashem. There is a pasuk that says, כי ממך הכל, everything is from You. So what do we mean that here a Yid has a neshama which is from Hashem, and his body is not from Hashem, and his נפש החיונית, the animalistic soul that gives him normal, natural life, is not from Hashem? Everything is from Hashem. The difference is, everything else that's from Hashem is something that because Hashem put it here, but it's part of creation. And creation is something that Hashem made, so it's only there because of Hashem, etc., etc., but it's part of creation. The נפש אלוקית, the Godly soul that a Yid has, is not part of creation. That's something that, as far as creation is concerned, it's not needed. It doesn't do any good to nature. It doesn't help, it doesn't change, it doesn't make more or less in creation. Creation would continue without it as if with it. So what is this? This is something that's put into a Yid that's beyond creation, that's something that's completely beyond. That's the נפש אלוקית that a Yid has. This is part of the Creator that's there in the Yid. So basically it means a Yid has within him part of the Creator. A goy does not have it. That means a goy is simply part of creation. Just like you have the דומם is part of creation, the the the plant life is part of creation, different levels, and then you have the animal life, and then you have a human being, which is part of creation. That's one level. A Yid, because he has his neshamah, has within himself something that's not part of creation, that's part of the Creator. So a Yid is, so to speak, part of the Creator, while everything else, including a human being, a non-Jew, is part of the creation. So what is the difference between a Yid and a goy? The difference is as far as there is between creation and the Creator, which is the furthest you can get, the furthest division that you can have, two parts that you can have that are far apart: the Creator and the creation. Which, if you want to say in other words, it's hard to say it in the outside world, but here where no one is listening, we could say, we always know that there are דומם, צומח, חי, ומדבר. The world is made up of these four species: things which cannot move, rocks and earth, things like that; then you have the plant life; then you have the animal life, the plant, things that grow; animal life, all kinds of animals, including the fish and the birds and things like that; and then you have the מדבר, the human being. Those are the four. The truth is, there are not four, there are five. There's a דומם, a צומח, the חי, the מדבר, and the Yid. A Yid is a different category altogether. Now, you can't see it, because we are human beings of part of creation, so anything which is on top of beyond creation we can't see with our physical eyes. But the fact is that a Yid is not part of creation. At least he has within him something that's not part of creation. So he is a category by himself. And to be honest, the difference between a Yid and a goy is much more than the difference between a human being and an animal. We say there are categories: there's an animal life and then there is a human being, and they're far apart, there's no question about it. Between the animal and the human is such a far distance. But between the human and a Yid is even further, because the animal and the human are both part of creation, so they're different levels in creation, far apart within creation. But as long as they're both within the same framework of creation, as far as they are, there is some closeness. They're all part of the same thing. But in the same thing itself, you have more and less, so this has much more, this more seichel, this higher level, this a lower level. But the Yid versus the non-Jew is a complete different category altogether. So it's not like you have four and this is a fifth. You have four and then you have one which is a complete different category altogether. And when we're coming to averot, the averot that a Yid could do are all within the framework of a Yid. So they're averot against Hashem, and they're averot that a Yid is not allowed to do, and it's against his own neshamah, true. But this this averah is the only averah, that my mind could think of, the only averah that the way a Yid is able to do the averah is with the involvement of a goy. The averah of having relations with a goy is only done through the involvement of a goy. It's an averah that you make a partnership with a goy. So that's an averah that you go out completely out of the framework of a Yid. So this is an averah that no other aveirah has. So could be as far as level of aveirot, maybe the level there are other aveirot which are not, which are worse, and this is, but this is an aveirah which affects the essence of us, which is Yiddishkeit. So you could have a smart person, a stupid person, you could have a smart Jew, not such a smart, a religious Jew, not a religious Jew, but every Jew has this essence, which is the fact that you're a Jew. And any aveirah you do is connected to a Jew doing an aveirah. It's still connected to that pintele Yid, as we call it. This is one aveirah that goes out of the fact of a Yid, that the way you do the aveirah is the participation of a goy. So then you get involved with a goy, which the difference between a Yid and a goy, as we said, is far apart. This is Creator, and this is the creation, which is also important for something else, for the eternity. We know that a Yid is a being that is eternal. כל ישראל יש להם חלק לעולם הבא. Every Yid has a share in the world to come. Every Yid, no matter how far, how terrible a Yid is, he will have a share in the world to come. Only difference is, some will have it right away, when the time comes, and some will have to go through certain purifications, certain things that take place in order for him to get it. But eventually, it will. And therefore, even though the Mishnah says, that same Mishnah that we always know, it says before Pirkei Avot we say it, כל ישראל יש להם חלק לעולם הבא, every Jew has a