After the Rebbe explained the difference between the two situations of Yosef, when he was an עבד by Potiphar, then the hatzlachah was came from Hashem, and you could see it came from Hashem, but it was all within what he did, השם מצליח בידו, in his hand, his maaseh showed that it's hatzlachah from Hashem. But when he was in jail, there it's השם מצליח. It was complete hatzlachah that wasn't even connected to his maaseh. And that's the diyuk, the answer for the two the different diyukim in the pesukim. And then the Rebbe started explaining what's the reason take for the difference. So he says like this: So we started here on page 214, we're holding the beginning of page 215. When is a person a keli to Godly things? If you have bittul. A person is a baal gaavah, person has feels his own ego, it's a contradiction to Elokus. Bittul is a keli to Elokus. To have הצלחה אלוקית, to have Godly hatzlachah depends on your bittul. So obviously, when we said there are two levels of how the Godly hatzlachah comes, obviously it depends on the two levels of bittul. Want to turn around? Because I like to see panim el panim. Good. So obviously, the two levels of hatzlachah depend on levels of bittul. If you have more bittul, so then you're a bigger keli to Elokus, umimeila the hatzlachah is in a higher level, hatzlachah where Elokus is felt more. If you have bittul, but a lower level of bittul, then the הצלחה אלוקית is not so strong, umimeila it comes take, but it comes through your מעשה ידים. So obviously, when he was an עבד in Potiphar's house, his bittul was not as great as his bittul was when he was in jail. And this is what the Rebbe explains. On top of page 215:

און אין דעם באשטייט דער חילוק צווישן דער מצב פון אן עבד, this is the difference between the מצב of when you're a a slave servant, but be'emet an eved is a slave, ובפרט בבית פוטיפר, certainly a slave in the house of Potiphar who was a שר, was an officer, and not סתם, שר גדול מסתם שרי מצרים, a bigger officer than stam officers in מצרים. So the difference between that situation און דער מצב פון אן אסיר בבית האסורים, and the מצב of a prisoner in prison, and the difference is like this: An eved, אף על פי מה שקנה עבד קנה רבו, even though by an eved we know that he has no metziut, whatever an eved owns his master owns, אז ער איז פאר זיך נישט קיין מציאות, for himself he's not a מציאות, מיינט עס אבער נישט אז ס'איז בכלל נישטא קיין מציאות, it doesn't mean he's not a metziut at all. Let me explain. By an eved, we find that he is be'emet not a metziut. That's why if the eved is koneh something, it goes to the אדון. And in הערה the Rebbe brings the pshat, הערה 15, וראה רשב\"א בקידושין, שמלכתחילה נקנה לרבו. By an eved, when an eved is koneh something, lechatchilah his master gets it. Meaning like this: We find this expression, and I'm explaining it even though it doesn't say here, but that's needed for the pshat. Even though we find this expression מה שקנה עבד קנה רבו also by somebody else, by who? מה שקנתה אשה קנה בעלה. Whatever a woman acquires, her husband gets. But the Rashba explains that there is a difference. By an ishah, she is koneh something, it becomes hers. Whatever she owns goes to the husband. So when she picks something up and she is koneh, who is koneh? She is koneh. \"אי\" we say מה שקנתה אשה קנה בעלה, her husband gets? Yes, whatever she gets and she starts with, she is koneh, the din is goes to her husband. By an eved, it's different. When we say מה שקנה עבד קנה רבו means that when the eved picks something up, it's his master picking up. It's not the peshat it goes to him and then from him it goes to the master, his hand is basically the hand of the master, the hand of the adon. So that shows mamash how really he's no מציאות. When he picks it up, it's the as if the master is picking up. Nevertheless, the Rebbe says you can't say he doesn't exist, he's no מציאות at all, עס איז בפירוש פאראן א מציאות עס איז וואס טוט אויף. When the eved works and accomplishes, there is this guy who accomplishes, va'afilu gedolot, sometimes you can have an eved who accomplishes great things. דאס איז דאך די מטרה פון an eved, that's the whole purpose of getting an עבד, צו ארבעטן און אויפטאן, you need an eved to work for you. And sometimes you have an eved who's very talented, and will do a lot of things for you. So, if someone will ask, who did this? If a person has an eved, and an eved does something and makes something nice, he gets the credit for it. We're just saying that he did it only for his master, he doesn't have any rights of his own, let's call it, he doesn't have any rights, and he doesn't have, it's everything