פרשת וישב | הרב דודו מתוקי | פרשת שבוע | תשפ''ו

Kind: captions Language: en Oh hello, greetings, so we are starting, the issue of Joseph and Ahab is always a big and huge issue that every time causes a renewed look at what it was, what the strengths were, what exactly was the dispute about, why did it reach such levels of hatred and hatred and finally the sale of Joseph, this whole difficult and critical issue, and we will look at it through the issue of the kutunat. Okay, this was the angle we chose to look at it today. We see that the issue of the kutunat is very, very emphasized. Let's read: And there is Jacob in the land of the father of Jacob, Joseph, 17 years old. He sees you in the kutunat and he is a teenager. The father of Viva, Joseph, saw their slander towards their father and Israel loved Joseph of all his sons, because they remembered him and made him a sign. And his brothers saw that their father was a source of pain and they hated him. So it is very clear in the Torah that he had already brought their slander before. But what makes them the point? That brings out the hatred is more difficult because that love will be from all brothers. I mean, the issue of the cotton with the statement behind it actually produces the thing that in the brothers causes the same hatred and they could not and did not and could not speak to pay. So it really raises a big question, right? This question, what is actually Jacob? Why did he think that way? We know that the Sages in Tractate Shabbat say not to do that. Right, there will never be a man among the sons because of that story that Jacob gave to Joseph. We were jealous of him, my brother, and the matter was rolled out and our ancestors left Egypt. So not to do it right. It is in the guidance that yes, a father should compare the sons or give equal treatment. But certainly this reinforces the same question for us regarding Jacob our father. Certainly there was a great opinion here on this matter. It is not this something. It is not a personal rebuff or this something. There is some point here that needs to be understood in Jacob's leadership, but in the brothers it brings out the thing in them. They could not speak peace and also it is very, very prominent afterwards when they sell him. Hey, when Joseph came. God and stripped Joseph of his coat, the striped coat that was on him. So we see that it is very, very part of the matter. Yes, what the brothers do to the hatred is very, very related to the matter of the coat of arms because it already comes from above. It is already something that Jacob our father, oh, and this is of course something that needs to be understood well. Let's move on to the verses of the sale, after Joseph is sold, yes, after Joseph is sold, and here the coat of arms also takes on a central meaning. And they forgot Joseph's coat of arms and they ruined the coat of arms and they ruined the young goats and they seasoned the coat of arms with blood and sent the striped coat of arms and they came to their father and said this. We found the coat of arms in my hand, if not, and dear, and he said, "The sons of beasts saw that a wild beast devoured Joseph. And Jacob read his symbols and slung his loins and mourned for him for many days." So of course, here the coat of arms is also very, very central. There is a big question on the issue of the coat of arms, how exactly would it have looked? If we take a coat of arms, if we follow the simple, we take a coat of arms and baptize it. In blood. Is the interpretation of the trub torf Yosef possible? So that is a very big question, right? This is apparently the most illogical interpretation, right? If an animal, if an animal, preys on someone, the small one is not like that. So really, one of the first, I don't remember right now. I have a clue that he says that they sent it, it comes from the word to send, like send to tear. Yes, and they sent the kettu, the tonat of the turbans, that is, they really read it like after a predation. And then the question is answered. He said that apparently, of course, usually it is not. It is not the concept of sent that we know in the Torah. And if it is, if it is, to simplify things, then it is very difficult. True, and indeed, if and even if it is a possible interpretation. But if Yosef torf then he had to look for him. Maybe, maybe not. Maybe they are alive. Maybe from the name of the language, Jacob accepts the sentence and understands that it is. There is nothing to look for. Rashi on the verse, Chai Rechalat, he says, "Let us test the Holy Spirit." The end is that Potiphar's wife provokes him. This is also Rashi, very interesting, as if an evil beast, they decided on it. An evil beast, Poti's wife, is a frightening beast, but it is. Of course, this is a very beautiful sermon, but Rashi's way of bringing sermons that are also related to the plainness of the Bible is how he testifies to himself in I did not come here for the plainness of the Bible. This sermon seems very, very contrary to the plainness of the Bible. That is to say, if