share in the world to come, that same Mishnah says chutz, except. And the Mishnah mentions certain people, or certain types of people, that will not have a share to the world to come. But Chassidut says that's not, the Mishnah doesn't mean it literally. Doesn't mean that these people will not have. These people will not have it at the same time when most of the Jews will have. They'll have to go through more purifications in order to get to it, but they definitely will have. How do we know that? Because what is the reason, why will every Jew have a share in the world to come? Because if a Jew has a neshamah, the neshamah, which is part of Hashem, has to be eternal. Hashem is eternal, and the neshamah is eternal. So what will happen to the neshamah? You can't think the neshamah will get lost. There is no such thing as a neshamah of a Yid to get lost and disappear, not exist anymore, and stop at one point. It can't be. It has to continue and continue and continue like Hashem Himself. But a goy, who does not have this neshamah, so he is not eternal. And that's why the goyim will not have a share in the world to come. It does say that the חסידי אומות העולם, the good goyim, will also have a share at a certain level, but certainly not the same way as a Yid. But a Yid, since he has part of Hashem, and Hashem is always, he's always, and besides we have the cheshbon that the Rambam makes. The Rambam has a philosophical rule. He says like this: כל קדמון נצחי. כל קדמון נצחי means anything that has no beginning has no end. It's impossible to have something that has no beginning, and it should have an end. Why? Because if it has no beginning, it means that it's בלי גבול, that it's unlimited. No beginning means it's, there is no limit. So if it has an end, that means it has a limit. For instance, just in theory, if you'd have a stick that has no beginning, which cannot be, but in theory, and if it has an end, you know what that means? That if I'll cut off a piece of the end, it'll become shorter. If it has no beginning, it means it's infinite, it can't become shorter. It can't take off of it. So anything that has no beginning has no end. On the other hand, he says, כל הוה נפסד. Anything that became, which didn't exist before, will eventually get lost, because since it has a beginning, it, there was a time it wasn't, so it could be there, it could be for 10 years, for 50 years, for 100 years, for a million years, but it'll have to come to an end if it's, limited, it'll have to come to an end. And the Rambam says this concerning the universe, concerning the creation. The creation has a beginning, it was created at one point, which means it wasn't there before, so it has an end. But the Creator, or anything that's part of Him, which is really one with Him, has no beginning and has no end. And that's the chiluk between a Jew and a goy. A Jew that has part of Hashem in him, so that is something that has no beginning and has no end, so it will be forever. And that's why It'll go on to Olam Haba, it'll go on to there is a machloket in the Rambam and the Ramban whether they'll always be in bodies, or that it'll continue without bodies. But it'll continue. It can't not continue, the neshamah. It's infinite. It's part of Hashem who's always there, so it continues always to be there. But a goy who doesn't have it, and therefore a goy is part of nature, and nature was created, that means that nature started at one point. So the Rambam says, if it started, it's going to end. It can't be. It's a natural rule, the Rambam says, that something that starts at one point will eventually come to an end. Now, some things might look as though they'll last so they'll last for longer, they'll last for longer. They'll last for millions. In theory, it could last for billions of years, but it'll have to come to an end. Because if it started, it has to come to an end. So, creation has to come to an end. A goy who's part of creation, like everything else, has to come to an end. A Yid who's beyond creation will never come to an end. This is what a Yid So, we're talking about the difference between a Yid and a goy, so it's not only in level this is neshamah, this not, this is part of the Creator, this not. It's also concerning how far this goes. And here we have a person doing an aveirah that the aveirah involves a goy. It's not a יידישע עבירה. It's an aveirah that is done only with a goy. And that's why this aveirah is worse than other ביאות אסורות. There is a certain section of aveirot which are forbidden relations. They have all kinds of sections in aveirot. You have aveirot, things that you can't eat, times you can't eat, things you can't do. And then there is a whole group of aveirot which are ביאות אסורות, forbidden relations. And there are, among the forbidden relations, worse aveirot in level of aveirot than relations with a goy or a goyah. Worse. Just to use an example, the worst one of all is relations with a married woman. For that you get killed by beit din. So, it's definitely worse than having relations with a goy or a goyah. No question about it as far as level. But that's where the Rambam says this is worse. Why? Because that is still a יידישע עבירה, it doesn't involve goy. And this aveirah is an aveirah that you go overboard, and you're going away from the ייד, and here it involves a goy. And there are more things here. B'klal, we know that it says in sefarim that from one aspect, the aveirah that's done in this, like I said, section of aveirot, in this group of aveirot, is worse than other aveirot. B'klal, the aveirot of forbidden relations is worse than other aveirot. Even the ones that are not as strict, for instance, aveirot of which are only a לאו, certain things which are only forbidden מדרבנן, and then you have on the other side aveirot which are like שבת, חילול שבת. חילול שבת you get killed for. Nevertheless, it says in sefarim that the aveirah that's done in the the part of relations has certain terrible tragedy, or terrible behind it that other aveirot don't have. What, why?

