English translation — משפטים ג

A.

In the laws of conversion the Rambam writes in the book Yad

: With three things they entered

Israel into the covenant: circumcision, immersion, and offering.

Circumcision was etc. and immersion was etc. and offering as it is said

And he sent the youths of the children of Israel and they offered burnt-offerings; by the hand of all Israel they offered them; and so for generations when the gentile wants

to enter into the covenant ..

needs circumcision, immersion, and acceptance of offering..

as it is said

Like you, like the convert: just as you [entered] through circumcision, immersion, and acceptance of offering, so the convert for generations [enters] through circumcision, immersion, and acceptance of offering.

After this the Rambam writes,

in a separate law

(after he explains "what is the offering of the convert")

: "And in this time when there is no offering, he needs circumcision and immersion.

And when the Temple is built, he will bring an offering."

From the plainness of the language it is implied,

that in this time circumcision and immersion are sufficient in order to

becomes a complete convert,

it is only that he has upon himself an obligation,

that when the Beis HaMikdash will be built he will need to bring a sacrifice.

In the category and reason of this law

— so in this time one becomes a ger

(gemor)

only through milah and tevilah

(although in the time of the Beis HaMikdash the entry into the covenant was through <b>three</b> things⁸

and a "ger who was circumcised and immersed and has not yet brought his offering ..

his offering prevents him from being a <b>ger gamur</b> ..

like all <b>kosher</b>

<b>Yisrael</b> ..

does not eat of kodashim⁹

because he has not yet <b>become like the kosher of Yisrael</b>"¹⁰)

writes the Rogatchover¹¹

: "Regarding holy matters he is not yet called a complete Israelite,

but regarding other matters he is considered an Israelite for everything,

and thus in this time nothing is lacking at all on account of the sacrifice."

B.

One must understand:

From that which the Rogatchover says,

that "in this time it is not lacking at all"

(although regarding holy things "he is not yet called a complete Jew")

— it is apparently proven,

that he means thereby the holiness of Israel in relation to laws that apply <b>in this time</b> — that by a convert <b>in this time</b>

(which is through circumcision and immersion only)

nothing is lacking in the holiness of Israel.

And apparently: True indeed,

that eating holy things is a matter that is <b>not</b> in this time — but since the reason that a convert without a sacrifice in the time of the Temple is forbidden to eat holy things is because

(in the language of the Rogatchover¹¹)

"for holy things he is not yet called a <b>complete</b> Jew ..

the law of Israel is not upon him",

(as he writes elsewhere¹²)

: "And he is like a <b>son of Noah</b> regarding holy things"¹³

Is puzzling: how is it possible to say,

that all those who converted since the destruction of the Holy Temple

(among them several great ones of Israel)

they regarding certain matters

(eating of holy things)

did not have upon themselves the law of a complete Jew,

and furthermore

and furthermore,

they were

&lt;b&gt;like a non-Jew&lt;/b&gt;

(for eating of holy things)?

This and moreover: it is known the response&lt;sup&gt;14&lt;/sup&gt;

of the Rambam to Rabbi Ovadiah the convert,

where the Rambam writes,

that the virtue of Rabbi Ovadiah is greater than the virtue of all other children of Israel,

because all Jews trace their lineage to Abraham, Isaac, and Jacob,

but converts trace their lineage "to Him who spoke and the world came into being" — to the Most High.

If a convert in this time is

(regarding a known matter)

"like a son of Noah" — is as the Rambam writes to R. Ovadia the convert that his level as a convert is even greater than the level of the Children of Israel?

! &lt;b&gt;And it is simple&lt;/b&gt; in the extreme,

that the Rambam will not say,

heaven forbid,

a thing that is not directed to the Torah of truth — only in order to comfort and encourage R. Ovadia the convert!

And to note,

that the Rambam writes there in the continuation of the aforementioned responsum to R. Ovadia: "And everything that we said to you regarding the matter of the blessings that you should not change, already there is proof for this ..

as is explained in the Yerushalmi

(Bikkurim&lt;sup&gt;15&lt;/sup&gt;)..

It was taught in the name of R. Yehuda: A convert himself brings

(Bikkurim)

and reads

(the text of the confession)..

What is the reason? Because¹⁶

Father of a multitude of nations have I made you ..

father to all the creatures ..

behold it has become clear to you etc."

: "The convert brings and reads, for it is said to Abraham, 'Father of a multitude of nations have I made you,'

he is father to the entire world who enter under the wings of the Shechinah etc."],

D.

He brings a proof to R. Ovadia regarding his conduct in this time — from a ger <b>in the time</b> <b>of the Temple</b>.

G.