Jacob's interpretation is that Joseph died, then this Holy Spirit, well, then maybe it is on another level, on a more visible level, saying something else, on a more internal level, but where is it implied here that this evil life is related to Potiphar's wife? This is also an interesting thing, but it seems that if we look at these verses attentively, then it seems that the brothers here have a more compelling statement than telling Jacob that Chair the Decisive is a simpleton, because what the brothers are doing is crying and dipping him in blood. These two things have a very, very specific connection. They take us to a certain place. What is the connection between goat hair, blood, and red? Where does this lead? What about blessings? A boat sank. What else? It's all related to that point, but who and what personality has a very deep attachment to hair and blood and red? It's Esau, right? It's Esau. Yes, Esau. He lives on Mount Seir. He's hairy. It's Esau. Red. It's Esau. Oh, Esau's clothes were hairy. It was Esau. To take clothes, Joseph's clothes, and dip them in blood and say, " Look what happened to Joseph." There's a saying in this that connects Joseph to Esau's way or to something about Esau's clothes. In the matter of Esau, okay . Let's try to see what this context is. What this context says. And in truth, the clothes, Esau's clothes, were also a matter. Yes, a matter. A matter that our father Jacob knows well. right? So let's get to the issue there. We return to a more ancient issue. yes. An issue in which our forefather Jacob played a central role. yes. In that clarification, in that clarification between Isaac and Rebecca, right? On the issue of blessings. When Rebecca takes a to happen what she receives a prophecy from God but takes upon herself this very, very complex leadership to take Jacob and clothe him in the hands of Esau and not in the hands of Esau but in the clothes of Esau, right? Let's see the things. So the Torah tells that what Rebecca takes her eldest son's lovely clothes and the Midrash says about this. Let's take, let's start with Midrash Five in the order. The Midrash says about this. Some say these clothes and Rashi also brings it there. These are the clothes of Adam the First and they came to the hands of Nimrod and the greedy and killed them and took the clothes from him. So Esau's clothes have a very complicated chain on them. They were with Adam the First, they passed to Nimrod, right? And Esau killed Nimrod and took them from him. Clothes, what is called, they have many, many Xs on these clothes, all kinds of things, probably already dirty with a lot of blood, right? Nimrod, Esau's, these are the clothes and these clothes are taken by our mother Rebecca. And when she dresses Jacob from the house, yes, this is a thing. Jacob entered in clothes. How does it look now? Let's go back to place number four in the Midrash of Genesis. Rav says the Midrash. And he came and smelled the smell of his clothes. Rabbi Yochanan said, "You have nothing that is yours. What is this smell? This smell? Teach me. So how can it be that Isaac smells Jacob entering with these smelly clothes? So is this what is called a blessing for him? But when Jacob entered his father's house, the Lord of Glory entered with him. He said to him, "See, the smell of my clothes is like the smell of the field?" When Esau entered his father's house, his mother entered Hell. Ahmed said, "Come, evil and evil." So these clothes are Esau's clothes. They are clothes that are brought along on the way. They stink a lot. And not just for nothing. They are the clothes of Esau and Nimrod. These clothes are soaked a lot. But these are clothes that Jacob wears. First of all, I ca n't imagine Jacob. It's impossible to imagine Jacob wearing these clothes. Jacob is innocence. This is holiness. He lives in tents. He will put himself in the Midrash. He will dry the clothes. This is more or less what Rebecca is actually planning here Rebecca says to Jacob you need to take these clothes what is this garment let's open up this point a little yes the garment is the expression towards reality towards life. And Esau's garment is how Esau operates in the life spaces of the sword and the blood and the pride and the heroism and the money and all the powers of life the life spaces these red herbs red. This is what Rebecca says you need to wear. It's not something technical, it's some kind of some kind of sacred spiritual teaching that gives Jacob some tremendous challenge, a challenge that even our father Isaac didn't address. Isaac doesn't want to bless Jacob with this blessing that is aimed at the talents of external life. Jacob needs his heart to be Esau. This means Jacob needs to learn with his holiness, with his purity, with his innocence to sanctify all the red, external, most intense, most herbaceous, most heroic forces of life and to smell Within them is the smell of heaven. To be able to transform them from life forces of hell, of stench, into life forces of heaven, of holiness, of goodness, of yes and to hold