Okay, ready to start? No. Before we start, just want to welcome Pinchas back to the shiur, because till now the shiur was missing something, there was something that the people from last year remember. Now the shiur is bishleimut. Okay, we're holding here on page 835 in the second column, and in the nekudah that the Rebbe explained is the connection between Yosef and גלות מצרים and גאולת מצרים. We know that Yosef was the cause of the גלות, it was through him that the גלות came. Yosef was the one that gave the siman to the Yidden how they will know that they're going out of מצרים, פקוד פקדתי, פקוד יפקוד אלקים אתכם. So obviously he has a shayachut to Yosef. So what's the shayachut? The Rebbe went to a whole arichut to explain the difference between Yosef's madregah and the shevatim, and even of the Avot, Avraham, Yitzchak, Yaakov. That on one hand he was lower than them, but on the other hand, he had the koach to be mamshich their inyanim into velt. That's why it says אלה תולדות יעקב יוסף. Yosef was the one that was able to take Yaakov's inyanim, and Yaakov contains includes all of them, Avraham and Yitzchak also, so he was mamshich it. And because of that, the Rebbe said the pshat what it says in Zohar: Pesach is כנגד אברהם, שבועות is כנגד יצחק, סוכות is כנגד יעקב, and Shemini Atzeret is כנגד יוסף. And Shemini Atzeret also has these two sides. On one hand, Shemini Atzeret is a day, a Yom Tov in itself. On the other hand, Shemini Atzeret is being mamshich the inyanim of Sukkos. And the reason it has the koach to be mamshich inyanim of Sukkos, because Shemini Atzeret is higher, has something that Sukkos, none of the yamim tovim have. Same thing with Yosef. Yosef is mamshich from the previous Avot, and he has a special koach to be mamshich it that they don't have, so he's a separate special inyan, but on the other hand, he is a hemshech. And this is the reason why he is shaychus to the galus and the geulah, because in order to accomplish what the galus is for, and then the geulah is for, which is to elevate Mitzrayim and to take out the ניצוצות הקדושה, you have to have somebody like Yosef, somebody who has the koach of such a high madregah that is able to elevate. And then the Rebbe said that we find also a connection between the Frierdiker Rebbe and Yosef in the same way. We know that we said Yosef is Shemini Atzeret, and we find that the Frierdiker Rebbe said that we have the Chassidishe Ushpizin, just like we have the Ushpizin on Sukkos: Avraham, Yitzchak, Yaakov, Yosef, Moshe, Aharon, David. So we have seven Ushpizin, every day is a different person. Shemini Atzeret, which is after Sukkos, which is the eighth day, Shemini Atzeret is obviously and the same way we have also from the Rebbeim: we have the Baal Shem Tov, the Maggid, the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, the Rabbi Maharash, and the Rabbi Rashab, that's still Sukkot, and Shemini Atzeret is the Frierdiker Rebbe. And the Rebbe explains, can explain the connection between the Frierdiker Rebbe and Yosef the same way Yosef is connected to Shemini Atzeret, the Frierdiker Rebbe is connected to Shemini Atzeret, and he has the same תכונות, the same qualities as Yosef HaTzadik, and actually his name was the same way. This is where we're holding. The second column here, second paragraph on the second column of 835. אזוי איז אויך מרומז אין דעם רבינ'ס ערשטן נאָמען, he says, in the Frierdiker Rebbe's first name, which is Yosef, so is מרומז the connection to יוסף, וואָס בכלל איז דאָך שמא קא גרים. בכלל we know a name shows on something. And here if we want to stop and spend a lot of time, we could go into the whole idea of a name which we all know, but there is a whole ענין that a name shows on the person. Says in Midrash that originally when people named their children it was because they knew what's going to happen throughout the lifetime of the child, so they named the child according to what's going to happen to the child. Then the Midrash says, בדורות האחרונים, imagine, in the Midrash time already, the later generations, they give a name after somebody, but nevertheless there is something there in the name that has a שייכות to the person. That's why Rabbi Meir was מדייק בשמא. Rabbi Meir used to check into a name before he did anything. Gemara tells the story that Rabbi Meir came to a certain inn, and he asked the innkeeper, \"What's your name?