Every aveirah is done through a certain part of your body. It is not the essence of the person that's involved. It's a part of the person that's involved. The aveirah of חילול שבת, God forbid, writing on Shabbos involves your hand, that your hand took the pen and wrote. That's an aveirah. For that, a person will get killed. He cooked, took a pan, took his hand, took he did something wrong, your hand is involved. Then you have aveirot that have to do with your mouth, that you eat, so your mouth and your stomach are involved. Then you have aveirot that are involved with your head. Every aveirah has a certain part of the body. This aveirah, not of to do with a goy, any aveirah that's within the category of forbidden relations, involves the whole person. When it comes to relations, the whole person, the whole מהות of the person is involved. Because what a person does, it's the whole essence of the person. The seed that comes from the person is the essence of the person. That's why we know it says, and this is a fact, what we always quote everything from תורה, יוצא כח הבן מכח האב. It's possible for a father to be blind, let's say, and the child will be born and the child will see. Now, it's hard to understand, how is it possible? If the father is blind, so the father doesn't have the ability to see, the father is the cause, the source of the child, so how is the child able to have the ability to see if the father didn't have it? So somebody asks, well, maybe the mother had it. Let's say they're both blind, just giving an example, they're both blind. The child could be, not so, usually if parents are blind, doesn't mean the child is going to be born blind. The child is born, can see. The parent, the father or the mother could be could be limping, but the child is born normal. Why is it? How is it? So it says in Chassidus the reason is because the birth of a child, what he gets from the parents, from the father mainly in this case, is from the essence. When a person, let's use this example, cannot see, it's not that his true essence of his life, of his nefesh, doesn't have the ability to see. The nefesh of a person, and we're not even talking about the נפש אלוקית, but the nefesh, the life force of a person, contains all powers. It contains the ability to hear and the ability to see and the ability to think and the ability to eat and the ability to, all kinds of things. Then, what does it do? When that nefesh, that life force, comes into the different parts of the body, every part of the body takes out from the nefesh the part, the ability that fits for that part. So, when the life gives life to the eyes, the eyes take out from the from that life force the ability to see that's contained in the in in that nefesh. The hands take out the ability to feel, the the nose take out the ability to smell, whatever it is, every part. When a person, God forbid, can't see, it doesn't mean his nefesh doesn't have that ability to see, that's not true. That means that the eyes do not take out from the nefesh that specific ability, for some for whatever reason, maybe because something is wrong with the eye, maybe some other reason, there are other reasons it says in Chassidus why that could happen, but it's not that the person essentially doesn't have that ability. And that is why when the child is born, the child, יפה כח הבן מכח האב, means that a child's power could be stronger than the father, because what he takes is not from a certain aspect of the father, he takes from the etzem. And in the etzem, the ability is there. So when it comes into the body and turns into the body of a child, he has that ability, and if his eyes are good, he will see. The fact that the father didn't see is not because he didn't have that that power. In other words, what we're saying is that the child takes from the essence of the father, not from the superficial part of the father. Why? Because when a person has relations, what he gives in is his essence, and that's why the child could be better. Chassidut even explains יפה כח הבן מכח האב, which means the כח, the power of the child is better than the power of the father. It says, why is it better? So it says יפה כח הבן, the power of the child could be מכח האב, that itself comes from the power of the father. So what I'm trying to say is that the aveirah that involves this, this act, is worse than any other aveirah. Even though that some of these aveirot are in level, so to speak, lower, not as terrible, but they have this nekudah that your whole etzem is involved. No aveirah has the whole etzem, essence of the person involved in aveirah. Imagine an aveirah that your whole essence is involved. Now, that is bichlal any aveirah that has to do with forbidden relations. That means that your whole essence is involved. Above all that, worse than all that, and again, not in level, but worse in philosophy, in the way Chassidut explains, is having relations with a goy, a goyah, same thing, mainly a man with a goyah or a Why? When a person does any aveirah, including the aveirah of relations, forbidden relations, the person that does it is a Yid. Not only is he a Yid, because even after he does the aveirah he's a Yid, because ישראל אף על פי שחטא ישראל הוא, a Yid who sins is still a Yid, whichever