those swords and those tools and that money and that in all the most distant, most external life forces and within that to appear holiness, within all of this to elevate, to sanctify, to connect all of this to the most subtle, most holy and most ideal inner perfect God. And this our father Isaac will smell and then he will bless. Yes. This is something that if Jacob does not stand up to this task then the blessing and I have brought I have brought upon me a curse and not a blessing. Jacob's ability to truly cause the blessing to take place is only if he stands up to the task. This is not something technical. Jacob receives a vision here. It is not just Jacob receiving a vision. It is the people of Israel receiving a vision. Yes. This is a blessing now that is going to be but this is a very wonderful and dangerous blessing. It requires a tremendous demand. Everything, all of Jacob's hands too, did Isaac sign it in the same Wait a minute Isaac, why are you, why are you blessing? Who is this here? Isaac, Jacob, this is Esau? Isaac smells. He knows no one. Isaac is not someone who works on him. He smells. All Jacob knew such a correction. I did n't even think about him. Whoever it is, I bless him. I cheer on the holy occasion. There is some vision that cannot be described at all. And for the rest, Jacob's inner holiness will rise and formulate and sanctify all the forces of life. This is wonderful and will bless him. But from that moment, this blessing becomes the life mission, first of all, of Jacob our father. Dawn goes out to Laban's house to truly be able to sanctify all the external forces of life, the harmony and all the forces of life. He is going to stand with Laban and do everything out of purity, holiness and honesty that is able to hold Esau's hands. This is nothing. It becomes Jacob's mission personally. And it will now become the life mission of the people of Israel, but a life mission that cannot be underestimated in its difficulty. In this vast space of contradictions between Jacob's inner holiness and the ability to build all this in all the spaces of life. This is The challenge is the mission and that's where the clothes look. Okay? Esau's clothes are actually the mission to turn this dirty goat stream into the smell of heaven. From the moment Jacob receives the blessing, it becomes the challenge of the life of the people of Israel. This challenge is now being built by our forefather Jacob in the form of the tribes that are actually the house of Jacob that are going to be the foundation of the people of Israel. And this challenge Jacob immediately recognizes that he has different shades here and among the different shades of the brothers he immediately recognizes who belongs to this more distant challenge of sanctifying all the forces of life to their outermost and most distant spaces. There is one among the brothers who sees that he is different. All the other brothers, all the brothers were saints and heroes and righteous, but Judah was holy. Yes, their inclination is very clear. The place where they are is yes, they belong inside the Beit Midrash to holiness, both to the heroism of holiness and to a life of holiness and to an internal mentality. There is one here who curls his hair. There is one here who belongs To very, very distant, very, very distant realms of life, he is capable of being a king in Egypt. Being a king of Egypt means that you have such a language, you have such talents, you have such courage, you have all the skills to enter the jungle and speak in the most difficult realms of life, to hold on to one finger the entire global economy and all the noise and the humdrum and the humdrum and to stand in front of all the swindles that exist in this world and all the rudeness that exists in this world and all the attempts that exist in this world. There is one person here who belongs to his challenge, to his language. Yes, Jacob recognizes and makes him a striped ketunat. I mean, the striped ketunat that Jacob makes for Joseph is actually, you could say, the revised version of Esau's clothes that Jacob our father wore. Here, it's already stripes. Stripes. That's how Rabbi Lech would explain that Joseph's stripes reflect all the forces of life as they are in their revision from the divine root, stripes. Yes, that is, Joseph is the one who will be able to make this clarification. How can you take all the forces of life further, more curled, more complex, and more worldly? This and everything to be Joseph the righteous, everything to be in the world of holiness and purity but within vast spaces as it is written in the verse until the lust of the heavens without without without stopping without everything everything everything belongs to Joseph the king of the world the king of the world but to enthrone the holiness of all the spaces of life is a very dangerous, complex, frightening thing what Jacob sees as a continuation of the ideal to which Hiona Rebecca the brothers see as something that really puts danger into the people of Israel the issue of the cotton