We're holding here סעיף ו'. Actually, everything till now was answered already: the different expressions in the פסוקים, the difference between יוסף by פוטיפר and יוסף in jail, and why here it was a bigger הצלחה, here is a by עבד he was not such a הצלחה, only through his מעשים, and this was completely הצלחה, למעלה מדרך הטבע, because here he was בטל like a level of ביטול of an עבד, and there he was בטל in the level of ביטול of a אסיר, of a prisoner, and that's higher. Okay. על פי האמור, so the Rebbe says based on what I said, יש ליישב נאך א תמי-ה אין פירוש רש״י בהמשך הפסוקים הנ״ל. We could answer another question in רש״י in the המשך of the פסוקים. So this answers another question. What's the question? In the פסוק וירא אדוניו, פסוק says that his master, who was פוטיפר, saw כי ה׳ איתו, that Hashem is with him, וכל אשר הוא עושה ה׳ מצליח בידו. This is the לשון in the פסוק. His master saw that Hashem is with him and everything he does, Hashem is מצליח in his hands. Is רש״י מפרש, so רש״י explains, רש״י quotes the words כי ה׳ איתו, פוטיפר saw Hashem is with him. So the שאלה is, how did פוטיפר see it? How did פוטיפר see that Hashem is with him? So רש״י says, because שם שמים שגור בפיו. He saw that Hashem's name is in his mouth. Whenever he spoke to him, he always said, \"Oh, ברוך ה׳.\" He said, \"What's happened? How did this happen?\" \"Oh, Hashem made it happen.\" So he kept on saying, \"Hashem.\" And he saw he was מצליח and he kept on saying, \"Hashem\", so פוטיפר saw that that's from Hashem. פארוואס דארף רש״י בכלל זיך אפשטעלן אויף דעם? So the Rebbe's שאלה is, why does רש״י בכלל have to say anything? און נאך מער, באווארענען אז די ווערטער ה׳ איתו מיינען, especially רש״י says that when the פסוק says he saw Hashem is with him doesn't mean נישט כפשוטו כמשמעו. לכאורה he could say he saw Hashem is with him. אז דער אייבערשטער איז מיט אים, Hashem is with him. נאר שם שמים שגור בפיו, שם שמים is in his mouth? What makes רש״י say it? So in other words what I said that how could he see it, so לכאורה he saw him doing he saw something out of the ordinary, so obviously it came מן השמים. Where else did it come from? What does it mean? What forces רש״י to say that when he saw that Hashem is with him, it means he saw because he heard him say שם שמים? נאך מער, the קשיא is more. In the פסוק שלפני זה, in the earlier פסוק, the פסוק says, ויהי ה׳ את יוסף ויהי איש מצליח. Hashem was with יוסף and he was a man, a מצליח man. Is רש״י גארנישט מפרש, an earlier פסוק! The Rebbe underlines the word שלפני זה. In the earlier פסוק, the פסוק says Hashem was with him and he was an איש מצליח. Usually, when you have a word that's not clear, and you have to explain it, you have to interpret it, and the word is written twice, once and second time, at what point do you think רש״י would explain it? The second time or the first? Obviously, the first. Because the moment you come to the first time and if there's something wrong, you got to explain it. You're not going to say, \"Well, wait to the second time.\" Here we see רש״י explains what does it mean Hashem is with him? Hashem, the name of Hashem was in his mouth. But the פסוק before that already mentioned Hashem was with him, און רש״י איז גארנישט מפרש! רש״י says nothing! היינו, that means אז ער לערנט די ווערטער כפשוטו, so in the first פסוק he learns it פשוט, און נישט שם שמים שגור בפיו. The first time it says Hashem was with him, רש״י doesn't say because it means he kept on using Hashem's name. So רש״י has no problem with learning the פשט in the פסוק very simple: Hashem was with him. על דרך זה, in a ווייטערדיקן פסוק, there's a פסוק later, when he was in jail, it says אין שר בית הסוהר רואה את כל מאומה בידו, the officer of the jail did not look at anything that was with him, didn't take care of anything, באשר ה׳ איתו, because Hashem was with him. So here again it says that Hashem was with him. Is רש״י מפרש, רש״י says what does it mean באשר ה׳ איתו, that Hashem is with him? בשביל ה׳ איתו, because ה׳ is with him. That's all. That why did he leave everything in the hands of of יוסף? Because ה׳ was with him. פארט א פנים איז מובן, and רש״י doesn't say that the officer of the jail saw that he keeps on using ה׳'s name. But we understand אז אויך דא לערנט רש״י, that here too