Vayigash: Letting Go of Grudges Through Emes, Emunah, and Achdus

Transcript

This Torah class is brought to you by TorahAnytime.com. This week's parasha, Parshas Vayigash. The brothers reunite. Here, after so many years of pirud, after so many years where they were separated, here they come together. In the haftorah of this week's parasha, the haftorah speaks about the unification of Klal Yisrael. It's a nevuah. It's a prophecy, a prophecy to Yechezkel. Vayehi dvar Hashem elai leimor. Hashem speaks to me. Ve'atah ben adam. Interesting, ben adam. He's called ben adam. Kach lecha eitz echad. Take one stick, a wooden stick, u'ksov alav liYehuda. Write on it, Yehuda, ulivnei Yisrael chaverav. And then take a second stick, u'lekach eitz echad, another stick, u'ksov alav l'Yosef eitz Ephraim v'chol Beis Yisrael chaverav. U'kerav osam echad el echad. Take the two sticks and put them together. Lechol eitz echad, v'hayu l'echadim b'yadecha, and they should be reunified together as one in your hand. The mefarshim explain that this is a prophecy of the future geulah. We all search Mashiach. We all look forward for the day that we'll be zocheh to see Mashiach come in our time, and Klal Yisroel will be nigal. Unfortunately, we have so many tragedies that we hear. A family, the family goes to sleep the night of Chanukah, and from a menorah, such a tragedy. The house catches fire and so many members of the family perish. Tremendous tragedy. Who doesn't long for Mashiach? Who doesn't long for the days that all this will end? The Torah tells us in Yechezkel when this is going to end. It's going to end when v'hayu l'echadim b'yadecha, when Klal Yisroel unites. When the pirud ha'achim ends, that's when the geulah, Mashiach will come. Malchus Beis David. With Malchus beis Yosef, the two Mashiachs, Mashiach ben David, Mashiach ben Yosef, the unification of Klal Yisrael. And that's the haftorah of this week's parsha, because this is the beginning of unification. Vayigash eilav Yehuda. Yehuda now gets close to Yosef, which results in Yosef telling him that he's Yosef, and the brothers unite. If you look at the pasuk, Vayigash eilav Yehuda, the Aruch HaShulchan is medayek. He questions the extra word eilav. Vayigash eilav Yehuda. It should say, Vayigash Yehuda, vayomer. Yehuda came close. Why does it have to say he came close to him? The pasuk, we know, the situation was that Yehuda was talking to Yosef, so it should just say, Vayigash Yehuda, vayomer. The Aruch HaChaim has a few different pshatim, and one of them he says is, u'bederech drash yisba'er, omeroi, says the Aruch HaChaim HaKadosh, why does it say eilav?

Al das amrei, based on a pasuk, K'mayim hapanim lapanim, kein lev ha'adam la'adam. A person, the way he treats others, the way he feels about others, that's how in return they'll feel for him. Vayigash eilav Yehuda. He took a step closer to Yosef. And that step closer to Yosef brought about a return, a step closer from Yosef to Yehuda. Says the Yaar Chaim, Nischachem Yehuda l'hatos lev Yosef alav l'rachamim. Yehuda figured out a way on how to get closer somewhat to Yosef, and thus, in return, Yosef moves closer to Yehuda. That's Vayigash eilav. You know, in life, we have adversaries and we have machloikes. I don't know anyone who could come and say that he doesn't have people who are against him, or he's in a fight with, or he has issues with. And I'm not telling you that just because I'm giving this shiur means I'm perfect in this. I, as everyone else, has the same nisyonos. This might be the most difficult thing in life. This might be the most hardest inyan in Yiddish. is how to deal with adversary, with people who have done you wrong. It's very difficult. We live our lives caught up, caught up in animosity, in anger, in grudges, and the fight continues on and on and on because we don't know how to unravel it. We don't know how to deal with it. And each stays in its position. Each party stays in their position. And because of that, geulah is not here. And as long as geulah is not here, the galus and its nisyonos and its tragedies continue. The nevuah is, V'hayu lachadim b'yadecha. When Klal Yisrael unites, that's when the geulah will come. V'haya Hashem echad u'shmo echad. The ultimate day, V'haya Hashem echad. How could you have Hashem echad? It's Atah echad v'shimcha echad, u'mi k'amcha Yisrael goy echad ba'aretz. Klal Yisrael, Kudsha Brich Hu v'Oraisa is all one. Splintering Klal Yisrael means splintering Shem Hashem. That's what it means. Atah echad v'shimcha echad, but it needs u'mi k'amcha Yisrael goy echad ba'aretz. And if Klal Yisrael is splintered, Shem Hashem, and the ultimate geulah will be, V'haya Hashem echad u'shmo echad. And that means what, rabosai? U'mi k'amcha Yisrael goy echad. That's v'hayu lachadim b'yadcha. Problem is, how do we do this? It's so difficult. Over the years, people have asked me this question: How do I let go? How do I forgive? How do I love? There's a mitzvah of ahavta someone who did me wrong. My Rebbe, Reb Elsky, zecher tzaddik livracha, once said something so profound. He said, People keep grudges. I give them a mashal. I tell them a parable that should help you to let it all go and to try to work on fixing it. Mashal l'mah hadavar domeh: a person's running the marathon. They're running over the Verrazano Bridge, the marathon. So there's a guy who's running the marathon, and his friend turns to him and says to him, I hear you're going to Staten Island today. You're running the marathon, huh?