is not some small jealousy in this issue really what what how is it going to develop all everything this thing called the people of Israel, the house of Israel and the brother from their point of view to Abiloli as they did Nissa at the time therefore to all kinds of questions of a righteous man here to convince Isaac our father that he also belongs within the people of Israel right how do you confirm the chaff and all the so the brothers from their point of view see Joseph with this complexity with these dangerous life forces as something that could tattoo the holiness of Israel these are spaces of life that do not belong to us and they have dimensions of rudeness and violence and The forces that could literally tear apart the entire people of Israel inside out are a very, very serious struggle. A struggle that is, yes, a tremendous struggle. Yes, he devoted himself to Joseph, each one devoted himself to him. He understands his mission. And so he stands proudly and tells the brothers that Joseph's experience, Joseph's dreams, everything means to me. You need to see me as someone who carries within him the ideal that belongs to all of you. The ideal that belongs to all of you will ultimately be that the people of Israel will be able to correct and sanctify all these forces of life. They say to us, brothers, you are creating here some kind of chaos in Israel, the nations. You are creating here some danger of destroying the entire inner world of the people of Israel. It's all here. These are mighty worlds that collide in a way with tremendous forces. And everything, of course, for the sake of heaven. From the forces, everyone feels that they are protecting the people of Israel. And in this thing, as this thing comes to an explosion, the brothers, from their perspective, are decisive. They are decisive. They take all the weight of responsibility. They say, we must, we must protect the people of Israel. And if In contrast, from their perspective, this is what is right, oh, at the time, yes, Isaac did not see, and yes, no, and only Rebecca had to direct and guide to the correct blessing. From their perspective, this is our role, this is our mission now, to protect the people of Israel in their holiness and purity. From their perspective, this is our role, this is our mission now, to protect the people of Israel in their holiness and purity. From their perspective, this is our story, this is the story, and this is the depth of the matter. An evil beast, a beast, saw, chose. This is a statement that came to our forefather Jacob, saying, "We have subdued Joseph outside, Joseph fell, an evil beast, Joseph will bring into the people of Israel, so to speak, the evil beast, and it is impossible to accept that." What actually happened to him? Understand that he is not here. Understand that he was taken by the forefather Jacob. If we don't need too much, this is without. Now, regarding the interpretation, whether they read the kutunat or not, but our forefather Jacob deeply understands what the brothers here subdued. He mourns for Joseph and is in pain over this matter. Because from his perspective, this great ideal was truly something that Rebecca sent him to, and from his perspective, he saw Joseph walking and doing. He of course felt it, yes, and lived in it. His father is here, he saw the but kept the thing, he was in some kind of expectation of hearing where this argument would go, where this argument would go, it's actually a continuation of that friendship between Isaac and Rebecca that continues to be here now in this deep clarification between Joseph and the brothers, and Jacob doesn't know yet, and Aviv kept the thing, kept the thing, he's still here in some kind of expectation of salvation, he understands what a price is, but he knows that there is a higher than high, and he's in expectation of salvation, where this thing will go, okay, so this is, oh, the shirt here, how much is the point of depth of the dispute between Joseph and the brothers, from here we want to take and see together, oh, a paragraph that will give some additional height in the collections of laws, oh, before that, maybe we'll just read the Midrash, source six, of course, in complementing things, the issue of clothing, yes, as something that expresses a great challenge, yes, in its ability to be, on the one hand, an expression of an expansion of a person's holiness, or on the other hand, something that could reduce a person's holiness, related to that verse that the Holy One, blessed be He, makes a man and his wife shirts of skin. Yes, and they will wear them, and that is like after sin, and in the Torah of Rabbi Meir, it is written, "Coats of Light" in the first chapter, and from its very name, the Holy One writes that clothes are a kind of test. Clothes can be a kind of betrayal, right? A place where a person wears outer clothes that contradict their inner selves and create some kind of external dimension. Yes, it acts towards the outer life, but in a way that is exactly the danger of clothes. Yes, it constitutes