Vayeishev: Mechiras Yosef, Hidden Chesed, and the Leadership That Unites Klal Yisrael

Transcript

This Torah class is brought to you by TorahAnytime.com. We have the complicated, difficult-to-understand story of Mechiras Yosef. Mechiras Yosef, we know, is something that stays with us throughout the doros. Aseres Harugei Malchus was a kaparah, was to forgive for the Mechiras Yosef. We mention the Aseres Harugei Malchus on Tisha B'Av and on Yom Kippur. It's a big event, a big cornerstone event in the history of Klal Yisrael. According to many mefarshim, that's why we have to go down to Mitzrayim, and maybe all the galusin are tied to it, and Moshiach eventually is tied to it, Yosef, Moshiach. There's so much which is tamun, it's hidden, based on Mechiras Yosef. But before we get to discuss Mechiras Yosef, I'd like to bring out a point, that when you read Mechiras Yosef— Tell, tell, tell. That when you read Mechiras Yosef, when you read Mechiras Yosef, you... You see dark. You see almost brutal midas hadin, brutal midas hadin. A young boy, 17 years of age. What did he do? He had a few dreams. He spoke to his brothers. Ultimate choshech, darkness for a child to be sold by his own brothers, not knowing what the future will hold. We don't even understand what it means to be an eved. An eved means he almost had no rights. We don't understand even the concept of eved. Eved means that you are unexisting as a human being. An eved means, kol ma shekana rabo, kana ha'eved kana rabo. There is no him. He is almost non-existent. Doesn't exist. He's nothing. And this is in Torahdik standards. Eved Ivri, eved Knaani. Imagine by the world, by the goyim, what an eved. And here he's being sold to a country, Mitzrayim, as an eved. The ultimate choshech, the ultimate darkness, the ultimate midas hadin. Yet Chazal tell us something unique about a detail in the mechirah, in the sale. That is that normally Midyanim carry—Midyanim carry, I'm sorry, Yishmaelim bought him first, right? The Midyanim bought him first. They took him out, right? So normally Midyanim... They carry wax, or zefes, tar. Here they carried nechaos, Rashi says, besamim. They carried good-smelling things. Chazal tell us why the change. Normally, the Midyanim carry with them in their caravans for sale things which are odor, full of odor. And here they were carrying different than normal; they were carrying nechaos. Says Rashi that it was a schar that the Ribono Shel Olam wanted that at that moment, he should smell good things; he shouldn't smell bad things. Shelo yariach, the tzaddik should smell good and shouldn't smell bad. The mefarshim will ponder a question: how long was he in the hands of the Midyanim already? Moments. So what's the big deal? He didn't even have to travel with them. Moments—they switched hands. So who cares what they're carrying at those few moments? If he had to stay with them and be with them for a period of time, then you can understand the ma'alah that there was good-smelling things instead of bad-smelling things. But those few moments makes a difference when they went from hand to hand, from the Midyanim to the Yishmaelim.

I mean, it's not a big deal. What they were carrying in the caravan had no effect really on Yosef at that moment. So there's many different pshatim, baalei mussar speak, that here we learn out the idea of one moment of schar. And that is that the Ribono Shel Olam is medakdek, a cheshbon. You would say he's being sold. What could be worse? Yeah, but he didn't have to be sold, and at that moment to smell bad. He could have had something like a bsamim from Motzaei Shabbos that gave him chizuk, a one moment of smell that gave him chizuk. The point: everything has its cheshbon hamedukdak. Yes, sold, he had to be sold, but at that moment he didn't have to have the bad feeling of smelling something bad. The Ribono Shel Olam, even when He punishes and He shows middas hadin, it's b'tachlis hadikduk. So explained the Baal HaMussar. Maaseh Zekeinim Levracha said a different pshat. Maaseh Zekeinim Levracha said that the pshat is just like bsamim Motzaei Shabbos. It's at a moment we're down. We have a feeling of depression, so to speak, that Shabbos is leaving, an atzvus. So at that moment we smell something. Now, how long does that last already? How long does that—I mean, you're smelling for one second. Let's say you're a real religious person, or a Sefardi or a Chassidisha, you'll smell it longer. Yeah, another two seconds, all right? But it's seconds. The psamim you smell is seconds. So what's the big deal? I mean, the week is coming. Unless you explain that the depression is a one-minute thing anyway. The atzvus, the bad feeling, maybe in general for Shabbos is a one-minute thing. It's not a whole week. The week comes, but it's at that moment that the Shabbos is leaving and the weekday is coming, that's when you feel bad, maybe. So that moment of psamim helps. I was thinking maybe that's the pshat, or it could be, no. And this is what my Zaydi is trying to mechadesh and trying to explain, that actually the unhappy feeling is long term. Yet at the moment that it begins, the moment that the atzvus sets in, there's an inyan, there's something special if you can get a chizuk, if you can get an uplifting. And the pshat is, the way my Zaydi explains it, Yosef was given at that moment. It was a moment where he's now going to be sold, a moment of severe darkness and atzvus, that the Ribono Shel Olam was showing him that he's there. I understand my Zaydi to be saying that the children of Yaakov were trained to always understand why. What's the lesson? The Ribono Shel Olam talks to us. How? Through little events, through little things. So the Rabbeinu Shalom was talking to Yosef, Imi anochi b'tzar, I'm there with you. You're being sold, I'm going to be with you. How? By Yosef realizing, thinking, understanding, contemplating: why the switch? Why the change? Why is it that the Yishmaelim now—I'm sorry, the Midyanim—now are carrying good smells? Ah, it must be that the Rabbeinu Shalom is giving me a message: I'm there with you. A tzaddik, especially a child of Yaakov Avinu, was trained to me'ayin, to see in hashgacha pratis. What did the Eibishter want? Why? Why is it that way? It's hashgacha. The Rabbeinu Shalom has a cheshbon. Oh, that means that the Rabbeinu Shalom is there trying to mechazek me when I'm being sold. Oh, that itself is the chizuk. The fact that I get the besamim, one minute—yeah, but it means that the Eibishter made it that way to show me that He's there with me, to show me that He wants me to mechazek myself. That itself is the chizuk. You know, I think with this we can explain something beautiful. Rashi brings down, 'Nechos...

