Tomorrow is Tuesday the chazara, on Wednesday be the test. Okay, we're holding here in סעיף ח, in the middle of סעיף ח. The Rebbe is trying to explain that because Yosef's madregah was higher than the shevatim, that's why the אייבערשטער behaved with יוסף למעלה מהגבלה, למעלה מן הטבע. Since Yosef's madregah was סובב כל עלמין, the higher madregah, so the אייבערשטער behaved with him in such a madregah. Where do we see it? So the Rebbe brought we know Yosef was punished of staying extra two years in jail because he asked the Sar Hamashkim to remember him, and the kashya is, and the reason it was punished because he should have relied on Hashem. Why did he rely on the Sar Hamashkim? The question is, isn't that what a person is supposed to do? This is where we're holding. S'iz doch ידוע אַז אַ מענטש דאַרף מאַכן אַ כלי בדרך הטבע פֿאַר די ברכה פֿון דעם אייבערשטן. We know that a person has to make a keli in derech hateva to get the אייבערשטער's ברכה, און דאָס איז נישט קיין סתירה צו בטחון אין דעם אייבערשטן. It's not a contradiction to having bitachon. Es shteit, it says, by the inyan of parnasah it says, וברכך השם אלקיך בכל אשר תעשה. דער אייבערשטער וועט דיך בענטשן אין אַלץ וואָס דו וועסט טאָן. Hashem will bless you in everything that you will do. So you have to do, the אייבערשטער wants you to do, אַז מע דאַרף מאַכן אַ כלי בדרך הטבע צו פרנסה. You have to make a keli in derech hateva to your פרנסה און פֿאַרלאָזן זיך אויפֿן אייבערשטן ער וועט שיקן זיין ברכה דורך דעם כלי. The bitachon is not that the אייבערשטער will make money rain down. Bitachon is that when you work, the אייבערשטער will give a brachah, and you'll be matzliach. You'll get parnasah, and you have to believe that even though the אייבערשטער wants you to work, it's not the work that will bring the brachah, but the Aibershter wants you to work. אַזוי געפֿינען מיר אויך ביי יעקב אבינו. By Yaakov himself we find, ווען ער האָט מורא געהאַט פֿאַר עשו, when he was afraid of עשו, פן יבוא והכני אם על בנים, he was afraid maybe he's going to hurt him, he's going to come and hit him and his children. So what did he do? So, Nu, what did he do when he that happened? Three things: he davent, presents, and war. What comes out? Davenen is part of bitachon. You daven to the Aibershter, trusting the Aibershter. צוזאַמען מיט תפילה און בטחון אין דעם אייבערשטן האָט ער אויך צוגעגרייט כּלים בדרך הטבע. He davent and had bitachon, and at the same time he prepared things in דרך הטבע דורך אַ מתנה to Esav. Yeah, when you're scared, what do you do? You have to have bitachon, in other words. No, no, it doesn't mean he's scared. Not he's scared against his bitachon. Naturally, a person has naturally, a person is scared, it's part of nature, and you have to have bitachon. And you know you have to daven for it. Lichorah, why should a person daven? Have bitachon. Bitachon comes along with davenen. If there's a problem, you got to daven to the Aibershter. Davenen to the Aibershter means you feel A person is sick, you feel you're sick, and you know you're sick and you got to daven. So he דרך הטבע, he's scared, but he overcame his scare, his being his fear, and he davent. But at the same time, he also made כּלים בדרך הטבע דורך אַ מתנה to Esav, gave him a present, milchamah, he was ready for war, דורך וואָס עס זאָל קומען זיין הצלה. He did things that this will bring בדרך הטבע his salvation. טאָ וואָס איז יוסף הצדיק נענש געוואָרן פֿאַר מאַכן אַ כלי בדרך הטבע צו זיין הצלה פֿון בית האסורים? So why Yosef, when he made a כלי, he just asked the guy to remember him, which is a כלי in דרך הטבע, and that's how he did it in order to get out from jail בדרך הטבע, so why was he punished for that? Der entfer iz The answer is על פֿי די מדרגה וואָס יוסף האָט געהאַלטן, because the מדרגה יוסף was, vi gezogt frier, as we said before, אַז ער איז געווען דבוק אין דעם אייבערשטן אין די בחינה סובב כל עלמין, ס'איז העכער פֿון מקור פֿון נבראים. He was connected to the level of סובב, which is higher than אלוקות, which is connected to the creation, האָט ער נישט געדאַרפֿט אָנקומען צו אַ הכנה צו אַ כלי בדרך הטבע. He didn't have to come onto that. Un fun im iz gefordert From him was expected a hechere madregah fun bitachon, a higher level of bitachon, on kein shum farmitlung fun hanhagat hateva הטבע, without any intermediates of derech hateva. וואָס אויף אַזאַ בטחון שטייט, on this bitachon it says, טוב לחסות בהוי' מבטוח באדם. There's a pasuk, it says, better to believe to hope to Hashem than hoping to a person. So Chassidus teitcht, behoy' is סובב כל עלמין. אדם doesn't mean a person, a human being. Obviously, who care who who relies on a person? אדם means ממלא כל עלמין, the Eibershter, but there's a bechinah of the Eibershter called אדם. Where do we find that the Eibershter is referred to as אדם? In the מרכבה, where it says Ah? Yeah, but where do we get this לשון אדם העליון from? In the מרכבה it says ועל דמות הכסא, on the כסא הכבוד, דמות כמראה אדם. So we see he's called אדם, אדם העליון, but that's the level of ממלא. So it's better to Yosef was on such a madregah he should have been shaychus to סובב, which he relied Chassidus teitcht there's a pasuk it says והוא יכלכלך. What does והוא יכלכלך mean, poshit pshat? He will support you, he will feed you. Chassidus teitcht: יכלכלך comes from the word kli. והוא יכלכלך, he'll make the kli for you. You don't even have to make the kli. Normally, we have to make a kli, and into the kli goes the brachah. If you reach a very high מדרגה, והוא יכלכלך, he'll he'll kli you. He'll make your kli. He will even He will do that. And even in the kli, there are many levels. The story of the Baal Shem Tov, famous story of the Baal Shem Tov, I mentioned this once. He once knocked on the door of somebody and knocked on the door and walked away, and he was walking down the block. The guy heard someone knock on the door. Till he got to the door, he opened the door, no one's there. So he walked out to see, he sees the Baal Shem Tov walking down the street, so he understood he knocked on the door. So he ran after him and said, \"Rabbi, you knocked on the door?\" He said, \"Yeah.\" \"What did you want?\" \"I need a loan.\" Said, \"Why didn't you wait till I answer the door, I'll give you the loan?\" Said, \"You think you're going to give me the money? It's the Eibershter gives. The only thing I had to do is a כלי כדרך הטבע. Some people have to have a kli, a longer kli, a bigger kli, you ask him and you talk to the guy, and you wait till he gives you. For me is enough just to knock on the door and I walked away. I don't have to make a kli. A small kli is enough for me, a knock on the door.\" The end is he got the money. It worked, because by the Baal Shem Tov, that was his madrega. Yosef Hatzaddik didn't have it.

