That's separate? How many are there? And as you see in the sichah on the קעפל, title, it says Vayeishev and then it says a star. And the star says that on the bottom it says ושייכותה לי\\"ט כסלו. So it's a sichah on Vayeishev, but it's also שייכות to י\\"ט כסלו. And there are many times when you have a קעפל, a title of the sichah, and then there's a star at the bottom it says it's also a siyum on a masechta, or different things. First time the Rebbe wrote it was in the sichah to Bechukosai in חלק י\\"ג, חלק י\\"ב, the heading was Bechukosai, and I remember the Rebbe made the star and wrote that's also a siyum on Maseches Horayos, and masechta and Maseches Horayos, Maseches Bechoros. And from then on, we started doing ourselves, you didn't have to even wait for the Rebbe, but the Rebbe gave the derech. Anyway, this is a sichah on פרשת וישב. And at the end, it says ראה לקמן סעיף ח, there it talks about י\\"ט כסלו. In the היינטיקע סדר, it actually is a Rashi sichah, what happens to be a very interesting sichah, pashut in the way the pesukim fit so well. In the היינטיקע סדר ווערט דערציילט, in this סדר, meaning the סדר of Vayeishev, it tells us, וועגן דעם זמן וואס יוסף איז געווען במצב פון היפך החירות אין מצרים, at the time when Yosef was in a situation which was the opposite of being free אין מצרים. It's interesting how the Rebbe uses היפך החירות. The Rebbe could have said he was an eved in Mitzrayim. How do you say, what was he? He was an eved. The Rebbe doesn't feel comfortable writing he was an eved in Mitzrayim, Yosef being an eved. He was not free. That's a different expression. Just reminds me, the first hanachah that we gave out, from a farbrengen, the first one, no, sorry, there were a few that we gave out and the Rebbe didn't after we started writing hanachot, the Rebbe didn't react. Hanachot, I don't mean Likkutei Sichot, I mean hanachot of just writing down with farbrengen, an hanachah bilti mugah, without the Rebbe checking it, and we gave it out. And the Rebbe didn't react. Didn't react once, didn't react twice, so we didn't know the Rebbe is happy or not happy. The Rebbe didn't. Till finally, once by farbrengen, the Rebbe said, \"I got before Shabbos the Reshimos\" - the Rebbe called it Reshimos - \"the Reshimos from the farbrengen, and there they wrote that יצחק איז געווען בלינד.\" Yitzchak was blind. And the Rebbe says, that's, a lashon he used was, \"ס'שניידט אין די אויערן, it cuts into your ears, to hear Yitzchak was blind. Yitzchak was hard of seeing. How could you use a lashon Yitzchak was blind?\" So, on one hand the Rebbe criticized what we wrote, you can't imagine how good we felt. At least the Rebbe recognized that there's a sichah that's printed and recognized it and he complained about it, that's fine, that shows it. So then, cuz the Rebbe very careful to say on Yitzchak he was blind. The same thing here, to say that Yosef was an eved, even though sometimes he used the word eved, and I can even tell you maybe further in the sichah he might use the word, but when he starts off the beginning saying there was a time when Yosef was an eved in Mitzrayim, so he says a time when he was היפך החירות, the opposite of free. That means there was a time when he was not free, that he was a slave in Mitzrayim. So when the Torah talks about it,

וועלכע איז באשטאנען פון צוויי שלבים, there were two stages in him not being free, זה למטה מזה, one lower than the other. \"פריער איז ער געווען אן עבד בבית פוטיפר,\" see, the Rebbe used the word eved, \"first he was an eved in Potiphar's house, און דערנאך, דורך דעם בילבול פון אשת פוטיפר,\" and later on by the bilbul of the wife of Potiphar, \"האט מען אים אריינגעזעצט אין בית האסורים,\" they put him in jail, which became worse. To be an eved is one problem, and to be in jail is a worse problem. So he went through two stages: first he was an eved for Potiphar, then he was in jail because of what the wife of Potiphar made up about him. \"און אין ביידע מצבים איז דער אויבערשטער געווען מיט יוסף'ן,\" in both situations the pasuk says the Hakadosh Baruch Hu was together with Yosef, \"און ער האט שטארק מצליח געווען,\" and Yosef was matzliach. If you remember pashut the pesukim from Chumash Vayeishev, Parshas Vayeishev, that it says when he was in the house of Potiphar, Hashem gave him such success, and later when he's in jail, he had success. V'ad k'dei kach, so much so, אז אין ערשטן פאל האט אים פוטיפר ממונה געווען, the first part, when he was an eved in Potiphar's house, Potiphar appointed him על ביתו, appointed him to run the whole household, וכל יש לו נתן בידו, and whatever פוטיפר had, the פסוק says, he gave it over to יוסף's hands, ויעזב כל אשר לו ביד יוסף, and he left everything that פוטיפר had, he left it in the hands of יוסף, ולא ידע אתו מאומה, and there was nothing that he knew, which means that Potiphar did not take care of anything. Nothing that he took care of. Everything was taken care of by Yosef. So that's the first thing. So he had such hatzlachah, he was so matzliach, Yosef, that Potiphar said, \"Let him do everything, because he's doing a very good job. He was mamash matzliach.