aveirah, you're still a Yid. Besides that, if a person has forbidden relations, sometimes it's so terrible that the child is a mamzer. A mamzer is also a Yid. Mamzer is a Yid. So what he did was, he created, he took his power, the essence of himself, and created another human being. What kind of human being? A mamzer, but still a Yid, which means there is nothing that he did to cross the line between a Yid and a goy. He did terrible things, created a human being that came out of his act, and it's still within the border, within the line of a Yid. The only possibility, and we have to remember this, the only possibility for a Yid to cross the line between a Yid and a goy, to have part of himself, which is a Yid, and not just part of himself, but this part of his essence to be turned into a goy, that's only shayach, possible through forbidden relations, this is only in the case if he's a Yid and she's a goyah. Imagine. But this we know because we As I said before, the difference between a Yid and a goy is so far apart, it's impossible to change. Naturally, there is no way you could change. Naturally, a goy can't become a Yid, and a Yid can't become a goy. The reason there is a possibility for a goy to become a Yid is because Hashem, who is beyond nature and He's the Creator, said, \"If you follow these and these guidelines, I tell you, this goy becomes a Yid.\" Just like I said, Hashem says if a child is born from a like of a Jewish mother, the child is a Yid, Hashem made that. The same Hashem said if you go to the mikveh, accept mitzvot, whatever it is, you become a Yid. But otherwise, it's impossible. It's even harder to change from a goy to a Yid naturally without Hashem's special special laws, harder than to change from a dog to a person. You can't change from an animal to a person. You certainly can't change from a non-Jew to a Jew, if not for Hashem, and that's why גיור שלא כהלכה, those that think that you could convert not against not according to halacha, is a joke. What are you going to convert, to change from a goy to it's impossible, you cannot change, unless you do exactly as Hashem said. Hashem could do anything. He could change a goy to a Yid. So Hashem said, \"If you do this and this and this, he's changed.\" Fine, so we follow Hashem's rules and that's Hashem, Hashem does it. And that person is as good as a Jew like any Jew, and as the Rambam says, even better. The Rambam says that once someone wrote to the Rambam, he was a ger, Rabbeinu Ovadia Hager. The name was Ovadia, he was a great talmid chacham. So he writes to the Rambam that, \"Whenever I think that I'm a ger, I always feel bad, because I start thinking my yichus. Who's my yichus?\" So the Rambam says to him, \"You're worried about your yichus? We are meyuchas, our yichus goes to Avraham, Yitzchak, and Yaakov. Your yichus goes directly to Hashem.\" Says, \"Don't worry, your yichus is greater.\" So if you do according to the way the Rambam the Torah says, then this person is a Jew. Otherwise, if you do it on your own, you make your own rules how to convert, it's impossible! You can't change from creation to Creator. You can't, and that's the difference between a Yid between a goy and a Yid. It's like the story with the with the fish. Famous story that this guy once converted. Became a goy. And there's a Friday that you can't eat meat, you have to eat fish. The גלח comes into his house on Friday, that Friday, and he sees him eating fish, he says meat, he says, \"You're not allowed to eat meat this this Friday. I thought you were a good goy.\" He says, \"What are you talking about? You know what I did? What did you do to me?\" He was a Yid and the guy the goy sprinkled some water and said, \"goy, goy, goy, goy, goy, become a goy,\" I don't know what he said, \"become a goy. I took some water, I sprinkled on my meat and I said fish, fish, fish, fish, fish, now it's fish. So what's your problem? It's fish.\" Same way, you can't change from a goy to a Yid, you can't change from a Yid to a goy. Now, a goy to a Yid Hashem said you could, so whatever He said. From a Yid to a goy you can't. Why can't you change? Because they're two different worlds. You can't change between one to the two of them. And if Hashem would have said maybe, but Hashem didn't say. So you can't change from a Yid to a goy. This is such a joke. A goy will sprinkle water, he'll do whatever he wants, it's it's like changing from a human being to a dog. You can't, you can't. They're two different worlds. It says just like you can't change, Rashi says this, just like you can't change from night to day, there are גבולים, it's in פרשת קרח I think, there are גבולים, there are certain rules Hashem set up that you can't change, you can't go beyond it. So you cannot go from a goy to a Yid unless you follow Hashem's will. Without it you can't. You can't change from a Yid to a goy, impossible. The only possibility, the only possibility in the whole Torah of being able to transfer part of a Yid to become a goy is having relations with a non-Jewish woman. And therefore, chasidut says this is the worst thing. Beside the fact that this type of aveirah means you're giving in your essence to the aveirah. Your aveirah is not just with one part of your body, but your whole essence