Kol minei besamim, when they're put together, if you make a mixture of besamim, it's called mechois. And then he brings a pasuk in Micha, nechois. That's mixture. That's what Rashi says. Any mixture of besamim is called nechois. And he brings a pasuk in Micha to prove it. Then he says, v'unklus tirgem shaiva, that it's wax. So what does that mean? I mean, Chazal say that it was a good smell. So Onkelos is trying to say, but the translation is not that. The translation is shaiva. It's actually wax. Nechois is wax. Chazal took it and said, you know, we also find that nechois means kol minei besamim. Nechois means kol minei besamim. So it happens to be here that it was nechois, kol minei besamim. But the pashut pshat is shaiva. Now, does Rashi mean to say is that according to the pashut pshat, that that never happened, that they didn't bring besamim? Maybe Rashi is trying to say, al pi pshat, that's not really what happened. They brought wax. It could be. Rashi is explaining the hashgacha pratis. Normally, nechois means shaiva. When you have someone putting a sign on his door, nechaisel nechois, you should know he's selling wax. But since it could also be that nechois has kol minei besamim, like a pasuk, so the Ribono Shel Olam made that these nechois sellers were selling besamim. Rashi is not trying to say that the Onkelos's pshat is disagreeing with the Chazal's pshat. Maybe what Rashi is trying to say is that Onkelos's pshat... is explaining the basis of the Chazal. Chazal are saying it was different. Why was it different? Because action nechos mishaivet means wax. And the fact that Yosef sees this—what do you mean? Midyanim sell wax. They sell nechos. No, they're not selling nechos. They're selling some— a different type of nechos. They're selling a whole different type of nechos. That's from Shamayim, and I'll explain to you what I have from this. You know, we find something very, very interesting. When Yaakov Avinu sends down his children to Mitzrayim to visit, to confront Yosef, to buy food, so he tells them, Bring la'ish hazeh, bring the person Yosef, also k'ruitchem, take with you sweets, botnim, shekedim, and nechos. It says there also, take with you nechos. I would have expected Rashi to explain nechos like he explained over here: sweets, good smells. I mean, that's what you bring a king. Well, what would you bring a king? You know, he doesn't need anything. Yeah, but you bring him a candy and a box of chocolates and a good fragrance. Says Rashi, shaiva, wax. Why are you bringing wax to the king of Mitzrayim? And why does Rashi not go with the pshat that he said in Parshas Vayeshev? I mean, it's unbelievable. Who sends wax to a king? Maybe send paint also and some glue. I mean, what do you— you know, I have a present for you. I have some chalk. And I remember I had a rebbe in fifth grade. He used to give out a present. If you knew the Gemara, he would cut a piece of chalk into six or seven pieces, and he would give you a piece of chalk, a piece of pickle, together, a piece of chalk and a piece of pickle, and then another thing, he would chop up into little pieces, you know, and that was your present. And we would laugh, you know, it's chalk, you know. Who chops up shayves, so to speak, wax, and gives it to a king? That's a present for a king? Wax? What's wax? Melech Mitzrayim doesn't have wax. Either you give gold, and if you don't want to give gold, you give sweets, you give candies. Why give shayves? Why does Rashi switch the pshat? Mi'dachtzach, I think, could be a pshat like this. Yaakov Avinu, maybe he knew, maybe he didn't know. Maybe it was ruach hakodesh, maybe it was siyata dishmaya. Yaakov Avinu sends nechos. He sends wax. Yosef gets it, and Yosef goes, Wow, let's rewind 20 years. When I was sold to the Midyanim— You knew? You found out? No, I'm trying to tell you. Could be it was min hashamayim, hashgacha pratis. We do things, you think everything we do— He said...

The wax. Who knows if he even understood why he's sending wax? The lesson was to Yosef. When Yosef gets the wax, wow, the Eibishter's with me. It's waking him up. Don't forget the Midyanim. They also sold me. There was wax, and here it's coming l'maaseh, which means the fact that the Eibishter sent nechos, good psamim, good psamim, when he was sold, it's now being nosei peiros. Now it's giving its fruit, because now, hamelech, my father's going to come to me. Was it 20 years? Remember 20 years ago, the wax? It wasn't wax, it was sweets. So the fact that Yaakov sends wax, he probably thinks to himself, Yosef, wax? Why are you sending me wax? Nechos. Ah, the wax, the Midyanim, they should have been carrying wax. Now I understand. Now I understand, you see? Now I realize that I rewind 20 years, and I see that when the Ribono Shel Olam had me sold, there was nechos. And the reason for this is, in order I should realize that one day this will be the poel yotzei. This will be the end result, that I will be the melech and my father will come to me and all will turn out l'tovah. It's the root. He looks back now at the root, the shoresh, the beginning. Oh, I was sold. There was nechos in the story when I was sold. Ah, this is the end to that beginning. This is the end to that beginning. You know, Chazal tell us that there was a person, Nachum Ish Gamzu, and he would say, Gamzu l'tovah. He had a chicken, he had a candle. The chicken ran away, the candle got blown out. The next day, he realized that there was ganavim, murderers in the vicinity. Had he had the chicken and had he had the light, they would have killed him. Gamzu l'tovah. So the world always understands that when the bad happens, you're supposed to say, Gamzu l'tovah. It's good. It's all for the good. What's the chiddush? I mean, what's the chiddush? Everything the Eibishter does is good. Of course the Eibishter does for the good. It's a pasuk in Eicha. The Ribono Shel Olam does everything for the good. So what was the chiddush of Nachum Ish Gamzu? So my zeide used to say over from the Chofetz Chaim that Nachum Ish Gamzu went after the yeshuah and went looking back, Ah, you see? This good thing happened? Ah, it's because of this bad thing that happened. We always think Gamzu l'tovah means that when something bad happens, you should say it's all for the good. That's not a chiddush. That's not easy work. It's not an easy thing to do, but it's not a chiddush. Yeah, of course Gamzu l'tovah. Of course Gamzu l'tovah. The chiddush is— That Nachum went after he saw the yeshuah, after he saw the good, the outcome. He went backwards to study the root, the shoresh. Ah, you see this, this caused this yeshuah. The reason why I have salvation here is because this thing happened. And I would like to add to my zeidy's words, gam zu l'tovah. You know what the difference between zu and zeh is? Zeh could mean a situation at whole. Zu usually means when I want to have a prat, when I want to have a particular incident, specific, zu, this one. Gam zu, not the whole thing is l'tovah. I go back to look to see, gam zu, that even the details, every little detail that happened is l'tovah. You know, we say every day in davening, zorea tzedakos, matzmiach yeshuos. What does it mean, zorea tzedakos and matzmiach yeshuos? And the answer is very simple, the way we're explaining beautifully, that the Ribono Shel Olam is zorea. He plants seeds. How many seeds do you plant? You don't plant one seed, you plant seeds.