Now the famous kushya, and we spoke about this once before: but how could you have taanot to Yosef? The reason why it's a problem by Yosef, because he was such a high madrega. Maybe Yosef was an anav, and he didn't feel that he's in such a high madrega? He felt that he's in a low madrega and he still has to make a כלי כדרך הטבע. He didn't realize his madrega. I mean, and that's an anav, no? If he's not an anav, he's a baal gaavah. \"Oh, I'm such a high madrega, for me this is...\" He thought he was a low madrega. And the answer is: An anav doesn't mean you don't know your madrega. If you don't know your madrega, you're not an anav, you're a fool. Anav means that you know your madrega, but you don't get take yourself you don't take credit for it. Like it says by Moshe Rabbeinu. Moshe Rabbeinu was the biggest עניו, מכל האדם אשר על פני האדמה, from every person. What does that mean? Moshe didn't know who he was? Moshe didn't know that he was a tzadik? He didn't know that he was the מקבל התורה? He went to Har Sinai. He was the greatest Jew. You think Moshe Rabbeinu didn't know he was the greatest Jew? Was he stupid? He knew he was the greatest Jew in the world. So how was he an anav, even legabei the lowest? He didn't take credit. He thought to himself, \"The reason I'm such a high madregah is not because I earned it. It's not my my my credit, because I have such a great father, had such a great mother, had such a great upbringing. I have a special neshamah the Aibershter put into me. Had someone else, any single person in the world, the lowest of the lowest, had the same surround the same things I have, would have definitely been better than me.\" That's how he was an anav. But he definitely knew his madregah. That's where it says in Hayom Yom: a person, just like you have to know your own chesronot, you have to know your own faults, you have to know your own maalot. Kemo one will say, \"Guess you're expected to learn ten blatt.\" \"I'm an anav, I I think I'm I I'm not raui.\" That's not an anav, that's a fool, that's stupid. And the reason some people are anav because they think then to get out of certain responsibilities: \"What am I? I'm nothing, so I don't have to do it.\" No, you're not, you are shayach to do it, you have a good head and you can do it, and you have to know it. So here also, Yosef knew that he was in his madregah, you can't say he didn't know his madregah. This is the famous answer in Tanya, in the first perek of Tanya. Everyone is baki in the first perek of Tanya. Alter Rebbe brings a raayah that a beinoni doesn't have any aveirot. People think a beinoni is 50-50, 50% aveirot, 50% mitzvot. So it says, \"No, it's no no shaychut, it's not true.\" And one of the raayot der Alter Rebbe brings is from Rabbah. Rabbah said, \"I'm a beinoni.\" Now, if a beinoni has no aveirot, then how could Rabbah have thought that he's a that he's a beinoni? I mean, if okay, if a beinoni has some aveirot, how could have Rabbah thought that he's a beinoni? That's his re'iyah, because Rabbah didn't have any aveirot. So you always ask the sheilah, but Rabbah was an anav. Rabbah didn't hold of himself, he thought that he did aveirot. When he said on himself, we know he wasn't, we know that the תנאים, אמוראים were all no aveirot. But he himself, to himself, was an anav. And the answer is the same: an anav doesn't mean that he's stupid, or anav doesn't mean he's a liar. Imagine a person will come and say, \"You know, I'm a מחלל שבת.\" Why are you saying it? \"Because I'm an anav, so I don't want to make myself big.\" That's stupid! That's a lie and it's stupid, and you shouldn't do it. So, if you do aveirot or not, you know if you did aveirot or not. So Rabbah, we know he didn't do aveirot, Rabbah knew he didn't do aveirot either. And that's the re'iyah in Tanya. So anyway, getting back here, so Yosef knew his madreigah, and therefore he shouldn't have asked the שר המשקים shouldn't have made a כלי in דרך הטבע because he didn't need to. But it's all connected to what we said before, the level of Yosef. The Rebbe continues, און

