Mechiras Yosef: Sefer Yetzirah, Fatal Misunderstandings, and the Danger of Machlokes

Transcript

This Torah class is brought to you by TorahAnytime.com. The maaseh Mechiras Yosef. Mechiras Yosef, so much was written about, to understand what happened and how it could have happened. How could such a thing happen? And avada it's important to learn up Mechiras Yosef and to understand it, to take out the limudim, the lessons of Mechiras Yosef. This is the chov, it's the responsibility when we read the pesukim of Mechiras Yosef, to farshtein to the best of our ability. Pashteitzach, we have no shaychus to the avos, their cheshbonos, their greatness. What could we take out, a lesson from the maaseh Mechiras Yosef? And therefore we have to ask the difficult question: what happened and how could such a thing happen? Being that it's a delicate story, it's a delicate issue, delicate sugya, I chose not to fataytsh it according to my understanding, but rather to see it through the eyes of a Gadol Yisrael who before us wrote about it and discussed it. And I found clarity in the question of what happened, in the words of Rav Elimelech Bloch. In Shirei Daas, I think the Shirei Daas, he brings out the kashas that we all have to ask. And I'm going to read it word for word, more or less, because, like I said, I don't want to be toeh, I don't want to make a mistake. We talk about the avos, so to speak, Avadah, the Shvatim, even though they're not mamash the avos, but they're arunzer avos, the Shvatim, the Shivtei Kah. And I want to speak it out the way the Gedolim before us have already addressed the shailas. He begins by saying that the inyan of mechiras Yosef, this is in Shirei Daas, chelek beis, shiur yud-daled, inyan nifla, atik v'chadash. It's a peledike sugya. It's also old but yet new. Interesting. It's fascinating. It's atik, it's old yet new. What he means to say is, it's constant. It's something that we live with. Maaseh Yosef, the story of the achei Yosef, haTorah mesaperes lanu kol the Shivtei Kah. Till here we read who were the Shivtei Kah, the aseres bnei Yaakov. And we also read, says Shirei Daas, how the whole avodah of Yankif and the Imahos was to be maimed the yud-beis shevatim, how much they worked, how much their goal, their she'ifah was to be... The imoyes of the shivtei Kah, the Yud-Beis Shvatim, tikvos ha'imois, the chal mishalasam, their hope. That's all they talked about in shtub, the Yud-Beis Shvatim, shemehem yeitzei haShvatim, and that would be the shoresh of Am Yisrael. Avraham lo hemidam. And I think it's so beautiful how he touches on every side of the shaila. Avraham was not my mishvatim. Yitzchak lo hemidam. Yitzchak was not my mishvatim. Rak Yaakov bechir sheba'avos, finally Yaakov was zoche, that he was the one to make the Yud-Beis Shvatim. He was mitaso sheleimah, kulam tzaddikim, kulam kedoshim, mehedik. The product, final, the final product was here, the Yud-Beis Shvatim. And who were the Yud-Beis Shvatim? Ha'avos heim hamerkavah, Yud-Beis Shivtei Kah. They are the merkavah. They are the mekomos, Yud-Beis hamazalos, hanhagos hamyuchados. Anybody who's familiar with Shir HaDaas, he knew a lot of Kabbalah. He was fluent in Kabbalah, and you'll find between the themes of mussar, Yiddishkeit, a flechterain, a lot of inyonim of Zohar and Kabbalah. So here he talks about—

The merachos of the merkava and the Yud-Beis mazalos and shal yedei nishpas hanhagas hatevis. The point being, it's l'eilah. It's way above us to understand who these people were. The Yud-Beis shevatim mekavlim hashpa'ah meyuchedes l'hanhagas Am Yisrael, v'chein mevo'ar lanu in sefarim hakedoshim, quote unquote. Here comes the question, and if this is all true, mai sanoyra, chet kazeh, achzariyus kazeh, lo ye'uman ki יסופר. How are we to understand, vos hot pasir? How could such a thing happen? It's such achzariyus, vos tut zich op do? Lu shamanu, had we heard this same thing about anashim gasim, street people, Graba mentioned, we would already say, Ah, this can't be. It would strike us as something that doesn't make sense. Anashim gasim, hayinu mispalelim v'sho'elim. We would be wonder and ask, hayitachen, heim nimtza b'teva