\" and he said, \"My name is Kidor.\" Said, \"I'm not staying here.\" And the other Chachamim didn't care, and they stayed there, and this guy was a thief and at night he robbed them all. And the next day the Chachamim asked him, \"How did you know?\" Said, \"Well, I asked him his name. His name was Kidor, and there's a Pasuk that says...\" says, \"כי דור תהפוכות המה.\" This is a part of Haazinu on the bad things at bei yidden. So he said, \"I knew this guy was bad.\" So Rav Meir was מדייק בשמו. But בכלל we know a name shows a lot on the person. So וממילא if you look at the Frierdiker Rebbe and you see his name is יוסף, און בייחוד אין דעם פאל וואס א נאמען איז א זכות געקליבן געווארן דורך צדיקים נשיאי ישראל. A name, no matter who gave the name, shows on the person. That's why it says in כתבי האר״י ז״ל that it's called a nevuah ketanah. When a person gives a name to his child, it's a small nevuah, a small prophecy. They even say, I heard from, I don't know who, like once somebody came to the Belzer Rebbe, I don't know which Belzer Rebbe, and he said, a chassid, he says everything he does, he never does anything without the Rebbe. He asks the Rebbe what to do. He had a child, he asked the Rebbe, \"What name should I give my child?\" So the Belzer Rebbe says to him, \"It's very strange. Here you have once almost in a lifetime to have ruach hakodesh, you also want to give it away to the Rebbe? The Rebbe always has ruach hakodesh. You only have very few times in your life to have ruach hakodesh, you want to give it away? Because this is ruach hakodesh, to give a name.\" But that's even by a stam person. Specifically when the name was given by great tzadikim, they bedavka saw the shaychus of the name to the person. So who named the Frierdiker Rebbe his name? His father, grandfather, the previous Rebbeim, so they certainly know no knew. Even though it was named after somebody. After who was it named? After who was the Frierdiker Rebbe named? Who? Yeah. His mother's father. The Tzemach Tzedek had a son, Yosef Yitzchok, from Avrotsch. He was a Rebbe in Avrotsch. And his name was Yosef Yitzchok. Which is named after who? Who was he named after? Who remembers the this name, Yosef Yitzchok, in the earlier times? Berdichever? Berdichever's name was Yosef Yitzchok? Levi Yitzchok. Where? You know, let's see a raise of hands. How many of you read the Sefer HaZichronos? Or in English you call it Lubavitcher Rabbi's, Rabbi's, Rebbe's Memoirs? How many people read? Not 1, not 2, not 3, not 4, not 5, not 6, not 7, not 8, not 9, not 10, not 11. Not enough. I think they're missing one of the copies in the yeshiva. Every bochur, every Lubavitcher, must read the Sefer HaZichronos. There you get the background of how chassidus started in the time of the Baal Shem Tov. I have to tell you the truth, it's not easy reading. It's very complicated. It's complicated, you have to keep cheshbon where R'' Baruch went and what he doing, who is his shvoger and who is his brother-in-law, who was there, and where he went and he met this guy, he met all the different names and the different years. It's not easy reading, it's not you just get a story and it goes. But you get an understanding of what it was in the beginning of the beginning of beginning of chassidus. And there you have the shvoger of, I think it was his brother-in-law, R'' Baruch. His shvoger was named Yosef Yitzchak fun Sharai, a city called Sharai. So I assume that the Tzemach Tzedek named his son Yosef Yitzchak probably after