You're passing Staten Island. I have a grandmother in Staten Island who asked me if I could deliver a 50-pound bag of potatoes. She needs me to go to the store to get. You're running there anyway, no? So do me a favor. Take the potatoes, pass by and give it to my grandmother. You're going, you're going. You're going anyway to the Arizona, right? You're passing by. Stop off and give her the potatoes, the 50-pound bag of potatoes. The guy looks and says, My friend, I'm running. It's hard enough to get to the finish line the way it is. You want me to schlep a 50-pound bag of potatoes with me? What are you talking about? Says, It's hard enough, said Reb Elsky, my Rebbe, zicher tzaddik livracha, it's hard enough to reach the finish line of life the way it is. You want to schlep 50 pounds of grudges and anger? It's beautiful. It's a beautiful, beautiful mashal, yeah. But we get stuck in this. We get stuck in this issue. This clearly, according to all the mefarshim, is what brought us down to Mitzrayim in the first place. And this is clearly what will redeem us in the geulah shleimah, bimheirah b'yameinu, b'karov. So what's stopping? Why can't we let go of this 50-pound bag of potatoes, this big oil? Why can't we just rid ourselves of what's pushing us down? And the answer is, this might be the hardest thing to do in life, and that is to bend. To bend, to bend. The middot, the middot of a person. And Bisrael Salanter would say, it's easier to learn Shas than to complete and break one bad middah. It's easier to learn and finish the entire Shas than to break a bad middah. Achdus is not an easy thing, and anyone who tells you that it's, Oh, it's so easy, it's not at all. This is the most difficult thing to love, which is a chiyuv d'Oraisa, rabosai. Lo sisna es achicha bilvavcha, v'ahavta l'reacha kamocha. He doesn't say that you have to love everybody except, and then the list goes on: except for this one, that one, this one, that one, this one. It's everyone. How do you do it? How do you do it? And the teretz is, if the Torah says that you need to do it, it's muchach that you could do it. And that's why I spoke to you in the Mesillas Yesharim shiur also. If Hashem gives you a test, it's a siman, it's a proof that you can be oimed in the nisayon. Hashem doesn't test anyone above his capabilities. So if the Torah tells us, regardless, v'ahavta l'reacha kamocha, then it has to be that you could overcome. You could overcome all this. The question is how. The question is how. My friends, there's a lot to discuss in answering this question, but let's look at it from the eyes of the parsha, one part of the solution. And that is, we need to figure out why is it that we can't bend to fix. What is it that stops us from bending to fix? And the answer is because a person, with his middos, finds it very difficult to bend. The Kotzker Rebbe used to say something very profound. You ask any guy in the street, tell me, what are you looking for? So they'll say either happiness, and a lot will say, you know what I'm looking for? The truth, searching for the truth. The whole world is searching for the truth. Said the Kotzker Rebbe, why is that such a big search? We know where the truth is. The pasuk says, Eretz mi'eretz titzmach. Emes mi'eretz titzmach. Emes is from the ground.