adam could a person do such a thing? Levakesh l'hamis es haach hatza'ir, to kill a young brother. Ach, chapele. And who is already the young brother? Yosef. Yosef, who we know was unbelievable. He was a bar chochim, ben zekunim, that the Torah, v'Avgadlu baTorah. No, that Yankel shtelt zich far, megeit hargen a gadol baTorah. A yunger bruder mit azach zariyus. Who? Avos HaKedoshim, who? Ma'aseh merkavah, yud-beis shivtei Kah. And then he talks about, what about the concept of Yankiv's aveilus? Vos tut? I mean, you're talking about a... The first thing you would thought, Chavli b'maitatach, kenes nishtan, I can't do it to my father. And how about all the begging that Yosef did? Aval Hashemim anachnu, alochinu, bischarneinu v'lo shamanu b'kolo. What's with all that? He doesn't have rachmanus, apes, rachmanus, something. And then he says, and even if it's possible that somebody sometimes loses it, uses those words with other language, let's say one person, but ten? Ten should all be together. And don't forget Reuven is standing there and telling them, Al techatu. What happened? Vanasadah, I see it. And then he says, peledik afterwards, they sit down, lechem. Like nothing happened. What's the pshat? This is words of shiurei daas. Again, like I said, I chose to speak it out in his words and not my words. Chalilah, Hashem chas v'shalom, make a mistake. Being the wrong word. And he, as well as other baalei mussar, speak, koaches hanefesh, the inyan of kinah v'sinah, that l'maaseh they held they were right al pi halacha and they paskened. You notice even later, when they come back, after they already know it's Yosef in Mitzrayim, Yosef tells them, Al tirgezu baderech. What's al tirgezu baderech? You're not supposed to be osek b'dvar halacha. They shouldn't, we shouldn't. And all the meforshim ask the kasha: why is Yosef telling them? Why don't they know it? Vosef, on the way back, after they find out it's Yosef, why was Yaakov not telling this to them on the way in? It's mashma now became an ayal tirgezu baderech, shelo tis'asku b'dvar halacha. And the answer is, say baalei mussar, meforshim, that now it reopened again the sugya. Vaiter nachamel, me'andel the sugya from mechiras Yosef, mamash an inyan tzarich mechiras Yosef, the halacha, the psak, and it's tumultach a psak halacha. And this is a sugya that for years and years, yohrn nisht a sugya, and they finally came to achlote.

Sei bali mussar, but the Torah tells us that there was a little kinah v'sinah, whatever it means. And you see they can go hand in hand, that a person could believe in daas Torah, that he's 100% right, and the Torah, the Eibishter, the Rachmana, was yodea, He's oimek halev, what's going on inside a person's heart, told us, Vayikanu bo echav, Vayisnu oso, etc., midah כנגד מידה. This, rabosai, is what others before me have said, and I repeat it, b'eimo v'yirah. Even when we talk about the asarah harugei malchus, it says the lashon. This, shelashnu, we say it b'eimo v'yirah, we say it with fear, trepidation. It's something that has to be spoken about with yirah. I would like to just point out something that I saw interesting in Mechiras Yosef, something very important. How could such a thing happen? I want to tell you over something interesting. There's a peledike shlara, rabosai. If you look at the Medrash, the Medrash tells us that what was the lashon hara that Yosef brought back to the parents, to the father, to Yaakov? Says the Medrash that they were eating eiver min hachai, they were mezalzelin b'nei hashfachos, to call them avadim, and they were chashudim al haarayos. Rabosai, it was a complete fabrication. Who are you talking about already? Aven ret men shein. The chadalish al pele. V'hu ... min hachai? What's the pshat? What's tut zach a? There's a lot of Torah about this, by the way. What's the pshat? ... Bnei hashfachos, to call them? They were shlechted mentioned? What was it? Bishlema an Yosef, you say there was sin and kinah. And again, and I say it carefully, with the greatest zehirus and the greatest pachad. But the bnei hashfachos, what's dafka ... to the bnei hashfachos? ... What is it about? And then on top of that, they were chashudim al arayos. So the truth is, chashudim al arayos, this area people are able to make up things. We find that even Moshe Rabbeinu, they were choshed him on arayos. ... Somebody's very big, these things happen. But it's still not the pshat. ... What, they made it up from nothing? You hear the shaylah, rabosai? What's the eivim min hachai? Why these three things? That they spoke about the shfachos, the bnei hashfachos, that they're avadim, avadim. And how were they avadim? They're really avadim? They're not avadim. It was ... they're now wives of Yankev Avinu. What does it mean? What's the ... בכלל? And vos meint es chashudim al ha'arayos? Zogt the Shlah HaKadosh, meiredik. He says he found in a Kovetz Yashan. Actually, the words is shemati, that he heard it from the Kovetz Yashan, b'shem the Kovetz Yashan. Avraham Avinu was mechaber something called Sefer Yetzirah, the book that you're able to create. Worlds, olamos you're able to create. And this book he gave to Yitzchak, and Yitzchak gave it to Yankev. And Yankev carefully didn't give it to everyone. Who did he give it to? He gave it to Reuven, Shimon, Levi. He gave it to the children of Leah. And with this Sefer Yetzirah, they created animals, which they ate. They created nekeivos, which they walked in the street with. U'memeila there was no issur. HaTargum Sheft, the Malbim speaks about this. It's interesting. They created animals, and there was no problem of eiver min hachai, because they're not real animals. They created nekeivos, and there's no problem. Why? It's not real. They're golems. They're not real. They're not real, there's no issur. Now what does it have to do with avadim? Avadim, because since you can't use the Sefer Yetzirah unless you're on a heicha madreigah, and that's why Yaakov Avinu only gave it to who? To Reuven, Shimon, Levi. Mimeila, when they came, the Bnei ha-shfachos came and said, We want part of it. We want to be part of...

Let us in on the sefi yetzirah, and they told him, No, avadim. Chas v'shalom, italnish. How could we come and let you? Yeah, there was a kavanah here when they said, ... it's brought down in Acharonim, it's a real zach, yeah, a nice. Now why is Yosef not knowing all this? Yankev Avinu didn't give it over to Yosef. All the Torah that he gave over, das hat er nisht gegeben. Punkt sefer Yetzirah he didn't give over to Yosef. So Yosef has no clue. He's looking, ... and he has no reason to believe that it's not real because it's the sefer Yetzirah. ... The Chasam Sofer comes and he attacks this. Kovetz Yashan, this whole shtikel from the Shlah, and he says, Bishleima ... All right, good that we find the Gemara in Sanhedrin, the Tannaim already made beheimos Erev Shabbos. Keep in mind Erev Shabbos. We'll get back to this Erev Shabbos, the Gemara in Sanhedrin, that Erev Shabbos, you hear, they made beheimos from sefer Yetzirah. Shei. ... The Chasam Sofer, they made nekeivos that they could walk in the street with these nekeivos. ... Says Bishleima this, that they came and that they made beheimos, good. Aval lo ya'amin al shiftei kash asku b'shemos hakedoshim ... the nekeivah. Chalilah, chalilah. Made the keves was ... tutsa chat. Half lived. Good. Rabosai, there's two other she'eilos vos medafke. Reishis kol, the Chasam Sofer ... good. Why would they have to create a nekeivah? A tzveyte shaylah: what's wrong if they took a beheima from the great stock of beheimos that Yankev Avinu has, medafgeinum, krichen arayn to make us—what, for what? What's the—Yankev Avinu had the gevaldige beheima. What, to the ...? Huh? Yankev Avinu, kid. I say, tutsa chat. You can't go with your mother's refrigerator and take out cold chicken. You think that they didn't have a beheima. That's the real story. They didn't have a beheima. Chavraya, I love you so much, I have to think about your question one more time, and I still disagree with what you're asking. I love you so much. Chatayri, this is very special to me. Listen, you're talking about Yankev Avinu had the most unbelievable amount of animals. You're talking about they were rich, the most rich they were. ... You have to make a golem out of it. Tell me, what flavor does it