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This sugya audits the claim: "Goyim do not have neshamas; Jews have a nefesh Elokit; converts have it hidden until geirut reveals it."

The mekorist answer is:

Non-Jews have a soul in the universal human sense. Jews have an additional covenantal/mystical category in Tanya called nefesh Elokit. Those two statements are not contradictions, because they are operating in different vocabularies.

The practical nafqa mina is sharply limited. It does not permit contempt, theft, deception, violence, dismissal of non-Jewish virtue, or automatic vindication of Jewish sinners. Halakha judges people by din, conduct, danger, obligation, and bechirah.

1. The immediate chat problem

1.1 Claim map

Avi asked: Do goyim have neshamas?

Naftali answered: Yes. They have a nefesh habehamis.

Avi asked: What about nefesh hoelokis?

Naftali answered: Jews have nefesh Elokis in addition to nefesh habehamis.

Ben asked: What is the nafqa mina?

Naftali answered: It explains the uniqueness of Jews. Jews have the piece of God in us.

Avi asked: What about converts? Are they born with a neshama?

Naftali answered: Yes, but geirus reveals it.

The confusion comes from one word: neshama.

1.2 The equivocation

The word neshama can mean different things in different systems.

In Tanach/Chazal/Rambam language, man has a soul, human intellect, moral agency, and tzelem Elokim.

In Tanya/Chabad language, nefesh Elokit is a specific second soul of the Jew, not the generic fact that a human being is alive, morally responsible, and spiritually significant.

Therefore the correct answer is not: "Goyim have no soul."

The correct answer is: "Non-Jews have a human soul and moral agency. Tanya says Jews have an additional nefesh Elokit."

2. Definitions

2.1 Neshama

In ordinary Torah language, neshama can refer to the life-soul, the human soul, or a high soul-level, depending on context.

In popular speech, "having a neshama" usually means being a real human spiritual subject, not a biological machine.

In the five-level Kabbalistic vocabulary, nefesh, ruach, neshama, chayah, and yechidah are different soul-levels.

So one must not move casually from "Tanya says a Jew has a nefesh Elokit" to "a non-Jew has no neshama."

2.2 Nefesh habehamit

Nefesh habehamit is not the same as "animal with no moral value."

In Tanya, even the Jew has a nefesh from kelipah/sitra achara that gives life to the body and produces drives, traits, desires, and selfhood.

The phrase is psychological and mystical. It is not a legal classification that removes humanity.

2.3 Nefesh Elokit

Nefesh Elokit in Tanya is the specifically Jewish divine soul. Tanya chapter 2 calls it "chelek Eloka mima'al mamash" — a literal part of God above — and identifies it as the second, uniquely Jewish soul.

This is the Chabad source behind the phrase "Jews have a piece of God."

2.4 Tzelem Elokim

Tzelem Elokim is the universal human dignity category. It is stated about humanity, not only Israel.

Genesis 1:27 says that God created humankind in the divine image. Genesis 9:6 uses the divine image as the reason human bloodshed is severe. Pirkei Avot 3:14 first says that man is beloved because he was created in the image, and only afterward adds that Israel is beloved because they are called children of God.

The structure matters: universal human dignity first; Israel's additional covenantal status second.

3. Source ladder

3.1 Torah: humanity has tzelem Elokim

Source: Genesis 1:27.

Din/geder: Humanity is created in the image of God.

Nafqa mina: the baseline human category is not Jewish-only. The Torah's anthropology begins with Adam/humanity.

Source: Genesis 9:6.

Din/geder: The prohibition and severity of bloodshed after the flood is grounded in the fact that man was made in God's image.

Nafqa mina: tzelem Elokim is operative in the Noahide/universal frame.

Source links:

Genesis 1:27: sefaria dot org U.R.L

Genesis 9:6: sefaria dot org U.R.L

3.2 Mishnah: universal man, then Israel

Source: Pirkei Avot 3:14.

The Mishnah says:

"Beloved is man, for he was created in the image."

Then it says:

"Beloved are Israel, for they are called children of the Omnipresent."

Geder: The Mishnah distinguishes two levels without erasing the first.

Nafqa mina: Jewish chosenness cannot be formulated as a denial of human spiritual status to non-Jews. The Mishnah itself frames humanity as beloved before it frames Israel as additionally beloved.

Source link:

Pirkei Avot 3:14: sefaria dot org U.R.L

3.3 Rambam: free will is given to kol adam

Source: Rambam, Hilkhot Teshuvah 5:1.