It will grow, it will flourish, it will sprout from the ground. Chazal tell us that before Hashem created the world, emes came to stop it, because this world is not emes. There's no emes in this world, which is true. He wasn't wrong in his assumption, and one day we'll discuss the back and forth of what emes complained and the tzad of what emes's taina was and what Hashem responded to him for different shiur at different time. But the pasuk says, Emes me'eretz titzmach, says Chazal, Hashem took the emes and threw it to the ground and said, I'm creating the world. I always say that's the pshat, titzmach. Emes me'eretz titzmach. Titzmach means it sprouts, it grows. It's like a seed. When you put a seed into the ground, it won't grow. Trust me, I've tried it. I tried to plant hadassim and aravos. It needs a lot more than just putting it into the ground. It needs cultivation. It needs charisha. You got to work the ground. It needs water. It needs climate. And it needs protection, that the bugs shouldn't eat it up and destroy whatever grows. It's a whole avodah, rabosai. It's a whole procedure on how to protect. Emes is the same thing. It needs work. It needs charisha. You want emes to sprout, it's not just you put it into the ground and it grows. And you need to protect the emes, that the sheratzim. You need to protect the emes that it shouldn't get swallowed and destroyed. By the winds of the world. The winds of the world. Bad winds, ruchos ra'os, and שרצים can eat up emes. Just like the שרצים could eat up and destroy the kernel, the seed, says the Kotzker Rebbe, what is everyone searching for? What are they searching for? Emes, it's there, right there. It's on the... Hashem said where it is. Emes, ... Hashem told me where it is. It's here. It's right there. It's right in front of you. Says the Kotzker Rebbe, yes, but you need to bend down to get it. You need to bend to get it. Nobody wants to bend. You need to bend. Not easy. Emes takes, truth takes. A person needs to bend. If a person doesn't want to break his bad middah, he'll never see the emes. The trick, the trick to achdus, the secret, the magic ingredient in achdus is bending. And bending to be מודה על האמת, the truth. Very hard, because a person is full of negius. It's full. It's very difficult. I want to show you something so interesting. When Yosef finally reveals himself to his brothers, ויאמר יוסף אל אחיו, אני יוסף. Ha'od avi chai. Is my father still alive? The mefarshim right away ask, what do you mean? You don't know your father was alive? Ha'od avi chai? The whole conversations with the brothers till here was the father, the father, the father, my father, my father, my father. So you know he was alive. Why are you asking, Ha'od avi chai? Famous question. There's a Medrash. The Medrash says, Oy lahem layom hadin, oy lahem latochachah. Could you imagine when Hashem will be mochiach, Hashem will take us and give us mussar on our actions? We won't be able to withstand this mussar, because look, Yosef is giving mussar to the brothers, and the pasuk says, V'lo yachlu echav la'anos oso ki nivhalu mipanav. They were dumbfounded. They couldn't respond. So Yosef's mussar, the brothers, the great tzaddikim, weren't able to swallow and withstand. They weren't able to accept. It was too difficult to hear. Could you imagine?

Imagine. Could you imagine Hashem giving us mussar? This is going to be something that we will not be able to withstand. The mefarshim ask, where was the mussar? Where was the mussar? What was the mussar that Yosef was giving his brothers? Where is it? What did he say? So we can discuss this. So first I want to tell you that the Chofetz Chaim has a pshat. I was zoche to hear this pshat from the heilige mashgiach, Reb Nosson Wachtfogel, zecher tzaddik v'kadosh livrachah. When I came to yeshiva in Lakewood, we had second seder, and then there was a mussar seder. And after second seder, we would go and prepare ourselves for the mussar seder and the maariv, and the mashgiach would take the young guys who just came to yeshiva and call them one by one into the office and give them, so to speak, divrei mussar v'chizuk, tochachah, whatever it was, however you want to phrase what it was. I was called in. Respectfully, I came in, and the mashgiach, zecher tzaddik v'kadosh livrachah, asked me this question: Oylai li, oylai... Where is the tochachah? Where? Why? He didn't say anything. That's what the mashgiach asked me. Those that knew the mashgiach and his ways won't find this strange. The mashgiach fell asleep after he finished asking me this question. He fell asleep. Young bachur, yeshiva, just came to Lakewood. I didn't know what I'm supposed to do. Am I supposed to stay? Am I supposed to leave? So the mashgiach's gabai was passing by. He said to me, Stay, stay, stay. Don't get up. You stay, you wait. Now, ten minutes sitting doing nothing is like an eternity. I felt like I was there forever. It was about ten minutes, between eight and ten minutes. All of a sudden, the mashgiach, from his sleep, he got up. He started to yell, Ani Hashem! Ani Hashem! Ani Hashem! We're going to slumber in galus, and out of nowhere, we're going to hear the sound, Ani Hashem, and we'll realize we lived an entire life throughout this entire world mistaken. We lived, and we had a bad understanding. In English, we call it a rude awakening. The world is going to have a rude awakening when