taste like? It's definitely not the mamash cooking, right? I don't believe that the kinder b'davka wanted ... beheima that's on the menu over the mamash ... Another shaylah, rabosai: why taka does Yankev Avinu— Not teach Yosef. Ist a taka pele. He taught him kol haTorah kula, but this. Zeh efsher, m'ken zogen go yeshivish, Yosef hot nit gelernt Torah shebe'al peh, Reb Chaim Brisker. Vos hot er mit sefer Yetzirah? Das hot nisht kein shaychus mit dem. Don't repeat this in my name. I don't want any trouble, okay? You hear? You hear? In the good, the efsher, efsher pshat is... Yosef is a fanumen mit Reb Chaim Brisker. Vos a fanumen mit Sefer Yetzirah, vos... So you're staring at me like I'm in wonderment. I'm not. I'm just saying it as ten to times. Tacha gut te kasha, rabosai. Why would he not teach him Sefer Yetzirah? Rabosai, I want to tell you yesod, and I want you to think about it, because the truth is it needs a long discussion and a long shiur to go through klalim and taklalei. But I want to tell you a yesod. Every machlokes is based on misunderstandings. Unless the machlokes is mamish a rasha merusha that's really out to get a tzaddik, 99% of machlokesim are based on misunderstandings.

And I want to tell you the biggest site. There's a very nice classic sefer people use. It's called Meshela Avos on Pirkei Avos, and he brings from the Alter Zeidah, Meiredike deher, meiredike deher. We find machloikes l'shem Shamayim. What's the machloikes l'shem Shamayim? Shamayim in chilul. Machloikes, Shamayim in chilul. Mashenkin shelo l'shem Shamayim is korach v'adas. In many terutzim and pshatim are said to explain the nusach of the Mishnah, why it doesn't say Moshe. Moshe and Korach, it says Korach v'adasoi. It should say Shamayim in chilul, Moshe and Korach, right? That's the two opposite ends. Moshe is not a part of the machloikes. There's a lot of pshatim. It's not a Pirkei Avos shiur here, but there's a meiredike gevald from Zaiden zichrono livracha, the Beis Aharon, mamash meiredik. Notice it doesn't say Beis Shamayim and Beis Hillel. It says Shamayim and Hillel. What's the nafka mina? Shamayim and Hillel, they wanted to know the truth. They kept the Beis out of it. They kept the room and the room out of it. Every machloikes needs diyun to know what the real emes is in the machloikes. That's a very complicated thing. It wasn't Beis Shamayim and Beis Hillel, because the truth is you would never get anywhere with that. It was Shamayim, that every time Shamayim met Hillel, as the Chazal, that they met in many of the attics and mamish, and they fought about it, and rabu Shamayim al Hillel. These were real machloikes. What is it? Because each one was mevakeish the truth. Let's get really what happened. Let's get down to the emes of the thing. And the meileh, it's shamai vHillel and not Beis Shamai, Beis Hillel. And I want to tell you further on Beis Hillel. I saw many times brought down b'shem Rosh Yeshiva zatzal. It's very interesting, R' Moshe saw that it's brought down that whenever it came an issue of machlokes, and they would come, of course, in the facade of l'shem Shamayim, right? It's always, everything is always l'shem Shamayim, right? He banged on the table and he would say, B'daf homen of Sanhedrin, of paskening machlokes, daf in Homen of Sanhedrin. Sanhedrin of ayin aleph. Very interesting. What's the pshat? So years later I saw that some brought the girsa was the Sanhedrin of chav gimel, and they said because it has to do with retzicha. Every machlokes involves retzach, and retzach is dini nefashos, and dini nefashos needs a beis din of chav gimel. Chazon Ish said the same thing when it came to a question of throwing a child out of yeshiva. The Chazon Ish held that it needed a Sanhedrin of chav gimel. Since it's pikuach nefashos, the only one who could pasken that is what? Is a beis din of chav gimel. I've always, like I said, seen different nuschaos in this story. Many times I've seen it as ayin aleph, that you actually need ayin aleph. And what's the pshat in that? The pshat in that is very deep. It's very complicated. Machlokesin is something which, first of all, besides the effect that it takes— In