Connection connection to this that it says in חומש, that the brothers of Yosef sold Yosef for twenty כסף, שטייט אין ירושלמי, it says in Yerushalmi: לפי שמכרו בכורה של רחל בעשרים כסף, since they sold the בכור, the firstborn of רחל for twenty כסף, יהא כל אחד ואחד פודה את בנו בכור בעשרים כסף. So therefore, there's a mitzvah of pidyon haben, that a בכור you have to redeem for חמש שקלים. Five שקלים is twenty כסף, that's the cheshbon. So one thing that happened because of Yosef being sold for five שקלים, twenty כסף, so we have a mitzvah to redeem the בכור for twenty שקלים. Is this where it comes from? The mitzvah is that the Torah says, but the reason for it, yeah? The Rambam is also in חומש, it says חמש שקלים you should do. So here it gives the reason, here it says the reason why. A tikkun for, yeah, a tikkun. What is it? We sold the... Sold, yeah. That's, and then it continues: לפי שמכרו בכורה של רחל בעשרים כסף, since they sold the בכור of רחל for twenty כסף, ונפל לכל אחד ואחד מהם טיבוס, two כסף, מחצית השקל. So each one, twenty כסף and it was divided if you divide it by ten, so it's ten כסף? Two, two. So, two כסף, and two כסף is a מחצית השקל. לפיכך יהא כל אחד ואחד נותן שקלו טיבו. That's why there's a mitzvah of מחצית השקל. So it comes out that from this inyan of being sold for twenty כסף, we got two mitzvot. Two things we do to מתקן:

one is pidyon haben of five שקלים, and one is that we give a מחצית השקל. Das heist, is he talking about that? Yeah. Das heist, אז פון די מעשה פון מכירת יוסף זענען אידן נתחייב געווארן צוויי מיני תשלומים. Because of the selling of Yosef, we have to pay two תשלומים: פדיון בכור to redeem the firstborn, ומחצית השקל. Yes, we got a פדיון הבן here. It's a different inyan now in We just started the sicha. How is מחצית השקל connected with Because each one of the brothers got a מחצית השקל. If he paid twenty kesef, so each one got two, which is a מחצית השקל. No, he doesn't name it that מטבע. Question is, is he going to speak about the ten? Who the ten is? Make sure I got it covered. Well, the sicha always does this when he tells it. Yeah, but maybe it doesn't say, you know, that one particular. Now, mefarshim explain, mefarshim explain the connection. Not just because Between what and what? Between these two mitzvot and the selling of Yosef. פדיון הבן? פדיון הבן and מחצית השקל. Oh, I see. מחצית השקל is כפר נפשו. מחצית השקל, it says in chumash, is to redeem the person. על פי הידוע, since we know that מחמת דעם ענין פון מכירת יוסף, that because they sold יוסף איז נגזר געווארן דער עונש פון גלות לדורי דורות, that's why we have the punishment of galut. Vas dos meint, so it comes out אז מכירת יוסף איז א חטא נמשך ואינו פטור מכפרה לדורי דורות. If we're still in galut because of that chet, that means that the aveirah is still there, because if the aveirah would completely be wiped out, we wouldn't be in galut now, because the whole galut comes because of that. So it comes out that the chet of selling Yosef is a chet that's still going on. They saved the whole nation by that. That's one part. There's two pe'ulot. Now we're talking about the chet of selling, but Yosef was sold because of his own chet. Chet? What chet? Well, the how he was מוציא דבה against his brothers. First of all, the galut came as a result of מכירת יוסף. Avraham? A lot of details there. It's because of Yaakov, because of this, but this is one of the נקודות. So therefore, since it's a חטא נמשך, a chet that goes on, and since a chet needs a kaparah, so it needs, just like the chet is for all generations, the kaparah has to be for all generations. דער כפרת נפש פון מחצית השקל וואס אידן דארפן געבן, so what's the kaparah? The מחצית השקל. So every year אידן give a מחצית השקל. און דער טעם פון פדיון הבן, why is פדיון הבן connected to the selling of Yosef? Because it says in pasuk: ויהרג ה' את כל בכור בארץ מצרים, ה' killed every בכור, על כן אני זובח לה', the pasuk ended, and therefore you have to שחט the בכור and give over the בכור to ה', וכל בכור בני אפדה, and you have to redeem all the children, the firstborn children. איז פארבונדן די מצוה, this mitzvah is connected, וואס מצד מכירת יוסף, בכורה של רחל, זענען אויך די בכורי ישראל געווען בכלל סכנה, that because they sold Yosef and she was a he was a בכור to his mother, that made that when in מצרים the Eibershter was going to kill the בכורים, the בכורים of the אידן were also in danger. Because the source of the problem came from a בכור. So all the בכורים were in danger. נאר ה' עשה להם נס, לפיכך הוצרכו לפדיון לדורי דורות. Hashem' made them a nes, so we have to have this redemption to thank Hashem' for the nes that he did, that he saved the בכורים. So this is what the מפרשים say is the connection between between these two mitzvot and selling of Yosef. דארף מען פארשטיין, we have to understand, פאר וואס איז דער עובדא פון מכירת יוסף געגאנגען אז יידן זאלן בפועל זיין מחוייב אין צוויי סוגיות תשלומים? סיי פדיון הבן און סיי מחצית השקל.