Hashem says, Ani Hashem. It's possible, and I've thought about this for years, that the mashgiach falling asleep was maybe part of the pshat. He was doing it to bring out the point: the slumber, the sleep, and all of a sudden the jumping up, Ani Hashem, Ani Hashem. Like when Yosef said, Ani Yosef. Rav Chaim says when he said, Ani Yosef, it hit them. They were living in a mistake. They were living b'ta'us. B'ta'us they were living. Yeah, Yosef. Yeah, Yosef never... Yosef the chalomos. Yosef. Yosef was a rodef. Yosef was this, Yosef was that. Yosef was a rodef. What are you talking about? His love for his brothers. Yosef, he became the Melech Mitzrayim, and they're soon going to learn how much love Yosef had for his brothers. There's a question in the Rabbeinu Bechayeh if he was mochel them, if he was not mochel them. It's a good question. Was he ever l'maaseh mochel them? Rabbeinu Bechayeh discusses it. Rabbeinu Bechayeh says he was never really mochel them, mamash mochel them, and that's why we had Asarah Harugei Malchus, and later on in generations, tragedies could be tied back to the pirud achim that happened. I've discussed this Rabbeinu Bechayeh in the past, not for this shiur, for today, for now. Point being, till the mechilah, everything else Yosef was very kind to them. He supported them, and he gave them life, and he was... They were going to learn now the real Yosef, the good brother Yosef, the tzaddik Yosef, and they're making a mistake. They lived for years, for years, for years, for years thinking, and thinking that they were right. And the truth is, ani Yosef.

The most difficult thing is to recognize when you're wrong and to bend and say, I'm wrong. It's the most difficult thing in life. I can't even explain to you how much hisbatlut and how much mesirus nefesh it takes to admit one's mistake and realize that you made a mistake. According to the Chafetz Chaim that we just spoke, this was the mussar: Ani Yosef. You lived in a mistake all the years. Many mefarshim learn that that's not necessarily where the mussar was. Where was the mussar? In the next few words: Ha'od avi chai? The Kli Yakar speaks. Why did he have to say, Ha'od avi chai? Like we said, didn't you know? You didn't know that the father was still alive? So the Kli Yakar says that even though Yehuda spoke day in and day out, so to speak, that the father was alive, he didn't believe him. Mikomakom chashav Yosef... They only said it as a story to arouse rachmanus. They were fibbing him. They weren't telling him the truth. They were building up a case to try to make Yosef have rachmanus: My father wasn't alive, bichlal. Maybe, says Kli Yakar, and that's why he asked again, Ani Yosef. Amru kein, k'dei sheyichmer rachamav la'azakim v'lo yigla hamisah ki nafsho k'shurah b'nafsho. So it was just the story that they were told. And that's why he re-asked, Ha'od Avi chai. But then the Kli Yakar continues, and he says that what did they think? They took it as a mussar. Ha'od Avi chai. He was digging at them. He was giving them tochachah. Ha'od Avi chai. Says the Kli Yakar, it doesn't say Ha'od Avinu chai. Everyone knows the song, Ha'od Avinu chai. He actually, Yosef's words is Ha'od Avi chai, right? Why didn't he say Avinu? It's not, what's my father, not your father. This was the mussar, says the Kli Yakar. He's not your father. He didn't care about him. Had you cared about him, you would never have sold him. Ha'od Avi. He's my father. He's not your father. So this is according to the Kli Yakar, the mussar. So the Nevhalu mipanav was the mussar, according to the Medrash. I've told you over in the past a beautiful Chiddah. The Chiddah says, Ha'od Avi chai? I don't believe you that he's alive. That's pshat. Ha'od, I'm in question, I'm in wonder. Why? Says the Chiddah, Maran haChiddah, meyudik, mamash a meyudik pshat. He says they came to find Yosef. The Medrash says clearly they went into twelve different she'arim. They went into ten different gates. They went searching for Yosef because they knew he was in Mitzrayim. I don't understand, says the Chiddah. You come, you're looking for Yosef. You come and you finally see the melech Mitzrayim. He looks exactly like your father. I don't understand. How's Yosef looks exactly like Yaakov? That's what it says. Eilu toldos Yaakov Yosef. The Medrash says they looked alike. It's good, black beard, white beard. Okay, I'm stunned by this time already with all the tzaros. Yosef probably had a white beard also. And I'm sure because of today, I'm sure he had a beard, chas v'shalom. So let's talk about—yeah, definitely, huh? No? Okay. So let's talk about—why is everyone laughing? How'd he had a beard, no? They say, how do you know Yaakov Avinu wore a yarmulke? It says, Vayetzei Yaakov miBe'er Sheva. Would he go out without a yarmulke? ... wore a yarmulke. Okay. A beard, zal zayn a beard. A white beard, a black beard. He looks exactly like your father. What don't you understand? And you went looking for him. And have another thing also. The Medrash, our very same Medrash, he brought them to a house, to a meal. Hachi tavoach tevach v'hachen, kosher meal. According to many, it's Chanukah. It was a Chanukah seudah. The Mechaber, the Rama, there's seudos on Chanukah, not seudos on Chanukah. Very interesting. So the tavoach tevach v'hachen is a remez for Chanukah, yeah? We just had Chanukah. We just finished, and it's merumaz in a seudah.