for his master, that's what he says. נאר אזוי ווי ער איז נקנה לרבו, since he's belongs to his master, איז דעריבער זיין גאנצע ארבעט און אויפטו, everything he does, everything he accomplishes, אלס עבד, נישט א זאך וואס באלאנגט צו אים, it's not something that belongs to him, נאר לרבו, belongs to his master because he's an eved. But he, lefo'al, is somebody, and he will get the credit if he's an eved that does good things, if he's able to paint, he's an artist. So, this he will get credit for the art, piece of art that he made. On the corner of the art, he will write his name. He will put his signature there because he did it. Ela mai, whatever he did is for the benefit of his master, because he doesn't belong to himself, he belongs to his master. מה שאין כן an asir, but a prisoner is ענינו נישט צו טאן און אויפטאן. A prisoner is not there because you need somebody to work for you, somebody to accomplish things for you, that's not what a prisoner is. נאר להיפך, the opposite, ער איז אסור. What's טייטש אסור? What's an asir? In Hebrew, a prisoner, asir. What's טייטש אסור? Tied. He's tied down, gebunden, he's tied, פארצאמט, limited, ומסולק פון דער מעגלעכקייט צו ארבעטן. פארקערט, we hold him back from giving him an opportunity to work, און טאן עפעס, and to do something, אפילו צו וואס ער איז מסוגל ומוכשר, even to do something that he's capable of doing. An asir means that's not that's not why he's in prison. In prison is just to stop him from doing things that he could do. ער איז בכל זמן ובכל ענין נישט קיין מהלך, all his time and all things he has, he's not doing it, not a מהלך, not someone who's growing. על אחת כמה וכמה, נישט קיין הולך מחיל אל חיל, it doesn't go מחיל אל חיל. So, comes out that where is there a person where is the person less מציאות, which is more bitul, when you're a prisoner. And as the Rebbe looks in, a prisoner doesn't get credit for anything. You don't know, if a prisoner does something, when you have these labor camps and the prisoner works, the individual prisoner doesn't get any credit. You say, \"Oh, this this government got this done.\" How did they get it done? They had all these prisoners working for them. But the individual prisoners doesn't exist. Basically in a prisoner, I don't know if the prison in America would fall under this category of this type of prison, cuz, but the real prison the way it used to be, or mistama is still now in the Arab countries and in the in the in in the third world countries, you're basically a number, that's what you are. You're not you're not a human being. In America it's not, it's נוגע להלכה, because when the Gemara says that פדיון שבויים, to give money to free a prisoner is the greatest tzedakah possible, so some question if that applies to America, too. If someone is going to jail, or someone is in jail and you have to give money to take him out of jail, or to prevent him from going to jail, so we refer to it that's giving money for פדיון שבויים, but in halacha, it's lo davka, because amal in jail, they were, Gemara says, in jail it's it's you have all kinds of צרות, you don't have food and your life is in danger and everything. So, I don't know. Now, maybe the the jail, the the the what's it called, a jail type where you have murderers and things like that, there could be, probably. No. Have to give, I'm saying is that more than any other tzedakah. If a person doesn't have food, you also have to give tzedakah. Oh, no, that's good! That you have to put him in jail. We're talking about a person who shouldn't be in jail. דאס פארשטייט זיך, there are people who belong in jail, yeah, you should have them in jail. Yeah, but the so if the danger is bigger, he shouldn't be in jail. I'm saying that's, we're not talking this, is should he be in jail, should he not, but when we say a person who doesn't belong in jail, who shouldn't be, and the and the goyim have him in jail, is this a גדר of פדיון שבויים nowadays? So, I'm saying that it's not so pashut. It's not נוגע to this sicha, I'm saying the sicha says that when you're in jail, you're not a metziut. I don't know if it's so here, especially if a blue-collar or a white-collar prisoner who is there for evading taxes, he's not a number. It's almost like he's five-star hotel that's in jail. His only thing is he can't leave, and he's locked in and he has to stay there, and there are certain times he has to eat and certain times he has to, but it's different. In in the jail where you are together with רוצחים, with with murderers, maybe takeh it's like, but the bottom line is that in the jail the the way jail was amal, you are takeh nothing. You're no metziut. It's