Why is it that selling Yosef caused that we have to do two things to to be a פדיון? לכאורה, both of them are saying it's all because of מכירת יוסף. Okay, so there should be one thing that we do to wipe out מכירת יוסף, and that's it. Why do we need two mitzvot, two ענינים, to forgive for the מכירת יוסף? Besides, we're thanking Hashem for saving the בכורים. עוד קשיא, another kashya. Yerushalmi states, אין ירושלמי שטייט די ביידע ענינים דא שטייט בהמשך סופא שיתין דטעמים פאר מחצית השקל. In Yerushalmi, there's a section where it talks about different reasons for מחצית השקל. One of the reasons for מחצית השקל is this, the selling of Yosef. In that same section where he talks about this, he gives also the reason that selling Yosef is also the reason for פדיון הבן. Which doesn't belong in that in that sugya, that sugya talks about מחצית השקל. He says like this: לפי שחטאו במחצית היום יתנו מחצית השקל. Since they sinned the middle of the day, so you give a a middle a half of a shekel. לפי שעברו על עשרת הדיברות, since the shevatim were over on עשרת הדיברות, because they sold a person, so you have to give עשרה גרה. מחצית השקל is ten gerah. Yes, it says it says לא תגנוב. לא תגנוב means stealing people, it's kidnapping. Rashi says. When it says later on Chumash: לא תגנבו, that means stealing money. לא תגנוב in in עשרת הדיברות means kidnapping, stealing people. און דאך, then it says, לפי שמכרו בכורה של רחל פדה תפדה בכור. Another reason, no, then he says because they sold the firstborn of Rachel, that's why you have to be פודה פדיון הבן. Which we're not talking about פדיון הבן, the whole time we're talking about מחצית השקל. And then he adds, לפי שמכרו בכורה של רחל יקח כל אחד ואחד עשרים שקלים טיבעו מחצית השקל. Because they sold the בכור, which each one came out got a half a שקל, you give a half a שקל. Iz lichora nisht poshut, it's not understood. How does that fit in? We're talking in the סוגיא מחצית השקל. דער ענין פון לפי שמכרו בכורה של רחל פדה תפדה בכור, that that's the reason, because if they sold Yosef, that's why you have to do פדיון הבן, we're not talking about פדיון הבן now. Un noch mer, di Yerushalmi iz makdim di minyan vegn פדיון הבכור פאר מנין פאר כל אחד ואחד נטלו עשרים שקלים טיבעו מחצית השקל. See, that is could be not so bad. Since he's talking about many reasons for for מחצית השקל, talking many reasons for מחצית השקל, and then he also mentions that it is because they sold it for this amount of money, so you could say, alright, derech agav he says, okay, for the same reason we do פדיון הבן. But he does opposite. He first brings פדיון הבן and then מחצית השקל. פדיון הבן doesn't fit in here, we're talking about מחצית השקל. Why does he start with saying that this is the reason for פדיון הבן? Yeah, that's פשוטו של מקרא, we're talking in Yerushalmi now. Yerushalmi brings reasons selling Yosef is the reason for מחצית השקל. Yeah. And מחצית השקל's also a separate section in the Torah. Yerushalmi says that the mitzvah of מחצית השקל comes because they sold Yosef. Many details of selling Yosef brought brought מחצית השקל. And then he says selling Yosef also brought פדיון הבן, and selling Yosef brought מחצית השקל. Why does he פאק אריין פדיון הבן here? And not only that, he brings פדיון הבן before. Darf men zogn we have to say az di zachn iz nisht keyn tzvey bazunder inyonim. They're not two separate things. Zey kumen behemshech tzu eyne di andere, they're like one continuation. ביז אז כדי צו פארשטיין אזוי מכירת יוסף איז א טעם פאר מחצית השקל, so much so that if you want to understand how selling Yosef is a reason for מחצית השקל, דארף מען פריער וויסן אז מכירת יוסף איז א טעם פאר פדיון הבן. That's why Yerushalmi says it first. First you have to know that it's a reason for Pidyon Haben. After you realize why it's a reason for Pidyon Haben, then you'll be able to understand why it's מחצית השקל. And that's why the Yerushalmi puts the ענין of Pidyon Haben in, and puts it first, because that's the only way. If you first know that, you'll know that. But it doesn't explain how, now we'll see. אויך דארף מען פארשטיין, we also have to understand other things. בשלמא אז מחצית השקל איז א ענין פון תשלומים אף א חטא חמור מכירת יוסף איז מובן. Now we say giving מחצית השקל is payment for a strict aveirah. We understand. Aveirah of selling Yosef, it's a terrible aveirah, we'll see how and why. און יתירה איז דאס וואס די פסוק איז מדגיש דאס איז כופר נפשות. The Torah mentions that selling that מחצית השקל is a פדיון. So the Torah says clearly that giving מחצית השקל is a redemption for your nefesh. Okay, so we can understand that here we have a big aveirah and you need a redemption for the nefesh, you give מחצית השקל. אבער פדיון בכור לכאורה פארקערט. Pidyon Haben has nothing to do with a redemption for a kapparah. ענין של טהרה וקדושה. Kapparah means that nebach we have to have it, since something bad happened, we gotta forgive. Pidyon Haben is not because something bad, it's lechatchilah a good thing, a holy thing. קדש לי כל בכור, make him holy. A בכור האט זיך א קדושה, a בכור has a holiness, און דערפאר דארף מען אים פודה זיין, so we have to redeem him. So ווי שייך אז מכירת בכור של עיקרת רחל, how is it shayach that selling רחל'ס בכור, יוסף, זאל ברענגען אן ענין וואס איז פארבונדן מיט קדש לי כל בכור, that brought something that brings holiness, brings Pidyon Haben, which is because the child is holy? So one kushya. A second kushya is, בנוגע דעם טעם פון מחצית השקל, שנפל לכל אחד ואחד מהם טיבע, מחצית השקל. The reason we said, what's the connection between selling Yosef and מחצית השקל, because each one of them, if he gave 20 כסף, so each one got a half a shekel. שטעלן זיך מפרשים, מפרשים ask, לכאורה בלייבט ניין פון די אחי יוסף וואס האבן משתתף געווען אין דעם מכירה. Only nine brothers were there when they sold Yosef. בנימין לא היה עמהם, Binyamin wasn't there. און אויך ראובן איז נישט געווען בשעת המכירה, דער פסוק, די Torah says Reuven wasn't there. And יוסף עובדא לא קא חשיב. שטימט דאך נישט דער חשבון פון מחצית השקל, וואס איז א צענט חלק פון 20 כסף. מחצית השקל is a 10th of the 20 כסף. It's not a 10th, there were only nine people, not 10. מ'פארענטפערט בשני אופנים. There are two teirutzim to this kashya, cuz it's a very obvious kashya.

