Divrei Torah Parshas Mikeitz
Torah Table of Contents
Whom Do You Trust?, The Imrei Aish in Ma'amarei Oraysoh A Dvar torah from Reb Motti Rosen z"l
based on a ma'amar by the Imrei Aish in Ma'amarei Oraysoh, Kislev 5751
"And it was after two years..." [Breishis, 41:1]
The Midrash [Breishis Rabba, 89:3] explains our verse by relating it to a verse in Tehillim [40:5], "Happy is the man who puts his trust in Hashem," this is Yosef, "and does not turn to the haughty, brazen ones." The Midrash goes on to say that by Yosef's attempt to have himself mentioned by the butler [Sar HaMashkim] to Pharaoh, "If you will only remember me...and mention me to Pharaoh" [Breishis, 40:14], he was punished [from Above] by having his stay in prison extended by two years.
The Imrei Aish has two questions here - why are the Egyptians referred to as the "haughty, brazen ones [rahavim]"? [There is a verse in Yeshayahu, 30:7, which says, "As for Egypt, their help is vain and empty; therefore, I have called their idle sitting haughty and brazen (rahav)."] Moreover, why was Yosef punished with an additional two years in jail? Indeed, we are permitted, and even obligated, to do everything in our power to remove ourselves from painful and harmful situations. This is discussed in the sefer Chovos HaLevavos ["Duties of the Heart"], wherein the author investigates whether one who tries to run away from an assailant, or uses doctors and medicines to cure an ailment, is not lacking in Emuna [faith] in Hashem by doing so. Surely Hashem will take him out of this situation, if it was meant to be so? The Chovos HaLevavos concludes, though, that one must strive to do everything naturally possible to extricate oneself from such situations, and this is not a lack of Emuna. From this, the Rebbe ZT"L asks, what about Yosef? Why was he punished for using human, natural striving and effort to extricate himself from prison?
The answer the Imrei Aish provides is an eye-opener. True, one must do his utmost to extricate himself from a difficult, painful and/or harmful situation. But there's one qualifier - this striving must not lead to a denial of Hashem! If one sends an agent, who does not believe in Hashem, to help him out of his difficulty - that agent may claim that his own might and power accomplished the salvation. In such a case, one is prohibited from sending him.
Therefore, Yosef was punished with an additional two years imprisonment, for relying on the Sar HaMashkim. For this minister had no faith in Hashem, and would believe if he convinced Pharaoh to release Yosef, that it was he who accomplished this - alone. For this very reason these Egyptians are referred to as the "haughty, brazen ones" - because their lack of faith in Hashem brings them to think that their own power and might accomplish things - and one is prohibited to use them.
Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid
What does Hashem Elokecha ask from you, but to fear Hashem Elokecha and to walk in His ways? (Dvorim, 10:13)
A Dvar torah from Reb Motti Rosen z"l, grandson of Harav Shaul the Second Rebbe
Parshas Mikeitz
"Ki Yesh Shever B'Mitzrayim" (42:1). The Chumash tells us that when the famine struck in Eretz Yisrael, Yaakov told his sons to go down to Egypt, where he heard there is food. Rashi Hakadosh reads the word "Shever" as "Sayver" which means hope. He explains that Yaakov saw through Ruach Hakodesh that there was hope to be found in Egypt and that is why he sent the Shevatim.
The word "Shever" is spelled Shin, Bais, Resh and can also be read "Shebar." The word "Bar" in Hebrew means son (for example Bar Kochba). One can say that Yaakov saw through Ruach Hakodesh that there was a son in Egypt, Yosef, and that is why he sent the Shevatim there. This was their hope, Bar -- a son.
Submitted by Chumi Friedman, daughter of Reb Motti Rosen z"l
Copyright © 1999 - 2004 Modzitz