not like an עבד. An עבד is no metziut either, but this is a different type of no metziut. You're takeh nothing. The Rebbe continues umehai ta'ama, and therefore, אפילו אם איז מכריח אן אסיר צו טאן א מלאכה וכו, even when you force a prisoner to do some kind of work, הדי מלאכה קיין יחס ניט מיט אים אלס דער פועל פון דער מלאכה, the work that he did doesn't have any connection to him, you don't give him the credit, you don't say he did it. There's no he. By an עבד is דער פירוש, by an עבד we say, pshat is like this: אדאנק דאס ער איז רכוש של אדם, since he's property of his master, איז אך זיין יד ועשייה ניקנית למדתו, so his hand and whatever he does belongs to the master. ס'איז אבער דא א יד כחלק מן העבד, there is a יד, the עבד has a יד. And the עבד is a person who could do things. And when he does things he does get credit. Whatever he does is for the master. כחלק מגופו עבד, he has a יד which is his יד. That's what we say he has a יד. And I want to explain in halacha soon an inyan in נגלה on this inyan that עבד has a יד. מה שאין כן אן אסיר, but a prisoner, וואס כל עשיותיו זענען נאר וואס מ'איז אים מכריח צו טאן. What does a prisoner do? Only what he's forced to do. He can't do anything on his own. Even if he has free time, there's no such thing, a prisoner every second is told what to do and you can't just sit down and do something. You can't sit down and paint if you want to, unless they give you permission, or they want you to do it. מ'קען ניט זיין עשייה, so when he does something it's not he that did it. So let me just explain it a little bit. Where do we see that עבד has a יד in halacha? So let me explain it, listen to this. This is noge'a sometimes to a shiur. The truth is I had it in mind to mention this in this morning's shiur because it had to do with it. In order for an עבד כנעני, we're talking about עבד כנעני who's property of his master in halacha, to become free. How do you free an עבד כנעני? Give him שטר שחרור. As soon as he's קונה the שטר שחרור, he becomes free. Like a אשה, for a אשה to become free, you give her a גט. The moment she gets the גט in her hand, she's קונה the גט, she's free, she's not married. An עבד also. The moment he's קונה the גט, the גט שחרור, or שטר שחרור, he becomes free. Didn't we say that מה שקנה עבד קנה רבו? Whatever an עבד gets belongs to his, he doesn't have his own קנין. So how could he be קונה שטר? How could an עבד כנעני be קונה the שטר שחרור in order to become free? The answer is גיטו וידו באים כאחד. Very good. That's the answer, the Gemara gives that answer. What does that mean? That when you give him the שטר to make him free, that itself at the same time he gets his יד. Because be'emet it's a circle. In order to become free he has to have a יד to be קונה the get. In order to get the yad to be koneh the get, he has to become free. So what is this? This is a catch-22. This is a circle. Where do you start? So we say גיטו וידו באים כאחד, they come together. So when he gets the get, the freedom and the yad gets together.

Comes the Avnei Nezer, listen to this, and the Avnei Nezer asks a she'elah: how in the world can we say גיטו וידו באים כאחד? Doesn't it have to start someplace? And he gives an example. I'll give you another example where there is a catch-22 and it doesn't work. Listen to this example, a very interesting example. To be קונה קרקע, to be koneh a house. One of the ways you can be קונה קרקע is with a shtar. נכסים שיש להם אחריות, which means houses, land, you could be koneh, nu, with three ways: בכסף, בשטר ובחזקה. One of the ways is shtar. If I want to be makneh to you my house, I write a shtar I'm giving you my house. The moment you are koneh the shtar, the house is yours. Fine. Then there's another din. Are you guys in the back following the din I'm talking about now? Because it's, happens to be an interesting din. To be interesting you have to be interested, otherwise it's not interesting. It's a catch-22. What happens if you don't catch? So that's one din. Again, if you're koneh the shtar, you're koneh the house. Then there's another din, that a person's house. can be koneh things for him. If I want to give you something, I could put it into your chatzer. It's one of the kinyanim. If you have a chatzer, you have a house, and I want to be makneh you this, and you're not around, I could just put it into your chatzer. The moment it goes into your chatzer, you're a koneh. So what happens if I want to give you my house as a present? I'll write a shtar, put it into my house, and I'll say, \"גיטו וידו באין כאחד.