One answer they give is, אויך ראובן ווערט אריינגערעכנט, we count Reuven too. על אף על גב דראובן לא היה אז עמהם, even though Reuven wasn't there with them, מכל מקום הניחו חלקו. That when they sold, when they sold him they left his share. כי חשבו שיחלק עמהם, cuz they assumed that he's going to agree, when you tell him he'll agree. He didn't take it. It doesn't say. ובפרט לפי מה דשטייט אין Pirkei deRabbi Eliezer, certainly the way it says in Pirkei deRabbi Eliezer, אז נאכדעם ווי מען האט דערציילט ראובן וועגן מכירת יוסף, וישמע ראובן וישתוק. Pirkei deRabbi Eliezer says that he was quiet. He came and complained, \"I don't know where Yosef is,\" he looked at the בור. But then when they told him what happened, he was quiet. So mimeila they assumed he's going to participate. He wasn't there cuz he was in sackcloth, so he didn't do anything about it. Right, exactly, because of his חטא, so really indirectly, yeah, but indirectly he couldn't, he didn't do anything about it. So the ha'ara says that Reuven did take it. Wait, what's it got to do with מכירת יוסף if he wasn't there? Right. And the answer the verse helps, he wasn't there, like because of his own doing. Yeah, yeah. So he says in the bottom, take, that there it says everyone took, took כסף כסף, איז משמע that he also took it. But in Tanchuma it says, in Tanchuma it's not clear, maybe he didn't take it. ס'איז נישט קיין ראיה. And even in in Pirkei deRabbi Eliezer you could say each one means the other brothers. The lashon is everyone took their share, but it doesn't, it's not a 100% ראיה Reuven took it. He's left with nothing. Yeah, maybe he left it. Somebody also said Yosef is responsible, so two were for him, and also that So he says Yosef, the second teirutz is Yosef אליין ווערט גערעכנט, he had got a חלק במכירתו. Yosef is counted that he had a חלק in the selling. Why? וואס ער איז געווען דער גורם צו דער מכירה על ידי הקנאה שבתחילה. He made them jealous and that's what, he caused it, so they sold him because of what Yosef did, so you could count Yosef also. That's the second terutz they give how you have 10 people involved. Strange. אבער אבער ס'איז נישט גלאטיק. Good point, אבער ס'איז נישט גלאטיק, it's not clear. יעדער ענין אין תורה איז מדויק בתכלית, everything is exact. היות אז די מכירה בפועל איז דורכגעפירט געווארן בלויז דורך ניין פון די אחי יוסף, the bottom line is only nine participated. היפך רצונו של ראובן ומכל שכן של יוסף, when they did it it was against what Reuven would want, and against certainly what Yosef wanted. פאר וואס זאל מען די שייכות הרחוקה אנהאלטן, why would we take this far-fetched connection, פון ראובן אדער יוסף צו דער מכירה, פאררעכענען ווי א גלייכע שותפות, so far-fetched that they have a connection, and nevertheless we consider it equal to the participation מיט די אנדערע תשעה, with the other nine brothers? It doesn't mean it doesn't mean צו טיילן די עשרים כסף אויף צען גלייכע חלקים, we divide it all equally, as if each one is equal. Even if we find it that to say that they're equal, Reuven or Yosef equal to the other brothers? Okay. So now

we're going to get to answer the she'elot. דער חילוק הפשוט צווישן די צוויי פאדערונגען פון תשלומי מכירת יוסף, פדיון הבן און מחצית השקל, איז, let's first analyze, what is the difference between these two things? We're saying we have two things to pay for what they did to sell Yosef, so let's try to see what is the difference between the type of payments. So he says, the Rebbe, this happens to be a very geshmaka sicha, a very gleych, it fits everything, makes it fit good. But Pidyon Haben is the סכום התשלום לערכו של יוסף. Pidyon Haben is five, five shekalim is the full amount they got, that's the value of Yosef, פאר וויפל ער איז פארקויפט געווארן, how much he was sold for, חמש שקלים. דאס שייכות מיט מחצית השקל, when we say because of this we get מחצית השקל, is דער תשלום לויט דעם סכום וואס יעדער פון די אחי יוסף האבן באקומען, that's how much each one of the brothers got פאר דער מכירה, for the sale, מחצית השקל. So one, so מחצית השקל is for what each one got, and Pidyon Haben is for how much he was sold for. דערפון איז מובן, from this we can understand, אז די צוויי תשלומים זענען פארבונדן מיט צוויי באזונדערע פרטים אין מכירת יוסף, that the two payments are connected to two different things in מכירת יוסף. So this answers the kushya, one of the kushiyot was, why do we need two things to forgive? They sold Yosef, it's a problem, we have to have a kapara, so give a מחצית for a kapara, why you need two mitzvot? Two separate פרטים. מחצית השקל is כופר נפשו, ס'איז א פגם וואס די מכירה האט געווירקט אין די שבטים. מחצית השקל is the amount that each one got. So, selling Yosef caused a pegam, caused a blemish in each one of the shevatim. It's a זוכה הנאה פון מכירת יוסף. They liked it. They did it. So something bad went into them, so you have to be forgiven for that. און כנגד דעם וואס די מכירה האט אויפגעטאן אין יוסף, שנמכר לעבד, now for the prat that Yosef got by being sold, that's פדיון הבן. על פי זה יש לתרץ, now this answers the קשיא, ווי אזוי איז מכירת יוסף, בחירה של רחל, גענונג אז די אידן זאלן מקיים זיין פדיון הבן. One of the kashyos was why the, when they sold Yosef, was a bad thing, and we said because of that what do we have? פדיון הבן, which is holiness. How does it bring holiness? So he says the reason is, וואויל אף על פי אז בנוגע די שבטים, איז מכירת יוסף גענויג א חטא ווי ירידה. Concerning when looking from the shevatim's perspective, it was wrong. So it was a yeridah, it was a chet. אז ס'איז יוסף בן אליינו קיתן עילו. But looking from Yosef's perspective, it elevated him, וואס דריקט זיך אויס אין דעם ענין פון בכור and the fact that he was a בכור, קען דער קאנטר, as we'll explain. So we know two things already. Why we, two kashyos are answered already. We don't know the biur, but we know the answer that why we need two things, because they're two separate perspectives. And also the other kashya, how could the aveirah of selling Yosef bring a kedushah? It's because looking from the Yosef's perspective, which is the inyan of of פדיון הבן, that's something good. By Yosef it had an aliyah, and we'll explain. So this is the What What What was the What was the second question? The first question We The first The first question, why do you need two things? The second one is selling Yosef was a chet. Pash'tes, when the Eibershter gave us a mitzvah, it's a mitzvah to be metaken the chet, to be פודה כופר נפשו. But פדיון הבן has a is a kedushah. So why would an aveirah bring out that there should be a kedushah in the bechor? And that's why you have to redeem him. M'meila, by מחצית השקל, מחצית השקל, the Torah says, is כופר נפשו. But not pidyon haben. But now we know, because looking from the side of what the what the שבטים did was bad, so it brought out something that's a kaparah. What happened to Yosef, that's good. Not only good, something great. So he got the בכורה through that, no? No, he didn't get the בכורה. It's connected to the inyan that he was a בכור of Rachel. But it's we'll see how it's connected to the inyan of בכור. בנוגע מכירת יוסף, שטייט אין זוהר, the Zohar says something interesting. גרים קודשא בריך הוא כל דא. The אייבערשטער made it all happen. בגין לקיימא גזירת דברית בין הבתרים, in order for the גזירה of ברית בין הבתרים should be fulfilled. The אייבערשטער האט געפירט צו, אז די אחי יוסף זאלן אים פארקויפן. The אייבערשטער made it they should they should sell him, כדי עס זאל נתקיים ווערן די גזירה פון ברית בין הבתרים, אז די אידן זאלן גיין אין גלות מצרים. In order that they should come to a גלות מצרים. That's exact, they sold Yosef and that brought about גלות. און דער זוהר איז מבאר, why? אז דער טעם וואס יוסף האט געדארפט קומען קיין מצרים דורך דעם וואס זיינע ברידער זאלן פארקויפן. The reason why did they have to get to Mitzrayim by his brothers selling him, לכאורה, כדי עס זאל אויספירן די ברית בין הבתרים, וואלט יוסף געקענט אנקומען קיין מצרים אין אן אופן, אז יד אחיך אל תהי בו. The אייבערשטער could have made it end the אייבערשטער wanted him to end up in Mitzrayim, fine, Why did it come that the brothers should sell him? But and we're saying see, if we say they had בחירה, they chose, but the Zohar doesn't say that. The Zohar says the אייבערשטער made it happen. So as אייבערשטער you made it happen, so it should be he gets to Mitzrayim. Why do you have to make it that way? So the Zohar explains, איז ווייל דורך דעם וואס די בני יעקב האבן משלם געווען אויף יוסף, by the בני יעקב controlling Yosef by grabbing him and selling him means they got control over him, דערמיט, וואס זיי האבן אים אריינגעווארפן אין בור, און אים פארקויפט, כי האדם המוכר את עבדו, like a master sells an עבד. So basically what happened to them, they became his boss. They grabbed him, and they were קונה him, they became his boss. If it says on the bottom, כי מוכר עבדו, yeah. איידער ער איז אראפ קיין מצרים, so they became his boss before he got to מצרים, איז ער געווארן עבד של אחיו, so now he