\" That's in the first stage when he was an eved by Potiphar. און דענאך אין צווייטן פאל, a second stage, האט דער שר בית הסוהר, the pasuk says that the the the guard or the head of the jail, im memune geven, appointed him את כל האסורים אשר בבית הסוהר, the pasuk says, on all the prisoners, he made him in charge of all the prisoners, ואיז אז אין שר בית הסוהר רואה את כל מאומה בידו באשר השם אתו, that the owner, the head of the jail did not take care of anything, he did not look into anything, because he gave it over to Yosef, Yosef took care of everything. And all of that is because Yosef was matzliach. So when Potiphar saw he's matzliach, he said, \"Why should I take care of? Let Yosef do it.\" In jail he saw he was matzliach, he gave it to him. Okay.

Gefint men ober, so likhora, there's a great similarity between the two cases. This is matzliach in the house of Potiphar, he was an eved, here's matzliach in jail. But we find אז אין דעם אופן ווי די תורה ברענגט ארויס הצלחתו של יוסף בבית הסוהר, that when the Torah, the way the Torah brings out, expresses the hatzlachah that Yosef had when he was in jail, איז דא א שינוי בולט, there was a clear, obvious difference לגבי דעם אופן ווי ס'ווערט אויסגעדריקט זיינע הצלחה בבית פוטיפר, the way versus the way the Torah expresses the hatzlachah that Yosef had in the house of Potiphar. This is what this is what we see. בנוגע צו הצלחת יוסף בבית פוטיפר, when we talk about Yosef being matzliach in the house of Potiphar, is the לשון הפסוק, the lashon of the pasuk is וכל Here it's noge'a to hear the specific words, because generally if you don't make a diyuk of the words, it looks the same. But if you're medayek in the words, if you look exact exactly the way it's written, you see a difference. By when he was matzliach in the house of Potiphar, the לשון הפסוק is וכל אשר הוא עושה ה׳ מצליח בידו. Whatever he did, ה׳ made successful in his hands. מה שאין כן בהצלחת יוסף בבית הסוהר, when he was matzliach in jail, זאגט די תורה דעם לשון, באשר הוא עושה ה׳ מצליח. Whatever he did, ה׳ made him מצליח. Un zogt nisht, which means doesn't say, is mashmit, skips dem vort בידו, skips \"in his hands.\" So the first time it says ה׳ was מצליח in his hands, and the second time it says ה׳ was מצליח. So there must be some reason for it. See, sometimes you have a she'eilah on an expression. Here, there is no she'eilah on the expression. Either expression makes sense. The she'eilah is when you compare the two. And I say this many times and it's נוגע פשוט to know when you learn שיחות, even when you learn other things. Sometimes you have a diyuk in Rambam. Why does Rambam use this lashon? So sometimes there's a diyuk where the the lashon is not clear, you could have used a better lashon. Sometimes there's a diyuk where the Rambam did, there's nothing wrong with the lashon. But when you look at two leshonot, in one place he writes it like this, in one place he writes like this, אה, יש דברים בגו, there must be a reason, he wouldn't stam change it around. Then we have a diyuk. Here also, if the Torah says he was matzliach, it's fine. If the Torah would say ה׳ מצליח בידו, ה׳ gives, made hatzlachah in his hands, iz vayter gut, it's an expression, you could use it. But when the Torah changes it, one place the Torah writes, in the case of house of Potiphar, the Torah, ה׳ מצליח בידו, ה׳ gave hatzlachah in his hand, other places says ה׳ מצליח without the word בידו, there's something here. We're using the lashon of רש״י, אין זה אומר אלא דרשני. This tells us there must be some derush here, there must be some reason here. So this is the Rebbe's שאלה, even though he doesn't say darf men farshteyn, but that's obvious, darf men farshteyn, what is the difference? Why in this place it says the word בידו, and later on in jail it doesn't say the word בידו?

