Parshas Mikeitz – Thoughts on the First Rashi

"And it was at the end of two years, and Pharaoh dreamt that he was standing by the Nile"

Bereshis 41:1

Rashi says on the first part of the pasuk: "As the Targum translates 'at the end,' because also such usages of 'keitz' imply the end of something." Rabbi Yissocher Frand writes that there is an obvious question that can be asked on this pasuk: what happened during this two year interval that just ended? At the end of last week's Parsha, Rashi quoted a Medrash that explains what happened during this period. Rashi says that because Yosef put his trust in the Butler, by asking the Butler to put in a good word for him with Pharaoh, Yosef was punished. His stay in jail extended by two full years because of two words that he spoke -- "u'zchartani, v'hotzaisani" (and remember me and take me out).

Rashi refers to an enigmatic Medrash Rabbah at the beginning of this week's Parsha. The Medrash says: "'Happy is the man who places his trust in G-d… [Tehillim 40:5] -- this refers to Yosef -- and turned not to the arrogant and to strayers after falsehood [ibid.] -- whose sentence in jail was extended for two years because of the two words he said to the butler." This Medrash contains an internal contradiction. At first it singles out Yosef as the prime example of a person who places his trust in G-d. Then it turns around and says, because Yosef asked the butler to put in a good word for him and did not trust G-d sufficiently, he was punished with two extra years in jail. Which way is it? Is it Yosef who had Bitachon [trust] or is Yosef a person who puts his trust in people?

Rabbi Frand says that there are two basic approaches to answer this question. Rav Eliyahu Lopian, the Beis HaLevi, and many others use the approach that Bitachon is a relative concept that depends on a person's level. For instance, the Ramba"n states in Parshas Bechukosai that the Talmudic teaching [Brochos 60a] which tells us that it is permitted to seek medical treatment, and for doctors to practice medicine, based on the verse "and he shall surely heal" [Shmos 21:19], is only a permission for "everyday people." However, those individuals who live on such a high level that they put all their trust in G-d, should not go to doctors. They can (and perhaps should) rely on miracles. The Ramba"n says, a normal person who conducts himself in all matters "based on the laws of nature," must use a doctor.

Similarly, we find in Gemara Brochos [35b] a disagreement between Rav Shimon bar Yochai and Rav Yishmael regarding how a person should balance his obligation to learn Torah with his need to support himself and his family. Rav Yishmael says that a person should work, and set aside regular times for learning Torah. Rav Shimeon bar Yochai’s opinion is that a person should sit and learn and G-d will send him a livelihood. The Talmud says that many people followed the teaching of Rav Yishmael and were successful and many people followed the teaching of Rav Shimeon bar Yochai and were unsuccessful. The level of Rav Shimeon bar Yochai was not appropriate for the masses. There are individuals who are on that level, and for them G-d will send them their livelihood - but this is not to be common practice.

Bitachon, according to Rav Eliyahu Lopian, is a relative concept that depends on the level of the individual. If one clings to G-d, does everything for the Sake of Heaven, and is perfectly righteous, then it is true that G-d will provide for him. G-d will take care of his sicknesses, and He will feed and sustain him. The person will not have to make any human effort. However, if one is a normal human being, not only is he allowed to make an effort (hishtadlus) for his living and his health, but he is obligated to make that effort.

This is the interpretation of the Medrash. "'Happy is the one who places his trust in Hashem' -- this refers to Yosef." Yosef was of such a stature that he put his entire trust in G-d. He was a Tzadik, who was a pillar of the world. Therefore, commensurate with the type of person he was, he was obligated not to make an effort. He should have remained at his level of trusting in G-d alone and not seeking human intervention (by the butler). For Yosef to step down from this level was in fact a sin, says Rav Eliyahu Lopian, and so he was punished with two extra years in jail. 

Guest posting by 

Yossi Benedek
2nd Lieutenant - Highland Park First Aid Squad

Treasurer - First Investors Funds

www.firstinvestors.com