Rambam says: "Reshut le-khol adam netunah" — free will is given to every person.

He explains that if a person wants to turn himself to the good path and become righteous, the choice is his; and if he wants to turn to the bad path and become wicked, the choice is his.

Geder: righteousness and wickedness are not assigned by birth-essence.

Nafqa mina: one cannot say that a Jew is automatically morally good because he was born Jewish, or that a non-Jew is automatically morally bad because he was born non-Jewish.

Source link:

Mishneh Torah, Repentance 5:1: sefaria dot org U.R.L

Chabad/Touger text, Teshuvah chapter 5: chabad dot org U.R.L

3.4 Rambam: birth nature does not force righteousness or wickedness

Source: Rambam, Hilkhot Teshuvah 5:2 to 4.

Rambam rejects the idea that God decrees at birth that one person will be righteous and another wicked. He says every person is fit to be righteous like Moshe or wicked like Yarovam. He also rejects the idea that a person's essential nature forces him into one path.

Geder: moral identity is action-based and choice-based.

Nafqa mina: any doctrine that turns birth-status into moral determinism collides with Rambam's bechirah framework.

Important boundary: Rambam is not denying that people have different traits, inclinations, environments, and spiritual missions. He is denying that such factors remove moral responsibility or predetermine righteous/wicked status.

3.5 Rambam: righteous gentiles have Olam HaBa

Source: Rambam, Hilkhot Melakhim u-Milchamot 8:11.

Rambam says that anyone who accepts and observes the seven mitzvot because God commanded them in the Torah through Moshe is among the chasidei umot ha-olam and has a share in Olam HaBa.

Geder: a non-Jew can have genuine religious standing and ultimate reward.

Nafqa mina: non-Jews are not spiritually dead, metaphysically worthless, or excluded from divine reward.

Source link:

Mishneh Torah, Kings and Wars 8:11: sefaria dot org U.R.L

Chabad/Touger text, Melakhim chapter 8: chabad dot org U.R.L

3.6 Rambam: kindness and peace toward non-Jews

Source: Rambam, Hilkhot Melakhim u-Milchamot 10:12 in common printed reference; Sefaria labels the same closing halakhah as 10:9.

Rambam rules that Chazal commanded Jews to visit the sick of non-Jews, bury their dead with Jewish dead, and support their poor with Jewish poor, because of darchei shalom. He then cites: "God is good to all, and His mercy is upon all His works" and "Her ways are ways of pleasantness, and all her paths are peace."

Geder: even where halakha distinguishes between Jew and non-Jew, it still requires structured concern for non-Jews.

Nafqa mina: mystical language about soul-root cannot override the halakhic duties of decency, peace, and imitatio Dei.

Source links:

Mishneh Torah, Kings and Wars 10:9: sefaria dot org U.R.L

Chabad/Touger text, Melakhim chapter 10: chabad dot org U.R.L

Gittin 61a: sefaria dot org U.R.L

3.7 Rambam and Gemara: stealing and deception from non-Jews are forbidden

Source: Rambam, Hilkhot Geneivah 1:1.

Rambam rules that a thief must compensate the one from whom he stole, whether the victim is Jewish or gentile, adult or minor.

Source: Rambam, Hilkhot De'ot 2:6; Hilkhot Mekhirah 18:1; Chullin 94a.

The Gemara says it is forbidden to deceive people, even a non-Jew. Rambam codifies the prohibition against deceptive conduct and commercial misrepresentation.

Geder: non-Jews are legal subjects with protected interests.

Nafqa mina: no metaphysical doctrine creates a heter to cheat, manipulate, lie to, steal from, or financially exploit non-Jews.

Source links:

Mishneh Torah, Theft 1:1: chabad dot org U.R.L

Mishneh Torah, Human Dispositions 2:6: sefaria dot org U.R.L

Mishneh Torah, Sales 18:1: chabad dot org U.R.L

Chullin 94a: sefaria dot org U.R.L

4. Tanya source control

4.1 Tanya chapter 1: every Jew has two nefashot

Source: Tanya, Likutei Amarim, chapter 1.

Tanya states that every Jew, righteous or wicked, has two souls / two nefashot.

One soul is from kelipah and sitra achara and gives life to the body.

This is already important: Tanya does not say only non-Jews have a nefesh habehamit. Jews also have this soul.

Source link:

Tanya chapter 1: chabad dot org U.R.L

4.2 Tanya chapter 2: the second soul of the Jew is chelek Eloka

Source: Tanya, Likutei Amarim, chapter 2.