him, and and the Frierdiker Rebbe was named after him. So it's named after somebody, but it doesn't matter. When you name after somebody, but if it's a tzadik who named knows that this name fits the this person. So when they named the Frierdiker Rebbe this name, they saw that this is shaychus to the Frierdiker Rebbe. And it was named by by the Rebbeim. וואס מיר גערעדט פריער, we said before, די מדרגה פון יוסף הצדיק א שייכות צו שמיני עצרת. Yosef HaTzadik's madregah we said in Zohar is Shemini Atzeres, and the ushpizin of the Frierdiker Rebbe is also Shemini Atzeres. אויך די עבודה פון רבי'ן איז געווען אין דעם זעלבן אופן פון יוסף הצדיק. The Rebbe says that the Frierdiker Rebbe's avodah was similar to Yosef HaTzadik. ער האט אראפגעטראגן אלע הויכע ענינים פון פריערדיקע רביים למטה אין וועלט. Just like Yosef HaTzadik's inyan was to take all the inyanim of Avraham, Yitzchak, and Yaakov and bring it down, or using the Chassidishdikah shprach, what did we learn before? The madregah of Yaakov is in which olam? What did we learn before? Which olam? עולם האצילות. Yosef's madregah was not עולם האצילות, but he was so high in a certain aspect that he was able to take from Atzilut and bring it down. The Frierdiker Rebbe is the same. He was able to take all the inyanim of the Frierdike Rebbeim and bring it down. And as we understand, as much as the Rebbe says it on the Frierdiker Rebbe, by the Rebbe ever, it was even more. I once heard from somebody who was a Lubavitcher, but not a 100%, I mean there was shaychus to all other chasidim also. So he says he always had arguments with people, other chasidim, about Lubavitch, about the Rebbe. And they said, well the Rebbe, a maaseh with that when the tanks started, so he was talking to them then, the mitzvah tanks. Says, well mitzvah tanks, you know we're talking about Chasidus, there's the Baal Shem Tov, what has got to do with mitzvah tanks? So he tells me, so you know what I told them? That this is the inyan of the Rebbe, that he was able to understand the inyan of תורת הבעל שם טוב till the mitzvah tank down, ער קען פארשטאנען תורת הבעל שם טוב ביז אין טאנק אריין, till all the way down into very simple things. So he brought down all the inyanim from Baal Shem Tov and the Maggid and all the Rebbe'im all the way down.

מיר זעהן דאך פון דעם וואס דער רבי האט זיך פארנומען מיט מפרסם זיין און פארשפרייטן חסידות. We see that the Frierdiker Rebbe was involved in spreading חסידות, נישט נאר אין לשון הקודש און אין אידיש, not only in Lashon Hakodesh and in אידיש, נאר אויך אין פארשידענע אנדערע שפראכן, nor also other languages, וואס זיין עבודה איז געווען צו ממשיך זיין אלוקות אומעטום ביז למטה מטה, his avodah was to bring Elokus even to those people who are so low that they only speak Spanish, or English, or Russian. No, I don't know, because to us English sounds more more וואס שייך עס צו אידישקייט. But Spanish, oh that's something, Portuguese. אזוי אויך געפינען מיר אין דער הנהגה פון רבי'ן צוויי קעגנזאצדיקע קצוות, extremes, we find by the Rebbe, by the Frierdiker Rebbe, two opposite extremes: זעענדיק מיט זיין גאנצן וועזן פארנומען מיט מגלה זיין טיפסטע ענינים פון תורת החסידות, on one hand, he was involved in the deepest inyanim of Chasidus. If you look at the maamarim of the Frierdiker Rebbe, some maamarim are very, very, very deep. Bechlal he was mefarsam, he said the deepest inyanim of Chasidus. Sometimes it's even very hard to understand the פריערדיקער רבי'ס מאמרים, more than the previous רביים'ס מאמרים. And there are certain hemshechim which are very hard, there's the famous hemshech of the Frierdiker Rebbe from תרצ\"ד, תרצ\"ד, the hemshech of תרצ\"ד is so deep, it's a המשך of 10 maamarim, and the the nekudah of the 10 maamarim to explain the difference between, it's the לשון that we have in the Siddur there, yeah, the לשון we have, here I have, אין כערכך, here, I mean in in before the הכל יודוך, the three madregot: אין ערוך לך, אין זולתך, אפס זולתך, ומי דומה לך. So they're