Seeds rot, they come together, a tree is grown, and from it comes a tree. Zorea, the Ribono Shel Olam plants little seeds all over the place. That's zorea tzedakos. From that matzmiach the yeshuah. So a person is supposed to look back to see the zorea tzedakos, every detail. You see this? This led to this, which led to that, which led to the yeshuah, which led to the salvation. This is called thanking and recognizing hakaras hatov to the Ribono Shel Olam. Zorea tzedakos and understanding matzmiach yeshuos, which comes based on little tzedakos that Hashem plants. Gam zu, this plant, this little seed, v'gam zu, and this incident, that l'tovah brought the good. And when I look back, I say, here, you see, look at this detail, look at that detail. That's gam zu l'tovah, and that's what Yosef was doing over here. Yosef, when he got the nechos, when he got this wax, he thinks back, he goes, Oh, wait a minute, wax? Why am I getting wax? Who sends wax? Can you imagine a person sends candy, chocolate, and wax? Now maybe in those days it was customary, I don't know. But today, imagine you send the king, a president, a box of wax, like a light. Some say that it has to do with light. It's a chiddush. I mean, you're talking a man has a letter was a special wax, I don't know, I don't know. But it could be the way we're learning, it's beautiful. Nechos was supposed to remind him. Of the nechais when he was being sold, which there the Eibishter made nechais to mean besamim. And here would have made sense, the besamim. That would have been something normal to send a king: a fragrance, a perfume, together with a delicious box of candies, with nuts. That makes sense. Wax. Unless it was, like I said, a special wax. In those days it was different. I don't know. Maybe it was a good-smelling wax. I don't know. But the way we're learning, I do know that the pshat is that the Rabbeinu Shloilam was giving him gam zu l'tovah lesson, to look back and to see the tovah that the Rabbeinu Shloilam did for him years and years before, gam zu l'tovah. With this, rabosai, I would like to delve into mechiras Yosef, understanding that the Rabbeinu Shloilam meant, so to speak, well. Rabbeinu Shloilam's intent was chesed in the mechiras Yosef. He was there with every step of the way. He was there to uplift and to be mechazek Yosef. What was mechiras Yosef about? What was it about, so to speak, b'hai alma, the brothers? What was it all about between the brothers? And what was it, b'alma, the kshoit, the world of the Rabbeinu Shloilam? Why did the Rabbeinu Shloilam need this? Why was it destined from the Rabbeinu Shloilam such a story as mechiras Yosef? Now, we all know there's such a thing as a bechirah, I understand, but the Chaloymes... That caused the sinah, the kinah, was from the Ribono Shel Olam, the chalomos, the dreams. Va'avev Shames ha-davar, the Brisker Rav learns it was nevuah. So why did the Ribono Shel Olam want mechiras Yosef to come to fruition? Why did the Ribono Shel Olam want there should be a kinah and a sinah and a story and it turned into—what's behind mechiras Yosef? You're right, the brothers, it was kinah behind mechiras Yosef. But מצד חושבן דרחמנא, even though it's not our business, chushban derachmana, but to understand what's the pshat mechiras Yosef, what's the lessons that the Eibishter wanted us to take from mechiras Yosef, I'd like to say the following. The famous question that everybody speaks about. I mean, how could it be that there's a taina, a complaint against the shevatim that they sold Yosef if they paskened lahalacha? They didn't just do it. They sat down with a beis din and they were paskening that he's chayiv. And to make things more difficult, the Ribono Shel Olam was the tenth one on the beis din that agreed. So what could be the complaint, and what's the whole story of the asarah harugei malchus? I mean, what's—

Rabbeinu Shlomo said it was right. He was also part of it. We all know the famous Gaon that the Gaon explains, Asiri yihyeh kodesh laShem, that the tenth, we know there was only nine people who sold. So how could there be asarah harugei malchus? So the Gaon says because the Eibishter was part of the mechirah. So Rabbeinu Shlomo needs someone to be instead of him, to represent him in the kaparah of asarah harugei malchus. Who was it, says the Gaon? Reb Akiva. Because Reb Akiva used to be doresh every es, including Es Hashem Elokecha tira. Shimon HaTimni said you can't be doresh Es Hashem Elokecha tira, because you can't add anything. You only have to fear Hashem. Comes Reb Akiva and he says es means the talmid chacham. Why? Because the talmid chacham represents the Rabbeinu Sholelam. Ah, if the talmid chacham represents the Rabbeinu Sholelam, so you being representing the Rabbeinu Sholelam, you'll be asiri yihyeh kodesh. That's what he says, pshat. The pasuk in the end by the parashah of Maaser, it says, Kol asher ya'avor tachas hashevet, va'asiri yihyeh kodesh laShem. What is the pasuk referring to? They used to take the sheep's nine and smack them, shavet, right? It's a stick. They would pass the stick, and the tenth one would get a smack with the color, and he was number ten. Okay, so ya'avor, they would pass under the shavet, and the tenth one would get hit, and he would be kodesh laShem, says the Gra that it's referring to asarah harugei malchus. Kol asher ya'avor, the nine, is tachas hashevet for the shevatim, va'asiri... The tenth one, it's kodesh laShem. It's for the Rabbeinu Shalom. So Rabbi Akiva represents. So l'choira, so what's the whole story if the Eibishter wanted it? How could there be a taina, a complaint against the avos, the shevatim, that there was a mechiras Yosef? I'd like to give a pshat, b'ezras Hashem. You know, I think we have to go down to the root of understanding what is Klal Yisroel. What is Klal Yisroel? What is Shivtei Kah? What is it? Klal Yisroel is called Yeshurun, Shivtei Kah, slach, Michal, the oven of Yeshurun, Shivtei Kah, right? What are Shivtei Kah? What is it? What is Klal Yisroel? So if you notice, we don't call it Am Yisroel. We're not really called so much Am Yisroel. Maybe the songs, they used to, they Am Yisroel, Am Yisroel, but it's not really. We're called Klal Yisroel. You know the difference between am and klal? I'll tell you the difference. Am Yisroel is a full nation. In every nation, you lose people. Here, take a look. America went to war in Iraq. They lost a few hundred, a few thousand soldiers, right? Normal. America continues, right? You lose a few people. That's if it's an am. An am means the, you know, the peoples. Klal is a whole different word. Klal means when you take pratim and you put them together, all the pratim make up the klal. Klal uprat, right? Ein b'klal ela mah sheb'prat, ein b'prat ela mah sheb'klal. It's all the structure, the makeup of the klal is all the pratim. If you miss one prat, then it becomes a problem. It becomes sheyatza min haklal. Kol davar shehaya b'klal v'yatza min haklal, it's not supposed to be that way. You can't have one thing which is yatza min haklal, because the klal is the sum total of all the pratim. Klal Yisrael is the same way. Klal Yisrael isn't that they have, for example, twelve shevatim. It doesn't work that way. It's one. And the one is the full, complete twelve make up one. Just to make it easy for you to understand, you ever buy a box of eggs? A box of eggs is twelve. When you buy the box of eggs and it's missing one, it's not a box of eggs anymore, right? Yeah, but there's single eggs. There's twelve eggs in this. I bought eleven eggs. No, it's not a box, right? A box means twelve. And if one is missing from the box, if you come and talk about numbers, twelve, okay, so there's eleven.