Superficially, one could learn

(<b>not</b> like the Rogatchover),

that that which a ger is forbidden in eating holy things as long as he has not brought the sacrifice is because "a lion is lying upon the way"¹⁸

: the sacrifice is lying

(prevents)

upon the eating of holy things; D.

E.

E.

the prohibition of eating holy things is not from a deficiency in "the person"

(as a ger),

but a <b>separate</b> thing — the obligation to bring a sacrifice — holds him back¹⁹

from eating holy things.

And moreover, based on this, the language of the Rambam will be sweetened: "that he has not yet become &lt;b&gt;among the fit&lt;/b&gt; of Israel": "fit

(of Israel)

" is

(also from the language&lt;sup&gt;20&lt;/sup&gt;

fitness and qualified.

That is,

as long as he has not brought his offering

(although he is a complete Jew,

nevertheless)

he is not "qualified" for eating holy things.

And regarding the circumcision of his sons and his slaves that holds him back

from slaughtering the Paschal lamb&lt;sup&gt;21&lt;/sup&gt;

and eating the Paschal lamb&lt;sup&gt;22&lt;/sup&gt;

— it is obvious that this is not a deficiency in his being a Jew,

in the person.

And based on this, it will be correctly understood simply what the Rambam writes to R. Ovadia the convert, that he is not lesser than the rest of Bnei Yisrael, &lt;b&gt;and on the contrary&lt;/b&gt; etc. — although he cannot eat sacred foods until he brings his sacrifice&lt;sup&gt;23&lt;/sup&gt;

— because the prohibition of eating sacred foods is due to a peripheral and external matter to the person

(And as mentioned above — "It is a lion that lies upon him").

But according to the above — it is puzzling in the language of the Rambam "that his sacrifice prevented him from being &lt;b&gt;a complete convert&lt;/b&gt; etc. And because of &lt;b&gt;this&lt;/b&gt; he does not eat sacred foods etc."

From which it is implied,

that as long as he has not brought his sacrifice — the conversion is not complete.

And one must say the explanation in this:

the wording of the Rambam "that his sacrifice prevented him from being a full convert" — it holds him back

(and not in the language of obligation — that the sacrifice "makes him a full convert",

or "converts him" and the like)

means

4.

d.

e.

That through circumcision and immersion he becomes a Jew only "for the rest of the matters",

and in order that he should have the status of a Jew

(air)

regarding holy things it is &lt;b&gt;done&lt;/b&gt; through the sacrifice,

only]

— That his &lt;b&gt;not&lt;/b&gt; bringing the sacrifice &lt;b&gt;prevents&lt;/b&gt; him from being

(in this matter)

a complete convert&lt;sup&gt;24&lt;/sup&gt;.

"With three things Israel entered into the covenant: with circumcision, and immersion, and a sacrifice..

And so for generations ..

to enter into the covenant ..

requires circumcision and immersion and the offering of a sacrifice" — so one must have &lt;b&gt; &lt;/b&gt;&lt;b&gt;all three&lt;/b&gt; things,

Because in order for there to be "entry"

(into the covenant)

two matters are needed

(actions)

: a thing &lt;b&gt;that brings in&lt;/b&gt;,

and also — a matter that &lt;b&gt;takes in things that impede&lt;/b&gt;

(like the foreskin of his son and his servant — in the Paschal sacrifice),

which do not allow the entry.

And just as it is simply: bringing an item into a house and the like — depends on the &lt;b&gt;removing&lt;/b&gt; of an item

(the "lion")

that is located &lt;b&gt;outside&lt;/b&gt; and does not allow entry into the house.

That the removal of the "preventing thing" is not a &lt;b&gt;part&lt;/b&gt; of the "thing"

(action)

of the one who brings in;

And likewise regarding our matter: The language of the Rambam is "With three things &lt;b&gt;they entered&lt;/b&gt;&lt;sup&gt;26&lt;/sup&gt;

Israel into the covenant ..

&lt;b&gt;to enter&lt;/b&gt; into the covenant" and not "three things &lt;b&gt;brought in&lt;/b&gt; Israel into the covenant ..

&lt;b&gt;to bring him&lt;/b&gt; into the covenant" and the like — because the "entry" into the covenant came about through the fact that there were found

"Three things",

circumcision, immersion and

(presentation)

offering,

but they consist of two types:

(a)

the thing &lt;b&gt;that brings in&lt;/b&gt; to the covenant — circumcision and immersion,

(b)

the removal of the foreskin,

the thing that prevents the entry —

(presentation)

offering].

And accordingly: in this time,

when there is no offering &lt;b&gt;according to Torah&lt;/b&gt; — there is no thing that prevents.

