Nu. So the Rebbe explained the difference between an eved and a prisoner. An eved, as much as we say he is not a metziut because מה שקנה עבד קנה רבו, whatever he owns, everything is the master, he himself is owned by his master, but he still gets some credit. He's still a metziut. But his metziut is owned by his master, while a prisoner is no metziut whatsoever. And that's why by a by a by an eved we say he has a yad, whatever he does, he does. He gets credit for it. He doesn't keep it, it all goes to the master, but he gets he has his own metziut. Mah she'ein kein an אסיר, he says, bichlal his job is not even to do. When you buy an eved, what's the purpose of getting an eved? You need work done. So he's able to do things. An אסיר, you put in prison, you don't want him to do. And if he does anything, it's because he's forced to do. And when a person is forced to do, that's what the last thing that we learned in the the last piece here in the חצי ריבוע, when you're forced to do it, and when you do and when you do something you're forced, we don't really look at it as if you did it. And that's what the Rebbe brought in Rav Yosef Engel. Remember yesterday we spoke about Rav Yosef Engel? That he says in Beit HaOtzar, and it's in other places too, דא the Rebbe says it, yeah, that he says that when the Gemara says אונס רחמנא פטריה, and the Rebbe explains what it is, and I want to go into that a little bit. אונס רחמנא פטריה means if someone does something by force, the Torah exempt him, pater'd him. Pater'd him from what? So, the Rebbe here uses the lashon, why is he patur? Because whatever he does is ke'ilu it happened by itself. We don't say that the ma'aseh that he did as if he did it. He didn't do it, he was forced to do it. And the Rebbe quotes Rav Yosef Engel. I want to explain this. This is an inyan, quite an interesting inyan to know in nigleh, not in Kabbalah or Chassidut. When I throw these inyanim in nigleh, and I feel better because they're in the middle of nigleh seder to learn the sichah, I always feel uncomfortable. Substance mix-up, like this it turns into nigleh. Sometimes the Rebbe says it.

Rav Yosef Engel has a chakirah. What's the פשט אונס רחמנא פטריה? Is the peshat that when you do something by force you did it, you were forced to do it, but you did it, lefoal you did it, but since you didn't do it willingly you can't get punished for it? How could we punish you if someone forced you to do it? So what's the טייטש אונס רחמנא פטריה? If you're an ones, the Torah pater'd you from what? Nu, from? According to this pshat, the Torah pater'd you from punishment, from onesh. But then there's another way he learns, possible, that the Torah if you did something by ones, the Torah pater'd you from onesh, but you know why? Because you didn't do it. The first way, it's not because you didn't do it. You did it, but you have a good excuse. And a real good excuse, not a bubbe maaseh excuse. People know what it means sometimes give a excuse shtusim, it's like a bubbe maaseh. There's a real good excuse! Someone forced you. Someone stood with a gun and told you to do it. You were forced to do it. So then you're patur because you takeh did it, and but but but we can't punish you, can't do anything to you. The second way is you're patur from punishment because you didn't do it. The נפקא מינה ברוחניות, now halachah is a different story, ruchniyut is, when you do an aveirah, besides the aveirah you did and the the you get punished, all the maasim, there is a blemish on you. There's a pegam. Something happened to your neshamah. If you do an עבירה באונס, is there does something happen to your neshamah? So according to the first way, that it's just patur from punishment, you did it, so you did it, and there's something wrong, and you won't be punished. But the blemish is there. The other way, no, you didn't do it. We don't consider that you did it, כאילו נעשה מאליו, because you were forced, it's not mamash considered if you did it. Derech mashal, what happens if someone is forced to drink poison? You say, \"Well, he didn't want to do it, so it won't hurt him?\" It'll still hurt him. Same thing here, if you do an aveirah, it still hurts you ruchniyut. You can't get punished for doing it, but it hurts you. But that's if you learn the first way. If you learn the second way, אונס רחמנא פטריה means that you're patur, why? Because you didn't do it. It's not the lashon is it's not mityaches, that's the lashon of the Ragatchover, it's not mityaches to you. But I just want to give a show, what does it mean it's not mityaches? But b'foal you did it. I mean, how can we say the second way, like the Rebbe brings mainly the second way here, that if you force a guy to do it, he didn't really do it. He didn't do it. Not he's patur for what he did, he didn't do it. So, I'll give you an example.