some kind of external externality, that it has created disloyalty to who I really am. Clothes can be an expression. Yes, it is the clothes that are at the root. And then if clothes express the inner world of a person, then on the contrary, not only does it not block the inner self of a person, it puts it into practice, it expresses it like the garments of the priesthood and the clothes of cuteness. Right, we sing on Shabbat, there are clothes of cuteness. There are the clothes of Esau. There is something to observe here. What was it, what was the intention of the tempter? Do n't we honor the clothes of cuteness? We study the clothes of Shabbat and sanctify the clothes, as well as our ability to appear. In clothes, yes, in the expression of the external life within holiness and holiness. So that is the depth of the dispute here, yes, coats of skin. Skin that hides the face or light in the first that only reveals the face. From the point of view of Joseph, our clothes, the revelation of the external life, are capable of expanding holiness. Holiness can take the revelation of the external life, use them, and expand the light even further, both in physicality and in money and in the sword and in yes, revelations and revelations and revelations, but there is also a place where the same garment, the bringing out of the external forces, may be such that it hides the face, which becomes a coat of skin, skin, from the word for foreskin, and not from the word for light of revelation, but from the word for something that hides the internal. From this, brothers, there is no concern. Come on, let's go in. We will be. We will be in our course. Yes, I don't want to withdraw. Yes, on this issue of the garment between Joseph and my brother, okay, okay, so far, okay, oh, it suits me. So let's see. We have here on the other side a deficiency in the laws of Rabbi Nathan. Let's see how he really corresponds to that issue and with his help, we will receive here another a. Another step, therefore, Joseph is blessed with this because the essence of the Torah's reception by Joseph, as it is written, "And Moses took the bones of Joseph his mother." Moses, yes, this is the trend of the Torah. He needs Joseph. He leaves Egypt. He took Joseph with him. Because Joseph was worthy of the perfection of stripping himself of the shirked garments by standing in the trial of a heathen slave girl, a prostitute, from whom the essence of the shirked garments is derived. And our father Jacob, because he saw the righteousness of Joseph, therefore, made him a striped tunic, a type of pleasant clothing, clean clothing, and this is what he called the righteous. He did not make him a striped tunic because he was in Atelia, a man named Shamhamed, who had a son named Zakhon. What is this between Zakhons in the distance? Thus, everything that he received from there and passed on was transmitted to him, that is, he transmitted to him all his wisdom and Torah. From the perspective of our father Jacob, Joseph carries within him the entire trend of the Torah. He transmitted to him all his wisdom and Torah. And because he is a son named Zakhon, therefore he can also meet this ideal of the striped tunic. Yes, who? Who belongs to the highest holiness is able to reach such an ideal of repairing the spaces of life, and therefore he made him a ketunat pasim as a division of the rabbis, as clean clothes that are blessed by the Torah. That is to say, yes, we see our issue here directly. The clothes can be gypsy clothes and they can be a division of the rabbis. They can also be leather coats, meaning the manifestation of external life that blocks the spiritual world and takes the person out of his holy world, and a person goes out into such grassy spaces of life that disconnect him from his soul. But the clothes can also be the opposite, places where the person is so full of holiness and inner goodness that now it grows and comes into effect by the manifestation of life through matter and through money and through the forces of life. And Joseph belongs to this great challenge. Jacob assigns him this great challenge to sanctify the clothes, meaning to manifest holiness in the external spaces of life. Now look what he adds here. Very beautiful stature, but his brothers were jealous of him in this, and our rabbis, blessed be their memory, were careful of Jacob our father in this, as they said. From the Gemara that we said to the world, "Adam, our son among the sons, who is inside, weighs two baskets." The word " netsagval" means that it was still before the time because Joseph still had to go through what many Zionist trials had to endure. Therefore, it was necessary to wait before dressing him in a striped coat until he had thoroughly tested himself in terms of the grip of the shirked garments by standing the test. And for this reason, his brothers were moved by him . Because they too were possessed by the Holy Spirit. And they saw that the evil inclination, that is, the evil inclination, was still provoking him. And they erred and thought