Tanya says that the second, uniquely Jewish soul is "chelek Eloka mima'al mamash" — a part of God above, literally.

Geder: this is the specific Chabad category called nefesh Elokit.

Nafqa mina: the doctrine supports Chassidic avodah, teshuvah, hidden love of God, pintele Yid language, and ahavat Yisrael. It does not by itself generate civil, criminal, or interpersonal permissions against non-Jews.

Source link:

Tanya chapter 2: chabad dot org U.R.L

4.3 Tanya chapter 1: the difficult line about the nations

Source: Tanya, Likutei Amarim, chapter 1, citing Etz Chaim and Bava Batra 10b.

Tanya says that the souls of the nations come from the other impure kelipot, and that the good they do is for themselves.

That is the sharp line people are quoting.

But two controls are necessary.

Control 1: This is Kabbalistic ontology, not a codified halakhic permission.

Control 2: Even in the Chabad Lessons in Tanya presentation, there is an explicit exception: among the nations there are those whose souls derive from kelipat nogah, called chasidei umot ha-olam, and their benevolence can come from genuine concern.

Geder: the crude version — "all goyim have no soul and cannot do real good" — is not even the careful Chabad presentation.

Source link:

Tanya chapter 1, relevant section: chabad dot org U.R.L

4.4 The Rebbe note inside Lessons in Tanya

The Lessons in Tanya notes that the phrase "two nefashot" matters, because the two souls are not necessarily both on the technical level of neshama. The term here refers to nefesh as the essential soul/life-force level.

Nafqa mina: the chat formulation "Do they have neshamas?" is too imprecise. Tanya itself is operating with nefesh, ruach, neshama distinctions.

5. Bava Batra 10b and the phrase "all the good of the nations is for themselves"

5.1 Source

Tanya invokes the Gemara on Proverbs 14:34: "tzedakah teromem goy ve-chesed le'umim chatat" — righteousness exalts a nation, and the kindness of nations is sin.

Bava Batra 10b contains multiple interpretations of this verse and a broader discussion about charity, political power, and accepting charity from non-Jewish rulers.

Source link:

Bava Batra 10b: sefaria dot org U.R.L

5.2 Geder

The Gemara is not a simple sociological rule that every individual non-Jew in every circumstance is incapable of sincere moral action.

It is an aggadic/homiletical sugya about nations, power, merit, self-glorification, and charity.

Tanya reads this through Etz Chaim and Kabbalah. That is a legitimate Chabad source inside Chabad. But it is not the same as Rambam's halakhic anthropology.

5.3 Boundary

Even if one accepts Tanya's Kabbalistic reading, the following do not follow:

You may assume a particular non-Jew's kindness is fake.

You may treat non-Jews as morally worthless.

You may ignore Rambam's chasidei umot ha-olam.

You may violate geneivat da'at, geneivah, ona'ah-style deception, darchei shalom, or human dignity.

You may import this phrase into practical halakha without a defined halakhic source.

6. Kuzari lane

6.1 Why Kuzari gets mentioned

The Kuzari has a strong doctrine of Jewish distinctiveness and the amr Eloki, the divine influence, attached to Israel. It is often invoked in discussions about the unique spiritual constitution of Israel.

Source link:

Kuzari: sefaria dot org U.R.L

6.2 Geder

Kuzari is a medieval philosophical/hashkafic work, not a code like Mishneh Torah.

It can help explain a worldview of Jewish chosenness, prophecy, national election, and covenantal distinctiveness.

But for practical halakhic output, Rambam's legal categories control unless a posek explicitly builds a din from another framework.

6.3 Boundary

Kuzari-style Jewish distinctiveness is not a license to say:

non-Jews are animals;

converts are second-class in halakha;

individual virtue is predetermined by blood;

halakhic duties toward non-Jews are cancelled.

7. Converts

7.1 Halakhic mechanism

Source: Rambam, Hilkhot Issurei Bi'ah chapters 13 to 14.

A convert enters the covenant through the halakhic process: milah for a male, tevilah, beit din, and acceptance of mitzvot as required by the conversion framework.

Source: Yevamot 22a.

Chazal say: ger she-nitgayer ke-katan she-nolad dami — a convert who converts is like a newborn child.

Geder: geirut creates a new halakhic identity.

Nafqa mina: the legal engine of geirut is the process of conversion, not a beit din's mystical ability to detect a hidden Jewish soul.

