Parshas Mikeitz
This week’s parsha begins by relating that Yosef spent two additional years in prison, after which Pharaoh had the dream that would catapult Yosef to the summit of Egyptian leadership. Rashi (43:23) cites a puzzling Medrash (Bereishis Rabba 89:3) about these two extra years, which praises Yosef for his high level of bitachon but accuses him of bringing this punishment on himself by trusting in the Egyptian Sar Hamashkim. How can the same Yosef be considered a baal bitachon and then be blamed for his lack of bitachon?
The Beis Halevi writes that for most people, asking the Sar Hamashkim to help procure his release would be a normal form of hishtadlus, but what constitutes permissible hishtadlusdepends on a person’s level of bitachon. Because Yosef had such a high level of bitachon, descending to the level of asking the Sar Hamashkim’s help was considered a sin. Therefore, Yosef’s being a baal bitachon and yet erring in asking the Sar Hamashkim for help is not a contradiction. On the contrary, the very fact that Yosef was such a baal bitachon is what made asking the Sar Hamashkim‘s help a sin.
The Chazon Ish (in Emuna Uvitachon 2:6) writes that Yosef was indeed a great baal bitachon, only because the opportunity to procure freedom via a high ranking government official presented itself, Yosef felt that he was obligated to make use of it. His error, says the Chazon Ish, is that he should have realized that an Egyptian would never help a Jew, even one to whom he owed a favor. Since such a request could not qualify as reasonablehishtadlus, it meant a flaw in Yosef’s bitachon, which is a sin.
For most if not all of us, asking a government minister’s help when such an opportunity presents itself might be part of our obligation of hishtadlus. Nevertheless, this episode has tremendous relevance in that it reveals a critical principle: each of us has his or her proper level of bitachon, and a commensurate obligation of hishtadlus. According to the Beis Halevi, just as Yosef Hatzaddik exceeded his limit of hishtadlus, we too can make this mistake at our level. According to the Chazon Ish, just as Yosef engaged in a useless form of hishtadlus, we too can err in this. According to both approaches, a misuse of hishtadlusmeans the sin of lack of bitachon.
We see here that a Jew needs both; bitachon and hishtadlus are intended to work together. We must make a certain amount of efforts, because Hashem told us that this is what creates an opening for His bracha, as it states (Devarim 15:18) “I will bless you in all that you do.” However, overemphasizing our efforts means weakening our trust in Hashem and this, for a believing Jew, is inexcusable. The Chovos HaLevavos (Introduction to Shaar Habitachon) goes as far as warning us that if we put our trust in our efforts, Hashem may abandon us, leaving us to the blind forces of nature, chalila.
So how can we strengthen our bitachon in Hashem? Harav Moshe Schwab, mashgiach of the Gateshead Yeshiva, cites the Medrash (Bereishis Rabba 88:7) which states: “The Sar Hamashkim forgot you, but I won’t forget you. Who waited for Avraham and Sarah, wasn’t it I who waited for them, that in their old age they’d have a son? Who was it that waited for Yaakov, who crossed the river with his stick alone, that he should eventually become wealthy? Who waited for Yosef to endure all of his afflictions and become king, if not Me…?”
The Medrash brings more examples, imparting a perspective that can help us grow inbitachon. We should consider: Who was waiting for Avraham, anxiously anticipating the time when he would merit a son? Hashem is revealing that as much as Avraham yearned for a son, Hashem yearned even more. Hashem wants our good even more than we do. He is all-powerful, can do anything and wants to do all He can for us. We are entirely in the hands of the One who is ever-looking for ways to help us. It’s up to us to bolster our awareness of this. Speaking it over to family and friends, chavrusos, and even to ourselves can help us grow in bitachon.
Chanuka is a time for being mis’chazeik in bitachon. This is the time of the year when we celebrate the awesome miracles merited by the Macabim, a handful of Kohanim who did the unthinkable — take on the Greek army and defeat them. The only way they could have done this was because of their exceptional level of bitachon. Where did they get it from?
The Slonimer Rebbe (Nesivos Shalom, Mikeitz) explains that this is hinted to in the Al Hanissim prayer, which begins by describing the Greeks’ efforts to oppress “Amcha Yisrael,” but concludes with “Your sons entered Your heichal...” The Macabim lived with the awareness that they were Hashem’s sons, and a son can always rely on his father’s coming to his aid. A father will never let his son down.
Once, when the Chazon Ish served as sandak for one of Rav Chaim Zeitchik’s sons, he noticed that their apartment was very small (seven people in one and a half rooms).
“Now that you have a new son, maybe it’s time to think about getting a bigger apartment,” the Chazon Ish told Rav Zeitchik.
“Of course it would be good, but we don’t have the money,” he replied.
“You want Hashem to give you the money in advance? If this is what’s needed now, Hashem will help,” said the Chazon Ish.
May we live with the awareness that we’re sons of Hashem and grow in bitachon!