Talker box doesn't make up the box. That's the way it is. In last week's parsha, Vayetze, we learned that Yaakov Avinu questioned, will he make Shvatim? When he took the stone under his head, Chazal, the Medrash says that it wasn't for protection. Rashi says it was for protection. Chazal say that it was more to question, to prove, will he be my Shvatim? So he took one stone—I'm sorry, he took twelve stones, and it turned into one. So I always ask, if you want to see you'll be my twelve Shvatim, take one and see if it splits into twelve. You want to make a mashal, an example, so take the example. You're one, will you turn into twelve children, right? Why does he take twelve stones and see if it turns into one? And the answer is because if it didn't turn into twelve. Shvatim means twelve which turns into one, and if it's not twelve that turns into one, it's not Shvatim. It's not one that turns into twelve. Nefesh Yaakov, it's twelve, twelve that turns into one. You know, rabosai, that's called Klal Yisrael. Klal Yisrael means that all the pratim make up Klal. You notice in this week's parsha, when Yosef is missing, Yaakov refuses to take comfort, Vayemaen l'hisnachem. Rashi says why? Because kabbalah—he had a kabbalah that if any of his children die in his life, he's not going to Gan Eden. Why? I mean, if the opposite, a person loses a child, he should feel bad, v'kert. If he still worships Hashem, he should go to Gan Eden. The more the reason he should go to Gan Eden. He had yissurim and he was a tzaddik. What do you want from him? Why would someone who lost a child not go to Gan Eden? What does that mean? And the answer is because Yaakov Avinu's tafkid was to produce Klal Yisroel. That was his goal. That was what he came to the world for. If one would be missing, it's not Klal Yisroel anymore. That's it. Shivtei Kah, Shivtei Kah had to be twelve. If one is missing, it doesn't mean one is— it means it's all missing. Then the whole Klal Yisroel ceases to exist. I believe that that's the pshat Kabbalah. What does it mean, Kabbalah? Kabbalah means he was known b'mesorah that his job was twelve shevatim, which was one. And in case one is missing, nothing. He didn't do his tafkid b'chayim, and he's not roi pnei Gan Eden. He didn't do his tafkid. You know, in the beginning of the parashah it says, Eileh toldos Yaakov, Yosef. Everybody asks, Toldos Yaakov is Yosef? That's all? And Rashi gives different pshatim. Yeah, it's true, but the ikar and the main and— what's wrong if you bring out that Yaakov and Yosef are the same by not blocking out the rest of the shevatim? I mean, why do you have to block out the rest of the shevatim to say that Yaakov is the main? You want to say Yaakov and Yosef are very much alike? So say it, but not that— I mean, a person has twelve children. It's not his children? We don't mention them because one of them is more like the father? Yeah, but it's still twelve children. Now we know that Moshe Rabbeinu's children are not mentioned in the Torah. Uneventful, says the Chasam Sofer. We don't have much about them because they didn't. So to speak, make it big. There wasn't much to talk about them. Don't tell me there's not much to talk about Reuven and Shimon and Levi and Yehuda. They were giants. They were gedolei ha'umah. They were the giants of our nation. So why, when we mention Yaakov's children, we elude them? But what does it mean? You want to bring out that Yosef is very much like his father. Fine, there's ways how to do it, to say Yosef is like his father. You don't have to ignore the other shevatim because of that. We don't have to block them out like they don't exist. You know, I would say the pshat is like this. You know what toldos Yaakov is? Yosef. It's all about Yosef. If Yosef is with them, then it's toldos Yaakov. What was going to be with Yosef is going to make it or break it if it's toldos Yaakov. What was going to be with Yosef is there toldos Yaakov or there's no toldos Yaakov, dependent on Yosef. If Yosef becomes united with the brothers, which ended up happening later on, Yehuda...

Comes and he's mesaken, he fixes with Binyamin, and he shows that he cares about the brotherhood, and he goes to Yosef. Yes. Then we're told, and around Yaakov's bed, they could say, Shema Yisrael, Hashem Elokeinu, Avinu Yaakov, we're all with you. Complete. Mitaso sheleimah, complete. Yaakov's bed was complete. That's what it means, mitaso sheleimah. His bed was complete. You know why? If he had twelve shevatim, his bed is complete. If he doesn't have twelve shevatim, his bed is not complete. Nine, ten, or eleven means there's nothing there. Eileh toldos Yaakov, it's Yosef. Yosef is the mechaber. He's the one that puts together. He's the one that makes joined that the toldos Yaakov should be toldos Yaakov. You know, it says in the Rashi that the ikar why Yaakov's work was for Rachel. That's what Rashi says. That's why eileh toldos Yaakov is Yosef, because he worked for Rachel, so that's it. That's the ikar now, is Yaakov is Yosef because he worked. What does it mean? Why is the ikar Yosef because he worked for Rachel? He worked for Leah too, למעשה, so what's— No, the ikar, why, vechol atzmoi, his whole being was only to marry Rachel. He was married to Leah too. You know what it means? Maharal tells us that Rachel was called Akeres HaBayis. You know what Akeres HaBayis means, says the Maharal. It's that she was the one who was in charge. It was her duty to keep the home intact. And akeres habayis keeps the home united and not divided. Rachel's job was, Rachel's tafkid, Rachel's avodah was akeres habayis, to keep the home together. That's what an akeres habayis is, to keep the home together. Yosef, and therefore Yosef becomes the story of keeping the house together or not keeping the house together. That becomes the story now. Shekol ikar, his whole avodah was for Rachel because he had to be boneh the shevatim. So Rachel was the one that kept it together, and without that, we don't have shevatim. Leah could have had five, and Bilhah could have had two, and Zilpah could have had two. Without Rachel, who glues it together, so to speak, without Rachel, which unites it together, without Rachel that unites it together, we don't have shevatim. We don't have Klal Yisrael. And that's eileh toldos Yaakov is Yosef. And that's why from Rachel becomes the safek—the, not the word safek is not the right word—from Rachel becomes the nisayon. That's the right word, nisayon, the test of the achdus. The test of the achdus comes from Rachel's children, because Rachel was about me'ached. It's about uniting the home. With this, rabosai, I understand not only the eileh toldos Yaakov, Yosef. The pshat is that the toldos of Yaakov, which means the shevatim, is— It revolves around Yosef, which was the avodah was to keep it together, to glue it together. Now I understand the whole ענין of melech that we find in this parsha. I mean, why is it Yosef has to be the melech? What melech, what melech? Now, the truth is maybe it has to do with future; it has nothing to do with now. But it's mashma that Yaakov made Yosef the melech. If you look, it says that he made him a כתונת פסים. What is כתונת פסים? So Rashi learns כתונת פסים is one—it's about the tzaros that he went through: chaf, taf, sin, nun. It has to do with Potifar, all the different tzaros that he went through. Why would Yaakov do that? What's the כתונת פסים? I mean, it's—imagine, well, I hear a person has an itztla d'rabbanan. He wears a rabbinic coat. There's a lot of tzaros that goes with the coat. There's a lot of stories of difficulty and nisyonos that goes with this coat. But al kol panim, what does it mean k'pshuto? He gives him a coat, and the coat has in it all the tzaros—Potifar, right? You remember the Rashi, Potifar. Each thing resembles...