רש״י learns אז ה׳ איתו מיינט כפשוטו. ה׳ איתו means פשט, simple פשט, אז דער אייבערשטער איז מיט אים און דערפאר האט ער הצלחה. דער אייבערשטער is with him, that's why he has הצלחה. פון וואנען נעמט רש״י, where does רש״י take אז ה׳ איתו in a פסוק וירא אדוניו וגומר איז פירושו בפשוטו של מקרא שם שמים שגור בפיו? What makes רש״י say, where does רש״י take that in the other פסוק where it says that his master saw that ה׳ is with him, there רש״י has a new פשט? Not that ה׳ saw that the owner saw that ה׳ is with him, סתם. He saw because he heard him say שם שמים. What makes רש״י say it? Three times where the פסוק says ה׳ was with him, the first and the third רש״י doesn't comment, which means רש״י learns simple פשט ה׳ was with him, and the middle one is the one that רש״י explains it means שם שמים שגור by him. איז דער ביאור אין דעם, so the רבי says the פשט is like this: דא שטייט, in this middle פסוק it says, וירא אדוניו כי ה׳ איתו, his master saw that ה׳ was with him. אז

פוטיפר האט געזען אז ה׳ איתו, פוטיפר saw ה׳ was with him. שטעלט זיך די שאלה, so the question comes up: מניח ער האט געזען די איבערנאטירלעכע הצלחה פון יוסף, and true, he saw something out of the ordinary, he saw יוסף is מצליח עפעס למעלה מדרך הטבע. פון וואנען האט אבער פוטיפר געוואוסט צו מייחס זיין די הצלחה צו הוי׳, צום אייבערשטן? How did he know to relate this to ה׳? How did he know it comes from ה׳? In דער צייט פון פוטיפר, וואס פוטיפר ווי אלע מצריים געווען א עובד עבודה זרה, פוטיפר worshipped עבודה זרה like all the מצריים, און האט נישט געוואוסט וועגן די מציאות פון אייבערשטן, he didn't know about ה׳. So what made him see that this is from ה׳? It says וירא אדוניו כי ה׳ איתו, his פוטיפר saw ה׳ was with him. What did פוטיפר see? He saw הצלחה. One thing he saw for sure, that this is not natural. But why didn't he attribute it to עבודה זרה? He was an עובד עבודה זרה. Now, it doesn't say in any פסוק that פוטיפר specifically was an עובד עבודה זרה, but why would we imagine he was different than all of מצרים? He was part of מצרים and he was a officer in the cabinet of the king, so for sure he is עובד עבודה זרה, he was by פרעה. And when they're עובדי עבודה זרה, they didn't know of ה׳. How do we know that the מצריים, that they didn't know of ה׳? Who knows of a פסוק where it says that they didn't know of ה׳? A פסוק in חומש that פרעה did not know of ה׳? And the רבי used the לשון הוי׳, he didn't know of הוי׳, which פסוק says it? There's a פסוק in פרשה, yeah, who said? שמות. Yeah, what does it say? Yeah, yeah, you're right. When משה רבינו came to him, told him ה׳ sent me to you to tell you שלח עמי, let my people go, what did he answer? מי הוי׳? מי ה׳? לא ידעתי את ה׳. I don't know who's this ה׳, who's this הוי׳. I don't know הוי׳. So פרעה did not know anything about ה׳. Obviously פוטיפר didn't know either. If פרעה didn't know, פוטיפר didn't know, because פוטיפר, פרעה was the smartest of all of מצרים. Why did they make פרעה king? He was knew everything, he was very smart, he was the the epitome of a human being as far as as חכמה. Saying he knew the 70 languages except לשון קודש, I mean he was. So פרעה didn't know הוי׳. Now, חסידות connects what פרעה in שמות said, לא ידעתי את הוי׳, to the פרעה of יוסף. לכאורה different פרעהs, no? That's a long time. Since יוסף came to פרעה till משה came, how many years passed? How many years passed? From פרעה, from משה, from when יוסף came to פרעה, for יוסף here, this story, and when משה רבינו spoke to פרעה and פרעה said I don't know הוי׳, how many years passed? This was before they went to מצרים yet, right? Before יעקב אבינו went to מצרים. How long were they in מצרים? 210 years. When משה רבינו came to speak to פרעה, which year of it, which year was it of the 210? How much? 209, it was the last year, it was ממש the last year when משה came. So this was more than 209 years. Now, could be it was the same פרעה, those years they lived long, but we know it says ויקם מלך חדש. So one פשט is he was ממש a new king, the other פשט is it was the same one, but נתחדשו גזרותיו. But this was also earlier, this was 86 years before they left מצרים. The bottom line is they're two different פרעהs. So פרעה over there said, \"I don't know הוי׳,\" what has it got to do with this פרעה? So let me tell you how חסידות puts it together.