a matzav of Klal Yisroel, what it does to Klal Yisroel, it's negea to Ganz Klal Yisroel. And when it's negea to Ganz Klal Yisroel, the Sanhedrin of Ayin Aleph becomes the responsibility to pasken. Whenever it's a shaila of Klal Yisroel, and this is Briskerov Torah, I don't want to go into it right now in halacha-dik, but there's a lot of Briskerov about this. Anything that's nogea, for example, the melech, since it's kol ha'am, so his din is by Ayin Aleph. There's certain things which is nogea to Ganz Klal Yisroel, machlokes. As little and as we think, as isolated as it is, it's actually nogea to the Ganz Klal Yisroel, and therefore it's past the yachid's psak that needs Chaf-Gimmel. It turns into what? Ayin Aleph. Where does these misunderstandings come from? How does these misunderstandings happen? And the teretz, of course, we always think that it's people. People are prone to misunderstandings. People make mistakes. People perceive things. And I want to tell you—

Big yesod about this. Everything that a person perceives is through the lens of his middos and who he is. If a person has kinah, he will perceive the realities factual, based on what's going on inside him. And therefore, you always need to go to somebody who is apart from the situation, who sees it from a different—not from within, not from within the negius of the person. And that's why we have Daas Torah. That's why we go to Gedolei Yisrael, because what they see, even in a simple, in a simple matzav, we, with all our knowledge, we can't see it. Why? Because sometimes we're enwrapped in the negius that we have in the story. This is true. This would be the pashut pshat, rabosai, where the misunderstandings which cause machloikes are based on. And I would like to tell you another thing. Machloikes in our beis, driven, ignited by the yetzer hara, by the Satan. Machloikesin are driven, machloikesin are ignited. The misunderstandings—I heard this from my zeide many times—that he would say, in every machloikes, ach, the Satan zich farmisht in the beinik. The Satan got involved in it. What does he mean by the Satan got involved in it? Because it is the Satan that inflames. It's the Satan that makes the misunderstandings. I have yet to see a machloikes which— It's not a result of complete misunderstanding. This one is taining A, and the other one's taining B, and it's very possible both are true. The yetzer hara comes and ignites this machloikes. Where did I get this yesod from? You know, in Shulchan Aruch, it is vart gepaskened that a person has to be very careful not to make machloikes on Shabbos. In Shulchan Aruch, siman reish samech beis, yud gimmel, the Mechaber says that a person should be happy when Shabbos comes. Says the Mechaber, Yilbosh begadim na'im v'yismach b'vias haShabbos. He's got to be happy when Shabbos comes. Says the Mishnah Berurah, what is this v'yismach b'vias haShabbos? Says the Mishnah Berurah, interesting: Chalamar b'lechavdo b'gufo, b'begadov, shtei harei ze meshubach. B'zohar hamekubalim, hizhiru me'od shelo yehei shum machloikes b'Shabbos. You have to be very careful that machloikes shouldn't happen on Shabbos. U'vifrat bein ish l'ishto. V'chein muchach b'Gittin that this inyan, you have to be careful on Shabbos not to have machloikes. We all know the famous Zohar; by now I'm sure you've heard it, everyone went to a drasha: Lo yisbaru eish kol moshvoseichem b'yom haShabbos — fire, machloikes, Shabbos. In siman reish nun, we find the halacha. The Rama says that you have to sharpen the knife. ויש להשחיז הסכין בערב שבת. Now, when we say sharpen the knife, we don't mean sharpen the knife as a utensil to use on Shabbos against others. We don't mean that. It means that we sharpen the knife, says the Mishnah Berurah, what's the reason? ובספרי מסמיך לה אקרא. It's based on a pasuk: וידעת כי שלום אהלך, that there should be peace in your ohel on Shabbos. זו השחזת הסכין. This is to sharpen the knife, Mishnah Berurah, reish nun, se'if katan hei. כי אם כהה הסכין, because if the knife is not sharp, יכול לבוא לפעמים לידי קטטה, חס ושלום. Now, does he mean מקובלדיקע זאַכן, Kabbalian? I don't know. I think Mishnah Berurah k'darko just means very simple, that if the house isn't tidy, perfect for Shabbos, it turns into a machlokes. So your job is to make sure that you should have שלום האוהלך. This is all Mishnah Beruras. I'm sure you heard these things. There's a Meir Dik chiddush, and I would like to thank Rav Eisenberg, Rav Gershon Eisenberg, for his beautiful kuntres. He brings a Meir Dik chiddush, this inyan. He brings from the—