became the brothers of his the an eved of his brothers. און דאס האט באווארנט, that made sure אז ווען די בני ישראל זענען נאכער אראפ קיין מצרים, and the Yidden came into מצרים, האבן די מצריים נישט געהאט קיין פולשטענדיקע שליטה אויף אידן. So now the Mitzrayim couldn't have a full control over the Yidden. אזוי ווי זיי האבן געהאט אויף אלע אנדערע זייערע עבדים as much as like they had on other avadim. It says they were so controlling שלא היה עבד יכול לברוח ממצרים. No one could escape from Mitzrayim. So if the Yidden came there, they would never be able to get out. If the Yidden would get to Yosef would get to Mitzrayim some other way, and then the Yidden would come to Mitzrayim, they would all become avadim of Mitzrayim and they wouldn't get out. But they sold them, sir. How would they still be of the the master of the others? But אדרבה, וויבאלד אז די מצריים זענען געווארן עבדי יוסף, so here it's opposite. Since the Yidden, the Yosef was an eved to the brothers, and Yosef, and the Mitzrayim became avadim to יוסף, און יוסף איז געווען עבד בני ישראל, קומט אויס אז ישראל דער שליט על כולם. So whatever sof kol sof the boss has been, because the Yidden are the boss of Yosef, Yosef is the boss of the Mitzrayim, so if you go back, Yidden became the boss. So this is the reason that the Zohar says. If you sell him, yeah, you're his boss. Yeah, you become his owner, it's true. Ai you ask you sold him? No, ai you sold him, but that's what the Rebbe brings here. If someone sells an עבד חוץ לארץ, יצא לחירות. He goes out. Ah. So he's not really an eved, but he still needs to get שחרור. Means he's still connected. Doesn't need a get? So mimela in this case they still remain connected. He sold him, so he goes out free, but he's still connected. So even though they sold him, by grabbing him and doing the פעולה of selling, that gave them control. The

sale is not a full-step not a a full-fledged sale, because you're not allowed to sell an עבד חוץ לארץ. Mimela it's not a full-fledged sale, no. And if you do sell, he's still connected. So mimela, yes he's free, but he's still So mimela comes out that sof kol sof forever the brothers became remained to a certain degree his boss, and he is the boss of the Mitzrayim. So memela if yours they were avadim from him who is avadim of the brothers, sof kol sof the Yidden were the control of Mitzrayim. That's why they were able to get out. The sale wasn't it was a It's a sale, but not 100%. Bad sale. Bad business. They call it a A בטל sale. Yeah, בטל sale, no? kind of like. Huh? Sof kol sof that he became the boss. If you grab somebody, yeah, that's being of כיבוש, no? How are you קונה an eved? עבד כנעני. By כיבוש. By grabbing him. If you have the the people who the pirates who who got the people and they went and sold them as slaves, what kind of right do you have to sell? That's what the din that if you're כובש him, that's the din in halacha like that. By a Yid not, but this case they were בני נח, they were still they had the din of בני נח. עבד כנעני. Same with this is like before מתן תורה. And that's not called stealing? It's called stealing. Huh? כיבוש, no, but you're קונה it. כיבוש The din there's a חילוק between כיבוש and גזילה. When a king was כובש a country, it's his. Okay. When you כובש someone and then sell him, are you stealing that person? Aveirah like also, but as far as halacha the kinyan, there's two things. When you steal something from somebody, you also קונה it. Right, but when you when you take or conquer someone and then

sell him, are you stealing him? Yeah, stealing from him, yeah, but לפועל you became his boss. Right. Still not really yours. You made a kinyan, but it's not yours. I mean, Yes, to a certain degree. But עבד עברי you can't do it like that. It's only עבד כנעני. But before מתן תורה, there was no חילוק even עבד כנעני. Ah. But the ביאור הזה קומט צו a deeper farsh tand, by having this ביאור in the Zohar, we get a deeper understanding in the inyan of מכירת יוסף, which the pasuk says, not good kavanah with the... Yeah, the pasuk says clearly, Yosef said to the brothers when he revealed himself to them, that as much as you, אתם חשבתם לרעה, you thought you had bad kavanot, is aber lefoel aroysgekommen a טובה. That's what Yosef said, a טובה came out. למחיה שלחני, you sent me for a to make lives, לשום לכם שארית בארץ ולהחיות לכם לפליטה גדולה, that by me coming to Mitzrayim, I saved you during the hunger. That's פשוטו של מקרא. So now we get a deeper understanding. Nisht nor is the מכירה a גרמא ומסיבה to the תוצאה טובה of the Yidden, not only was selling him cause a good result to the Yidden, so then what Yosef is then gevorn a משנה למלך, he became a משנה למלך, and mimela now they will get food, but the מכירה גופא, the koach of לשום לכם שארית לפליטה גדולה. Not only, see, normally we learn, the act of sale was bad, there's nothing good behind it. But because of that, he became a משנה למלך. Rebbe says, \"No, the sale itself is good.\" Why? This brought the geulah of Mitzrayim. If not for that, there wouldn't be able to be a geulah, they wouldn't get out. Didn't Hashem' שלחני? Huh? Didn't Yosef say ה' שלחני? Yeah. Hashem' made this happen, no? That's what he said in the Zohar. Not you. And so I said no, Hashem' made you sell me in order this should happen. That's what the Zohar says. Yeah, this whole pshat is. So Hashem' would have made it happen no matter what. So, therefore, What do you mean no matter what? It was going Hashem' is going to make it happen, so because Like what happened? that they should go to Mitzrayim, that they should be a Hashem' made happen that they should sell him. Not only he wanted they should go to Mitzrayim, Only through that. that they only go to Mitzrayim through being sold through the brothers! Because the אייבערשטער wanted that the brothers should first control him, become his boss, so now the sale itself is the reason they could get out. If there wouldn't be the sale, and Yosef would come to Mitzrayim some other way, they'd never get out. That's what he said, the sale was למחיה. Not you learn the sale brought me to become a מלך, and now that I'm a מלך, I could save your life. No, that itself. קומט אויס אז מכירת יוסף האט אומגעטאן a דבר והיפוכו. The selling Yosef came to the two opposites. מצד אחי יוסף, from the brothers' perspective, איז זייער כוונה in the מכירה איז געווען ער זאל ווערן an עבד, they wanted him to be an עבד, האט די מכירה געפירט צו גלות מצרים. They