When יוסף came to פרעה, when פרעה got him out when he heard about him being able to interpret the dream, what happened there? What was the conversation between פרעה and יוסף? פרעה said to יוסף, \"I heard that you're a dream interpreter, you're able to interpret a dream.\" So what did What did יוסף answer? What לשון did יוסף use? You got to use the words of the פסוק, that's going to be the point. What לשון did he use? It's not me, it's השם. \"בלעדי,\" he said, \"בלעדי, it's not me.\" Nu, what word? Cuz that's the whole point here. \"אלוקים יענה את שלום פרעה.\" It's not me, אלוקים is going to answer שלום פרעה. יוסף used the שם אלוקים. What שם did פרעה say when he said, \"I don't know\"? \"לא ידעתי את הוי׳.\" So חסידות explains, puts the two together: פרעה had no understanding in הוי׳, he only had an understanding in אלוקים. יוסף told פרעה, \"אלוקים יענה את שלום פרעה,\" אלוקים is going to answer you, because you know אלוקים, you do not know הוי׳. What's the difference between אלוקים and הוי׳? This is from the basic, most elementary ענינים in חסידות. That's not from חסידות, that's even from רש״י, אלוקים and דין. אלוקים is דין and רחמים. חסידות says, הוי׳ is the אייבערשטער the way He is higher than טבע, and אלוקים is the אייבערשטער which is put into טבע. How does the word אלוקים fit to אייבערשטער being put into טבע? Because אלוקים is בגימטריא הטבע. How much is the גימטריא of הטבע? Five and ט is nine, 14, ב is two, is 16, and ע is 70, it's 86. How much is אלוקים? איי, אלוקים has a ק? That's the famous trick: אלוקים has a ק which is a hundred. Okay, it's not אלוקים, it's with a ה. So אלוקים is בגימטריא הטבע. How does הוי׳ fit to למעלה מן הטבע? I see you didn't think of it, huh? How is How does הוי׳ show למעלה מן הטבע? How does י-ה-ו-ה show למעלה מן הטבע? Yes, י-ה-ו-ה. How does י-ה-ו-ה show למעלה מן הטבע? Cuz י-ה-ו-ה, the way it's spelled out, is a combination of three words: היה, הוה, ויהיה. Was, is, and will be. Past, present, and future, and it's all in one word. There's no such thing in דרך הטבע to have past, present, and future together. Can't be. Past is past, present is present, future is future. If you put it together, it's only למעלה מן הטבע. So הוי׳ represents למעלה מן הטבע. פרעה did not believe in anything למעלה מן הטבע. So פרעה, \"לא ידעתי את הוי׳,\" he doesn't know הוי׳. אלוקים, which is בגימטריא הטבע, פרעה knew אלוקים. \"אלוקים יענה את שלום פרעה,\" יוסף said, because that's טבע. But to say anything למעלה מן הטבע, פרעה didn't know. So if פרעה didn't believe or didn't accept in any Godliness למעלה מן הטבע, פוטיפר also didn't. So how in the world did פוטיפר know it comes from הוי׳? When When he saw יוסף מצליח, it says, \"וירא אדוניו,\" פוטיפר saw \"כי הוי׳ אתו.\" פוטיפר had no idea of הוי׳. That's what bothers רש״י. Now, the רבי doesn't bring this whole thing about הוי׳ and אלוקים because the רבי is explaining רש״י in פשוטו של מקרא. So פשוטו של מקרא, it's a סתם a שאלה, how did he know it's from the אייבערשטער? Maybe it's from עבודה זרה. It doesn't go into חסידות in simple פשט, aber in חסידות the קשיא is בכלל he doesn't know of anything למעלה מן הטבע, and here we're saying he saw the הצלחה comes from the אייבערשטער, למעלה מן הטבע.