And therefore,

through circumcision and immersion — one becomes a &lt;b&gt;complete&lt;/b&gt; convert

(and as the simple language of the Rogatchover "does not lack &lt;b&gt;at all&lt;/b&gt;").

And it can be said that after he becomes a complete ger — it is for&lt;b&gt; &lt;/b&gt;&lt;b&gt;always&lt;/b&gt;,

And &lt;b&gt;in accordance with&lt;/b&gt; this &lt;b&gt;ruling&lt;/b&gt;,

that if he returns to his evil way — he has the status of a &lt;b&gt;Jew&lt;/b&gt;,

but he is a Jewish apostate&lt;sup&gt;27&lt;/sup&gt;,

So when the Beis HaMikdash will be built speedily in our days, he is permitted to eat kodoshim also &lt;b&gt;before&lt;/b&gt; bringing his korban,

since he has already become a "ger gamur" "like all kosher Jews"&lt;sup&gt;28&lt;/sup&gt;.

And in a slightly different style

(and in the manner of mussar)

— It is not possible to say that something will be &lt;b&gt;taken away&lt;/b&gt; from his holiness because &lt;b&gt;the Beis HaMikdash will be built&lt;/b&gt;!

5.

And one can say,

that the Rambam hinted the law — that a convert who converts in this time becomes a full convert

(also regarding eating of holy things),

in the laws of conversion

(in the laws of forbidden relations)

After he writes "When the gentile wants to enter the covenant ..

needs circumcision and immersion and the offering of a sacrifice" he continues

(in the law after this — as above section 1)

"And in this time when there is no sacrifice, needs circumcision and immersion".

From the plainness of the language "And in this time etc." it implies — that the entry into the covenant in this time is the <b>same</b> but <b>in</b> <b>a</b> <b>different</b> <b>manner</b>.

In this time is the <b>same</b> entry through circumcision and immersion²⁹.

And in his language "And in this time when there is no sacrifice" because there is no

(sacrifice)

<b>preventing</b> — he becomes a <b>complete</b> convert through circumcision and immersion

(alone).

And his further words "And when the Temple will be built he will bring his sacrifice" — can be explained simply — it is a new law,

<b>by</b> <b>itself</b>,

obligation of bringing a sacrifice.

But also before he brings his sacrifice,

he is permitted to eat sacred foods³⁰

(as above),

because he has already become a complete convert.

6.

The explanation in the distinction

(the above section 4)

between milah and tevilah and the

korban — that specifically milah and tevilah are &lt;b&gt;bringing in&lt;/b&gt; the convert into the covenant

(unlike the korban which is removal of the lion that is outside,

a thing outside that hinders)

In that one becomes a Jew through conversion,

there are two general matters in the manner of how it was in the general conversion of all Jews — at the Giving of the Torah³¹

a)

And I brought you to Me,

and you shall be to Me a treasure from all the peoples³²

and then b)

a kingdom of priests and a holy nation³³.

In a slightly different style: a)

The essential bond

(covenant)

between him and the Most High,

which is through that <b>entered into him</b> a holy soul.

b)

Change of the person,

that which the holy soul takes through the limbs and powers of his soul³⁴,

makes them over.

And this is the difference between milah and tevilah and — bringing a korban:

Milah and tevilah effect the entry of the holy soul: the milah

(removal of the orlah)

removes him from the impurity of the nations and the tevilah brings him in³⁵

to the holiness of Israel³⁶

But not so the bringing of a sacrifice — is a gift and offering to Hashem,

to give Him gratification³⁷,

sacrifice from the term closeness,

the drawing near of the powers and senses³⁸

— this effects the drawing near of his powers etc. to the Supreme, a change of his essence that draws him near,

the essence of a son who is close³⁹

to the essence of his father⁴⁰.

And based on this will be understood the difference between the time of the Temple and the present time:

In the time of the Temple in general — is &lt;b&gt;And I will dwell among them&lt;/b&gt;&lt;sup&gt;41&lt;/sup&gt;,

ten miracles were performed in the Holy Temple&lt;sup&gt;42&lt;/sup&gt;

etc. — &lt;b&gt;revelation of G‑dliness&lt;/b&gt;,

is the service of Jews then

(in the "And I will dwell among them")

mainly — the service in the revealed and inner powers of the soul&lt;sup&gt;43&lt;/sup&gt;,

understanding and comprehension in G‑dliness,

love of G‑d and fear of Him etc.

And therefore,

is also the entry into the covenant of a convert in such a manner,

that it must be the matter of sacrifice — drawing near &lt;b&gt;the powers&lt;/b&gt; etc.;

But not so in the time of exile,

when "our signs we have not seen"&lt;sup&gt;44&lt;/sup&gt;,

and the main service is

(not so in the revelation of the powers

Inner ones⁴⁵

etc.,

But)

The actual Asiyah and the <b>nullification</b> and surrender to the Most High,

Acceptance of the yoke

(and self-sacrifice)⁴⁶

— Therefore also by a convert,

Does upon the very entry of the holy soul

(through circumcision and immersion)

A complete conversion

(connection with the Most High)

— "Lacks nothing at all".