they all mean the same thing, there's nothing like you. But one לשון אין ערוך לך, there is no erech, one לשון there's nothing outside of you, one לשון is אפס זולתך, there's efes nothing besides you, ומי דומה who is like you, they're all different leshonot. And he explains in that המשך of maamarim the differences, דקות'דיקע ענינים, the טיפסטע ענינים in Chassidut. עד כדי כך, I have to tell you the truth, there are 10 maamarim and at the end of the 10th maamar it says that this is as far as we have. Now I'll tell you the story behind it. The Frierdiker Rebbe said these maamarim 10 weeks in a row, very hard, and it was very hard for the people to understand. What they did was, at the end, after 10 weeks, they came, somebody came to the, it was a group or somebody came to the Frierdiker Rebbe, and said to the Frierdiker Rebbe, Rebbe, it's over our heads, we can't. So the next Shabbos the Rebbe stopped this המשך and the Frierdiker Rebbe said a very simple maamar, and he said: איך האב אייך געוואלט געבן א גוטע זאך, I wanted to give you something special, נו, נאט אייך א צוקערקע, here's a candy. In other words, instead of a candy. And the way the story goes that the Rebbe was very upset at the people who did it. Says, what are you mixing in? Why are you going to tell the Rebbe what maamarim to say, if it's too hard or this? The Rebbe knows what he's doing and this. So the Rebbe was very upset why people, I think it was in Riga that the Frierdiker Rebbe said, and the Rebbe was there. So the Frierdiker Rebbe said the deepest inyanim of Chasidus, on one hand. איז ער גלייכצייטיק געווען, at the same time, איז ער געווען אינגאנצן א איבערגעגעבענער צו חינוך און הפצת היהדות אויף א גאר פשוט'ן אופן, he was involved in chinuch and spreading Yiddishkeit in a very simple way: לערנען מיט יידישע קינדער אלף-בית, learning alef-beis with Jewish kids, באווירקן אידן היטן שבת, make Yidden keep Shabbos, kashrus, טהרת המשפחה, און דאס גלייכן. און דאס זעלבע האט ער אויך געמאנט פון זיינע חסידים, and not only he did it himself, he asked the chasidim to do the same thing. ווייל בתר רישא גופא אזיל, we know that the body follows the head, and whatever the head does, the body has to follow. דער גאנצער גוף גייט נאך דעם קאפ, the body goes after the head. דערפאר דארפן זיך חסידים בפרט משתדל זיין זיך, so chasidim have to try and and work in the ענינים מיט וועלכע ס'האט זיך אפגעגעבן זייער קאפ, דער רבי. So we chasidim have to try to do the same thing as their head, the Rebbe, did: זיך אפגעבן מיט חינוך הכשר, הפצת היהדות, involved in chinuch, spreading יידישקייט, אין א גאר פועלדיקן און ביז אפילו א גאר פשוטן אופן, in a very simple way. און דער זעלבער צייט זיך פארטיפן אין דעם לימוד פון חסידות, and at the same time to learn Chasidus deeply. וואס צו וואס דען האט דער רבי אנגעשריבן ארויסגעגעבן טיפע מאמרים און המשכים אין חסידות חב\"ד? Why the Frierdiker Rebbe gave out the deepest maamarim in Chasidus? So, who did he give it out for? Beside that he learned it himself, he gave it out for us. So, on one hand, the Frierdiker Rebbe, look in the sichos, and he's asking to go out, הפצת המעיינות חוצה, and at the same time he says learn the deepest ענינים בחסידות? Yes, he wants them both. אזא הנהגה איז בדוגמא צו דעם ווי ס'איז געווען ביי יוסף הצדיק. This is exactly what happened by Yosef. ער האט געהאט צו טאן מיט גאר נידעריקע זאכן. He was involved in very low things. He was the king of Mitzrayim. Mitzrayim is the lowest of the lowest, Mitzrayim is ערות הארץ. ער איז געווען משפיע צו די מצריים. He gave to the Mitzrayim, \"הא לכם זרע\", he gave them the seeds, he gave them things to plant. און בעת מעשה איז ער געווען בתכלית הדביקות באלקות. And at the same time, he was completely davuk, connected to Hashem, in a higher madregah even than the Avos and the shevatim. Like I said, this is the end of the sichah. There's no more like hesbarim and inyanim it goes into about the פריערדיקער רבי. This is that type of sichah. So, we'll go, we'll see how far we'll get.