Hadatzar. Why? And what does it mean? So I'd like to explain the whole inyan of the ksones pasim, and then I'll explain to you what's the pshat in melech, that he makes him a melech. Why is he making Yosef a melech? What do you need a melech? You have twelve brothers. You need a melech? Can you imagine a person has a house with a few children, and he says, You, you'll be the melech over the... What? It's a—it's just disaster. It's a recipe for disaster, as they say in English. Well, what are you doing, Yaakov? Well, what did you think already? Now, it could be it has to do with the future. I agree with that. But why now? Why make it that he should walk around like he's a melech? I want to tell you even how far it goes. You know, it says that Yosef was mesalsel b'sa'aro. He played with his hair, and it's complicated to understand. I mean, who plays with his hair? I mean, hair? Especially Yosef was definitely a good Chassidishe Yid. What kind of hair did he have? What's he talking about, right? We're here. What kind of hair could he have? And the answer could be, you know, the Gemara says that a kohen gadol takes a haircut once a week. A kohen hedyot takes a haircut once a month. A melech takes a haircut every single day. Why? Melech, b'yofi techzena einecha. It's Gemara in Sanhedrin, at the end of the second perek. You're supposed to see him in beauty. It was a special hairdo. You know, a melech had a special hairdo. And it was—the hair was one way, and it's like a crew cut, a very special haircut he had. Melech, b'yofi techzena einecha. So that's the pshat Yosef was mesalsel b'sa'aro. You know why? He was a melech. He had to have beautiful hair. And he walked around with this because he wanted the brothers to see him beautiful. And ksones pasim is the same thing as bigdei malchus. He needed bigdei malchus. Now it's interesting, the Kli Yakar learns the ksones pasim was bigdei kehunah. Since he was the bechor, so he had the kehunah, the Kohen Gadol, so he had bigdei kehunah. But the way the Rishonim seems to learn, he made him bigdei shrarah. Here, he made him bigdei shrarah, yeah? Bigdei shrarah, babayis uvasadeh, for the house and for this field. Why would he do that? And first of all, what does it bichlal mean, babayis uvasadeh? So I'd like to sidetrack for a moment. I want to say a pshat like this. You know what a melech is? A melech doesn't have to have a nation under him to be a melech. The Gemara says, Man malchi Rabbanan. Who are melachim? The Rabbanan. It says that Klal Yisrael are bnei melachim. It says that when a person comes to Shamayim, they could ask him, Himlachta chavercha b'diburecha? Did you treat your friend like a melech? So it's a medrash, it's Chazal, like a melech? I have to treat him like a melech? Yeah. Every Jew is almost in the reign of a melech. What is a melech? Kind of melech? Man malchi Rabbanan, as the Alter from Kelm would say, Where's the palace? Which Rabbanan live in a palace? That's the palace. And the answer is, man malchi Rabbanan is not over who, but who you are. A melech is who he is, and that is— Moshel al atzmoi. Al kein yoimru hamoshlim, shemoshlim berucham. A melech is a person who has self-control over himself. Shloima HaMelech, the Gemara says that he had a makel, a stick. He was a big king, but l'vsoif, lemelech al hamakel. At the end, he was only a king on his stick. How could that be? It says, one Gemara says that he was chozer, he got back all the country, and one man d'amar says no, that he didn't get it back. He didn't have aveirahs with the wives, with the horses, the whole business. So what does it mean, melech al maklo? How could a person be a king over a stick? If you don't have people, you're not a king over your stick. You're nothing. And the answer is, say baalei mussar, that's not true. The melech of who you are always will be. You just don't have the people, so you're melech al maklo. But a melech is who you are, not over who you rule. This, rabosai, is the pshat. He gave him bigdei שררה, babayis ubasadeh. What's bayis? Clothing of royalty, and the answer is שררה. Lihyos kol ish shorer b'veiso. You know, שררה?

Means rule, to lead, to be the boss, so to speak, to be able to be a moshel on yourself, a baalius u'basod. Yosef needed—Yosef went through a lot of nisyonos, say in the house with Potipharah, say in the sod, in outside of Mitzrayim. So he gave him bigdei malchus, royalty clothing, royalty that you're moshel, that you're able to be the moshel on yourself. And that's what Rashi means, that it all resembled and it all had a siman for all the tzaros that he went through, because the begadim of malchus were to give him the gevurah, the strength, and the chizuk to overcome all his tzaros. Bigdei malchus was that he made him a melech over his tzaros. He gave him rulership, kingship over his tzaros, that he should be able to what? To rule over it. He should be able to be moshel on it. They shouldn't get the better of him, and he should rather conquer it, control the matzav. He should be able to conquer the matzav, not that the matzav should defeat him, but that he should conquer and win the matzav. That's pshat bigdei shroro. He gave him nisyonos possible with all the tzaros that he had to go through in life were embalmed. They were hidden. They were part of the begadim, because this was his avodah, to be moshel, to be v'Yosef ha-moshel. What is moshel? Like it says in the pasuk, v'Yosef hu ha-moshel b'chol eretz Mitzrayim. Baal HaMussar say he was moshel on himself, even though he was in Eretz Mitzrayim. V'Yosef hu hamoshel b'chol Eretz Mitzrayim, he was moshel on himself, controlled his yetzer hara, even though he was b'chol Eretz Mitzrayim. But I think it's deeper. The inyan of the malchus, I think, is deeper. Why would Yaakov Avinu make a melech from the shevatim? I mean, why? It's just Yehuda is the melech. It's just a formula for disaster. It's a machlokes in the making. What kind of a business? What's the point of it? What would be the point of making a melech from within the family? There's an interesting pasuk, rabosai. The pasuk says, Ahi b'Shurun melech, b'his'asef rashei am, yachad shivtei Yisrael. Yeshurun melech, it's the announcement of the king. When does the king get announced in glory? B'his'asef rashei am, yachad shivtei Yisrael. When they come together, the shivtei Yisrael. A melech is to unite the people. The avodah, the tafkid of a melech is to unite. As a matter of fact, even the goyim use an expression, one nation united under God. It's an expression. Ribono Shel Olam is a melech, so we're united underneath Him, because the subjects become united under the melech. The whole inyan of malchus, why do we have a melech b'Yisrael, is to represent the Eibishter. Originally we wouldn't need a melech. Originally we were able to go directly to the Melech Malchei HaMelachim. Times changed and people needed a mediator a little bit, something in the middle. So the Rabbeinu Shom said, Okay, fine, take a melech. But the melech is representing malchus d'Rakia, the Rabbeinu Shom's malchus. And the point of the melech is, bishurun melech, b'sa'asef roshiam, yachad, to put the shevet Yisrael together. So Yankev Avinu, knowing that the shevatim must unite from twelve one, he makes a melech in the family. He appoints a melech thinking that the point of malchus is to unite. You know, in the first dream that he has, Yosef, V'hinei anachnu me'almim alumim. We together are being me'almim alumim. V'hinei kam alumasi v'gam nitzavah. He doesn't even speak about malchus. I stand up from within, and what happens? Saviv. It says that the alumim went, what, around him. V'hinei sisubenah alumoseichem vatishtachavenah. You know what sisubenah means? Like in a circle. You know what a circle is? It's achdus. The Shlah speaks about it by Simchas Torah. Why do we dance in a circle? The goyin also speaks this concept. A circle means everyone's...