אַזאַ הנהגה פון למעלה מן הטבע האָט מען געזען ביי כבוד קדושת מורי וחמי אדמו״ר, the same idea of למעלה מדרך הטבע they saw by the Frierdiker Rebbe. ער האָט דורכגעבראָכן אַלע עולמות וסדרים פון טבע אין אַזאַ אופן גלוי he broke through all the obstacles of nature in such a revealed way וואָס ביי אַלע רביים האָט מען אַזוי פיל נישט געזען, you couldn't see it by the other רביים so much. חוץ מזה וואָס ער איז געווען פאַר אַרעסטירט אַ סך מאָל, besides the fact that he was arrested many times, so problems like that. How many times arrested? Frierdiker Rebbe? Seven times. Starting from when he was a young child, he was arrested. Whole story, arrested seven times. איז דער עיקר פון זיינע מעשים געווען אַ סך שווערער, his arrest was a much harsher one than the other רביים. ביז מען האָט אים בפועל ממש פאַרמשפּט צו מיתה, למיתה רחמנא ליצלן. He was there was a משפּט there's a judgment to actually kill him. How do we know that? He himself noticed when he saw his delo, his his case on the table, he saw on the side written the the verdict to shoot him. It was crossed out. And then it said under it, it was changed to send him away to to exile, to Kostroma. But he saw that it was originally written like that. So that's what this משפּט. דער אַלטער רבי ביי זיין אַרעסט איז בלויז געשטאַנען אין סכנה פון אָדאָמאָניש. The אַלטער רבי, in his time, there was a danger that this would happen to him, that they would kill him. אָבער בפועל האָט מען אים אַזאַ געזאַנג נישט אַרויסגעגעבן, but they never gave out such a verdict. Chassidim were afraid, that could have been, it was such a harsh mesirah that they were afraid, but they never actually came to such a psak din. אָבער דעם רבי׳ן האָט מען טאַקע פאַראורטיילט בפועל צו אט דעם שטראָף, ה׳ ישמרנו. But the Frierdiker Rebbe, they did. נאָך מער, צווישן די וואָס האָבן דעם רבי׳ן אַרעסטירט, amongst those who arrested the פריערדיקער רבי, געפירט זיין אויספאָרשונג, and those that interrogated him, און אים געפּייניקט אין תפיסה, and those that tortured him in jail, זיינען געווען בעלי בחירה, they were Yidden. A Yid is a baal bechirah, a Yid has choice. און אַ בעל בחירה איז דאָך כביכול דער אייבערשטער נישט קיין בעל הבית. On somebody who has free choice, even the Aibershter can't stop it. So if a Yid wants to kill somebody, even though it's wrong, k'veyachol the Aibershter can't stop it, ka'maamar like it says, הכל בידי שמים חוץ מיראת שמים. Huh? Okay, there's a lot of things around this, not for now, we'll get to that another time. No, it's it's an issue. No, it's not. מה הוא? What's the pshat? A goy doesn't have bechirah. Whatever. Okay. Okay, well, that's not for this inyan. So everything is in the hands of Hashem except yirat shamayim. אַז בנאָגע ענינים פון יראת שמים, פון תורה ומצוות, anything that has to do with yirat shamayim, Torah, mitzvot, good or bad, נו, האָט מען די בעל־בּתּישקייט אין גאַנצן איבערגעגעבן אין די הענט פון אַ אידן. Hashem gave it over in the hands of every איד, ער זאָל קענען טאָן ווי ער וועט אויסקלייבן. Every Yid can do what he wants. K'veyachol as if the Aibershter has no say here. So by the Frierdiker Rebbe it was Yidden, by the Alter Rebbe it was goyim. And if the Aibershter, we know didn't want him to get killed, so there was no danger. But here could have been that even if the Aibershter wanted not k'veyachol, whatever the pshat should be, but if your free choice, it's up to you. Nu? So we see how terrible it was. And nevertheless, the Frierdiker Rebbe was saved from it. And that's ממש למעלה מדרך הטבע. The עצם זאַך that he was freed from jail, and especially when he was sent to exile and was supposed to be for a few years and he came out after a few days was a נס למעלה מדרך הטבע, סוף כל סוף. Didn't you say the Alter Rebbe also had Yidden involved? No, not the not the ones that were supposed to that tried him. Okay. This next piece is not so simple, and therefore, I'm wondering if we'll finish today. Let's go vayter.