דערפאר האט מען אויך געזען אז די השגחה פרטית האט געפירט מיט דער רבי'ן, as I say that that's why we see the hashgachah pratis was with the פריערדיקער רבי in such an order אז ער איז אויסגעקומען צו וואוינען דווקא אין גרויסע שטעט. He lived in big cities. וואס חז\"ל זאגן: ישיבת כרכים קשה. חז\"ל say to live in a big city is hard. It's not easy. The life in a big city is hard. פונקט ווי יוסף הצדיק אז ער האט זיך געפונען אין די מטרופולין של מצרים. Yosef was also in a big city, he was in the capital of Mitzrayim. The previous Nesi'im, the previous רביים, זייער וואוינארט איז געווען אין קליינע שטעטלעך. They lived in small towns. Which were the small towns? The Rebbe goes through them, Lyazna, Ladi, Lubavitch. Where did they live? The Alter Rebbe lived in Lyazna, then he lived in Ladi, and the Mitteler Rebbe moved to Lubavitch. And that's where it was. Lubavitch was the Mitteler Rebbe, the Tzemach Tzedek, the Rebbe Maharash, the Rebbe Rashab. The Rebbe Rashab towards the end of his life, the last few years, he moved. זיי האבן טאקע אסאך מאל באזוכט גרויסע שטעט. They visited many times big cities. פילע מאל אויך אין אויסלאנד, many times even outside of the country צו לטובת הכלל והפרט, to try to do a favor to the community, they worked for helping Yidden, or even to help individuals. L'mashal, who knows a story of a Rebbe that went someplace just because of one person? He didn't go out of He didn't go out of town. The Rebbe Maharash, who? Went to Paris. Imagine, the Rebbe Maharash traveled from Lubavitch to Paris in those days! Didn't take a plane that it got there in four hours. He traveled from Lubavitch to Paris. Lubavitch בכלל is far, far from a lot of places. To get to Europe this Lubavitch to Paris, I don't know how long it took him. He took along another person with him, and he went there, took him, I don't know how many days. Finally, he got there. He got there, he took a room in the most fanciest hotel that they have, and he told the other Chasid that went, R'' Binyamin, and he told him, \"You take a It's too expensive, you go someplace else, you go to a cheaper hotel.\" The reason he took that hotel not because he wanted a fancy hotel, needed a fancy hotel, because of what he wanted to accomplish. And he came, on the floor that he that that he was stayed in in the every floor there was a middle of the room, there was like a lobby, middle of the floor, and there were people there. So, on one floor there was a whole table with people playing cards. And while they were playing cards, they were drinking wine. And the Rebbe Maharash went out of his room, and went over and saw what they were doing, and he came over to one man, was a Yid sitting there, and he gave him a pat on the back, and he said, \"יונגערמאן! Yungerman! יין נסך איז מטמטם המוח והלב! יין נסך, טריפה wine stuffs up your heart and your brain.\" And the Rebbe Maharash, when he said that with such hispaalut, with such feeling, that he walked away. And the seder was there, no elevators in those days, but it's such a fancy hotel, you can't expect these fancy chashuve people walk from one floor to another, you might have five floors, so at the end by the staircase they had like a little special chair that if you would sit down on that chair, there were people around that would run over to you and pick you up, pick up the chair, and carry you up to whichever floor you want to go. The frierdiker The Rebbe Maharash walked, was very hispaalut in this, and he didn't even realize what he was doing, he sat down on the chair to rest. But he didn't mean to go to a different floor! And right away people came running and to schlepp him, \"Wait, I'm not going anywhere!\" But he was so hispaalut because he's so involved in this his mind. And after that, he told the guy, the shamash, or whoever he took along, \"Let's go.