that he was not at all free from the grip of the shirked garments. Therefore, they envied that his father had made him a striped coat. Therefore, they stripped Joseph of his striped coat and smeared him with blood to show that he still had the grip of the dirt that is drawn from the shirked garments. Therefore, when they brought the blood-stained coat to their father Jacob, therefore, Jacob called, "Put on his clothes," and he put a sag on his waist. Jacob mourns over the clothes according to the This understanding and then he said, "Ketunat Bani Chaya, see, it happened in the order of elephants of miracles." That is, Rabbi Nathan, in the sense that we said, only he gives it a deeper level. Rabbi Nathan says that when Jacob, on the one hand, designates to Joseph this ideal of sanctifying the clothes, that is, sanctifying the external forces of life, the brothers recognize that Joseph is not yet complete at this level. They recognize that there is still that this is Joseph's ideal. This does not mean that Joseph has already acquired the level. And most of all, they recognize that Joseph still needs to go through a grave path and that what they recognize here is something dangerous. It is really because Joseph also had to work a grave path to fix this level. In order to distinguish, as we say today, we are talking today about the ideal of the Rabbi of the sanctification of the entire life cycle. Does this mean that everyone now, in a private way, is already built on this thing. Joseph for life or, wait a second, there is a big gap between the ideal, perhaps also between the conformity to the ideal and the level that in practice is already given. And the elders recognize that with Joseph, it is not yet acquired, and therefore, from their point of view, they see it as something dangerous. Dangerous, okay, and so they dip the little girl in blood. To say, there is something dangerous here. The clothes here will bring bad news. There is still something here that can lead to terrible damage within the people of Israel. This is what makes them decide against our forefather Jacob. Okay? And so they go and bring the little girl and Jacob nowhere sees before his eyes what is supposedly the knowledge of the little girl. The knowledge of the clothes that took Esau's strength and repaired them. He, the brothers, recognized that they saw in Joseph, it is not yet, it is not yet ready, it is not yet ripe, and therefore, from their point of view, they ruled the decision, but of course it does not end there, and the commandment of our ancestors, blessed be he, which implies that a woman here provoked him, sewed him, and apparently why, what is the matter with each other, what is the matter with small blankets, my son, we decided that he was provoked by a woman here, but according to the above, it is well explained that immediately when he saw that Joseph's shirt was dirty with blood, he understood that the gypsy clothes were still provoking him, whose main provoking in a person is In the lust of adultery, therefore, the little one of the sons of Chayra said, "The temptation of Potiphar's wife, who is a prostitute, a foreigner, a prostitute, she sees all the problematic dimensions that exist in the issue of external life, and she came, therefore, she came to tempt Joseph, and this is the danger that the brothers feared. This is a simple thing to sanctify the forces of life, it is a simple thing to go out, what kind of power of holiness do you need, what kind of righteous Joseph do you need to be in order to go out into these spaces of life. Not a simple thing. And in truth, this temptation is precisely the danger. It is impossible to go out if I am not yet able to deal with Moses, Potiphar. So this temptation was precisely the fear of the brothers. And this is what is written there during the trial, and you will catch him by his garment. Where does she catch him? By his garment. That is, from her point of view, she has somewhere to catch him. Here is someone here who belongs to the spaces of life. He belongs to money, to power, to heroism, to power. So it is also possible, then the external world, the world of the evil inclination, says, Walla, you can catch him." In a garment, but Joseph cannot be caught. Here now we understand the depth of the trial, but he will be caught in his garment because she wanted to attribute to his garment, God forbid, so that he would dress in gypsy clothing. But the righteous Joseph stood the test and did not want to taint his soul with gypsy clothing drawn by adultery, so he threw his garment in her hand and fled and went outside, and then at that exact moment he completely stripped himself of all the hold of the gypsy clothing that was entangled in his clothing, because even the great righteous people, all the time they stood the test, as they should, still have some hold of the gypsy clothing. Therefore, when Joseph stood the test, it was enough to strip himself of the hold of the gypsy clothing in the sense of throwing his garment in the hand of the gods, so that the