made him into an עבד and then he was sold to Mitzrayim, and this brought to galut. ומצד זה וואס גורם קודשא בריך הוא גלות, aber the אויבערשטער'ס כוונה, מצד דער אויבערשטער'ס כוונה ורצונו, what does the אויבערשטער meant, האט די מכירה על ידי אחי יוסף געגעבן זיי כח הגאולה. That what the אויבערשטער made him sell it made it that it should be the geulah. און דאס איז דער קשר צווישן מכירת בכור שור רחם mit dem ענין פון פדיון הבן. This is connect connection between selling Yosef and פדיון הבן. באלד מכירת יוסף האט אויסגעטאן אומגעטאן אז יוסף איז געווארן קנוי צו די שבטים, since selling Yosef became that he became קנוי, belonging to them, and who are they? They are אידן, מחוייב במצוות. They have to do... I, what kind of מצוות did they have to do? מצוות מילה וכולי. און אין ארץ הקודש, and it was in ארץ ישראל, קען מצרים נישט האבן קיין שליטה אויף אים, so Mitzrayim could never control him. און דורך דעם זענען דאך אלע אידן געווארן געבליבן העכער פון שליטת מצרים, so ממילא all the אידן later while they were in Mitzrayim, they were higher than Mitzrayim. און דערפון איז איז דערפון אייכע קומט דער ענין פון בכור. This brought about the whole concept of בכור, וואס הבכור איז קנוי להשם, ליה. What this did was that the אידן are קנוי to the אויבערשטער, קנוי to... They belong to the Shevatim were to the Oybershter, so that made it such a thing as a person who's קנוי to the Oybershter. און דאס אפגעבן ראשית פריו in רשות בוראו, and when you give the Bechor, who is the first fruit, to the אויבערשטער, דערמאנט א איד, בלשון החינוך, פארקארטשלע, to remind a Yid that everything belongs to the Oybershter. אלץ וואס א איד פארמאגט, belongs to everything belongs to the Oybershter. So here we see that the connection between Pidyon Haben and selling of Yosef is not because of what the brothers did, what they had in mind, as because of what the Oybershter made it happen, that this brought about that Yosef became קנוי to the brothers who are אידן, מחוייב במצוות, and became ganz שייך צו השם. Aber ס'איז באמת צו פארשטיין וואס חז״ל זענען מדייק בנוגע די כפרה פון מכירת יוסף, says now we'll understand why when the Chazal talk about this, seeking a Kaparah for מכירת יוסף, אז אין די מכירה מוז זיך משתתף זיין עשרה פון די אחי יוסף. Now we'll understand why it's important to mention ten. אף על פי אז ראובן... What about Yosef? Yosef, and Yosef was the the master over the over the Yidden, did you say that before? No, of the Mitzrayim. Over the Mitzrayim, but all the Yidden that were supposed to be עבדים of the Mitzrayim were really not. Right, you say you say they were Because they belonged to Yosef. They belonged to Yosef. So he says that we needed ten. And Yosef belonged to them. And Yosef belonged to them. אף על פי אז ראובן, יוסף, נישט מסכים געווען צו די מכירה, ראובן didn't agree, Yosef didn't of course didn't agree, and still we want to have ten here. אך כדי אז מכירת יוסף זאל קענען אז זאל קענען in יוסף פועל'ן דער ענין טוב, in order that selling Yosef should have the power of accomplishing this great ענין of what? דעם עילוי פון גאולה, that in the sale there should be the concept of גאולה, אז די מצריים זאלן נישט קענען שולט זיין אויף אים, makes it that they Mitzrayim should not control him, האט מען געדארפט אנקומען צום כח פון א ציבור דווקא, you had to have a כח פון א ציבור. To accomplish a great thing you need ten people. בשעה וואס עשרה מישראל געפינען זיך צוזאמען,