\" He went back to Lubavitch. וויטש. This יונג— oh, before that, first this yungerman that night came over to the Rebbe Maharash's room, he wanted to find out who's this person who spoke to me, went in his room and he spoke to him. Anyway, what happened was this yungerman through this became a baal teshuvah and he became, I don't even know what his name was, I don't know does it doesn't say, became one of the bigger chasidim. I don't know if it says initial. Initial? No, they didn't want to say his name. And the Rebbe Maharash said, he saw from far ruach hakodesh that there is, that this person has a very, very high נשמה, וואָס איז אריינגעפאלן in עמקי הקליפות, and he saw fell into עמקי הקליפות, and he came there pashut to shlep him out. So by him telling him these words, he shlept out this guy and he shlept. So for a prat, for one person he made such trips. So the Rebbe says here, so the Rebbeim did go to big cities. He went to Paris, and how many times did the Rebbe Rashab, the Rebbe Maharash, the Tzemach Tzedek go to Petersburg, and they went to Leningrad, or to, I mean to Moscow, they went all over. So they did go, אָבער ס'איז געווען, דאָס איז אָבער געווען צייטווייליק, it was temporary. אָבער בקביעות איז זייער דירה געווען אין אַ קליינע שטאָט. Permanent, they lived in a small town. אפילו שפּעטער, when the רבי הרש\"ב האָט זיך איבערגעצויגן פון ליובאוויטש קיין ראָסטאָוו, when the Rebbe Rashab went from Lubavitch to a city of Rostov, which is a big city, I don't know if anybody was there, I mean anybody who was there in Lubavitch or in Rostov sees Lubavitch is, if it's so great, see, again, it's Lubavitch is, is nothing. It's a small town, it's not, it looks like today like it looked then, I mean there's no houses, but Lubavitch is, and Rostov is a big city. So he went to Rostov. Which year did the Rabbi Rashab go to Rostov? When? I don't know. תרע\"ו. Yeah, it's 1917. תרע\"ו. He went to Rostov. Why did he go to Rostov? Why did he run and want to go away from Lubavitch and move to Rostov? Why? World War I, and the Germans were getting close and they had to go away from there. So he moved to Rostov. איז אָבער דעמאָלט אויך די גרויסע שטאָט געווען אָפּגעשלאָסן פון דער וועלט. First of all, this big town, this big city was separated from the world, didn't have any connection to the world. און אין ראָסטאָוו גופא איז מען געווען אָפּגעזונדערט פון דער שטאָט. In Rostov itself, they weren't involved in the city, they had their own place. We know where the place is, I don't know if anybody was there, we know the the house of the Rabbi Rashab, we know where the Rabbi Rashab said Chassidus and it was that area where he lived, and it had nothing to do with the other people of the city. אָבער כפל כפליים איז מוכח ביים פריערדיקן רבי'ן, אַז ער איז פונעם אָנהייב פון זיין נשיאות געווען, in the beginning, from when he was Rebbe already, פריער נסיעות און דאַן באַזעצט זיך אין גרויסע שטעט. He was always, first he traveled, but then he even moved and lived in the big cities. Which cities? Moscow, Petersburg, which is Leningrad, שפּעטער אין ריגע, Riga, און Warsaw ווייטער. And New York. ווי דער רבי האָט אַמאָל געזאָגט, עשר גליות גלתה ליובאוויטש. Lubavitch went through ten גלות'ן. Where is a lashon written עשר גליות גלתה? It's a lashon of Gemara. Not on Lubavitch. עשר גליות גלתה... גלתה סנהדרין. The Sanhedrin's place was in the לשכת הגזית in the בית המקדש, and there it traveled. It went from one place, first it went out into the חנויות, and then it went, finally the end was, where did it get to? Tiveria. That's where the Sanhedrin stopped. But it's עשר גליות, so the פריערדיקער רבי said on ליובאוויטש, עשר גליות גלתה ליובאוויטש. און ער איז געגאַנגען אַלע צען גלות'ן. He mentioned all ten, ביז דער רבי האָט זיך באַזעצט אין New York, till he came to New York. And this is, like Yosef HaTzadik, it's very hard to live in the big cities. Where else did he live? Moscow. I don't know why he doesn't count Rostov. No, I tell you probably, because Rostov, the Rebbe, Frierdiker Rebbe started his nesius in Rostov. So that's not galus, I guess. The first one he went to, he went to Moscow, then he moved to Petersburg. And that's where he was arrested. In which year? תרפ\"ז. What was the Frierdiker Rebbe's address of the house, that he lived there? Yeah? Uh? Makhovaya 22. Name of the street was Makhovaya, and the address was 22, because in Russia the the big buildings they have numbers like not like here you have a number of five numbers for an address. There you had number, house, building number 7, 10, 15, 20, there were two, two numbers, that's all. און ערשט אין די אלע גרויסע שטעט, in all these big cities, האט עס א כאפ געגעבן מיט הפצת המעיינות, צוזאמען מיט פארשפרייטן אידישקייט בכלל. He spread