Source links:

Rambam, Issurei Bi'ah chapter 13: chabad dot org U.R.L

Rambam, Issurei Bi'ah chapter 14: chabad dot org U.R.L

Yevamot 22a: sefaria dot org U.R.L

7.2 Chassidic explanation

A Chassidic/Kabbalistic teacher may say that a ger had a hidden Jewish soul-root and geirut revealed it.

That can be meaningful within that system.

But it is not sufficient as a legal definition.

If someone claims to have a hidden Jewish soul but does not undergo valid geirut, he is not halakhically Jewish.

If someone undergoes valid geirut, he is a Jew, even if nobody can metaphysically inspect his soul-root.

7.3 Practical formulation

Do not say: "Converts are born Jewish but hidden."

Say: "Halakhically, geirut transforms the person into a Jew. Chassidus may explain this through a hidden soul-root, but halakha works through the conversion process."

8. Atomic classification of the chat claims

8.1 Claim: "Non-Jews have neshamas."

Classification: true, if neshama means human soul / tzelem Elokim / moral agency.

Source lane: Genesis 1:27; Genesis 9:6; Avot 3:14; Rambam Teshuvah 5.

Nafqa mina: they are morally responsible human beings; killing, stealing, deceiving, and humiliating them are not permitted by claiming they lack a soul.

8.2 Claim: "Non-Jews have only nefesh habehamit."

Classification: imprecise.

Tanya speaks about soul-roots and kelipot. But "only nefesh habehamit" should not be translated as "only animal" or "no human soul."

Nafqa mina: this phrase is dangerous in public discussion unless defined.

Better formulation: "In Tanya's technical language, non-Jews do not have the specifically Jewish nefesh Elokit. That does not mean they lack human soul, tzelem Elokim, moral agency, or spiritual reward."

8.3 Claim: "Jews have nefesh Elokit in addition to nefesh habehamit."

Classification: true as Tanya/Chabad terminology.

Source lane: Tanya chapters 1 to 2.

Nafqa mina: avodah, teshuvah, ahavat Yisrael, inner struggle, pintele Yid.

Rejected extension: not a heter to excuse Jewish wrongdoing.

8.4 Claim: "This proves Jews are always good deep down."

Classification: partially true in Chassidic avodah language, false as a legal conclusion.

A Chassidic teacher can say the inner Jewish root remains connected to God.

But halakha still calls a rasha a rasha, a ganav a ganav, a rodef a rodef, and a moser a moser. The hidden nekudah does not erase liability, danger, punishment, distancing, testimony disqualification, or consequences.

Nafqa mina: use inner-good language for teshuvah and ahavat Yisrael, not for disabling judgment.

8.5 Claim: "A kapo or betrayer is really good because he is Jewish, so you can never destroy him."

Classification: false as din.

Halakha evaluates conduct and danger. If someone is a rodef, moser, murderer, abuser, or active betrayer, the operative categories are the halakhic categories of harm, danger, guilt, testimony, punishment, and communal protection.

Nefesh Elokit does not cancel those categories.

8.6 Claim: "Non-Jews are bad because they are born non-Jewish."

Classification: false in Rambam's halakhic-moral system.

Rambam says bechirah is given to kol adam. A non-Jew can be righteous and have Olam HaBa.

The Chabad/Kabbalistic claim about soul-root cannot be turned into individual moral predestination.

8.7 Claim: "All good done by non-Jews is selfish."

Classification: overbroad.

Tanya cites this line, but the careful Chabad presentation includes an exception for chasidei umot ha-olam whose benevolence can be genuine. Also, the Gemara source is aggadic and multi-layered, not a simple practical rule for judging every individual.

Nafqa mina: do not use this line to invalidate real kindness from a non-Jew in practical life.

8.8 Claim: "Converts are born with nefesh Elokit and geirus reveals it."

Classification: Chassidic/Kabbalistic explanation, not the halakhic mechanism.

Halakhically, the convert becomes Jewish through valid geirut.

Nafqa mina: a hidden-soul claim without geirut does not make someone Jewish; valid geirut does.

8.9 Claim: "There is no Talmudic/Rishonic source for the full Chabad formulation."

Classification: broadly correct if referring to the exact Tanya formulation about nefesh Elokit, kelipot, and all non-Jewish good being self-directed.

The Gemara has building blocks: tzelem Elokim, Avot's hierarchy, Bava Batra 10b, Noahide law, ger, chasidei umot ha-olam, and so on.

The full Tanya formulation is a Kabbalistic synthesis using Etz Chaim and Chabad terminology. It is not a simple Gemara-to-Rambam halakhic rule.