There's I there are two kinds of being forced. Listen Listen to this. You can have a force, a guy comes over with a gun and says, \"You better it's Shabbos,\" and he says, \"I want you to sign your name here. You want to write.\" Shabbos you don't want to write, stands with a gun, \"If not, I'll shoot you.\" And the din is you're forced, so you've got to write, so you write. That's one type of ones. Then there's another type of אונס בגשמיות: someone comes and takes your hand, yeah, and takes your hand and bangs on something and k'veis vos makes a fire. Can you see a difference between these two types of ones? The first way you did it, ela mai you were forced to do it. The second way, I could say you didn't do it. Just like if a guy takes a hammer, and with the hammer he knocks on the thing and it makes a fire, you say, \"Oh, the hammer did it, but it didn't do it willingly, the hammer was forced to do it.\" Makes no sense, the hammer is only a kli, the hammer didn't do it, the person did it. Same thing if he takes your hand and knocks on, so that's you were forced, but there it's obvious that we can't say you did it. Your hand was not you, your hand was a hammer! Just like a hammer did it, the hammer is nothing, you didn't do anything. The other way, if a guy forces you to make a fire and you do it, you befeirush did it, ela mai you did it by force. So, there is a sevara to say that even if it wasn't the second way that the guy used your hand, even he stands with a gun and forces you, be'etzem, since you didn't do it willingly, so it's not the ones is counted as if you didn't do it at all, because it's not you. And I'll explain it even more. When we say you did it, who is you? When we talk about a person, say you did it or you didn't do it, who's you? Is you the piece of flesh? You, a person, if you say a person did it, is his seichel. A person is seichel, a person's midot, a person's ratzon, that's teitch you. But if you didn't want to do it, and you had no will to it, and you didn't care about it, and you bedavka did not want to do it, and you did it only because you were forced, you know what the pshat is? It's not you! א פנים בגשמיות it's you, just like the guy who holds your hand, begashmiyus he held your hand and your hand was the one that made, that's not you, because the guy took it and used it as a hammer. So, in every case when the guy does something because he doesn't really want it, and he's forced to do it, that's how you can look at it: It's not you, cuz that's not what a person is. Both cases you really wanted it. In one case he really wants a fire, so therefore he made a fire, but here he really wants to live, so he made a fire. No, the No, no, both case In both No, when the guy takes your hand and makes the fire, Only I mean the first case. There you don't want the fire, the second case you also don't want the fire. You want to live. didn't make the fire, the hand made the fire, it wasn't bichlal his own but his hand made the fire. But we don't care. But in the first case, his even his seichel agreed to make the fire. Yeah, but it's not his, but it's not what he wanted, not that he felt in his mind that this is something that I think is right, and I want to do. think it's right, cuz I want to live. So, that's he wants to live, he doesn't want the fire. But he wants So, it's indirect. מלאכה שאינה צריכה לגופה No, that's something else. It's it's indirect. In other words, he doesn't want, he wants to live, and in order to live he has to do this. There is such a chiluk that you're making, there is a chiluk like that. In a different thing. This is going to get already carried away to other things, but I'll bring it up, it's just כ'האב גערעדט דאס, נהיה ענין בנגלה. There are two halachot in Rambam which seems to contradict. It says there are three aveirot that you have to give up your life for. Even if you're forced to do it, you've got to do If someone says, \"I'll kill you if not if you're if not do avodah zarah, I'll kill you,\" you've got to get killed. So, what happens if someone forces