Yiddishkeit, he spread chasidus. פונקט ווי יוסף הצדיק, וואס איז געווען פאראייניקט מיט געטלעכקייט. Yosef was connected to השם, און איז פונדעסטוועגן געווען א מושל, און האט זיך פארנומען מיט תיקונים אין ארץ מצרים. He was involved in fixing and doing things for Mitzrayim, doing good things to change them, the same time when he was involved in dveikus in Elokus. And it's hard to imagine, the Rebbe says the Frierdiker Rebbe was the same way. So till now we know by Yosef Hatzaddik, and then he applies it to the Frierdiker Rebbe, that by Yosef Hatzaddik he had ma'alot over the Avot. That's why he was able to do this. So the Rebbe says, צוליב, צוליב דער מעלה פון יוסף over the Avot and the shevatim, because of this ma'alah that he had over the Avot and the שבטים, וואס ביי אים האט מאיר געווען אזא הויכע מדריגה פון אלוקות וואס איז העכער פון דער וועלט. By him was shined a high madregah of Elokus which is higher in the world, world, דערפאר איז אויך די הנהגה מלמעלה מיט אים געווען אין אן אופן פון למעלה מדרך הטבע, בבחינת סובב. That's why the hanhagah of the Eibershter with him was also למעלה מדרך הטבע, that his, like the the Eibershter goes middah keneged middah. So if you behave with the Eibershter in a very high madregah, the Eibershter is with you. So since he was a high madregah, the Eibershter, where do we see it? And he explains, דאס איז דער טעם אויף דעם וואס יוסף הצדיק איז באשוואוירן, איז באשוואוירן געווארן, באשטראפט געווארן, sorry, באשטראפט געווארן פאר זיין בעטן דעם שר המשקים אז ער זאל אים דערמאנען פאר פרעה'ן. This is the reason why Yosef was punished for asking the שר המשקים to mention him to Paroh. What was his punishment? He stayed for extra two years. What was it? פאר ניט פארלאזן זיך מיט בטחון גמור, he didn't rely with a complete בטחון, אז דער אייבערשטער אליין וועט אים אויסלייזן פון בית האסורים, the Aibershter will take him out. וואס דערפאר איז זיין עונש געווען צו בלייבן איבעריקע צוויי יארן אין בית האסורים, so he was punished to stay two more years in in jail. Fregt men oif dem, so the kashya that they ask,

אין וואס איז באשטאנען דא דער חטא פון יוסף, what was his aveirah? 'S doch yadua, we know אז א מענטש דארף מאכן א כלי בדרך הטבע פאר די ברכה פון דעם אייבערשטן. We know that, we always know everything comes from the Aibershter and that we always expect a brachah. And nevertheless you have to do everything in derech hateva, you have to make, we call it a kli in derech hateva, or as other sefarim call it, when the Misnagdishe people talk about this idea of making a kli in derech hateva they have different expression, you need hishtadlus, so we call it. You have to be mishtadel, you have to have hishtadlus. In other words, you have to try. And you should try to do what you can and in what you're doing the Aibershter gives you the brachah. וואס דאס איז ניט קיין סתירה צו דעם בטחון אין דעם אייבערשטן. And the fact that you do work to get the Aibershter's brachah and you pashut go, דער עצם זאך, a person goes to business, he goes to work, what do you go to work for? The Aibershter gives you parnasah, why are you working for? Is that a contradiction to your bitachon, you don't believe that the Aibershter will give you? ווי עס שטייט, שטייט א פסוק it says, פאר דער ענין פון פרנסה, by parnasah it says: וברכך ה' אלקיך בכל אשר תעשה. It means אז דער אייבערשטער וועט דיר בענטשן אלץ וואס דו וועסט טאן. Hashem blesses you in what you do. You have to do and Hashem, the expression in English, I don't know if it's even a Yiddish expression or not, but it's a good expression: God helps those that, that loshon they say is those that help themselves. But I don't know what they mean, but what it really means is Hashem helps those that help, those that work on it. You got the Eibershter says, \"You work, I'll give you the brachah.\" Sifrei says, וברכך ה' אלקיך, יכול יהא יושב ובטל, Hashem blesses you don't do anything, תלמוד לומר אשר תעשה. So what's wrong in the fact that Yosef did something in derech hateva, he found a way to get his message to Paroh to take him out? What was wrong? So we're not going to learn the answer, but the answer is we spoke about it in the previous sichah, the answer is it depends for who. Yosef's madregah was so high that he didn't have to have a kli in derech hateva. And there, this all shows how great Yosef was.