Vet men dos farshteyn, so we'll understand, the Rebbe says, לויט דעם ביאור הצמח צדק אויפן פסוק ויהי ה׳ את יוסף ויהי איש מצליח. There's a pasuk says Hashem was with Yosef, and he was a איש מצליח. What's a איש מצליח? A man of success. So the Tzemach Tzedek says אז הצלחה הוא ענין מזל. Hatzlachah is mazel. כמו שקוראים איש מוצלח, בר מזל. When a person has hatzlachah, he said, \"Oh, this guy's a mazeldiker guy, this guy's a bar mazel.\" Glik bloz. In Yiddish, when you say a guy is lucky, glik is lucky. He's lucky, he's a bar mazel. Bloz, what's bloz? What does the word bloz mean? French? Glik is not French. Glik is in Yiddish. So there's two pshatim in the word בלעז. One pshat is בלעז is a ראשי תיבות, בלשון עם זר, in the lashon of a different nation. But the real meaning of the word בלעז, even though it says it with with the סימנים of a of a ראשי תיבות, the word בלעז, לועז, לעז, means another language. When someone talks lashon kodesh and the other one talks a different language, he is a לועז, he talks in לעז. But that itself could be because לשון עם זר, or לשון עם זו, some say, whatever. But anyway, so he says as a bar mazel. So when the pasuk says that Yosef was a איש מצליח, a kind of a mazeldike mentsh. What does that mazeldike mentsh mean? A bar mazel. A bar, normally the taytsh of bar is what? A son. So what's the taytsh of bar mitzvah? Son of a mitzvah, wow. When a guy becomes bar mitzvah he becomes a son of a mitzvah? So even though the word bar means ben, but sometimes the expression is used, and the Rebbe uses this lashon of all, when you say that he is a בן ארץ ישראל and this guy is a בן חוץ לארץ, it doesn't mean he's a son of Eretz Yisrael. A person of Eretz Yisrael is called a בן ארץ ישראל. A person who is מחוייב במצוות is called a bar mitzvah, not that he's a son of mitzvot. A person who is a mazeldike person is called a bar mazal, not that he's the son of mazal. He is a lucky person, that's what we use the lashon, he's a lucky person. What does luck mean? Glik, in Yiddish it's glik. A lucky person. And he explains, מזל איז נישט א זאך וואס דער מענטש דערגרייכט דורך זיין יגיעה. Mazal is not something a person reaches through his work, נאר דאס איז א מתנה מלמעלה. And the person says he has a mazal. Lemashal, the best place, when would you say a guy has mazal? If you win the lottery, exactly! The best example. You win the lottery, you didn't do anything about it, you paid the same dollar for it as the other guy, but you're a bar mazal. You have a mazal. It's a matanah that's given you מלמעלה. It's not something that you worked for. So therefore when it says, ויהי ה' את יוסף ויהי איש מצליח, ה' was with Yosef and Yosef was a mazeldike person, a matzliachdike person, וואס דאס דריקט זיך אויס דער ענין פון מזל אין אן איבערנאטירלעכע הצלחה. It says Hashem' was with Yosef and Hashem' gave him hatzlachah because the whole inyan of hatzlachah, which is mazal, comes from Hashem', it doesn't come from you. And that's why this is in when would you use that expression if it was something not normal, something not natural? איבערנאטירלעכע. איבערנאטירלעכע means above nature. וואס א מענטש קען מיט זיינע כוחות נישט אויפטאן. Something that a person cannot accomplish with his own כוחות. If a person works hard and he makes money according to how much he worked, that's not mazal. That's something that you made. Now we have to remember everything comes from Hashem', we're not trying to say things that don't come from Hashem'. But in a גילוידיקע way, if you work and you make money, your work brought the money. Be'emet, it's Hashem' gave you the money and you have to make a כלי בדרך הטבע, but bichlal, in the world, in the framework of teva, your work brought the money מלמטה למעלה. משא\"כ מזל means that the Eibershter gave you something above which is not something that you deserve, I mean deserve, not something you worked for. It just come ויהי ה' את יוסף, so Yosef was an איש מצליח. Now, I want to stop for a second, just when we talk about mazal, we're saying about the mazal comes from the Eibershter.