That's why we read that a different time, right? Yesu, the nitzu, the mechaber, Rama. All right. Al kol... you hear the horror. What happened? Suda, suda Chanukah. I thought Chanukah seudah go together. Okay, al kol panim, you hear? What don't you know? What's it? Tell me, they never saw Ephraim and Menashe? He was ameilim. He was between them. What do you think he looked like already, Ephraim? Ephraim was a yeshiva bochur. What did Ephraim look like? Ephraim sat and learned Torah. Good, I don't know if he wore a black hat. Maybe he wore a black, what do they call it, turban. I don't know, whatever they wore in Mitzrayim, I don't know, cheisnish. ... he was a tzaddik. What are you talking about? I have another question for you. You know, there's certain things when you learn them pshutei, you mishtoimim. Hey, wait a second. He was the meilis. Why was he the meilis? Because they spoke lashon kodesh, and officially Yosef doesn't speak. Why would these two kids of Yosef, why would they speak lashon kodesh? Let—could you try? I don't see. Even the biggest—slicha—even the biggest fool would figure this out. I don't see. He looks just like Yosef. His kids are bnei Torah. Ephraim was a ben Torah. They're speaking lashon kodesh. And you know that Mitzrayim, they don't speak lashon kodesh. That's the whole thing, right? So why is it that the son of the melech, unless you didn't know it was the son of the melech, I know something's missing here in the story. You talk about chachamim atzumim, geonim atzumim, the ovis. How can they not figure this one out? Imagine you come into a guy's store, right? Good. He's dressed like a chvezvos, but his kids are standing there talking Yiddish. You don't think maybe something's wrong? Yiddish, talk Yiddish. Huh? No? How come you're not smiling? ... Hameilus b'einayisam. I don't understand that. ... How did he know lashon kodesh? And they still can't figure it out. And they still can't figure it out. What's the pshat? Ani Yosef. When you don't want to see something, you'll never see it. That's the whole point. So, Rabosai, says the Chida, this is what he was asking them, you hear? Ha'od avi chai? Is my father really still alive the way you say? Had he been alive, you would never question that I was Yosef. You would never have such a question. Because if my father was alive and you saw him yesterday, you would figure out that I look exactly, and I'm the son. And the Torah says he really died many, many years ago. He had a heartache and he died of it. And there's no pictures in those days. That's what the Chida says. B'meila, you forgot what he looks like. Zehirus shehishtakcha me'lev. You forgot. You're missing the picture of what it looks like, yeah? Efsher kemen tzulegen a bisl mehr sharf. Yosef didn't do the aveirah because the dmus aviv came to him. Maybe that's what the mussar. How could you forget dmus avicha? According to the Chida, what was the ta'ina? The ta'ina was... You must be lying, because if it was true, you saw the picture. I mean, you saw the father recently, so you know what he looks like, so you should have known it's me. Maybe he's giving me even a tipa מוסר. Vifa geshtelt? How do you forget? You should live with the picture of your father, just like by me, I lived all the time with the picture of my father. So let's say the father's not here. Vifa geshtelt? It's a beautiful pshat, you hear? Oyrev vechai — by you he's still alive. That's the pshat. Not oyrev vechai literally — by tzaddikim, lebt, nishkalebt, aber es darf leben. A tatte, a rebbe has to be alive even years after he's not here anymore. V'hoyei einecha ro'os — p'nei meirecha — even after he's not here. So what's the pshat? We don't have a picture, so forget. And they all ask the kasha: what's so special that Yosef was זוכה בניסיון? His father came to him every time. Every time you want to do an aveirah, if your father would come to you, what's the big — what's the greatest chachmah, the big nisayon in it? It's such a big nisayon? A man in the gasse! Every guy could say that. If my father would come to me while I was doing that, of course I would never do it. So imagine, imagine, chas v'shalom, Chazonish — the Chazonish taps you on the shoulder.