דאָס איז אויך אַ ביאור אין דעם וואָס ראובן האָט געזאָגט צו די ברידער בנוגע יוסף. This is a interesting thing. This explains what Reuven said to his brothers concerning Yosef. When they wanted to kill him, what did he say? השליכו אותו אל הבור, throw him into the pit, ויד אל תשלחו בו, don't touch him, don't kill him. אַז זיי אַליין זאָלן נישט טשעפּען אים, they shouldn't touch him, נאָר אַריינוואַרפן אים אין גרוב, throw him into the pit. לכאורה איז נישט פאַרשטאַנען, it's not understood. בפרט אַז אין בור זיינען געווען נחשים ועקרבים, רש״י says, the Gemara says that in the pit you had snakes and scorpions, איז מיט וואָס איז געווען בעסער דאָס אַריינוואַרפן אים אין בור פון אַן אַנדער אופן פון שליחת יד? So what would they have gained by throwing into the pit? Throwing in the pit basically means killing him. Where do we see it? Halachadik, if you throw him into a pit of snakes and scorpions, you're definitely dead. And he brings a re'ayah from halachah. ס'איז דאך על פי תורה געווען זיכער אז ער וועט אין דעם גרוב געטויט ווערן. It was al pi halachah for sure that he would die in this pit. Where do we see it? די הלכה איז אז מע מעידין, און עס קומט עדות זאגן אז פלוני איז אריינגעפאלן אין א גרוב פון נחשים ועקרבים, מעג זיין פרוי חתונה האבן מיט אן אנדערן, מיט אן אנדערן. If somebody comes and says that, \"I testify that I saw this man fall into a pit of snakes, scorpions, but I didn't see him die,\" this guy's wife could remarry. We are sure al pi halachah the chazakah is that he died. See, other things the only could the Torah was only matir, allowed the wife to get remarried if we know 100% sure that he died. L'mashal, if somebody comes and testifies and says, \"I saw him fall into the water. He drowned.\" Is that enough to testify that she should remarry? Well, it depends, מים שיש להם סוף or מים שאין להם סוף. If it's a pool of water that you see the end, like a swimming pool, or a pool that you could see from the beginning to end, and you testify, \"I saw him fall in, and I'm watching, and I didn't see him come out. I don't know what happened to him, but I didn't see him I stood there for an hour, didn't see him come out,\" you could testify because a guy who goes into the water for an hour is dead. If it's a מים שאין להם סוף, you do not see the other end, it's big pool of water, you can't, because you never know. Maybe he came in and went out someplace else where you didn't see. So, you can't. If someone says, \"I saw someone got shot,\" you can't testify. You have to say, \"I saw him get shot, and I buried him.\" But otherwise, maybe he got shot and he lived. And it takeh happens, people in the concentration camps, they shot a lot of Yidden and there were sometimes a Yid or two that they thought he dead, and they shot him and he survived. There is such a thing. So, as long as you're not 100% sure. So therefore, if the din is that if he falls into a pit of snakes and scorpions, his wife could remarry without you seeing him dead, shows that the halachah is that this is not 90%. It's 100%. If someone goes into a pit of snakes and scorpions, he's 100% dead. So, if al pi halachah it's 100% dead, so when he said, \"Throw him into this pit,\" basically he said, \"Kill him.\" So what's the difference? Why did he say, \"Don't kill him, don't touch him, just throw him into the pit\"? What did what did Reuven mean by saying that? דער ענטפער דעם, so what's the answer? הגם אז די שבטים האבן געהאלטן אז ער איז מחוייב מיתה, the shevatim, when they wanted to kill him, definitely held that he deserved to die. I mean, the shevatim were not murderers, not because they were jealous of their brother they would kill him, I mean, they held al pi halachah that he's chayav mitah. What the reason al pi halachah was, so the accepted opinion is the Or Hachayim, the Sforno, the accepted opinion, I mean one of the opinions is because they felt he's a rodef. If someone wants to kill you, you're allowed to kill him first. Not only you're allowed, you should kill him first. So, they felt, after the dreams and everything that he they they for some reason they made a cheshbon that he wants to kill them. It was a mistake, he didn't want to kill them. But in their eyes and their they were like judges, and they understood he wants to kill him, so he's a rodef. So, they wanted So, they felt he's chayav mitah. So when they wanted to kill him, they felt they were justified to do it. Fine. ראובן אבער געטענה'ט, but Reuven said, \"מיר זאלן נישט שטעלן אויף זיך און אים הרג'נען בידיים.