of the person is involved in the aveirah. But what you're doing is, in this case, besides that, you're going over these borders, which normally you can't do. Hashem had set borders that it's impossible to change. And here a Yid is going doing something that is going over these borders. And besides that, there is more to it. We know it says that there are three partners in a human being: father and his mother and Hashem. So Hashem is a partner. Even the and He gives It says the father and the mother give the body, the Hashem gives the neshamah, the life. And the truth is, even the part of the father and mother also comes from Hashem. I mean, people themselves would have the power if not for Hashem to to create a body? It's all from Hashem. So basically it's Hashem. So what does this person do? This person takes the power of Hashem and transfers it into a goy. Can you imagine what's happening here? Transfers this power of Hashem into a goy. And especially it says another thing, it says

And bichlal we spoke about it when we spoke about marriage, that having children says is a giluy of כח האינסוף, it's the infinite power of Hashem. Where do we see in the world the infinite power of Hashem is in the fact that you're able to continue another generation and another generation, and in theory it could go on and on and on forever. So it says this is the expression of Hashem's power. And also this is the closest that you could get to יש מאין, to creating something from nothing. Even it's not mamash something, but it's also We have an example of putting in a seed into the ground, and it rots, becomes nothing, and then it grows into a tree. That's a mashal or a something similar to יש מאין, and creating a child is also something considered like יש מאין. And that's the special koach of Hashem to be a creator. And that Hashem gave the person that power. So when a person has relations, which is in order which through this it creates a child, this is the expression of the koach of אין סוף, of the infinite power of Hashem that is instilled in the person. That means that where does a person express the fact that he has infinite power of Hashem in him? It says more in a revealed way, more than by putting on tefillin, more than by keeping Shabbos, is by having children, which is an infinite continuation, in theory, and also it's the inyan of creation. Now imagine a person takes this כח האין סוף, this infinite power that was put into this person, and what does he do with it? He creates a goy from it. He transfers it into a goy, changes it into a goy. He goes over the borders, which is, by the way, the reason the answer to a very interesting question. Pinchas killed the two people, killed the the Zimri and Kozbi. For what? She was a goyah, he was a Jew. And when he And there was a mageifah, there was a plague that Hashem had punished the Yidden. And when he did this, Hashem took away, stopped the magefah, and Hashem gave him reward. What's the reward? Hashem said, \"From now on, you will be a kohen.\" He wasn't supposed to be a kohen. Even though he's a grandson of Aharon, but since he was born before Hashem made Aharon into the kohen, so he wasn't supposed to be a kohen. So Hashem said to Moshe, \"Tell Pinchas, for doing such a great deed, I will make him into a kohen.\" And the question is asked: kehunah, to be a kohen, is not something that you could gain through deserving. What happens if a person learns a lot and davens a lot, becomes the biggest tzadik in the world, still won't become a kohen! Shimon Hatzadik was the greatest tzadik, didn't become a You can't become a kohen, it's not something that's up to a person to decide and to reach. You can't become a kohen. You're born a kohen, you're born it's not that. This is similar to the division between day and night. Rashi says this in Korach. Just like Hashem made day and night, you can't divide that, you can't change that, that's a fact. You can't change and make a kohen into Yisrael, Yisrael into a kohen. You can have a kohen that's a chalal, but you can't change the fact that this person's a kohen, this person's a Yisrael. And here, for doing a deed, a good deed, Hashem made him into a kohen. And the answer is very simple: because the good deed he did was to stop this idea of what happened with with Zimri and Kozbi, of having relations with a non-Jewish woman, which is the only thing that could cross the line of making a Yid into a goy, a part of a Yid, essence of a Yid, making it into a goy. So Hashem said, \"For stopping that, which is stopping crossing the border, I will cross the border for you! And I will make you into a kohen, something that doesn't normally you can't cross.\" Hashem went out of his way to cross that board that line, as a reward, because this is what he stopped. And this is what the aveirah is: taking the koach haein sof and putting This other way is not not the exact same way, but also, but not the exact same way. When she is Jewish and he's a non-Jew, so then the child is still Jewish, so this aspect exactly doesn't apply. But the other part that the Rebbe is explaining, that you're trying you cross this border, which is something that is we don't find in any other aveirah in the whole Torah, this is something that we find only here.