when ten Yidden are together, שכינה שריא, then you have the שכינה, אז ס'איז שורה א עדה קדושה וואס איז העכער פון וועלט, you have a עדה קדושה which is higher than the world, ואפילו פון מלאכים. They made a minyan out of ten? Yeah, yeah, good... So, און ממילא ווערט פון דעם נמשך דער כח צו בלייבן העכער פון מצרים. So mimela since there was such a Shechinah, that what came down, this could give the koach he should be higher than Mitzrayim, which is the מצרים גבולים, גלות, which is the limitations of galut. Yesh lomar, that's what everyone could say, אז דאס פאר וואס גורם קודשא בריך הוא כל דא, the part that the אויבערשטער did, איז נישט מספיק אז 9 זאלן פארקויפן, that's why was not enough nine should sell him. עס האט געמוזט זיין 10, you had to have ten. א צירוף פון א 10'טן, you had to have a tenth. Reuven אדער Yosef, גענוי, had to be Reuven or Yosef, but it had to be there. Even though it's very small shaychut, the kashya was why is it so important, why do they have to... But here it was important to have a ten. ומהאי טעמא גופא, איז בגלוי האבן זיך משתתף געווען נאר 9. A interesting thing, b'foal was nine. It's unbelievable. Yeah, the Rebbe... Had to be both! There had to be ten and had to be nine. Because it would have been ten, if it would... He's going to say, oh, he's going to say, if it would have been ten b'foal, there'd never be a galut. Right. If it would have been only nine b'foal, nothing else, it wouldn't be a geulah. No, no. Would have been ten... If it would have been ten, bagalui would be full ten. It's quite true inside. מהאי טעמא גופא, איז בגלוי האבן זיך משתתף געווען נאר 9, bagalui was nine. ווייל ווען אלע 10 אחים וואלטן זיך צוזאמענגעקומען באופן גלוי, if all ten brothers with the גלוי, וואלט געווען שכינה שריא גלייך בגלוי, the Shechinah would be bagalui. וואלט מלכתחילה נישט געקומען אן עבדות, they wouldn't sell him as an עבד. Look at that, everything fits so... כדי אז יוסף זאל פארקויפט ווערן אלס עבד, לפחות בגלוי, בחיצוניות, in order that he should be able to be sold, so of course so there shouldn't be a geulah at that time, איז די השתתפות בגלוי געווען נאר... פון nine achim. That's why it couldn't be ten, it's davka not ten, should be nine. אבער ווידער איז, on the other hand, וויבאלד אז בהעלם איז געווען די השתתפות פון ten, sof kol sof בהעלם was ten, האט עס צוגעטון אז בפנימיות ובאמיתיות, אז בהעלם, בפנימיות, and in truth איז יוסף און דורך אים אלע אידן געבליבן העכער פארשטייט זיך פון מצרים. Sof kol sof there were ten, ten is a tzibur, so they did have the power. So here you had both inyanim, you had the sale brought about the galus, he was an eved and brought galus, and the same sale brought about geulah, and that's why you had to have nine and ten at the same time: בגלוי nine and בהעלם ten. The Baal Shem Tov says when you have nine, so you have ten? No, בהעלם is is the the the How's the Shechinah by ten Yidden בגלוי, what does this mean? No, בגלוי means בפועל. Also three Yidden? By two Yidden? There's different different דרגות. Yeah, but it's not a giluy. That's what you mean. When I said בגלוי, it doesn't mean that we see it. בגלוי means it's בפועל. By ten Yidden בפועל you could say you could say Shemoneh Esrei. In other words, you have it there. When you have nine, you can't. Why? Because שכינתא שריא. You see it? But as far as בפועל there's a Shechinah there. Would have been ten So would have been ten, בגלוי would be ten בפועל, Then this would be דרגא of שכינה בפנימיות so that you couldn't have galus. And if you wouldn't have at all, only nine, you wouldn't have this ענין of bringing geulah. Al

pi zeh, Yom Tov, the כופר נפש of מכירת יוסף is מחצית השקל. This explains why the כופר נפש for selling of Yosef is מחצית השקל, and that for the מחצית השקל is for that part for the פון וועלכע מען קויפט נישט קרבנות יחיד, נאר קרבנות ציבור, they buy קרבנות ציבור. Why? די כפרה פון מכירת יוסף werd געפועל'ט durch ארויסברענגען the giluy the מנין פנימי of מכירת יוסף. See, why was there able to be a galut? Because ba-giluy it wasn't ten. So if you want to have a kaparah for that, so now you got to make ba-giluy the tzibbur. דער כח הציבור וואס איז נמשך געווארן אין דער מכירה, וואס האט אין דעם אריינגעגעבן דעם עילוי פון גאולה כנ\"ל, היפך ענין עד בעת הזה גלות, this was not ba-giluy, and we have to bring it to into giluy. דאס איז איינע פון די ענינים וואס ווערט נרמז אין דעם נאָמען מחצית השקל. That's why it's called half a שקל, נישט עשרה גרה. It's ten גרה, so call it ten גרה. We call it half a שקל, etcetera. Why? א איד דערהערט אז ער איז א יחיד, און אז ער אלס יחיד איז בלויז א מחצית. A Yid has to feel that he as a yachid is half, א האַלבע זאַך. און כדי צו ווערן א דבר א דבר השקל שלם, מוז ער נספח ווערן מיט נאך א איד. You have to be with another Yid. So it comes out that the inyan of מחצית השקל represents ציבור, אחדות הציבור. דער געפיל פון מחצית השקל וואס ברענגט ציבור וחיבור ואהבת ישראל, ואהבת ישראל, the feeling of מחצית השקל which brings אחדות, איז מתקן דעם עוון פון מכירת יוסף, fixes the aveirah of מכירת יוסף. וואס איז די סיבה געווען היפך אהבה, the reason was because of וישנאו אותו, they hated him, and also as we said here, there was no ציבור בגלוי. That's why it was able to happen. So when you bring out the ציבור בגלוי and you do something to make קרבנות ציבור, it brings the geulah and that's why this is the kaparah for the problem. דערמיט פארשטאנען וואס איידער דער ירושלמי brings the inyan of מכירת יוסף as the סיבה צו דעם תשלום מחצית השקל, This will explain why the Yerushalmi, before he even explains why selling Yosef is the reason for מחצית השקל, איז ער מקדים מכירת יוסף מיט געבן די מעות פון פדיון הבן. He first brings the inyan of פדיון הבן. Why? די הקדמה אז מכירת בכורה של רחל האט געברענגט די ענין פון בכיריי וואלידען the the first הקדמה, knowing that it caused the inyan of bechor, which means it caused the kedushah, it caused the good part, גיט א הבנה אין דעם צווייטן ענין. That makes us understand the second ענין, ווי מחצית השקל פון וואס מען קויפט קרבנות ציבור איז מתקן דער ענין פון מכירת יוסף. This explains why it's metaken, because the second the inyan of פדיון הבן shows that the inyan of being able to bring the geulah into it. And that's what we have to do to be metaken. So that's why מחצית השקל, which is tzibbur, is metaken. Because מחצית פדיון הבן has to do with the individual, as we said, the מחצית השקל is said we bring the korban for the for the tzibbur. Individual, because it's only one, one one child, let's say. פדיון הבן doesn't doesn't stress tzibbur or yachid, but it stresses the inyan of kedushah. Yeah, okay, so What you have to have, an avodah of tzibbur, the קרבן קרבנות ציבור מחצית השקל, not פדיון הבן. But פדיון הבן is for the individual. You can have both: individual, ווי דערמאנט פריער, as I mentioned before, זיינען פאראן צוויי אופנים אין דעם חשבון פון עשרת עשרה אחים. In other words, מכירת יוסף, there are two cheshbonot how you get ten: בצירוף פון ראובן, that's one pshat, is because ראובן משום דהוא שמע ושתק, he heard and was quiet, אדער בצירוף של יוסף. Or we count Yosef weil er hat גורם געווען די מכירה, he brought the מכירה. Lefi zeh, now, so now that we explain אז זייער השתתפות איז געווען כדי צו האבן א ענין פון ציבור, the reason we need them to to have them is because with them there's a ציבור, וממילא גורם זיין די שכינה תשרי אין דער מנין, so mimela by ten there's Shechinata Sharya, so האט מען פון די צוויי דעות הנ\"ל א הארה נפלאה אין דעם גודל ענין פון אהבת ישראל. We said the the reason we count them is to have tzibur which is ahavat Yisrael, so we have two shittot, which one caused it. And this also fits, this gives a ha'arah in greatness of ahavat Yisrael. How? You're amazed of the Rebbes how how everything is so exact. Yes, every shichah is geshmak, but some shichot, as I said in the beginning, it's like a puzzle. Everything's everything fits into place. Sometimes it's good peshat, fine, but sometimes it's so clear. You can't count them here. He wasn't there. You have to have someone that was there. Yosef was there and and Reuven wasn't there, but he came and he took the money. He's shutaf in it. Yitzchak No, yeah, but he was home. Yitzchak was Who was maskim? Ha?? Yitzchak was maskim? Yitzchak knew, but he didn't tell him. He wasn't maskim. He knew, but he didn't tell. און דער ערשטער ביאור, ראובן'ס השתתפות in the mechirah, from the first bi'ur that it was Reuven who we count, learn and open, we can learn, ווי מען דאַרף זיך נישט מפריש זיין, how you should not separate yourself, און דערנאָך נאָך אַ זאַך, not only not separate yourself, even צו זיין מצרף אפילו מיט אַזעלכע וואָס זייער הנהגה איז נישט כדבעי. Even with those which are not k'dib'ei. I'll explain what it means. It's a big, yes, it's a we'll see with the hora'ah. It doesn't mean you should do bad things like them.