And it's interesting that our Chashulchan even brings it lahalacha, so he doesn't quote the Chidah, but he says this yesod in halacha. Erev Shabbos, eis mesukan l'machlokes. Erev Shabbos is a very dangerous time for machlokes. You ever notice, it gets very heated up erev Shabbos, mishrach, mikvitch. So everybody thinks it's the situation in front of you, right? It has to do—the fact is people are rushing, and people are very makpid that everything should be nice for Shabbos, and therefore that leads to the situation of machlokes and yelling and screaming and whatnot. Says the Chidah, This is the work of the Satan. Erev Shabbos, the Satan is on overtime. He works overtime. Why? Because Shabbos is a time where the sholom is so important, and therefore he's the one who instigates that there should be machlokes. The Satan. This is where the zehirus used to say the Satan used to get involved. Satan's a charainge'visht, you hear? The ober shopeler, eh? The ober shopeler. We always think that the machlokes is that that guy did this and therefore caused the machlokes. The food wasn't ready, the sakin wasn't ready, and that caused the machlokes. I want to tell you a big yesod, rabosai. If it was just about the sakin being ready or not, and there was no yetzer hara and no sitra achra to drive the machlokes, meileh vos. Therefore what? I want to tell you a meredike vort, rabosai. Give me one more minute on the topic, and then we'll get back to the mechiras Yosef. The shlah and the lesson that we could take from it. There's a meyridike Chazal, they say. Chazal say, what is the reason for a get? Interesting. So one man d'amar says it's only ki matza bah ervas davar. Ki matza bah ervas davar. That's the only reason, that's the only heter why someone should go for a get, throw out his wife. The second man d'amar there says, no, afilu higdiach tavshilo. Even if she burnt the soup, he could get rid of her. I have a shaylah for you, beisai, and this is not my kashya. I saw this in the Ber Moshe many, many years ago. It was shown to me by a rebbe of mine, Rabbi Yankel Goldstein, zichrono tzaddik livrachah. What's the pshat that Chazal could permit that a person should throw his wife out because higdiach tavshilo? Imagine, deroche, imagine. You know, I'm getting rid of my wife. What'd she do? She burnt supper last night. Would you stand there looking at her? What? What are you talking about? So all the Chazal mean is, even if that's his whole reason, that's enough. That's... See, he says a meyridike vort. He says that if a person could have an issue about higdiach tavshilo, it's a siman there's something else going on, look. It's a siman that there's no real ahavah between the husband and the wife. This could bother you. It's a sign of something deeper and something bigger. If you talk to a therapist, they'll call it that he has issues. Okay? It's not the issue at hand; it's the issues that are behind the complaint. That's what Chazal are saying: Afilu igdiach tavshilo. I asked you a kasha, rabosai. It could turn into such a machlokes because of hashchasas saken. What are Chazal telling us over here? Sholom alecha. A mensh shreibt on, a mensh ken vern meshugah tzu libavd. The saken is not sharp enough. What does it mean? And the teretz is, it doesn't have to mean anything. Because machlokes means that there's yetzer hara that drives a machlokes. It could be about nothing also. When the zman of machlokes is there, then the machlokes becomes, could be, about issues so minute that you can't even figure out, like this. But it's the time of machlokes. It's the ma'aseh yetzer hara. It's the ma'aseh Satan. Let's go back, rabosai. Tell me, could you get a bigger misunderstanding than mechiras Yosef? Chadavah shel peleh. Chadavah shel peleh.