9. Real nafqa minot

9.1 Nafqa mina in avodah

For Jews, Tanya's nefesh Elokit model has a real internal nafqa mina.

It tells a Jew that sin does not define his deepest identity. It gives language for teshuvah, hidden love of God, internal conflict, and the idea that the Jew's essential root remains bound to God.

This is an avodah nafqa mina, not a courtroom nafqa mina.

9.2 Nafqa mina in ahavat Yisrael

The doctrine supports a strong form of ahavat Yisrael: even a Jew who is spiritually low is not reducible to his external failure.

Boundary: ahavat Yisrael does not mean enabling abuse, crime, betrayal, danger, or communal damage.

9.3 Nafqa mina in conversion language

Chassidus can explain a ger's journey as the revelation of a hidden soul-root.

Boundary: halakha still requires geirut.

9.4 Nafqa mina in non-Jewish ethics

The real halakhic nafqa mina about non-Jews is the opposite of the crude slogan.

Since non-Jews have tzelem Elokim, bechirah, obligations, and potential Olam HaBa, one must not deny their moral agency or spiritual worth.

Practical consequences:

no theft;

no deception;

no business fraud;

no casual humiliation;

no dismissal of genuine virtue;

no denial of human dignity;

no treating mystical soul-language as a legal exemption.

9.5 Nafqa mina in rhetoric

The phrase "goyim have no neshama" should not be used.

It is inaccurate because it collapses categories.

It is also destructive because most listeners hear it as "non-Jews are subhuman."

A source-controlled formulation is:

"In Tanya, Jews have a specifically Jewish nefesh Elokit. Non-Jews still have tzelem Elokim, human soul, bechirah, obligation, reward, and the possibility of righteousness."

10. Rambam versus Tanya: apparent conflict and resolution

10.1 The conflict

Rambam sounds action-based:

A person becomes righteous or wicked through choice.

Tanya sounds essence-based:

Jewish and non-Jewish souls have different roots.

10.2 Resolution lane 1: different vocabularies

Rambam is giving a halakhic-moral anthropology.

Tanya is giving a Kabbalistic-avodah ontology.

These are not automatically the same register.

10.3 Resolution lane 2: no moral determinism

Even Tanya begins chapter 1 by accepting that tzaddik/rasha is not decreed at birth. It cites the Gemara that a child may be decreed wise or foolish, strong or weak, but not righteous or wicked.

Therefore, even within Tanya, one cannot say birth automatically makes a person righteous or wicked.

10.4 Resolution lane 3: legal output stays legal

When deciding what a person owes, what he violated, whether he is dangerous, whether he is believed, whether he is liable, whether he is punished, whether he is a ger, whether he is a ben Noach, or whether he has Olam HaBa according to Rambam's legal categories, the halakhic sources decide.

Kabbalistic soul-language does not create a new practical din unless a halakhic authority translates it into din.

11. Assumption audit

11.1 Assumption: one word, one meaning

Claim: neshama always means the same thing.

Audit: false.

Correction: neshama, nefesh, ruach, nefesh Elokit, nefesh habehamit, and tzelem Elokim are different categories.

11.2 Assumption: mystical hierarchy equals legal superiority

Claim: if Jewish souls are higher, Jews get legal license over non-Jews.

Audit: false.

Correction: halakhic permissions require halakhic sources. Soul hierarchy does not cancel issurim.

11.3 Assumption: birth determines righteousness

Claim: Jews are good by birth; non-Jews are bad by birth.

Audit: against Rambam.

Correction: Rambam says reshut le-khol adam netunah. Each person chooses the path of righteousness or wickedness.

11.4 Assumption: group statements identify every individual

Claim: a statement about "the nations" lets us judge every non-Jew.

Audit: false.

Correction: aggadic statements about nations, empires, and collective psychology do not automatically license individual moral judgments.

11.5 Assumption: pintele Yid cancels consequences

Claim: because the Jew has a divine soul, he should not be judged by evil actions.

Audit: false.

Correction: pintele Yid is for teshuvah and ahavat Yisrael. Din still treats conduct as conduct.

11.6 Assumption: Chassidic explanation of geirut is the legal engine

Claim: geirut only reveals a soul that was already Jewish, so that is what makes him Jewish.

Audit: imprecise.

Correction: halakhically, valid geirut makes the person Jewish. Chassidus may explain why that soul was drawn to geirut.

11.7 Assumption: Jewish uniqueness requires non-Jewish degradation

Claim: to affirm Jewish uniqueness, one must deny non-Jewish humanity.