somebody to do avodah zarah with a gun, and he said, \"I'll kill you,\" and the din is you have to get killed, and what happened if the guy did not get killed? He didn't listen to the halachah, and he bowed down to that avodah zarah. Does beit din punish him for avodah zarah? Lefoal, he did avodah zarah. Can beit din punish him? So Rambam says no, because the bottom line, he was forced to do it. He shouldn't have he should have accepted the force and get killed, true, so he did the issur of קידוש השם, ונקדשתי, he was over a issur. But lefoal the avodah zarah he did be'ones, that's one Rambam. A few halachot further in Rambam, there's another halachah: If someone is sick, and the only way he could be cured is by going to עבודה זרה, and he did it, Beit Din will kill him. Because the bottom line is you went to עבודה זרה, and you shouldn't. What's the chiluk? You did it. And you went to עבודה זרה, nobody forced you to go. Well, sure forced, otherwise he would die. But nobody's there sticking a gun to your Okay. You're You know, I'm not arguing with you, you're right. I'm just trying to bring out the point, yeah. So there is a sefer called Ahel Yosef. Ahel Yosef was written by a talmid of the Tzemach Tzedek, a chasid of the Tzemach Tzedek, and he writes what the difference is, and it's a obvious difference, but he writes it. Here, you were forced to do עבודה זרה. That's what the goy wants you to do. So if he forces you, even though the din is you should still do not do it, but he's forcing you, so you did עבודה זרה באונס. Who forced you to do עבודה זרה in the second case? Nobody. You did it. Ela mai, if not you will die. But l'foal you're doing it b'ratzon. So there's a chiluk between being direct and indirect, so I'm saying you are right in that sugya that there's a chiluk between direct and indirect. But still, in this case of saying how much of your sechel was involved, how much of you is involved in the ones, if you're not interested in doing it and you're only doing it because somebody else, and by the sof kol sof you want to do it, that's not called you want to do it, you're forced to do it, so it's called a direct force. Ela mai, you want to live. But the guy tells you I want you to do this, and I'm forcing you to do this. So when you're forced to do it, so then, it's not called you. Yeah, but from an outsider's perspective, there's a third person watching, yeah, if I see you light the fire by yourself, even though someone would force you to hold it, it still looks like you did it because Well, looks like we don't care, and it's gashmiyut, I could tell you even more, bagashmiyut he did it. He took the match, and he struck the match. But be'etzem, how much of him was involved in his act of wanting this? Not much. I want to explain a halachah based on this. There's a din of mitasek. What's mitasek? It's not shogeg. If a person does an aveirah, let's say a melachah, by mistake, by mistake I don't mean he forgot it's Shabbos or he forgot you're not allowed to do it. He was walking by, okay I'll give you the example of the Gemara. One of the melachot is you can't cut something that's connected to the ground, you can't cut it off. It's a melachah called which melachah is it? קוצר. You're cutting off of the ground. What happens if a person saw a a leaf and he thought it was disconnected from the ground, and he took a knife, and he cut it? Or he meant to cut one like that, not that, not that example. He meant to cut that, and it turned out that when he cut it, he cut something that's connected to the ground. That's mitasek. So mitasek is patur. You didn't mean to do, you're patur even from a chatat. But מתעסק בחלבים ועריות, if you do the same thing by eating, if you eat chelev, but you ate chelev not because by mistake you Normal case of chelev you're chayav a chatat is if you forgot you're not allowed to eat chelev, or you didn't realize that this is chelev. Here you took something, and when you took it, okay not not not realizing would be more mitasek. If you took it and by mistake instead of taking the