ראובן האָט בפירוש נישט מסכים געווען צו דער הנהגה פון די אַנדערע ברידער, he befeirush was not maskim. און ער האָט געוואָלט מציל זיין יוסף and he wanted to save him and bring him back. אף על פי כן האָט ער זיך לאחר המעשה נישט מפריש געווען פון זיי, after, he didn't separate. נאָר שמע ושתק, he heard and he was quiet. און דערנאָך ויקחו וישלחו אַלע צוזאַמען, and then they all sent the kutonet to show him, he was part of it. דער הוראה פֿאַר אַ ייִדן, אַ הוראה אַז אפילו ווען עס האַנדלט זיך וועגן אַ רעך וואָס איז נישט אין דער דרגא פון בריאה סתם, וואָס ער איז אין דער דרגא בריאה סתם, even if you took a Yid which his whole darga is bri'ah, he's not, he's no ma'alot, he's just creation. און ער איז לפי ראות עיני בשר the way you see with your eyes, ער איז רחוק פון תורת ה' ומצוותיו, he is far from the Torah, the lashon of the Alter Rebbe in פרק ל״ב, דאַרף צו אַזאַ מענטשן זיין די הנהגה פון ואהבת לרעך כמוך. You still have to love him, נישט זיך מייאש זיין און פֿאַרלאָזן אים. Don't give up and rely on him. But you don't give up, even though it's close to the end, you should leave with a good taste. Also leave with a good taste. פֿאַרלאָזן, yeah? What's פֿאַרלאָזן? פֿאַרלאָזן is to rely. No. No, not פֿאַרלאָזן. פֿאַרלאָזן means leave him go, let go of him. Don't give up hope, און זוכן דעם פּאַסנדיקן וועג ווי צו פילן מיט אים, צו מקרב זיין צו תורה. You have to find the proper way to be mekarev him. So that we see from Reuven, that he connected himself and he was part of the

group. What it means you have to be part of a group, not to do bad things, because by Reuven, his השתתפות is something that was wrong, but in the nekudah that we see, you always have to have ahavat Yisrael. דערנאָך קומט צו in dem noch a גרעסערע chidush, there a bigger חידוש פֿונעם צווייטן ביאור. פֿונעם צווייטן ביאור, who was it? Yosef was the one that was the 10th. אפילו ווען עס האַנדלט זיך וועגן איינעם וואָס האָט אים מצער געווען. Before he said, you're connecting yourself to someone who did something bad. Someone hurt you. ביז צו אַזאַ גרויסן צער ווי יוסף האָט געליטן פון זיין מכירה, such a big tza'ar like Yosef suffered. Because if you look in Sefer HaYashar, maybe Pirkei DeRabbi Eliezer also, the Sefer HaYashar, there he describes tells the whole story, how they were going and they Yosef stopped by his mother's קבר and he was crying, and they describe mamash how tza'ar he had, and he begged them, he begged them to let him go and Brothers? No, when they sold him. When they sold him, and then when the guys, the Midianim, that passed them, they so they mamash, they hit him, and all kinds of It's a midrash. It's called the Sefer HaYashar LeRabbeinu Tam. That's a הלכה ספר, that's a That's what it is, no? It's like a midrash. And then the brothers begged for Yosef back? No, Yosef himself was begging, yeah. And then he davened by his mother's קבר, it says what he said there, but: Mame, please help me, but this mamash it's interesting, this. So and דאַרף מען אויך צו אים האָבן דעם רגש, you have to love him, too. און נישט נאָר לאחר המעשה האָט ער נישט קיין פֿאַראיבל אויף אים, not not that after he hurts you, you okay, you forgive him. נאָר בשעת מעשה גופא, while the bad thing is being done, זאָגט די Mishnah,

הוי דן את כל האדם לכף זכות, you have to judge everyone favorably. דער יסוד איז, הוי שפל רוח בפני כל אדם, you have to be While he's hurting you. פשוט אַז ער אַנטלויפֿט נישט און פֿאַרלאָזט אים, and certainly you don't leave the guy. אדער אז יוסף ווערט גערעכנט ווי איינער פֿון די משתתפים אין דער מכירה, he's part of the מכירה, he's part of the מעשה itself. ובפרט אַז ער טראַכט זיך אַרײַן אין דעם ביאור פֿונעם אַלטן רבין אין תניא, certainly if you feel and understand what is in תניא, אַז יענע זאַך איז בהשגחה פרטית. Everything is בהשגחה פרטית. און כאטש דער צווייטער איד איז א בעל בחירה, and even though the other guy is a בעל בחירה, he has a free choice. און ממילא the guy did it, you can't say the Eibershter did it. The guy did it because he had the free choice not to do it. און אים קומט עונש אויף דעם וואס ער האט דא געפירט And therefore, you have to punish him. איז אבער דער ניזק וואס נגזר מן השמים. The famous Iggeres HaKodesh He chose. If he wouldn't do it, someone else would do it. The Eibershter wanted it. Someone gets you a patch, the Eibershter wanted you to get a patch. A patch, and really you can't be angry at him. That he brings a re'ayah from, from, from, how do you say it, cursed him. Shimi ben Gera, cursed him. So, even though, so you