garment that he had a hold on left her hand. You see, these things are very, very wonderful and important. Joseph also comes out with a great ideal that our father Jacob aimed at, our father Jacob aimed at, that he would sanctify the forces of life. The external and the house of Jacob Avinu, he comes out with great power, but there are very difficult trials and these trials will come to those who belong to the ideal of Joseph. Not everyone belongs. There are those who belong to Judah, Levi, and Shem. But someone belongs to the God of Joseph, which is actually his talent and his mission to stand against these external life forces, some of which still have a terrible stench, and to sanctify them and purify them. The experience comes, and the experience grabs his garment and there Joseph takes off his clothes. The stripping of the clothes says that Joseph says yes, I am sure I have a talent and belonging to the external life forces, but I give up everything, I give up everything in one moment if it comes even a little bit to harm my fear of God, my holiness. I am not confused. Those who belong to the God of Joseph are only those who belong to this understanding. Those who are ready in one moment are already, oh, they already have a status, they can already be offered suggestions. In one moment, they say, all this is not worth it to me if it comes to harming my fear of God. Come on. Stripping off all the clothes, meaning all the spaces of the garden, I don't want anything because I know very well that the clothes in my house are the vision, they are the ideal, they are not the essence, they are not the soul. This is Joseph the righteous. It was his standing in trial that gave him that level that ultimately fulfilled the vision of our father Jacob. What the brothers feared was right, that he wouldn't succeed and that in the end it would spoil and he wouldn't fix it, and they sold him. Their sale helped him. Why? Because an area that ultimately put him in trial made him stand up and get out of the richest, crudest, and lowest place. And when the brothers arrive in Egypt, what does he show them? He is a mixed lot. It is a place that kept the holy covenant. Only those who can be in this level can go out into the spaces of Joseph's experience. You want to be in the spaces of life. You want to go out into these worlds where the clothes there are not yet in their repair. Keeping the holy covenant of Joseph the righteous is the test. This is the test because holding on is the one who wears the outer clothes of a full life. With the talents and strengths of Potiphar's wife, you would immediately want to hold onto his garment. He seems like you can hold onto him. He is not, he is not in the mouth of the Beit Midrash and you do not know Joseph. Joseph is someone who, if you hold onto him, I do not understand who was involved. This is Joseph the righteous, he is willing to give up everything to be nothing, throw him in prison, he does not want anything if it harms him even a little bit in his inner spiritual world, and this is precisely what gives him the most complete ability to control the forces of life, to be able to repair his garments, and therefore the brothers come and see him controlling all the forces of life there in Egypt and remaining righteous and pure and faithful to the Here the brothers understand that in the end, not only were they wrong, they were ultimately messengers in the hand of divine providence to make Joseph complete the repair and prove to both them and us for generations that this is possible. The fact that it is possible, but it is not a simple thing, as we see here in the paragraph, is full of tremendous strengths of trials, but Joseph gave him then such a powerful identity of the people of Israel. To hold on to the garments of Esau because the inner holiness is the purity of our lives, it is the point of our lives, and from this, Moses, our Lord, also leaves Egypt, taking Joseph with him in order to receive Torah. A complete trend is needed that is not afraid of this life, and so it comes to this life in order to elevate it, and the smallness of the stripes. There is a wonderful sermon in Midrash Rava that says stripes are stripes of the sea. Stripes of the sea are the stripes that all the tribes received in order to cross the Red Sea. The Midrash says that by virtue of Joseph's Venus, then it also comes true that the sea saw Venus and the Jordan turned back, meaning the sea parted, and the entire ideal of the people of Israel to correct all the forces of life, each tribe with its correction. This is by virtue of this tremendous power of Joseph who opens gates for the people of Israel to correct all areas of life, but by virtue of the holiness of the mighty covenant that he had that was able to withstand the test and give the people of Israel this strength, yes, to succeed in standing up to this great thing and sanctify the garments of Esau to the sanctification of all the garments of life, all the aspects of life of their kinds, with the help of God. Okay. Welcome