instead of taking the the the kasher, the שומן, you took the chelev, you're mitasek, you're chayav. Chayav a chatat. Why, what's the difference? So the Gemara says, שכן נהנה, because you had hana'ah. What's the peshat? Mitasek is patur because you're not involved. You're only chayav a chatat if you were involved. Mitasek, you didn't mean to do it, so your sechel wasn't involved. By chelev, your sechel wasn't involved, but your middot were involved. You're mitasek, so it's part of you. As long as you did it, you are chayav a chatat. So normally mitasek, you didn't do it, because it's not you. What's you? Your sechel, your middot. Not your sechel did it, not your middot did it, you couldn't care about it. But if by chelev or by עריות, שכן נהנה, you have hana'ah, that means that your middot were involved, that's something else. Anyway, getting back to this inyan here, is getting off. So it comes out like this, that that be'ones, if you do something be'ones, it's not you. And the Rebbe here goes according to that is mentioning that tzad, because in Baal HaItur, he brings both tzadim. He brings the other side also, that could be you did do it. An ones means you did it, but you're patur from an onesh because you have a good excuse and you're not blamed. Just to make things more happier, more interesting or more complicated, the two sides are be'emet the same two sides as we've been speaking about so many times about whenever you have two things: שליחות, שלוחו של אדם כמותו, or קלוטה כמי שהונחה, or all this we said there are two sides: or it became that way, or it's not at all and af al pi chen the din is the same. אונס רחמנא פטריה the two ways is the same thing, but the opposite side. Here we have something that is, and we want to say it's not. Always when we say שלוחו כמותו say something that's not, and we want to say it is. Reuven and Shimon are two people. Shimon is not Reuven. If you make a shaliach, he becomes like Reuven. What's the pshat he becomes like Reuven? So, there are two ways, two main ways. There's a middle way, but two... What are the two ways? Or Shimon became Reuven, even though really he's not, or he never became Reuven, but the din is that it's the same din as if he would become. Here it's the opposite: when you do something, so you did it, and we want to say the Torah took it away from you. There are the same ways: do you say the Torah took it away completely, which is the other side of the coin where the Torah gave you something that you don't have, here the Torah took it... just like over there, שלוחו כמותו ממש, the Torah made it, here it's the opposite, the Torah took it away. The second way is the... just like over there, Torah never gave you anything, Torah just says that even though you don't have it, that's the same din. Here's the same thing, the Torah didn't take it away at all, and af al pi chen it doesn't have the din because you're patur. Anyway, this is just זייטיקע ענינים. And I can't promise it won't be on the test, but that's a that's a זייטיקע ענין. Okay. So lefoal we... the Rebbe what he brought out is what all this was led up because the Rebbe explained the chiluk between the hatzlachah that Yosef had. The hatzlachah he had by Potifar was a הצלחה אלוקית, something special, ober it was only nislabesh in his maaseh. His maaseh was behatzlachah. The hatzlachah he had in jail was בכלל הצלחה אלוקית completely beyond his maaseh. What's the difference? What the Rabbi started saying, the difference is here he was an eved, here he was a prisoner. And the difference is, a prisoner is more batel than an eved. An eved is batel, he's no metziut, but still some metziut is there. A prisoner has no metziut whatsoever, whatever he does doesn't even count as him, he's forced to do it. Now let's learn סעיף ה. על דרך זה איז דער חילוק בנוגע צו יוסף'ן. Now that we know the difference between the two levels of an eved and an and prisoner, that's the difference by Yosef. Zayendik b'veis Potifar, when he was in house of Potifar, iz Yosef, vi er iz arop in Mitzrayim gevorn an eved l'veis Potifar. As