Hin, hin, achdus. Around what? Around Yosef. The idea in the malchus, rabosai, is achdus. V'hinei sesubena lu moseichem. Sesubena is malchus. Malchus is sesubena, which means to have the people, that they should be misovev equally. There's no one bigger than the other when you have a circle, right? Everybody sees it the same. It's the same distance from each person to the melech, and they're united. That's the inyan of sesubena lu moseichem. Malchus means achdus. And that's why the brothers had tainus. If the whole thing is you're supposed to make achdus, you're not making achdus. You're bringing dibosam ra al avihem. You're ruining it. And I'd like to talk about this. If you notice, it says clearly, and the pasuk emphasized that what was Yosef's big thing that he was involved with? To be mekarev the Bnei HaShfachos. V'hu naar es bnei Bilhah v'es bnei Zilpah, nisei aviv, because the other shevatim would call them shfachos. And he went and said, No, they're nisei aviv. You know why he was busy with that? You know why he was in Yadizak barangetanin dem? Because he was the melech. He was the melech. And since he was the melech, his job was to unite. Even the telling of the dreams, rabosai. You know the telling of the dreams? My rebbeim used to tell us, the Gemara tells us in Brachos... Who do you tell over your dreams to? Only your friends, people you love. You don't tell it to people who hate you, because they'll come and interpret it not good. So he would come and go and say, Shimu na, chalom hazeh asher chalamti. Please, I'm telling it to you because I love you. He was trying to win them over. He was trying to make sure that there was achdus. And they saw the opposite. They saw, Dibasam ra al Avia. Why did they see it? They said, What are you bringing? And he meant it because he wanted to fix them. He brought the dibasam ra because he tried to fix them, and they saw this, but you're making פירוד. Your job as a melech is to make achdus. They didn't care so much that he's the melech, but they disagreed. If this is the malchus, you're not doing it. You're making machlokes. If the malchus is done right to make achdus, it's good. If you're humble with the malchus, then it's good. Shaul was very humble. He was the first melech. He was mechabed hakeilim. But if you're not humble and you're making machlokes, what kind of melech? Al chalamosav, al devarav. It bothered him, the shevatim. It bothered the shevatim that he goes around acting like the king, yet he makes machlokes. Al devarav, what are you doing? You know, Chazal tell us that he told about the brothers that they ate eiver min hachai and they did arayos. I think they did eiver min hachai, arayos. So there's a process, derachim that discusses eiver min hachai, ben Noach, if they had a din of a Yid, they have a din of a goy. There's a lot of yeshivos shetoirah to explain how did they do eiver min hachai? How can such a thing be? But there's an interesting Shlah. The Shlah says they didn't really do eivim and achai. The Shlah says that they used the sefer Yetzirah to create a beheima, and from that they ate eivim and achai, and there's no issur. It says in the Shlah. The Shlah says they went and they took the sefer Yetzirah and they created women. It looked like arayos; it wasn't arayos. Could you explain to me why they need to do that? You know, in America, we have a tremendous yetzer hara to be near kachalagoyim. So what do we do? We can't have cheeseburgers, right? We can't have shrimp. You can't. So what do we do? Parve cheeseburgers, imitation shrimp. You think that the ovos, you think that the shevatim needed eivim and achai? They couldn't—no, we need eivim and achai. So what do we do? We make sefer Yetzirah eivim and achai. What is it? It's a chiddush nifla. So what does the Shlah mean? Why would they do that? Why would they use sefer Yetzirah to make eivim and achai? Bishloma in Avraham Avinu's house, he wanted to serve them basar b'chalav, maybe because he wanted to catch them. Maybe he wanted to catch them, like this later on when we got the Torah, ah, you ate basar b'chalav, right? That's what it says in the mefarshim. They try to catch them. Aye, l'maaseh it's asur. So he did it.