Now, sometimes we say the inyan of mazal comes from the word כוכבים ומזלות. There are stars and there are מזלות. What are the מזלות? How do you translate in English מזלות? Constellations. Constellations. Those are the מזלות. You have up there, not רוחניות, בגשמיות, you have stars, and there are things written in the stars, and the stars cause you certain things. Doesn't mean we're allowed to look into it. We're not allowed to look in the horoscope, and well you can look, you can see what you want of it, but you can't do anything based on what it says in the horoscope because of the stars. But there is such a thing. Looking into the stars is not a lie, it's not a bubbe maaseh. It's just that a Yid cannot base his behavior based on what it says in the stars, but there is such a thing as in the stars. That's why there were אצטגניני פרעה. Pharaoh had stargazers and they saw! The only tzarah is they don't see the full truth. They see, s'iz a bisl tsumisht. That's why they saw that the one that's going to save the Yidden from Mitzrayim is going to be punished by water, which was true. Moshe Rabbeinu later on, why didn't why was he punished, he didn't go to Eretz Yisrael? Because of the water, because he didn't speak to the rock, he hit the rock. So they saw, but they didn't see what they saw. So there is such a thing as stargazers. They look into the stars. It says Avraham Avinu was a great astrologer. This is astrology. He was a great astrologer. That's why when the Eibershter told him, \"You're going to have children,\" and He said, \"ויוצא אותו החוצה,\" so He took him out, He told him, \"צא, go out from your astrology.\" Because Avraham looked in astrology and he saw in the stars that he won't be able to have children. So the Aibershter said, \"I could take you out beyond.\" But there is such a thing as מזלות למעלה, and just says don't be afraid, because אין מזל לישראל. The Yidden don't have mazal. You mean the inyan of מזלות doesn't apply to Yidden? It does. But a Yid is able to change what is written in the mazal. That it could be written in the mazal this person will not live this year, a Yid through teshuvah can change it. That's why there's a pasuk in Tanach, it says, \"מאותות השמים אל תחתו.\" Ver ken vi s'taytsh? Ver ken translate the words? מאותות השמים, from the signs of the heavens, אל תחתו, do not be afraid. אל תירא ואל תחת, it's not to be afraid. כי הגוים יחתו מהמה. The goyim should be afraid of it. Goyim have to be afraid. If they see something in the stars that's negative, they should be afraid. The Yid shouldn't be afraid. Why? Because it says, \"אין מזל לישראל.\" The Yidden are not limited by mazal. The mazal is there, because we know by Yidden there is also mazal. You know what the Gemara says? הכל תלוי במזל, אפילו ספר תורה שבהיכל. Everything depends on mazal, even the ספר תורה in the ארון קודש. When you come to lein on Shabbos, and there are three ספרי תורה, and the guy who had who had פתיחת ארון happens to take out one, why did this one come out, not this one? This ספר תורה had mazal. So that's called, and mazal means למעלה, it's written which ספר תורה should go out. Everything depends on mazal. I remember once with משיח'ס ספר תורה. And after they wrote משיח'ס ספר תורה, they used to be certain Shabbos the Rebbe would tell them to read משיח'ס ספר תורה. I think they would ask every Shabbos, yeah or not, and sometimes the Rebbe said yes, sometimes not. So there was one Shabbos the Rebbe said not to read משיח'ס, no, to read משיח'ס ספר תורה. And they gave the guy פתיחת ארון, for some reason they must have forgotten to tell him that the Rebbe wants to read משיח'ס ספר תורה, so the guy took out a different ספר תורה. And he took it out, and I think Rav Haralig, when he came running running over after it was out already, that's not, you have to take out משיח'ס ספר תורה, and the Rebbe standing there saw it. So the Rebbe said, \"Too late. הכל תלוי במזל אפילו ספר תורה שבהיכל,\" he said. This ספר תורה actually had mazal to be taken out this this week, even though the plan was not like that. So obviously it came min haShamayim. But what's min haShamayim? It's talui in the mazalot. So hakol talui b'mazal. So Yidden are also dependent on mazal. But אין מזל לישראל means that the Yidden could change it. See, Chasidus has a deeper pshat. When it says אין מזל לישראל, it says pshat is not there is no mazal by Yidden. Ein is מזל לישראל. What's the ייד'ס מזל? Ein. What's the inyan of ein? Ein, it says in Pirkei Avos, \"הסתכל בשלשה דברים,\" look into three things, \"ואין