he came down to Mitzrayim, he became an eved to Potifar. Now, if he became an eved, eved is batel. Why was he an eved? That shows by by the people like Yosef, his גשמיותדיקע situation is a reflection of his רוחניותדיקע מדרגה. Everything by him is ruchniyut. If he became an eved to Potifar, you know what that means? That he became an eved to the Eibershter, it's a reflection of his being an eved. האָט דאָס בהסכם לזה ביי אים אַרויסגערופן אַז אויך זיין עבודת השם זאָל זיין בבחינת עבד, עבד השם. He became begashmiyut an eved, so that means that it made it, or it brought or showed, or reflected, that beruchniyut he's eved Hashem. What does a eved Hashem mean? כל מציאותו איז מציאות האדון. An eved, his metziut is the adon, and a eved Hashem, his whole metziut is the Eibershter. און דאָס איז דער טעם פנימי פאַרוואָס הצלחתו של יוסף איז ערשט געקומען לידי גילוי בחמישי ואילך בפרשתנו. And this is the reason why, where do we find that he had hatzlachah? L'choirah, he was Yosef was before, why davka in Chamishi? Tomorrow's Chitas it starts off that Yosef was in Potifar's house and he had hatzlachah, why did it start from there? ווייל מצד אָט דעם ביטול צום אייבערשטן, because of this bitul he had to השם, וואָס זיין עבדות האָט אין אים אַרויסגעבראַכט, that being an eved brought out within him to be an eved Hashem, is ויהי ה' את יוסף ויהי איש מצליח, so then it happened, since he became an eved, he became batal to Hashem, so he got hatzlachah, hatzlachah from Hashem. ה' איתו וכל אשר הוא עושה ה' מצליח בידו. Hashem was with him, he became matzliach. Before that, he wasn't an eved. That means he didn't reach such a high madregah in bitul to Elokut. Memeila, if you're not such so batal, so you're not a kli for godly things, so you're not a kli for hatzlachah. Now that he became an eved to Potifar, he became it was brought out by him or it reflected that he's an eved to Hashem. Oh, you're an eved to Hashem, so you're batal. If you're batal, then whatever you do brings Elokut with it, brings hatzlacha. אָבער היות אַז אין דעם אופן איז אויך נאָך אַ ביטול נאָך אַלץ דאָ די מציאות פון יעדן עבד We said before that by an eved, as much as you're batel, you still have a yad. And as I explained al pi niglah that an eved has a yad like the Avnei Nezer says, but in the sichah he says he has a yad, ela mai the yad belongs to the master, but he has a metziut, the וואָר איז אויך די הצלחה אלוקית, נאָר אין אַן אופן השם מצליח בידו כנ\"ל. So what was his hatzlacha? Hashem gave hatzlacha to him in his hand, because he has a hand. He has a metziut. די הצלחה אלוקית איז אָנגעטאָן אין, און ממילא אָפּגעמאָסטן לויט זיין יד ועשיה. So what was put into his action, it was lefi erech, according to his action, and according to his action, a lot of hatzlacha, but still within his teva, within his action. בשעה ס'האָט מען יוסף'ן אַריינגעזעצט אין בית האסורים, right when they put Yosef in jail, וואָס דאָס האָט ביי אים מגלגל געווען אַ ביטול מוחלט צום אויבערשטן, there he was completely batel. A prisoner is batel completely. What does it mean by Yosef? That he became completely בטל צום אויבערשטן. ער איז ביי זיך געוואָרן כעין ואפס ממש. He became like he felt that he's nothing לגבי דעם אויבערשטן. דעריבער, איז אויך די הצלחה אלוקית געקומען, so when he was מצליח, הצלחה אלוקית came in an אופן פון ואשר הוא עושה השם מצליח, there's no beyado. Hashem made hatzlacha. הצלחה וואָס איז נישט בגדר איש, הצלחה that a human being can't get. It's not nitlabesh in him, נאָר מע זעט מעיקרא דאָס איז דורכאויס יד השם כנ\"ל. You could see lechat'chilah right away that this is yad Hashem, because he reached a higher level where he was completely batel to Hashem. Just looking for something to see if he brings it here. Says, maybe the Rebbe brings it, I don't know why, he thought maybe he brings it. I guess not. Oh, yeah, yeah, he bring it. What I was going to say now is in hearah 25. This explains, and the Rebbe explains, you know, let's learn he'arah 25 here: ויש לקשר זה עם דברי רבינו בחיי, the Rabbeinu Bachya says in the end of Parshas Vayeishev, brought down in חסידות, שיוסף נענש לפי שביקש סיבה.