\" But don't rely on yourself and kill him בידיים, by you killing him. וויבאלד זיי זענען בעלי בחירה, since we are Yidden or whatever level at that time, and we have free choice, וואלט ער דאן געטויט געווארן אויך ווען ער וואלט נישט געווען מחוייב מיתה לכל הדעות. He said to them like this: You think that he's חייב מיתה. Maybe you're mistaken. What we maybe he's not. So, lechora, you could say like this: If could say like this: If he's not really מחוייב מיתה, השם probably wouldn't let him die. No? Hashem wouldn't let him die. Hashem doesn't let somebody who's not מחוייב מיתה die. So m'meila they say, \"If we'll kill him, and Hashem allowed us to do it, that means that we're right.\" So Reuven said to them, \"It's not true. You are ba'alei bechirah. As we said before, a ba'al bechirah, a person who has free choice, when it comes to doing good or bad, could do something even though the guy is not Like we said before בנוגע דעם פריערדיקער רבי. U'm'meila, this is what they said, what what Reuven said to them, \"If you're going to kill him, you might be wrong. And if you're wrong, he still might die. And you still might be wrong, because you're a ba'al bechirah, you could do something that's wrong, and Hashem doesn't interfere. So what did they want? האבן זיי דערפאר, אדער אדער ער וואלט געהאט א זכות ונעשה לו נס. Now, you might kill him, or maybe something or maybe he is מחוייב מיתה, and that's what'll happen. האבן זיי דערפאר אריינגעווארפן אין בור. So they threw him into the pit, וואס די מיתה האבן זיי איבערגעגעבן דינו לשמים. So they said, \"Let's throw him in the pit, and now if he'll die, who will kill him? Der Eibershter. The snakes, which is דער אייבערשטער, ווייל נחשים ועקרבים זיינען ניט קיין בעלי בחירה, they don't have choice, ונס נעשה לו, and טאקע נס happened.\" Like I said, this is a little complicated issue. But what's noge'a to the inyan is this this is what what he's saying here. What he said to them, \"Could be could be he's חייב מיתה, and you guys feel so. I'm not a 100% sure, therefore let's give him דינו לשמים. Let's not us kill him, which are ba'alei bechirah, and we'll see. If Der Eibershter feels that he's chayav, if you are right that you're chayav, then Der Eibershter will kill him.\" I just want to I think we're going to we probably won't finish today, we'll go into tomorrow. Just want to start, tie it up with another inyan here which is noge'a to this. Where do we find this concept that if if you'll kill him if if the sevara that if he doesn't deserve to die, he probably wouldn't die? I'm saying. And he says, \"But if you kill him, ba'alei bechirah.\" We find such a thing. We find benoge'a No, I say to Der Eibershter will show who's right. He won't kill her if she's if she's innocent, you won't kill her. We find it by Sotah? No, those people died that deserved it. No, we find I mean, no, deserved, I'm saying what do we see that No, what are you trying Maybe I didn't understand what you're saying. By Eigel? Well always normally a guy who deserves dies. I want to bring an example that if Beis Din kills of somebody is a siman that he deserved, and der Aibershter would not allow it if it wouldn't happen, because there's a din like this by עדים זוממים. What's עדים זוממים? Two edim come and say, \"This guy, we saw him מחלל שבת, and this and this day, he's חייב מיתה.\" Other two edim come and say, \"עמנו הייתם, how could you say that that day you saw him מחלל שבת? You were with us that day.