And therefore, when we talk about the tragedy of intermarriage, we're not talking about all the other side problems that you always tell people that the marriage is not going to work, and the children are going to be messed up, and it's going to end up in a divorce, and this this We all kinds of explanations that we have to tell people if it's a practical place where you have to speak to them actually realistically. Here we're not talking about that. We're talking just about the philosophy of it. We're learning an inyan, so we're talking about what is the philosophy. This is the philosophy: that this is something that is the worst thing. On the other hand, as we spoke when we spoke about marriage, marrying a Jewish woman and having a relations, that's holy! Complete opposite. Here it's the worst, and there it's the greatest. It's a holy act. This is probably The only, not there is, there exists, the only act that has the title kedushah. See, we say eating matzah is holy, putting on tefillin is holy, but the name of it is matzah. The name of Shabbos is Shabbos, the name of shofar is shofar. The name of marriage, the name is kiddushin, which is what brings you to the relations later. It's kiddushin, it's kedushah. It's holiness, because usually it works this way: zeh le'umat zeh, there is a balance of power. Something that on one side is very bad, so if it's on the good side, it's very good. Here you have a Yid marrying a goy or goyah or a goy, a Jewish woman marrying a goy, is the most terrible thing, so therefore, when it's right, then it's the holiest thing. And you're mamshich, you bring the כח אין סוף and all the other things that we said into the world for children, and this is the greatest thing that we could imagine that could happen. On the other hand, the terrible one is the most terrible thing. But this is what we have to know, and based on this, we could go further to all the different, all the types of aveirot which are in the same category, but it says clearly, this is the worst, and the other one, the marriage of a Jewish person is the best. Okay, yes? Where is it written, where is where is it specifically the process of conversion? It's taken from Matan Torah. When Hashem gave us the Torah, we were all converts. All Jews became Jews at that time. And the process, in the Chumash it says, they went, they had milah, they became circumcised, they went to the mikveh, and they had to bring a korban, and they all had to accept the mitzvot and say, \"נעשה ונשמע.\" So from there we see that just like in the beginning everyone had to do that, in the later generations, if an individual comes and wants to join the Jewish nation, he has to go through the same process. That's what we know. Yes? The lav is the same, but the other part is not the same. What? No, it's not It's a goyish child. Not a mamzer. No, I said if there are other forbidden relations, then the child is a mamzer. And nevertheless, it's and and it's why? Because it's worse than this. A mamzer only comes from a from a real, real terrible forbidden relation, and from a Yid with a goy, there's not a mamzer, because it's not that terrible. On the other hand, a goy comes out of it. So that shows that there is something here that's worse, right? That from one aspect, the level of of strictness, chumra, it's not as chamur, but what's happening here, this is a type of aveirah that has the worst impact. Right. Even though a mamzer comes from איסור כרת, but a mamzer is still a Jew. You didn't cross that line, and here you did. Yeah. Doesn't come out. Yeah. Yes? So she's goyish. They're goyim. Yeah, as goyim. Goyim could have a happy life. As long as they're nice people, fine people, they're That's a mistake. It's a mistake, and they should if they want to live as Jews, they have to convert properly, and if they don't, they should realize that they're goyim. It's a mistake. That's part of the problems that we have, that there are so many people who claim they're Jews, and they're really not. Why? Because they were converted not according to halacha, and they're complete goyim. If it's not according to halacha, they're a goy. It's halacha that Hashem said, and this is Hashem. The same Hashem who said who are Jews, who said they were Jews? Hashem said. The same Hashem said who is a Jew. But if it's not done because Hashem said, because some Reform rabbi decided that this is what to do, then there's nothing. Okay, so it would be the same thing. Yes? I don't know. Usually נפש אלוקית. But the question is do we find that by goyim too? It's not a simple subject, it's not so simple. Possible that it is. Obviously, it's not mixed if it's be mixed. It wouldn't It