דער עיקר מוז רש״י מפרש זיין, therefore רש״י has to explain it, how did he know it? שם שמים שגור בפיו, that השם's name was constantly in his mouth. יוסף האט שטענדיג ביי יעדע זאך און געשעעניש, יוסף constantly, by everything and everything that happened, דערמאנט דעם אייבערשטן אלס דער מנהיג עולם, always would say the אייבערשטער runs it, like we like by אידן you do. By אידן, we always say anything you say, סיי ברוך השם this, you always, ah, דער אייבערשטער פירט די וועלט. When you see something, you know, נו, don't you see? I mean, yesterday I was telling somebody, was telling me something that happened, you see, נו, so I told him, you see, דער אייבערשטער פירט די וועלט. דער אייבערשטער runs the world. I mean, that's what we always told him, דער אייבערשטער runs the world, and everything that happens comes from the אייבערשטער. על דרך ווי מיר האבן געלערנט פריער, רש״י already earlier brought the same expression: שם שמים שגור בפיו. Can we ask all... Can we ask all the people who are listening to the שיעור למעלה אין שמים to start listening למטה down here? נשמות איז עולה למעלה. I believe, טאקע, the שיעור given למעלה is a much better שיעור, there's no question about it, but nevertheless, we are נשמות בגופים. שטיי אויף! You want to, can't even see who it is. אט אזוי, או. We have to do the same thing, have to start giving the שיעור on that side. You know what? Maybe. Yeah, maybe. We'll have everyone turn around. We have to have some excitement, so we'll make turn around the whole זאל. Uh-oh. Stand in the middle. I should stand on something that'll drive me around. All around, all the tables. That'll be a good idea. We spoke about a microphone, I think that would help. And the speakers should be on that corner. Anyway, we find earlier already this concept of שם שמים שגור בפיו. Where did רש״י say it? בנוגע עשו, when יעקב came with the food for יצחק, יצחק asked him, \"What made you come so fast?\" So what did he answer? כי השם הקרה, דער אייבערשטער made it happen fast. So what did יצחק answer? הקול קול יעקב. It sounds like יעקב's voice, so רש״י says, what did he mean? He meant to say the words that יעקב used is not used by עשו, because by עשו אין שם שמים שגור בפיו, doesn't mention השם's name. So what does it mean? And when יעקב did use השם's name, in which context did he use it? That why am I so fast? Because השם makes everything happen. He said, כי הקרה ה' אלקיך לפני, השם your God made it happen for me. און ווי רש״י איז דארט מפרש, and רש״י explains אז יצחק האט אויף דעם געזאגט, יצחק said, אין דרך עשו להיות שם שמים שגור בפיו. It's not the דרך of עשו that שם שמים... People walk around, it's the best thing... It's not the דרך of עשו that שם שמים שגור בפיו. עשו doesn't do that. So, so what does that mean there? That שם שמים שגור בפיו means that you keep on saying that everything that happens comes from the אייבערשטער. So פוטיפר kept on hearing from יוסף everything is comes happens comes from the אייבערשטער. דערפאר האט פוטיפר געוואוסט, so פוטיפר knew אז די הצלחה פון יוסף נעמט זיך דערפון וואס השם עמו. That's how פוטיפר knew it comes from השם. ווי ער האט כסדר געהערט פון יוסף. יוסף kept on saying, \"השם, השם, השם\", and then he saw him having הצלחה למעלה מדרך הטבע, so he understood it comes from השם. So this is why רש״י explains only in this פסוק. 'Cause this is the only פסוק that says, \"וירא אדוניו\", that פוטיפר saw it. If פוטיפר saw it, there must be some reason that he saw, how did he see it? This פסוק means he heard שם שמים. But when the תורה tells us, we can learn weiter, מה שאין כן אין דעם פסוק, \"ויהי ה' את יוסף ויהי איש מצליח\", the פסוק which just describes what happened. That's the חסרון if I don't stand here, I can't see everybody. Later on? When? Later on? Not sure. He wasn't in his house, so how often did he see פוטיפר at all? Yeah, he was a worker. He probably saw him, who knows when. He saw, but יוסף פוטיפר very seldom. I mean, he gave him over everything to run, and he saw him very seldom. עד כדי כך, when יעקב died and יוסף wanted to bury him in מצרים, he had to get permission from פרעה. What did it say? יוסף spoke to בית פרעה, spoke to פרעה's secretary that he should speak to פרעה. Weist, he gave him over the job, that's what it looks like from חומש. But in the פסוק where it says the fact that יוסף was a איש מצליח, it doesn't say who saw that יוסף was a איש מצליח. But there, also in פסוק, the other פסוק where it says אי סברא ס'איז א ראיה באשר בשביל ששם, that the officer from the jail saw that he's מצליח because השם was with him, but they're not saying what he saw. The תורה is telling us what happened. And the תורה is giving us the reason why he was מצליח. וואס רעדט זיך נישט אז פוטיפר אדער דער שר בית הסוהר געזען השם אתו. It doesn't speak about the שר בית