The Shvatim walked around, you hear, and they made eiver min hachai, you hear, that there's no problem of eiver min hachai; it's not a real animal. What were they thinking? They don't know that Yankev Avinu never gave Yosef sefer Yetzirah? They don't know that. And why did Yaakov Avinu not give sefer Yetzirah? And that's pshat is because it was all bashert that this machloikes should take place, so davar shel peleh. To make the keivus, that they walk in the street with the keivus. If only Yosef knew that this is not real. Yosef didn't know that. If only the Shvatim knew that Yosef didn't know this, they would have agreed with Yosef to go repeat over. Avadi had to come and tell his father, but what should he do? As a matter of fact, you know what the pele is? Vayovei es dibasam ra'ah lavihem. What did he do? Vayovei. I saw a gra from the Baal HaMusar, Meir Dikadiuk, I don't remember, I didn't have a chance to look up to remember exactly who said it. I remember my zaidy used to say it over. What does vayovei mean? Vayovei means he brought them the facts the way they were. Vayovei. What does it mean, he brought? He didn't add, he didn't give any interpretations. He just brought them and he said, Sefer Yetzirah—I'm sorry, eiver min hachai, zilzul. And why is Yaakov not telling Yosef that they have sefer Yetzirah? Eicha pele shel... eicha davar shel peleh. The davar shel peleh. Something is not—you're talking about marim hachi umarim hachi, v'lo פליגי, they were both right, everybody's right. Yosef would be 100% wrong if he didn't bring this story to his father. The shvachos, they would be 100% wrong if they learned Sefer Yetzirah. Why are the bnei ha-shfachos not being told that the reason why we're telling you you're avadim is because of Sefer Yetzirah? It takes two words to clarify the whole story, and that is what? Sefer Yetzirah. That's all you needed. That was the missing word in the whole story. This becomes, rabosai, a pedagogic lesson. I want to add something, a chiddush nifla. Rabosai, when did this take place? Nu? How do you know? Because obviously, from the shmuze that it's a mefurash in Teshuvas HaRashba, rabosai. The Teshuvas HaRashba, siman taf yud gimel, says, look at the Gemara Sanhedrin, Samech hei, Reb Chanina, Reb Oshaya, they were osek in Sefer Yetzirah to make a tilsa igla tilsa. When was it? The Gemara clearly specifies it was on Erev Shabbos, says the Rashba, because you cannot create a beheima from Sefer Yetzirah unless it's Erev Shabbos. Huh? No, he says you can't create a beheima from Sefer Yetzirah unless it's Erev Shabbos. Quite interesting, huh? So the maaseh that happened... Happened on Erev Shabbos. And whose job is it to make machlokes and misunderstandings on Erev Shabbos? And the answer is, the Satan's job is to create riv, to create riv, misunderstandings. The lesson, rabosai, is: in every machlokes, don't take the bait. It's sometimes a bait that the yetzer hara, that the Satan, it gives a person, Here, look, look what's going on. Sometimes it's one word that will explain the whole thing, and it's a whole different sugya. It's an entirely different sugya. And the answer is, seifi yetzir. Sometimes it's no shaychus, no shaychus to what you thought it was. It's not that the pshat is there's a maiseh and you have to fataytsh the maiseh, why the person did it. It's almost like that's not what happened. What you see A is really B. It has no shaychus. It's a chadover shelo. When you read Mechiras Yosef according to the way the Shelah, the way the Acharonim bring out the story of Mechiras Yosef, the events that led to Mechiras Yosef never happened. Not on Yosef's part.

I have a shaila: is Yosef responsible? Did Yosef do anything wrong? So there's a whole big shaila about that. Asarah harugei malchus — who was the tenth one? Huh? Who? There were ten that sold? How many people sold by the Asarah harugei malchus? Only nine. So avada we all know the Eibishter, the Goyen, right? Tachas for the Eibishter. Asiri kodesh laShem. It's for the Eibishter because the Eibishter was part of the thing. Other Acharonim say that Yosef — Yosef was responsible. Yosef had no responsibility over here. It's a big shaila. According to this, it's taka me'idi kazach. But Yosef did, al pi halacha, was right. He was ... This, lichoira, is a tremendous lesson in the chiyus Yosef. You've just experienced another Torah class, brought to you by TorahAnytime.com.