\" So what do we do? ועשיתם לו כאשר זמם לעשות לאחיו. So we have to do to these witnesses who tried to kill him what they wanted to do. They wanted to have that guy killed, we kill them. Then there's a din, this din that we do to them what they wanted to do is only if they wanted to do it. If they testified that this guy deserves to die, and בית דין killed him already, and then other two witnesses come and say, \"עמנו הייתם, and you guys are liars,\" then we don't do anything to them. Isn't a kal vachomer? מה דאך if these guys wanted to have the guy dead, they deserve to die for that, if they actually had the guy killed, certainly they should die. What's the answer? So, two things: we have a פסוק, כאשר זמם ולא כאשר עשה, only if they wanted to do. Why not make a kal vachomer? The pasuk doesn't say not, the פסוק כאשר זמם, let's make a kal vachomer! If כאשר זמם, they want to do, so why do we say ולא כאשר עשה? You say kal vachomer, כאשר עשה, certainly! The answer is: אין עונשין מן הדין. You can't punish based on a kal vachomer. That's the klal. You can't punish based on a kal vachomer. Okay, so that's the reason in halachah why we say you can't kill them. But what's the sechel behind it? Let's understand the sevara. This is the din takeh, but what's the sevara? If they had the guy killed, these edim, בית דין killed him based on their testimony, then these guys patur. If they wanted to kill him, then they're chayav. So the Ramban, there are a few sevarot, but the Ramban says this sevara: If they killed the guy already, a siman the guy deserves to die, because since אלקים נצב בעדת אל, השם finds Himself in a בית דין, in the edah, when the אידן sit as a בית דין, der Aibershter is there, the The Eibershter would never have allowed beit din to kill him, for this guy to die if he doesn't deserve it. So mimela we have this concept that if a guy if a guy dies, a siman is he deserves it. Second pair of eidim are automatically lying, right? First pair are lying, you mean. Guy gets killed. No, but the second no, but No, no, they're not lying. No, no, we just say he deserved to die probably for something else. In this thing we believe, but this guy deserved to die anyway. So how come here we're saying in the sichah that if they would have killed him beyadayim, maybe he doesn't deserve to die? What did Reuven say to them? Reuven said: Don't kill him yourself, cuz if you kill him, you're baalei bechirah, maybe he doesn't really deserve to die, and yet still you'll kill him. But didn't we say over there that if a person doesn't deserve to die Oh, that's the vort. Over there, it's beit din, and beit din did על פי תורה. It's not baalei bechirah, it's not because they chose to do bad. It's a beit din, and beit din did על פי תורה, and we're talking about a כשר'ע בית דין, did על פי תורה, that to me is a siman the Eibershter wanted. But here, even though they made a beit din, but it's a beit din of their own, it's not a real beit din like a regular beit din. So here, maybe really Yosef did not deserve to die, and you'll kill him. Well, that's where the Rebbe is going to continue. Saying this is we'll see right, the Rebbe continues here to explain it. Not so clear exactly what he says, we'll see. But he's trying to say throwing in, after all, is not doing it beyadayim. Even though, let's see the next what the Rebbe says: חאטש על פי תורה and על פי טבע בשעת מעשה is he a chayav? So that's we're going to see further what the Rebbe asks the sheilah and answers it. But the nekudah here is, so we're going to continue obviously tomorrow. But the hemshech to the inyan before is that he tried to say by the Frierdiker Rebbe that we saw nisim, and one of the nisim was how bad his arrest was, and they wanted to kill him. And who did it? Yidden, baalei bechirah, and baalei bechirah could do things even if it's wrong. Based on that vort, he said, well, aderweil, in the meantime I'll explain to you what Reuven meant. He meant, you baalei bechirah, don't do it, cuz you could do something wrong. Leave it to the hands of the Oibershter.