אתה בא לידי עבירה,\" you won't do an aveirah. What is it? מאין באת, ולאן אתה הולך, ולפני מי אתה עתיד ליתן דין וחשבון. So Chassidut taytsh, pashuter pshat is you have to look, מאין באת, where did you come from? From nothing. Where are you going to? To the ground. And who are you going to give a cheshbon to, the Eibershter? But חסידות טייטשט, מאין באת, a Yid came from the level of אין. There's a madregah lemala called אין. לאן אתה הולך, there's a madregah called אן, and you're going to that madregah, to that madregah lemala. And the din v'cheshbon that a Yid will have to give, a din v'cheshbon, what's a din v'cheshbon? How is in short a din v'cheshbon? A דו״ח. Din v'cheshbon, a דו״ח is a ראשי תיבות דין וחשבון. So who do you give a din v'cheshbon? לפני מי! To the Eibershter's, the madregah called מי. Sometimes you give a דו״ח to the shluchim, or sometimes you give a דו״ח to the Eibershter, but it's called לפני מי. So there is a madregah called אין. So אין מזל לישראל, that אין is the mazal by Yidden. And we do find that there are things the mazalot are true. It's like by Pharaoh we find, other places, we know in Chumash we find the inyan of astrology, and even to be a a more recent case is the way the story is told, Now again, all these stories that we hear you have to know the details and how true it is, what exactly, maybe somebody here will know the story better. This goes back at least, I don't know, 30 years ago when the Rebbe said once to make a תענית שעות. But he got the rabbanim to come out to make a fast day, a half a day. So, and some shluchim put in a newspaper that the Rebbe said to make a fast. So the story goes that one of the shluchim in France after this happened got a call from this guy, and he says who he is: \"I'm a priest, and I want to know who's this Lubavitcher Rebbe?\" So he says, \"Why do you want to know?\" So he says, \"I'll tell you why I want to know, because I read in the newspaper, I saw in the newspaper an ad that for a certain day he said they should fast to take off gezeirot, whatever.\" He says, \"I am part of a group that are into astrology, and we look into the stars, and we see things, and we saw certain things that are going to happen which are bad for the Jews. And after that day, when they had this fast day on that day, it was all erased from there. And I put the two together. I saw it in the newspaper Lubavitcher Rebbe said to fast on that day, so I understood that this Lubavitcher Rebbe knows what's going on and he... So who is this guy? Who is this Rabbi Schneerson who's...?\" Why? Because it's takeh true, he saw it, and the Rebbe takeh made this fast day in order to take off the gezeirot. So there is such a thing. So the mazal, there is the mazal in the stars and there is the mazal that is by Yidden, which we say is not the stars, but it comes from the Eibershter direct from the called אין מזל לישראל. So here al kol panim it says that by Yosef there was he was matzliach. Why was he matzliach? Because he was a bar mazal. He had hatzlacha, he had glik, he had luck. He's a lucky person, but a luck that comes מן השמים ממעלה.

So one thing we know that hatzlacha comes mimaleh. אבער היכן היכן די הצלחה איז, אין א פארנעם ואיזה אופן, when you say that hatzlacha comes above, it's not something you work for to gain, but it's something that's given to you, there are two ways. איין אופן איז, one is, אז די הצלחה ווערט אנגעזען אין און דורך די מעשה ידי אדם. Where do you see hatzlacha? In what you do. There's sometimes a person works, and normally this work that he does should bring him a certain amount of money, and all of a sudden he worked enough and it made him ten times as much. Not a normal thing. But it came because it came through his work. דאס הייסט די הצלחה עצמה איז נישט בגדר אז א נברא זאל עס קענען אויפטון. The hatzlacha didn't come because he, the human being, the person, could accomplish it, נאר דערפון וואס דער מענטש איז תמיד מצליח, when you see a person that is always מצליח, אדער אז די הצלחה איז אין יעדע זאך וואס ער טוט כיוצא בזה, or you see this guy everything he does he's making money. Not normally usually a person invests here, invests there, you make money, you lose a little bit, a guy is constantly winning, constantly, it's not normal. זעט מען קלאר אז ער איז א בר מזל. So you see right away this guy is a bar mazal, a special person. אז דאס איז נישט קיין צופעליקע זאך, this is not just it happened. און הצלחה, נישט דערפאר וואס הוי' matzliach, not stam he was matzliach, the Eibershter made it. דער אייבערשטער האט אים