Talking About Hashem

By Rabbi Moshe Krieger, Yeshivas Bircas HaTorah (www.bircas.org)

Parashas Vayeishev focuses on Yosef HaTzaddik. His accomplishments were astounding. The Torah testifies that Yosef was successful everywhere he went. As the seneschal of the house of Potiphar, he brought his master wealth and success. He eventually became the viceroy of Egypt and saved the entire country from starving during the famine. His spiritual accomplishments include interpreting dreams, experiencing ruach haKodesh (the Divine Spirit, allowing prophecy), resisting the temptation of Potiphar’s wife, and remaining committed to the Torah despite residing in an alien culture.

When reflecting on Yosef’s impact on Egypt and on the entire Jewish nation, one can’t help but wonder what the secret of Yosef’s success was. Rav Yerucham Bordiansky, mashgiach of Yeshivas Kol Torah, finds the answer in the words of Rashi. The verse states (Bereishis 39:3), “And his [Yosef’s] master saw that Hashem was with him, and everything he did, Hashem made successful.” Rashi explains that the words “Hashem was with him” mean that Hashem’s Name was on Yosef’s lips at all times. In other words, says Rav Bordiansky, the reason Hashem was with him was because Hashem’s Name was on his lips.

Numerous verses recounting Yosef’s conversations prove this clearly. When interpreting Pharaoh’s dreams, Yosef made it quite clear that he was merely a messenger of Hashem, Who knows and reveals all secrets. He refused to take any credit. When Potiphar’s wife tried to seduce Yosef, he refused emphatically, declaring that he could never sin against Hashem. When Yosef revealed his identity to his brothers, causing them great embarrassment, Yosef again brought Hashem into the picture, assuring them that Hashem had brought everything about for the good of their family. Yosef’s constant mentioning of Hashem’s Name is more pronounced than that of any other figure in all of Sefer Bereishis, and Rashi indicates that this was the key to his success.

This practice is not just for Yosef. Rabbeinu Yonah (Mishlei 3:6) teaches that bringing Hashem into our speech, even in minor matters, is a segulah for success. When we are in the habit of saying “Thank you, Hashem,” “With the help of Hashem,” and “If Hashem wills it,” and we really mean it, we are in line for good things.

There is another advantage to this practice. The Vilna Gaon (ibid.) states that when a person is constantly mindful of Hashem, it is impossible for him to sin. Sinning can only be possible if we remove Hashem from our immediate consciousness. If we declare Hashem’s Name in almost every sentence, it can help us keep fear of Hashem on our minds as well.

This protection is also demonstrated by Yosef when he successfully avoided sinning with eishes Potiphar. Chazal (Sotah 36b) say that at the precise moment that Yosef would have succumbed to sin, the image of his father, Yaakov Avinu, appeared before him “in a window.” Why do Chazal note that this apparition appeared in a window?

By specifically stating that Yosef looked in a window, we can say that, in fact, Yosef saw a reflection of himself. Meaning, Yosef’s practice of mentioning Hashem’s Name was really only a continuation of his father’s avodah. This was part of Yaakov’s constant behavior as well (see Rashi on Bereishis 27:22). Yaakov had taken this practice even further. Not only did he constantly mention Hashem’s Name, he was always focused on Him. This went so far that Hashem was on his mind even in his dreams (see Michtav M’Eliyahu 2 Vayeitzei). Hashem was so much a part of him that he merited to become part of Hashem’s Throne of Glory (Bereishis Rabbah 68:12).

The Sefas Emes explains that Yosef witnessed the kedushah and sheleimus of Yaakov, who was able to be part of Hashem’s Throne because of how complete his avodah was. At that moment, Yosef perceived what constant mention of Hashem’s Name could achieve. He thought to himself, maybe he could reach this level as well. Knowing that sinning would prevent him from ever reaching that level, he abstained.

Chazal (Sotah 10b) state that at that moment, Hashem granted Yosef a part of His Name! The deveikus of Yaakov that Yosef so aspired to achieve was granted to him in that difficult moment of nisayon. In this exalted state, Yosef was referred to as Yehosef [Tehillim 81:6], expressing that Hashem became a part of his essence.

The Slonimer Rebbe was once asked how a person can build up his emunah in Hashem. The Rebbe answered that he heard from tzaddikim that a person should speak about Hashem a lot. He should speak about emunah, saying to others or to himself that he believes in Hashem and puts his trust in Him. Expressions such as “With the help of Hashem” and “If Hashem wills it” should always be on his lips—and on his mind as well. The more one speaks about these things, the deeper the message seeps in.

Rav Gedalia Eisman, who was a mashgiach in Yeshivas Kol Torah, would tell people that among many observant Jews, emunah is in the subconcious. The majority of their conscious thoughts concern Olam Hazeh. The way to bring emunah into our thoughts is to talk about it.

When people asked what exactly they should talk about, he would respond, “Talk about emunah in any way you can. Talk about all the ways in which Hashem has helped you personally. We can all point to hashgachah pratis that we’ve felt personally, if we think about it. Once you’ve spoken a lot about this, you can move on and talk about all Hashem has done for the Jewish nation. . . .”

May we be zocheh to follow in Yosef’s footsteps, and speak of Hashem always!

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