כי יוסף מצד מעלתו לא היה צריך לבקש סיבה. It says at the end Yosef told the שר המשקים, now that you're going to be free, remember me, mention me to Pharaoh. Then when Parshas Miketz starts, it took two years since then till he was took taken out of jail. Why did he stay two more years? He was punished. Why was he punished? The Rabbeinu Bachya says he should have relied on Hashem. Why did he ask the שר המשקים to mention, he should have relied on Hashem. The pasuk says ברוך הגבר אשר יבטח בהשם, ארור הגבר אשר יבטח באדם. Yosef should not have relied on the שר המשקים. He should have relied on Hashem. The question is, so all the meforshim, Chassidus asks, what does that mean? What's that you rely on Hashem? Don't you have to do a kli in דרך הטבע? If a person wants to rely on Hashem, he'd sit at home, not work, not do anything, don't eat, Hashem will make you live. You have to do things in דרך הטבע, so Yosef did everything in דרך הטבע. What was wrong with what he did? In דרך הטבע the way to do it is ask the guy who's leaving the jail and he could ask. Why what's wrong with that? You know they make this, they say this as a joke, but that this guy was drowning and he turned around and he said, Oybershter, I trust you, you should save me. And a ship passed by and they wanted to take him in, he says, no, I am trusting the Oybershter, I don't need any ships. I want I I know the Oybershter will take me. Then a second ship passed by, he didn't want to go in because I trust the Oybershter. What happened in the end? He drowned. Came l'maalah, he saw the Oybershter. It's a joke, he says to the Oybershter, I know if you trust the Oybershter, the Oybershter helps. So I trusted you, why didn't you help me? He says, what do you mean I didn't help? I sent you two ships. You didn't want to go. What's the pshat? Trusting Hashem means you have to trust in דרך הטבע. You have to trust that when you have to do what the Oybershter wants you to do, וברכך השם אלוקיך, the end of the pasuk is בכל אשר תעשה. You got to do. So what's the pshat that Yosef was punished? So he says here, כי יוסף מצד מעלתו לא היה צריך לבקש סיבה. Yosef reached such a high madregah that he didn't have to. Not everybody has to make a keli, only stam people. Such a tzaddik like Yosef doesn't have to make a keli on דרך הטבע. There's a pasuk that says והוא יכלכלך. The word יכלכלך comes from the word keli. Sometimes the Oibershter makes the keli. And the Rebbe, when he spoke about this many times, he mentioned the story the vort story the Baal Shem Tov. It's brought down in the נושאי כלים of Shulchan Aruch the story of the Baal Shem Tov. Once the Baal Shem Tov came to someone's house, knocked on the door, by the time the guy came to open the door, the Baal Shem Tov was down the street already. So he ran after the Baal Shem Tov, he said, you knocked on my door? Yes. Why did What did you do? What did you knock on my door for? I need some money. He says, good, so why didn't you wait for me to give you? He said, you're going to give me the money? It's your money? The Oibershter gives. All I have to do is knock on the door and then I then then the אויבערשטער, וואָס האָט ער? דער אויבערשטער got him the money. The pshat, he says, some people have to make a stronger כלי בדרך הטבע. You have to knock on the door, and walk in, and speak to the guy, and that's a keli. Some, all you have to do is a small thing, just knock on the door and walk away. Which is Oh, you wanted to ask me something before, I forgot completely. It's a different thing. Okay, normally, all of us are the same. We all have to make a normal keli, you have to work, and you have to do everything normally. Baal Shem Tov didn't have to. Yosef was such a big tzaddik, he didn't have to make a כלי בדרך הטבע, and if he made, that was wrong from him. And since it was wrong, he was punished. The only thing is, there's a question asked on that. Meilah he maybe he was an anav, he didn't feel that he was such a high madregah, and he felt he had to make a כלי בדרך הטבע. And the answer is, an anav doesn't mean a fool, doesn't mean he doesn't know his madregah. Moshe Rabbeinu, it says, was the biggest anav. He didn't know he was Moshe Rabbeinu? He didn't know he took the Torah? He thought that had someone else had his background and his father and his kochos and this and that, would have been better than him. Any small, any low person would have been better than him. But lefoal, he knew who he was. So, Yosef knew his madregah, nevertheless he did it. That was his punishment. But the Rebbe adds here, what's noge'a to the שיחה, ועל פי המבואר בפנים יש לומר ששייך לענין של ישיבתו בבית האסורים, that when did he reach this high madregah? When he was in jail. Because when he was in jail, he became so batel to the Eibershter, that now he reached a madregah which is no metziut. For no metziut whatsoever, the Eibershter takes care of you, בהצלחה למעלה מדרך הטבע. And that's why he shouldn't have he shouldn't have relied on it. But al kol panim, at this point, we understand the difference between the two, why here's it's הצלחה מלובש בטבע, here it's hatzlachah not, because here was an eved, here was a prisoner, and an eved is batel, but not 100%, let's say 99%, and here became a prisoner, which is batel completely, so he was batel to Hashem completely.