\" It's a Catch-22 here. In order for you to be koneh the house, you have to be koneh the shtar first. The shtar makes it the house. In order to be koneh the shtar, you have to own the house, you have to be koneh the house. So what's the din in such a case? You have nothing to do, you don't even know I want to give you the house. I'll write a shtar here, you're someplace in New York, I'm going to write a shtar here to you, put it into my house, and you'll be koneh the house. That's That's not true, that doesn't work. Makes no sense. You have no shaychut, not to the house, not to the shtar, you have nothing to do here. How all of a sudden you'll be koneh? There's no beginning. In other words, he asks the she'elah. In order for to say that the two things come together באין כאחד, there has to be some beginning, has to start someplace, but it starts nowhere. You have no shaychut, not to the house, not to the shtar, the shtar is not yours, you never got the shtar, you never got the house, how in the world do you get the house? So he says clearly, this ain't going to work, there's no such thing as doing this. So he gives a klal. This din of גיטו וידו באין כאחד, shake the table, the din of גיטו וידו באין כאחד only works if there's a beginning. By the eved, he says there is a beginning. What's the beginning? Before you give the eved the shtar, he has a yad. The eved has a yad. As much as we say that whatever he's koneh is for the adon, that's be'emet he has a yad. There is only something that is me'akev, something that holds back from the yad working. What holds back the yad from working? The fact that he's an eved, the fact that he has a master, he has an adon, so that's all. So there is some beginning there. He has a shayach, he has a yad. So he says, when there is here a beginning, so therefore you could say גיטו וידו באין כאחד. Since he has a yad, so all the shtar has to do, not create something new, doesn't have to create the eved to have a yad to be koneh, he has a yad to be koneh. Just has to take away a meniah, something that's holding back. For there we say the concept of באין כאחד. But in the case of the chatzer with the shtar, there is no beginning. Has nothing to do with the guy. He has nothing to do with the shtar, has nothing to do with the חצר. So there there it doesn't work, then we won't say ba'in k'echad. That's the Avnei Nezer's chiddush, which is brought down in many acharonim later. I'm sure that before the Avnei Nezer, who didn't live so long ago, everyone understood the גדולי ישראל, no one writes it. Everyone understood it by themselves, but he's the one that is brought down now, he writes it because he makes it very clear that גיטו וידו באין כאחד, when we say two things happen at the same time, is only if there was some way to start, some shaychut it has from the beginning. There's a Ketzos about it, but the Ketzos doesn't say that that vort, but What am I bringing it out here for? Because the Rebbe says here the difference between an eved and a prisoner is a prisoner doesn't have any metziut, an eved has a metziut. And the Rebbe uses the לשון that the eved has a yad. The same לשון the Avnei Nezer uses. He has a yad, אלא מאי the yad is blocked. It's called אריה הוא דרביע עליה, it's an expression in Gemara. It's like a lion that's laying over it. You can't do anything with it because there's something blocking it, but it's there. And therefore you could say גיטו וידו באין כאחד. So this is what the Rebbe says. Does he bring the Avnei Nezer here? No. Thought maybe he brings him. What does it say in 20? No, that's something else. 19. No, it says something else here. Okay. Well, I'm just thinking now, Im yirtzeh Hashem at the end of the year we're going to give out a sefer, Shaarei Yeshiva Gedolah, חלק, which one? Which one was the last Which one was last year's? כ״ז. So everyone has to write something, everyone is expected to write. Someone could write up this inyan here, this this sichah, but to connect this what the Rebbe says here that that the eved has a yad with this Avnei Nezer, where the where it says there clearly the eved has a yad, even though מה שקנה עבד קנה רבו and he doesn't have a yad, he doesn't have anything, but there is a yad the Rebbe says, it fits to the Avnei Nezer. The Rebbe doesn't bring it here, so someone else could metzayen and טייטש this. Okay. And whoever writes it, I told you a hundred times, a hundred times, the vort of the Rabbi Akiva Eiger, he said to his talmidim, I don't care if you say my chiddushim in your name, just don't say your chiddushim in my name. That he didn't want. Were all these things known before? If it's not brought down in in a in a time frame before that, does that mean that it was