געגעבן א מזל מצליח, the Eibershter gave him a mazal to be מצליח, אדער ער האט אים געגעבן הצלחה לכל מעשי ידיו, or the Eibershter gave him hatzlacha that whatever he does should be matzliach, which is not a normal thing. So again it's hatzlacha, it's not something that you could do, no one could work and everything that he does is works, you can see it's min hashamayim. עס איז אבער פאראן נאך א העכערע אופן הצלחה, there's a higher way in הצלחה, אז די הצלחה איז לגמרי איבערנאטירלעך, the hatzlacha is completely beyond nature, נישט בגדר אנושי, not in all the level of a human being. באופן אז מען קען די הצלחה איבערהויפט נישט מייחס זיין צו אן אויפטו פון די הענט, you can't at all connect it to what a person does. נאר מען זעט תכף ומיד, you could see right away, אז יד ה' עשתה זאת, the hand of Hashem did this, דאס איז אינגאנצן אן עשיה פון יד ה', it's completely יד ה'. So lemashal if we would ask the example we gave before of hatzlacha, winning the lottery, which one of the two would you say it is? The second one, it's not the first, even though you paid a dollar, good, but to win the lottery is a chance one out of I don't know, 10 million whatever, yeah, depends how many people put in, one of 10 million, they say it's faster to get struck by lightning than to win the lottery. So if a person wins the lottery, it's not the pshat that he did something and he was matzliach. This shows lechatchilah that this is something that completely min hashamayim. See here in he'arah 10, in the first one, which is hatzlacha you could tell it's min hashamayim, but it's still with what a person does, he says על דרך נס המלובש בטבע. We have sometimes a nes which is put into nature. Like it says בנוגע which Yom Tov? Purim. And the, the Rebbe brings from the Alter Rebbe from Torah Ohr on מגילת אסתר שנראה בחוש שכל הסיבות הן רק למעלה מן הטבע. You could see that every, even though you could see that there was a sequence of events, Achashverosh killed Vashti and then this happened, that happened, and everything just, but to have all these events happen and they should go in that סדר and turn out, that's something that you could tell it's למעלה, but it's still מלובש בטבע. There was a nature, he killed Vashti, and Esther became the מלכה, and then and Bigsan VaSeresh and Mordechai, all things happened. So it's definitely min hashamayim, and you could tell it's min hashamayim, but it's a נס המלובש בטבע. But the second way is completely when it's למעלה. And the Rebbe brings here when he, even in the first way he says that you could tell that he is, that the Aibershter gave הצלחה אלוקית, so he says on eleven, כמאמר רז״ל, אצל ישראל, like the Chazal say that by אידן, ובפרט לאחר מתן תורה, after, there אין מזל, אין מזל לישראל. There is no mazal by Yidden. So Yidden are higher than mazal. ושם it says מניין, אמר אברהם, אמר, צא מאיצטגנינות שלך. The Rebbe brings here both things: say אין מזל לישראל, say what the Eibershter told Avraham, go away from your איצטגנינות, your astrology. שהרי היה לפני מתן תורה. This was before מתן תורה. So then he had this שאין מזל לישראל כשנעשה דינם כישראל. When they became Yidden by מתן תורה, then it was אין מזל לישראל. So sometimes it's a mazal that comes from the mazalot, but it's מן, מלמעלה, and when by Yidden the, the mazal is from the Eibershter himself. But the bottom line is that you could tell that this is not a natural thing, even though it comes through the nature. Takeh sometimes a person invests, and the investment really that makes a lot of money. Or like the Rebbe said before, you everything you do, there are people, everything they touch, they say, everything they touch, it's an expression in Yiddish, turns to the gold. Why is it? Because this is a mazal they have. But they're touching it, in other words, they're investing here, they're investing there, they're working, but in the work it comes. And the second way is when something happens completely lemalah miderech hateva. All of a sudden a person walks in the street, let's say, and finds $100,000 in a bag. And in a way that you're allowed to keep it, obviously. So that's a complete mazal. That's lechatchilah, nothing that you do. That's the teitch metziah. Metziah is בהיסח הדעת. It's not something that you could think of, something that you could work for. That's the second madregah. And as we see the derech the sichah is going, that since we have two expressions of hatzlachah, one by Yosef by Potifar and one Yosef in jail, obviously it's connected to these two ways, and that's why there's a difference in the expressions.