Through sefer yetzirah, which really wasn't possible, malbim. Malbim says it wasn't really because it was through sefer yetzirah that he created the animal. But if, we hear, you want to eat eiver min hachai so much that you have to go and create a behemah shegidah eiver min hachai, you need a cheeseburger, so you have to make parve cheeseburgers. Well, what are you doing? Teretz chaboisai is, they acted in a way which was suspicious to see how he, Yosef, will judge them. Tell me, if you want to eat eiver min hachai, it had to be in front of Yosef. You know it's causing trouble. He's going back to your father saying you're doing it, so don't do it in front of him. They were testing him. I hold this emes la'amito. They were testing him to see, will he be dan them l'kaf zechus or l'kaf chovah? Will he be dan them l'kaf zechus or l'kaf chovah? When he went back and told the father, ah, you see, why wasn't he dan us l'kaf zechus? He's not the melech. A melech is to be dan l'kaf zechus. A melech is to make achdus b'Yisrael. You know the pasuk says, V'hu na'ar es bnei Bilhah v'es bnei Zilpah, here, and then it says, Vayavi es dibasam raah el avihem. What's the connection? So Rashi and the Chizkuni argue, who is the dibasam raah? Who did they bring dibasam raah? So the Chizkuni learns it's going back on the bnei Bilhah, bnei Zilpah. V'hu na'ar es bnei Bilhah v'es bnei Zilpah, and vayavi es dibasam of the bnei Bilhah and bnei Zilpah. He was good with them, yet he took their bad stories and went back and told it to the parents, to the father. Why? So you can say, Pashut, he ta'ined, I love you. Look, I'm close with you. I mean l'tov, I mean you're good. That's what the pasuk means. V'hu na'ar es bnei Bilhah v'es bnei Zilpah. So he felt that he could be vayavi es dibasam. He felt that there was no problem if he brings dibasam ra el avihem. But if you learn that the pshat is that it's going back on the bnei Leah, vayavi es dibasam of the other shevatim, like Rashi learns, so what's the connection of the pasuk? V'hu na'ar es bnei Bilhah v'es bnei Zilpah, vayavi es dibasam ra of the bnei Leah. How does the pasuk put together? So Rashi learns that that's part of what he said, that they're not machshiv the bnei Bilhah, bnei Zilpah. They call them shfachos. That was the second thing in the Rashi. Rashi says they eat eiver min hachai. They don't treat the bnei ha-shfachos properly. So that's the connection. V'hu na'ar es bnei Bilhah v'es bnei Zilpah. So what does that have to do with the dibah ra? That's the dibah ra, that they're not treating the bnei ha-shfachos properly. Yeah? Good? I would say another pshat. You know what they were saying? You're contradicting. You're a stirah. On one hand, v'hu na'ar es bnei Bilhah v'es bnei Zilpah, because you're ta'ining you're the melech, you have to make achdus. How come us, you don't treat that way? If you're coming with a complaint that we're not treating them properly, but you're not treating us properly. You're not being meyached us. You're speaking against us. V'hu na'ar es bnei Bilhah v'es bnei Zilpah? So you're contradicting. You're a stirah. Why are you bringing dibasam ra el avihem? This is the shoresh of the machlokes. They were saying, if you meant l'shem Shamayim... So why dibasam ra? Why are you speaking against us? You would say, I have to go and build up the Bnei Ashvachas because they're being not treated properly, and us you treat properly. You're being maybe dibasam ra al avihem. That's the pasuk connects the two. V'hu na'ar es Bnei Bilah v'es Bnei Zilpah, yet he turns around by Yosef, dibasam ra al avihem, and meila they hated him for this. Because if he was taka, in Yiddish, he was taka shoveh, if he was taka oisek chesed properly, that he taka was good to the Bnei Ashvachas, and he was good to us also, okay, then he's a melech. But this is a siman that he's not really the melech. How could it be that if them he treats properly, and he fights for them, he fights to be meyached, to make them achdus, and for us the opposite, dibasam ra al avihem. But this, rabosai, I think I can understand the second dream also. The second dream was the stars and the moon, and mishtachavim li. The first one was, mal malumim, sisu ben alumeichem, but they didn't accept it. They started hating him.

So then it becomes that their yareach and shemesh machloikes. The first machloikes, Rabboisai, was between the shemesh and the yareach. The stars also are completely divided. No star is even within the same vicinity as another. People think stars are hundreds of miles apart. As a matter of fact, he once said that's the pshat: Klal Yisroel is compared to the stars, yet they are also compared to the kechol hayam, the sand. So bishlema you compare someone to the stars, it's beautiful. Stars, beautiful. Why would you compare them to kechol hayam, sand, mud? So he said a pshat like this: the stars stand by itself. Each one has a name. Hamotzi b'mispar l'kulam shem yikra. Everyone has a name and a number. Tami, could you count the numbers of the sand? No. Sand has a ... Then when it unites together, it withstands the oceans. The strongest storming of the ocean, storming of the waves of the ocean. You have any idea how strong the wave of the ocean is? How much power, how much strength it has? It holds up the ocean when it unites. Chol has a ... when it becomes one, it has tremendous koiches. So Klal Yisroel is like the stars, that each one is individually chashuv, yet their koiches come when they are one, kechol hayam, like the sand of the ocean. This, Rabboisai, is the second dream. The second dream all of a sudden is the yareach and the levanah and the kochavim. It's not anymore, Hinei anachnu. It's not anymore that they're mesovev. Saviv, it's now worlds by itself, yesod of the machloikes, doires based on Yosef's thing. With this, rabosai, I want to say pshat to answer the original kasha that we asked. I asked you if the Eibishter was with the mechirah, and they felt the mechirah was lahalacha, so what's the complaint that they sold Yosef? And the teretz is like this, rabosai. Yosef, the prat, Yosef the individual was chayiv. Yosef the individual was chayiv. But there was a different, so to speak, sugya that had to be dealt with. How about Yosef, which together with the rest of us make up Klal Yisrael? You're right, in Yosef the yachid, he was chayiv. But then there's Yosef, the Yud-Beis shevatim, and that they should have overlooked what the Yosef the prat did, because they know that Yosef the prat was needed for Yosef the klal, for Klal Yisrael. I think that's what Yehuda means. Ma betza ki nahareg es achinu, v'chisinu es damo. Ah, he's achinu b'sarenu, v'yaradti bo ki achinu b'sarenu hu. What is achinu b'sarenu? All of a sudden they just woke up that he's achinu b'sarenu? What does b'sarenu mean? You know what the pshat is, rabosai, we spoke many times. Klal Yisrael isn't different gufim even. Klal Yisrael is not me and you; it's me, you is the same. It's all the same thing, like a hand and a foot. Klal Yisrael is one is a hand, the other one is a foot, and it's one body. Atem kruyim adam, v'ein akum kariyadam. I've told you many times that the goyim said, What do you mean? Goyim are not called adam. And they took the Shas and they wanted to ban it in Russia because of this. So they had a din Torah. They had a court, a court, a Russian fiasco. You know, Russia, I'm stunned the court cases were a joke. But a court case, you hear, against the Shas, and the Tcharkova went and defended this member of Chazal. Atem kruyim adam. You are called adam, one, which means when a Jew hears another Jew is sick, he doesn't even know him, how he feels bad. What does that have to do with you? And the answer is, you're adam, you're one person. So imagine the hand tells the— I have nothing to do with my foot, so my foot doesn't feel well, but I feel well. You have a hand saying, My hand, I feel very good. My foot, what does it have to do with me? Ten bell. It's all the same, right? You're adam, you're one person. Ki achinu. You're right, maybe he's chai, but achinu b'sareinu, b'sareinu, it's one entity. The yud-beis shevatim need to be one. It needs to be echad. With this, I think we could also explain later on when they do the teshuva, so to speak, when they metaken, when they fix—