says it's very painful for the neshama because it's not mixed. So it doesn't become one. So it's like something that you put into a sack, so it's there, but it doesn't become part of the animal. Yeah, we're saying that it's a gilgul in an animal, it's not like the animal became a Jew, the animal has a neshama. The neshama got lost in the animal, like it could be in a table also. So it's not like the neshama of the animal now is a Jewish neshama, you have a Jewish animal. Yeah, but נפש אלוקית doesn't become part of of the animal. The נפש אלוקית in us is part of our life. Just like a נפש בהמית is part. It's not like we have two parts to ourselves, the body and the nefesh, and it's like a machine in a car. The night the body becomes live, alive. That means that the nefesh and the body become one. The נפש אלוקית also becomes one with us. When there's a gilgul that nefesh goes into a בהמה, let's say, but it doesn't become one with the בהמה. It's not like the בהמה has a neshama. The בהמה becomes the vessel where the neshama is lost, like a like something who get lost someplace. It's lost there. But it's not united with the with with the בהמה. Continues. Well, well, the nef- the the consciousness would the way it's in their neshama. Yeah. The way it's in their neshama, not in a body way, but in a neshama way, yeah, sure. Sure. And they know what's going on. Yeah, yeah, yeah, yeah, yeah. That's why if it comes into another Jew, that's a gilgul, that's a different type of gilgul. That it means that this Jew has that neshama, and that's part of him. But if the neshama is in a gilgul in an animal or it says sometimes the neshama is that in fish, and it says sometimes it could be in in bread, that's a different thing. It's not that the bread is a Jew. It means that the bread is a place where the neshama is lost. Like a neshama could be lost in some place and it doesn't find its peace. It's lost there. Or found, it's not found. Yeah. Well, that's a different shaila. Okay, we can't answer every question. That's a shaila about gilgul, which body will come. Okay, so let me tell you. If there is relations with a child, then the aveirah that we're talking about, and all the terrible things we're talking about, actually materialize. That's all. But the concept of what's going on is whether it becomes or not, the power is there anyway. The potential of a child is there. Now, if there is some side reason that it didn't come out, so it didn't happen. But not that the aveirah which contains that potential power is still there. It's not a potential aveirah, the aveirah was done. The act of the aveirah was done, not potential aveirah. The aveirah is actual the relation, not the child. The child is a result. Now, whether a child comes out or not, that's a fact. The aveirah which contains all these terrible things that you're able You're doing something to cross the line into a goy, even if there is no child, because the aveirah is an aveirah which crosses the line. Now, if the child wasn't born, so it wasn't born. Like imagine if the child was born and then died, he still crossed the line. Here also, the aveirah itself crosses the line. It's that type of aveirah which crosses that line. Yeah. Yeah. What's the level of an עבד? Yeah. Oh, you mean an עבד עברי with a שפחה כנענית? Yeah. If Hashem allows it. Yeah, right, but Hashem wanted Like the other way, Hashem allows a goy to become a Yid, if you do it here, Hashem allows this for whatever reason. And first of all, it's only an עבד, not The child is an עבד, which an עבד is not really really a goy. An עבד is like in 50/50, an עבד כנעני is between a Yid and a goy. It's better. The Rambam says, the Gemara says actually, an עבד כנעני is a person that left the level of a goy. He's not a goy anymore, but never entered the level of a Yid. So it's not like that. But even that, if Hashem prescribed, fine. Hashem could He who created us, He created He He said who's a Jew, who's not, what you do, what you don't. But the moment you're not allowed to do it and you're crossing on your own, that's terrible. Yeah, right, right. As long as the Torah allowed it, it's the same thing with the אשת יפת תואר, right. Okay, like It's the same thing with the Ashrei if it's said, right? Okay, like, so you could answer then? Yeah. Just has to be said out loud. But that doesn't mean that there's a minyan yet, because if there's no minyan yet, there's no chazarat hashatz. So then does he have to start from the beginning of chazarat hashatz, or do we continue from where he's up to? He says, no, a minyan is needed at the beginning of chazarat hashatz, otherwise it doesn't count. So what if the tenth guy comes in at the...