We can summarize the lessons taught by Yosef’s dreams as follows. First and foremost, work is necessary. Effort and labor are the rungs of the ladder by which a Jew can ascend and establish a connection with G-d. Although Jews are “sons of kings,” and indeed, “kings” themselves, this does not mean they need not expend effort. On the contrary, as explained above, all the influence received in the realm of holiness comes through work. Nevertheless, since we are speaking about “kings,” every small effort is counted as if it were strenuous labor. And in return, G-d will grant “the feasts of Shlomo at the height of his reign,” and even more. But still, effort is required.
We are promised, however, “If you labor, you will find,” i.e., you will attain accomplishments that you could not have expected previously, as a discovered object is not anticipated. Indeed, the attainments will be far out of proportion to one’s efforts, lifting one to the highest spiritual rungs.
The second directive is that, regardless of one’s level of Divine service, all of one’s efforts should be accompanied by a commitment of self-nullification to the leader of the generation.
And when a person “nullifies his own will,” G-d “will nullify the wills of others before your will.” The term “others” is plural, referring to the concealment of G-d in this material world, which allows for the mistaken conception that there are two sources of influence, heaven forbid. As our Sages state with regard to the plural form used in the statement, “Let us make man:” “One who desires to err may err.”
When a person rises above this frame of reference and nullifies his will, he becomes a fit vessel to receive the influence from Yosef, the tzaddik who is the foundation of the world.
(Adapted from Sichos Shabbos Parshas Vayeishev, 5720)