When the Mesaken the chet, it says that Yosef gave them a lot of tzaros, right? He locks up Shimon and the whole business. Aval asheimim anachnu. They finally start to realize that they're guilty. Alochinu. Asher ra'inu b'tzaras nafsho b'hischaneno eileinu v'lo shamanu. What's alochinu? They can't say his name. Imagine three, four brothers talk. They say, You know, it's about our brother. Say, It's about Yosef. What do you mean? So could be they couldn't say his name. I always think to myself, the sinah was so, you know, it wasn't finished. Brother, our brother. You know, they couldn't say Yosef. But I don't know. It's hard to say. By this time already, they couldn't. It says it's mashma that they already loved Yosef, l'choira. I would have said a different vort. I would have said it's not about Yosef anymore. We made a mistake, alochinu. We didn't make a mistake. About Yosef, we were right. The Yosef was chayav, but the alochinu. You know, the way I explain it all the time is they understood the inyan of ki ish echad. So you know what they figured? We'll sell him so he'll still be alive. We could sell him, he'll still be alive. So we'll have twelve shevatim. And the answer is that's not called twelve shevatim, because the ki ish echad is there if he's alive, but the balev echad is not there. Klal Yisrael doesn't mean ki ish echad alone. It's ki ish echad balev echad. So they thought, let's not kill him, ki ish echad, we need him. We need twelve. Okay, so we'll sell him as an eved. But that's not balev echad. Klal Yisrael needs twelve, not as twelve ki ish echad. Twelve bodies, but it has to unite as b'lev echad, and that they didn't understand. Till later, aval Hashem Anachnu, alochinu. And I'd like to add, it says, b'schananu eileinu v'lo shamanu b'koleinu. He begged us. Rashi, Chazal say he went under the feet of his brothers, and he started saying, I'm your brother, I'm your brother. What's the pshat? So I always understood, don't do it to me. Now I am starting to understand that he was saying, don't do it for you. I'm not saying don't do it for me. B'schananoi eileinu. It's not b'schananoi. He didn't just beg for his life. He begged us that we shouldn't do it, because we're his brother. Not don't do it to me because I'm your brother. You don't do it because I'm your brother, and you need me as much as I need you, because Yud-Beis Shvat means that's b'schananoi eileinu v'lo shamanu b'koleinu. With this, I'd like to explain the inyan of Asarah Harugei Malchus. Twice a year we say Asarah Harugei Malchus. We say it by Tisha B'Av, and we say it on Yom Kippur. And I went to look to understand why do we mention Asarah Harugei Malchus by Tisha B'Av and Yom Kippur. So I was thinking Yom Kippur, and I looked, I found that it's an inyan of b'maskir the zechus of the Asarah Harugei Malchus, the zechus of the Asarah Harugei Malchus maybe. Or I was thinking, I found also there's some of the Rishonim, that the pshat is, you know, we want kaparah savonos. Hanging over our head was mechiras Yosef. That's a big sin. So we mentioned that there was a kaparah. We mentioned there was a karbon brought for the Asarah Harugei Malchus, right? I'm trying to understand why they become the minhag b'Yisrael to say Asarah Harugei Malchus on Tisha B'Av and Yom Kippur. Yom Kippur, what's the shaychus? Now, Mechiras Yosef, I hear, has to do with Tisha B'Av, because if all the galusin are all based on Galus Mitzrayim, which was based on Mechiras Yosef, okay. So we mention on Tisha B'Av Asarah Harugei Malchus because ultimately that was the beginning of galus, Mechiras Yosef. But Yom Kippur, what does that have to do? And we said, so it could be Yom Kippur, zechusim, the zechusim of the Asarah Harugei Malchus. Yom Kippur, maybe we have to show that we have a kaparah for the aveirah of Mechiras Yosef. I would say pshat's like this, according to what we learned. You ready? You ready? Pshat's like this. You know what Mechiras Yosef was? Pirud, lack of achdus. You know what Asarah Harugei Malchus showed? More lack of achdus. It's brought down clearly that each tanna didn't want to die before the other one. Forget, he wanted to die before the other, the opposite. He wanted, Alera b'misah, take me first. I wish I didn't have to see it. I wish I didn't have to... And then he would take the head of the tanna and kiss it. Ayei alashon... That was a tikkun for the Mechiras...

The Asarah Harugei Malchus was a tikkun. They went and they showed what Torah, ten Tannaim, how united and how close they were. Bring this out on Tisha B'Av and Yom Kippur. Tisha B'Av, we know, was sinas chinam. So we bring out mechiras Yosef. There was sinas chinam, but there was a tikkun. Look at the Asarah Harugei Malchus. Yom Kippur is balev echad. The ki ish echad is on Tisha B'Av. The balev echad is on Yom Kippur. We ask mechilah from each other. Why do we ask mechilah? The Rishonim explain because Yom Kippur is a time where Klal Yisrael has to be v'nislach l'chol adas Yisrael, v'lager hagar b'socham, ki l'chol am. United. And that's why we ask mechilah balev, tainus, complaints, because it has to come to Yom Kippur, right, balev, like it says in the pasuk over there, right? Mi metaher eschem? Avichem shebashamayim. What is taharah? Taharah is balev. It's in the heart. It's in the heart. Taharah, purity. So Klal Yisrael has to unite balev echad. So when the ki ish echad needs tikkun, and the balev echad, we mentioned Asarah Harugei Malchus, because this was the ultimate tikkun for the sinas chinam that happened in mechiras Yosef, which was that they didn't understand, first at the beginning, the ki ish echad, what it means to have Yosef, and that even when they understood, ma betza, we can't kill him because we need him alive, but they didn't understand the balev echad. So the tikkun becomes the Asarah Harugei Malchus, where ten of the giants of Klal Yisrael. Fought to be killed before the other, not to see the misa, and how they bemoaned and how they suffered with the suffering and torture and misa of their chaver, of their neighbor, of their tana friend. That was the tikkun. That was the tikkun from the chiras Yosef. So Tisha B'Av, when we know sinas chinam is the avodah that we have to uproot the sinas chinam, we mention the asara harugei malchus. And Yom Kippur, we're at the lev echad. We have to work on the lev, the inner, the taharah, the fact that each is moichel the other, to make kilecholam bishkagah, that the Klal Yisrael is one. V'nislach l'chol adas Yisrael. You know what adas means? Adas means when they come to vad. V'nislach l'chol adas Yisrael. What does the word adas mean? Vad. Vad means joined together. Adas Yisrael, congregation. Congregant means to congregate, to come together. Klal Yisrael on Yom Kippur must come together. And so we mention the asara harugei malchus, let us talk about that we should come together, we should come together, achdus, and this will be the ultimate Mashiach. Mashiach ben Yosef has to do with these yesodos also, like we spoke. Mitzvah Hashem, Chanukah is coming. Chanukah is all about Mashiach ben Yosef, as we will speak. Mashiach ben Yosef is the yesod of Chanukah. Let us talk about zocheh to geulah v'yeshuah in Eretz Yisrael, in Yerushalayim, bimheirah b'yameinu, amen. You've just experienced another Torah class, brought to you by TorahAnytime.com.