Audit: false.

Correction: Avot 3:14 gives both levels: beloved is man because of tzelem Elokim; beloved are Israel because of additional covenantal status.

12. Clean answer to the chat

Use this:

"Need to define neshama. If you mean a human soul, tzelem Elokim, moral agency, bechirah, and ability to be righteous, then yes, non-Jews have that. Rambam says free will is given to kol adam, and he says chasidei umot ha-olam have Olam HaBa. Tanya is using a narrower Chassidic category: Jews have an additional nefesh Elokit, chelek Eloka mima'al mamash. But that has no nafqa mina to say non-Jews are bad, their good is fake, or Jews are good regardless of action. Halakha is action-based: stealing from or deceiving a non-Jew is assur, and righteous non-Jews have real spiritual standing."

13. Shorter version for WhatsApp

"Depends what you mean by neshama. In the human/Torah sense, of course non-Jews have a soul: tzelem Elokim, bechirah, obligation, reward, punishment, and the ability to be righteous. Rambam says reshut le-khol adam netunah and chasidei umot ha-olam have Olam HaBa. Tanya is talking about a narrower Chassidic category, the Jewish nefesh Elokit. That explains Jewish avodah and uniqueness, but it does not mean goyim are bad, Jews are automatically good, or that there is any heter to mistreat non-Jews."

14. Final maskana

Non-Jews have neshamas in the normal human sense.

Jews have an additional nefesh Elokit in Tanya's technical Chassidic sense.

Converts become Jewish through geirut; Chassidus may describe that as revealing a hidden soul-root, but halakha runs through the conversion process.

Rambam's governing moral principle is bechirah: every human being can choose righteousness or wickedness.

The nafqa mina of Tanya's doctrine is primarily avodah and ahavat Yisrael, not practical permission against non-Jews and not exoneration of Jewish evil.

The rejected slogan is: "Goyim have no soul."

The correct formulation is: "Non-Jews have human soul, tzelem Elokim, and moral agency. Tanya says Jews have a distinct nefesh Elokit."

15. Source index

15.1 Core universal-human sources

Genesis 1:27 — humanity created in God's image: sefaria dot org U.R.L

Genesis 9:6 — bloodshed and tzelem Elokim: sefaria dot org U.R.L

Pirkei Avot 3:14 — beloved is man / beloved are Israel: sefaria dot org U.R.L

15.2 Rambam sources

Hilkhot Teshuvah 5:1 to 4 — free will, no birth-determinism of righteousness: sefaria dot org U.R.L

Chabad/Touger, Teshuvah chapter 5: chabad dot org U.R.L

Hilkhot Melakhim u-Milchamot 8:11 — chasidei umot ha-olam and Olam HaBa: sefaria dot org U.R.L

Chabad/Touger, Melakhim chapter 8: chabad dot org U.R.L

Hilkhot Melakhim u-Milchamot 10:9 / 10:12 — darchei shalom toward non-Jews: sefaria dot org U.R.L

Chabad/Touger, Melakhim chapter 10: chabad dot org U.R.L

Hilkhot Geneivah 1:1 — theft and compensation even where the victim is gentile: chabad dot org U.R.L

Hilkhot De'ot 2:6 — deception / integrity: sefaria dot org U.R.L

Hilkhot Mekhirah 18:1 — deception in sales applies to Jews and gentiles: chabad dot org U.R.L

Hilkhot Issurei Bi'ah chapter 13 — conversion framework: chabad dot org U.R.L

Hilkhot Issurei Bi'ah chapter 14 — accepting a convert: chabad dot org U.R.L

15.3 Gemara sources

Chullin 94a — geneivat da'at even toward a non-Jew: sefaria dot org U.R.L

Gittin 61a — supporting poor, visiting sick, burying dead of non-Jews because of darchei shalom: sefaria dot org U.R.L

Bava Batra 10b — chesed le'umim chatat / charity of nations sugya: sefaria dot org U.R.L

Yevamot 22a — ger she-nitgayer ke-katan she-nolad dami: sefaria dot org U.R.L

15.4 Tanya and Chabad sources

Tanya, Likutei Amarim chapter 1 — two nefashot, kelipah, nations passage: chabad dot org U.R.L

Tanya, Likutei Amarim chapter 2 — nefesh Elokit as chelek Eloka mima'al mamash: chabad dot org U.R.L

15.5 Kuzari source

Kuzari: sefaria dot org U.R.L

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