Okay, I'm still, I'm not paying attention. I'm going to go do the aveirah. Of course, ... Your father comes to you, so what's the big oimed b'nisayon? What's the teretz, rabosai? The trick is to bring your father's tzurah in front of you. It wasn't sent Yaakov Avinu. It says, nirsa lo. He saw it. He, he, he saw it. Nirsa lo. He was able to vision his father, because the father lived. Ha'od avi chai? Why by you brothers don't you live with the tata? I don't understand. What happened? How could you see me and not right away, Oh, that's the tata? A person needs to, in ruchniyus, yeah, in ruchniyus, to keep the picture alive, so to speak, of tzaddikim and gedolim. But al kol panim, that's the ha'od avi chai efshar demus. But I want to tell you, rabosai, one more piece, yeah. There's a ... dike tzaskenim, half full of a fella. Most Rishonim and most mefarshim learn ki nevalu mipanav, based on the Medrash, it was the mussar that caused them, nevalu mipanav. The daskenim doesn't learn like that. The daskenim says, what's the ki nevalu mipanav? Peirush, Rav Yosef kara, maminim v'einam maminim, v'lo yachlu l'anos maminim, sheharei hizkir shemo Yosef, v'einam maminim l'sheavar, le'even nimka Yosef b'kever, v'lo yachlu l'hechav l'anos, says the daskenim. They couldn't say anything because they still didn't believe it. ... What you learn, they were dumbstruck and they were speechless. Says the Daas Zekeinim, that's not what it was. They still didn't believe it. How could you not believe it? Ani Yosef. Ani Yosef, yeah? Ma'aminim v'einam ma'aminim. A person could see what's right in front of him and still not see the emes, because it takes gevurah to be able to see the truth and to bend to the truth. And I want to just, I see it's almost Mincha time. I unfortunately have a tremendous, I have a tremendous chisaron. Forgive me, you have to be mochel me. I can't stop. When I teach, and I teach Torah, it's with all my heart. I love so much the talmidim that I... So give me one more minute, rabosai, okay? You want to know what the solution to the problem of how to bend? So let me tell you. I always tell you, emes and emunah go together very much. Emes v'emunah. Emes v'emunah. Even the word amen, the Rishonim say means emunah. Emes v'emunah. If someone, he slighted you, if someone did something to you, emunah is to understand that the Ribono Shel Olam wanted it that way. That the Rabbeinu Shlolam wanted it. Nothing happens for no reason. He's a shliach. He was a messenger. It takes—listen, I'm not telling you it's not easy, and that's what I'm telling you: emunah is hard, and emes is hard. It's not an easy thing. But this is the key to overcoming all the hurt and grudges and anger in a relationship, family, friends, chugim in Klal Yisrael. The Rabbeinu Shlolam is behind it, and that's what I think, rabosai, is what Yosef is saying here also. Vayomer Yosef el echav, Geshu na elai, come to me. Remember, Derech Chaim, right? Geshu na, vayigash eilav, come to me here. Vayomer ani Yosef achichem, asher mechartem osi Mitzrayma, v'atah al te'atzvu v'al yichar b'eineichem ki mechartem oti hena, ki l'michyah shelachani Elokim lifneichem. It's not me, you; it's Hashem. How was Yosef able to overcome all the hurt, all the snagdut that he felt from his brothers? And the answer is because he lived with this: al yichar b'eineichem ki mechartem...

It's the Eibishter. It's the Eibishter. It's the Eibishter. Rabbeinu Shel Olam, He didn't do anything. You didn't do anything to me. It's the Rabbeinu Shel Olam. Im yirtzeh Hashem, we will talk more and more about this topic, because this is yesod of chayim, and yesod of yadus, and this is a yesod that will—people look for a segulah to bring—this is it, rabosai. V'hayu lachadim b'einecha, v'hayu lachadim b'yadecha, v'hayu lachadim b'yadecha, v'hayu lachadim b'yadecha. The avodah is strong, tough, but this will bring the geulah bimheirah b'yameinu, amen. You've just experienced another Torah class, brought to you by TorahAnytime.com.