can ask a she'eilah, if the Eibershter made it happen, why does he get punished? Because the fact that he chose to do this, gets punished. So, therefore, but you shouldn't be angry at him. Either the she'eilah is if someone does you a favor, why don't you think the same way? Don't don't is after appreciative, he's not after הכל, השב todah. The guy gets reward because he chose. He could have not done it. But you would have gotten it anyway. So, there, so the Rebbe says, but you've got to thank him for choosing to do good things. So, he gets he gets a thanks for the choice. They both They both get thanks. They both get thanks. The guy hits you and the other guy does you a favor. That guy gets no thanks. You don't thank him. Who knows? What kind of madregah No, the guy who hits you don't thank, but the guy who gives you a favor, you thank. But, you thank him for the bechirah, not that he not that he gave it to you, not that you got it. You would have gotten it anyway, but he was the one. But that it was ממש ה׳. Yeah, but you also thank him. קומט אויס באמת אז דער ניזק איז שולדיק אין דעם היזק וואס דער צווייטער האט אים אנגעטאן. So, you look at it this way, the ניזק, the guy who got hurt, it's his fault that the guy did it. א דוגמה ביוסף, למה פירש יוסף דאיך אז ער האט געגעבן א געלט, he caused it. So here, also, if you look at it this way the reason is because I deserved it. So, the fact that he chose is a problem, but the fact that he that it was done through him, that it was done, is my fault. But he gets punished for being the He got punished for choosing. For doing for doing the היזק. Yeah, but you have to look at him that the bottom line is that that came was my fault. Why is doing the היזק דן לכף זכות? Yes. That's all the that the Eibershter does everything for the good. Yeah. No, that good is another thing, but it's even if not looking it's for the good, you can't you can't be upset at him because it's your fault that it happened. Now that guy's מקרי he doesn't It's your fault, the Eibershter wanted to have a מסירה. He gets punished because he was a מוסר. Yeah. So don't go to work because everything you do is made No, that's not to blame the stringency, no is it? You have to do everything דרך הטבע, no? Be'emet, takeh you shouldn't. Be'emet, you shouldn't go to work cuz everything comes from the Eibershter. You shouldn't lock your door, you shouldn't do anything. So when you go to work, you you shoulder? You go to work You don't. That would mean Go to work cuz the Eibershter wants you to do it. You plow the field Go to work cuz everyone could plow the ground because Because the Eibershter wants you to make a כלי דרך הטבע. If somebody robs you, Yeah? then No, that's your fault. But that you ask if they don't close your door Why is it your fault? because the Eibershter wants you to be robbed. Because for something you deserve to be robbed. But you still have to do דרך הטבע. Just like you say, \"If I don't work, I won't have money, I'll be hungry.\" And if that happens, it's a re'ayah that you deserve it. And still the the inyan is that you have to work. Why is Yaakov at fault? He's the one But he wasn't there, but you can't count him. He was a he He's the one, he's the cause of the whole He's the there's fault so many deragot in fault. It's his fault and his fault his fault. This is the last fault. He's not even at fault. I mean Hashem wants it to be this way. It doesn't mean Call that cause, fault doesn't always mean bad. The biggest she'eilah is how Yitzchak allowed his son and not tell him anything, and mourn for for for The Eibershter didn't want. But I say, but The Rebbe says the same answer Yosef himself. Why didn't Yosef tell his father all these years? He knows his father was suffering. Yeah, but Okay. So the Rebbe says the same by Yitzchak. The Eibershter didn't want. The Eibershter didn't want. He knew that he couldn't do it. This is the most famous kashya, why didn't he go take a plane and come down to to to Canaan? Take a horse and buggy and go. But Yitzchak was right next to his father. Makes no difference. He was ha-Mishneh la-Melech, whatever Yitzchak could do, he could do. He could have gone, yeah, he could have gone where he wanted. He had bechirah. Or there was a there was a Yeah, but he knew the Eibershter didn't want. How did he have bechirah? The Eibershter didn't want. און נאך מער, on a higher level than than Akeidat Yitzchak, to watch his son suffer so many years. Yeah. און נאך מער, not only, he says, you should feel that it's your fault, and don't be upset at him, and have ahavat Yisrael to him. Bifrat, that kol d'avid rachmana l'tav avid, whatever the Eibershter does is for the good. Isn't a hezek for a teivah for him, so adrabah, the guy did him a favor. We see that, ווי ביי יוסף. By Yosef we can see that this thing was a favor, אז פעולת המכירה גופא, צו די גאולה. The fact that this bad thing was really good. And he will not be in ka'as of some, he's not angry at somebody. פונאנדערע, and he's not only not in ka'as, he is happy. און דורך דעם וואס ער פירט זיך מיט אים אין אן אופן פון ואהבת לרעך כמוך, and by

behaving ואהבת לרעך כמוך with him, איז דאס מאכט, עשוי מבטל זיין דעם היזק. And that help that the hezek should not be. If you love the guy who did the hezek to you, That'll that'll the that zechut will take away the If the guy stole money money from you. I understand. If you love him, you'll get more money back. Eibershter will make you get money back. Even if Yosef wasn't that happy, he cried by Rachel's kever and a million other things like that, so... No, but we know what happened. He just felt bad. B'nigleh you feel bad, but בפנימיות... But that's a she'eilah, how did he cry when כל מה דעביד whatever He, Yosef certainly knew whatever the Eibershter does, for the good. So that's בחיצוניות, this is בפנימיות. So it's יסורין באהבה, in a sense. Yeah, yeah, but he, but he cried after all, he was upset. על דרך המבואר לי, like I said before, אז יוסף האט זיך משתתף געווען מיט די שבטים, איז צו אים נמשך געווארן דער כח פון חירות. Because he was part of this מכירה, that's why he got a koach of חירות, that means he gained by it, he gained by it. און דורך דעם וואס מיר וועלן מרבה זיין אין אהבת ישראל, by adding in Ahavas Yisrael, איז אין אן אופן פון אהבת חנם, for no reason, דאס וועט מבטל זיין די סיבה פון גלות, that it'll destroy the reason for the galus, which is שנאת חנם, און ממילא עס וועט זיכער בטל ווערן דער מסובב, דער גלות גופא, so automatically the galus will be away. לשון הרמב\"ם, the Rambam says, ומיד הן נגאלין, they'll go to גאולה, אייבערשטער ביאת הגואל במהרה בימינו אמן. Is this where Hashem was the tenth? Not, not for this. Hashem didn't take the money. That's for the cherem. For which? Cherem. They

made a cherem no one should tell. To have a cherem you have to have ten people. Oh, which by where, by where no one should... בשעת מעשה they made a cherem that no one should tell. Oh, that was a, that that had to be done with the tzibur.