just known by everybody? I imagine, because otherwise it's a moradike kashya. And a lot of things we find in the So the rishonim didn't write So many things the acharonim write and the rishonim didn't write, you think they didn't know it? And the things ממש ענינים which are so important to understand the sugya, but to them it was so pashut, they didn't even have to write it. So I'm assuming this is one, because this is a real פשוטע ענין. So why is it a chiddush? No, it's a chiddush to be written, to say it, they didn't write it down. But I'm sure they took it for granted without even saying it. It was they didn't have to come to it, it was automatic in their mind. Okay, we're going to get off that sugya. So he says like this. So an עבד has a יד. Mah she'ein ken an אסיר, by the prisoner, וואס קיין עשיה איז נישט זיינע, נאר וואס מ'איז מכריח צו טאן, איז מוכרח, נישט זיין עשיה. They force him to do, so it's not him. ועל דרך ווי די אחרונים, the Rebbe gives a different example, ווי די אחרונים זיינען מבאר דעם ענין פון אונס רחמנא פטריה. The acharonim in an אחור The acharonim he brings at the bottom: Beit HaOtzar was written by the Beit HaOtzar מערכת אלף כלל כ״ד, who wrote the Beit HaOtzar? Rabbi' Yosef Engel. What else did he write? Yes, Rabbi' Yosef Engel, yeah. What else did he write? The Atvan deOraita. What else did he write? The Lekach Tov? Yeah? And he had wrote more sefarim. He was His sefarim are gevaldik, his sefarim are moradik. There was once a long farbrengen by the Rebbe to be masbir

the similarity and the difference between Rabbi' Yosef Engel and the Rogatchover. A few sichot in a row. The difference and the similarity between the two, because R'' Yosef Engel wrote the same style. The difference is When was it? I don't know, מ״ב, מ״ג, I don't know. The diff- Because be'emet, the Rogatchover brings on everything, he brings מראה מקומות, different things. And R'' Yosef Engel, every thing he has, he brings a re'ayah from this Gemara, farkert, this Gemara, farkert. But the difference is, R'' Yosef Engel's way of writing is so clear and so smooth, you could pashut read it almost. And the Rogatchover, the way he writes, you'll learn it ten times, you won't understand a word he's writing. He writes, bichlal he writes very short, but besides short, he writes very It's hard to say on on on a גדולי ישראל like that, but he pashut didn't know how to write. He pashut had Yeah, he didn't have the chush of writing. He wrote, הוא ענין ככה, הוא ענין לא ככה, this this, very very bekitzur. זה עצם זה עצם זה ציור זה this, it's very abstract words and very hard to understand. And R'' Yosef Engel writes so clear and so smooth, so geshmak, it's just to read it. You could almost I mean, unless you don't understand the inyanim, but if you understand, if you mis- Gemarot, you understand. And even when he brings Gemarot, in parentheses he brings what the Gemara is talking about. You could almost lay in bed before you fall asleep and read it, R'' Yosef Engel's sefarim. A good idea! I have a suggestion for you: you should read Lekach Tov every night before you go to sleep. That's the best thing. Read Lekach Tov, or Beit HaOtzar, or the other Sefer Shiv'im Panim LaTorah. He has a Sefer Shiv'im Panim LaTorah, seventy tirutzim on one kushya. It's called Shiv'im Panim LaTorah, seventy tirutzim on one kushya. Okay, so R'' Yosef Engel writes here בנוגע דעם ענין פון אונס רחמנא פטריה. When a person does something by force, an aveirah by force, the Torah exempts him from punishment. So he says אז דאס איז דערפאר וואס וויבאלד ער האט עס געטאן אין גאנץ נישט ברצונו, since he does it completely against his will, he was an ones, נאר געצוואונגענערהייט, he was forced, איז עס כאילו ער האט די מעשה נישט געטאן. It's as if he didn't do it. ס'איז נישט זיין עשיה, נאר כאילו נעשה מאליו, he says. It's not that he did it, as if it happened by itself. Actually, Rabbi' Yosef Engel has a chakirah, what's the geder of ones, which is connected to the three inyanim we spoke about this morning. And it's late, so maybe tomorrow we'll continue. But the point here is that if you do something by force, it's not you. A prisoner, whatever he does is by force, so it's not him. He has no himself. So Yosef being a prisoner had a greater bitul than he was an eved by Potiphar. Greater bitul. What about when he became king? Ah? When he became king, what was his bitul? You'll see by him. All right, Kodashim. סדר גירסא, סדר גירסא. Just look and give him a check on both sides. What? What's that? Where's the manager? This is what he gets for annoying me every morning. I'll be back in five minutes. Just to piss him off more.