7.

From this one derives a directive for<b> </b><b>all Jews</b>:

The sojourning of all Jews was, as mentioned, during the giving of the Torah⁴⁷.

And just as the matter of the giving of the Torah is an ongoing effect each and every day,

as we say in the blessing of the Torah "Who gives the Torah,"

present tense⁴⁸,

so too is it understood regarding "they entered into the covenant,"

that also this is a matter that is ongoing.

Each and every day,

as Rashi explains⁴⁹

on "this day you have become a people" — "each day they should be in your eyes as if today you entered into a covenant with Him."

Furthermore: A <b>kind</b> of humility of sojourning exists each day:

It is known⁵⁰

the explanation of that which one makes every day the blessing "Who has not made me a gentile" — at first glance: since one was born a Jew,

no change is applicable in this,

how is it fitting to make on this a blessing every day?

It is explained in the Shulchan Aruch,

that the blessing "Who has not

made me a gentile"

(and likewise — "Who has not made me a slave...

Who has not made me a woman")

is "on the departure of his soul at night that the soul of a gentile did not cling to it, etc.';

That is,

that that which the holy soul of a Jew comes into him every single day,

is a matter of a <b>novelty</b>⁵¹

to such an extent — that one must make a blessing "that a gentile soul did not cling to it".

<b>Every day</b> the entry of the holy soul into a Jew is <b>similar to</b> the matter of conversion

(when the entry of the holy soul is opened for the first time).

Ch.

And upon this is the lesson — since by <b>every Jew</b> there is every single day the entry of his holy soul

(and moreover — every Jew is &lt;b&gt;obligated&lt;/b&gt;)

recite the blessing "Who has not made me a gentile" each and every day,

and "without any doubt or doubt of a doubt in the world that it is, G‑d forbid, not a blessing in vain&lt;sup&gt;52&lt;/sup&gt;]

So the "conversion" and covenant between a Jew and the Almighty is &lt;b&gt;in completeness&lt;/b&gt;,

"without lacking &lt;b&gt;at all&lt;/b&gt;".

And in the language of Chazal⁵³

— "Israel ..

even though he sinned &lt;b&gt;Israel&lt;/b&gt; is": the sins of a Jew can damage only in the &lt;b&gt;revelation&lt;/b&gt; of the holy soul.

D.

E.

Through &lt;b&gt;fulfillment&lt;/b&gt; of the Torah and commandments it is "dwelling",

&lt;b&gt;shines&lt;/b&gt; within him the holy soul

(and the Torah and commandments make him in a manner revealed to all in closeness to the Above),

but not so

Israel who sinned — his holy soul is within him in concealment,

covered by a spirit of folly &lt;b&gt;that entered&lt;/b&gt;

(meaning that it came from outside)

into him⁵⁴

and therefore also then — &lt;b&gt;Israel he is&lt;/b&gt;,

because that there is within him &lt;b&gt;Israel&lt;/b&gt; — to the head⁵⁵

the holy soul as above,

is his "covenant"

(and "conversion")

with the Above — that makes him a Jew — a &lt;b&gt;complete&lt;/b&gt;,

"lacking &lt;b&gt;nothing&lt;/b&gt;".

And since the soul is "even at the time of sin it was &lt;b&gt;in faith&lt;/b&gt;&lt;sup&gt;56&lt;/sup&gt;

with Him, may He be blessed"&lt;sup&gt;57&lt;/sup&gt;,

this effects

(after all)

upon every Jew,

that his soul should emerge,

emerge in revelation,

&lt;b&gt;as the ruling&lt;/b&gt;&lt;sup&gt;58&lt;/sup&gt;

of the Torah that "no outcast from Him shall be cast out",

and "surely his end is to repent"&lt;sup&gt;59&lt;/sup&gt;.

Until it becomes so in the entirety of Israel — as the ruling&lt;sup&gt;60&lt;/sup&gt;

that "&lt;b&gt;the Torah promised&lt;/b&gt; that the end of Israel is to repent" —

Israel do repentance and immediately they are redeemed⁶¹,

with the true and complete redemption through our righteous Messiah,

which then will be fulfilled the promise "And I will cut with the house of Israel etc. a new covenant"⁶²

in which there is no relevance any concealment and changes⁶³,

speedily in our days literally.

(From talks of Shabbos Parshas Massei and Shabbos Parshas Devarim 5744)