הסוהר seeing it, נאר וועגן דעם עצם זאך אליין, it speaks about the thing itself, אז די סיבה פון יוסף'ס הצלחה, the reason why יוסף was מצליח, is כי השם אתו, because השם is with him, איז דא ניטא קיין יסוד ענדערן דעם פשט על הפרשה שם שמים שגור בפיו. Here, the רש''י has no reason to change. So רש''י learns השם אתו means that השם was with him. So this is the way the רבי explains this פסוק. But the המשך to before is that there's still something not clear in this פסוק, and based on what the רבי explained before, it will explain the פשט in this פסוק. So, maybe I'll get somebody to tell me, not to tell me, to tell the whole crowd, what was the last thing that we just learned here, how the רבי explains the פסוק, how the רבי explains why רש''י picks דוקא in this פסוק to say that it means שם שמים שגור בפיו? So, who's going to explain it? Let's see. Who volunteers? You know? Sure you do. I'm sure you do. The only thing is that not everyone knows that you know, so make sure that everyone knows. No, not that question, the last piece, the last שיחה we learned, that רש''י says on the פסוק, וירא אדוניו כי השם אתו, his master saw השם is with him, so רש''י says what does it mean he saw השם is with him? שם שמים שגור בפיו. What makes רש''י say that's the פשט? Why can't רש''י learn פשוט? He saw השם is with him because he saw הצלחה, he saw השם is with him. The best ראיה is that the other פסוקים רש''י doesn't say it. רש''י doesn't say anything. רש''י doesn't It says other פסוקים השם was with him, and רש''י leaves it, because השם was with him. Let's hear what you're thinking. נו, ר' קאסניאנסקי, דו ווייסט דאך דעם גאנצן ענין? Yeah, yeah, go ahead. ובכלל, this is part of of being in ישיבה, you have to have lessons in public speaking, cuz you're going to go out later on, you're going to have to be, so this is the beginning. You start speaking here in public, so you get used to it. I know, but why does רש''י say that it means that he said השם's name, always mentioned השם's name? Why can't it be השם is with him because he was close to השם? Why does רש''י say because השם, it means שם שמים שגור בפיו? I remember once by a פארברענגען, the רבי mentioned מסכת עוקצין, and the רבי said, there are so many people that don't even know what the word עוקצין means. The last page, the last מסכתא. And the רבי was looking around, and it seemed as if the רבי was going to pick on somebody and say, can you tell me what is מסכת עוקצין? It was ממש, the רבי waited for a minute, looked. He didn't. Was another time there was when the רבי said a certain גמרא, מחלוקת רב ושמואל, and at the moment he didn't remember what רב said and what שמואל said, which one was which. So he picked somebody, and he said, ר' אברהם, נו, איז ער דאך א בקי בש''ס? So ר' אברהם זיסקינד, he was טאקע a בקי בש''ס, and he asked him to say. He didn't want to say. So later he said that he knew, but in front of the רבי, he wouldn't say. But was another time when the רבי didn't ask somebody, the רבי stopped and was thinking, and then went like this, and then you could see, I could see the רבי's mouth was moving, saying what it seemed like that he started reading from the beginning of by heart, from the beginning of the עמוד, you know, sometimes you want to remind yourself. Ah! Yeah, רב holds like this, שמואל holds like this. I remember then the רבי stopped for a moment and he said, because a minute before that he had mentioned a פסוק. It says you're not allowed to say תורה שבכתב בעל פה. You're not allowed to say פסוקים בעל פה, by heart. So the רבי said, א דאס איז דער פסק וואס מ'באקומט פאר זאגן דברים שבכתב בעל פה. This is the the punishment I got for saying דברים שבכתב בעל פה, well I forgot that גמרא. Anyway, but by עוקצין he didn't say. Anyway, נו, now you know? I'm just asked in the שיחה the רבי asked the שאלה in רש״י: Why does רש״י say שם שמים, that the what it means ה׳ איתו is שם שמים שגור? You know? So why doesn't רש״י say by the other פסוקים? Why not? Why don't? Why? The other פסוקים talk about what? No, no, it's not talking about... You're right, but... נו, so the other פסוקים that רש״י doesn't have to say it, why? Because the פסוק is not talking about anybody seeing it. The פסוק just tells us the fact that תורה tells us ה׳ was with him. The תורה is telling us, you know, what does it mean, ה׳ was with him. But when the פסוק says that פוטיפר saw it, that's where the problem is. How could פוטיפר see it? How does פוטיפר know it's from the אייבערשטער? Maybe some other עבודה זרה? That's the only פסוק where רש״י has to say שם שמים שגור בפיו. Okay, but we might start this program, two things maybe: to walk around, and also to stop in the middle and ask somebody, \"You know what? Let's hear what what we just learned.\" That'll be better.