מיעוט ההשתדלות כערך הבטחון
כג:מ :הוּ ֵ ח ָ כּ ְ שׁ ִ יּ ַ ת יוֹסֵף ו ֶ ים א ִ ק ְ שׁ ַ מּ ַ ר ה ַ ר שׂ ַ כ ָ לֹא ז ְ וThe officer in charge of the cupbearers did not remember Yosef, and he forgot him. 40:23
Rashi explains: ‘And he forgot him – since Yosef depended on him to remember him, he had to remain in prison two more years, as it says (Tehillim 40:5) ‘אשרי הגבר אשר שם ה’ מבטחו ולא פנה אל רהבים’ – ‘Fortunate is the man who has placed his trust in Hashem and has not turned to the arrogant ones.‘ This means ’ and did not rely on Egypt‘ which is called arrogant ones (Yeshaya 30:7).
At first glance, it is difficult to grasp the essence of Rashi‘s words, as they seem contradictory. Initially, Rashi states that Yosef was punished and had to remain imprisoned for an additional two years because he placed his trust in the chief butler. However, he then cites a verse to support his explanation: “Fortunate is the man who has placed his trust in Hashem, and has not turned to the arrogant” (Tehillim 40:5), attributing it to Yosef, who did not place his trust in Egypt, referred to as “arrogance.” How can this serve as proof when it seems to be a contradiction instead?
However, a closer analysis of Rashi‘s precise wording reveals the profound depth of his commentary. Rashi does not explicitly state, “because he trusted in the chief butler to remember him.” This leaves room to interpret that the trust being referred to is not necessarily in the chief butler, but rather in HaKadosh Baruch Hu Himself. Rashi, in his concise style, may be speaking elliptically, as if to say: “because he placed his trust in Yisbarach.” This explanation aligns with the principle that brevity is sometimes used to convey what is self-evident. For example, when people say, “they are awaiting His salvation,” it is clear that the reference is to Hashem, as only He has the power to deliver salvation. Similarly, when it is stated, “he placed his trust in Him,” the implicit meaning is that the trust is directed toward Heaven.
However, Yosef believed that in addition to his trust in Hashem, it was appropriate for him to make some effort (hishtadlus), as Hashem Yisbarach desires human effort as well. Yosef reasoned that it was no coincidence that Hashem had arranged for him to encounter the chief butler—it must have been an opportunity provided by Hashem to allow him to take action through this means. Thus, in Yosef‘s understanding, his effort was an integral part of his faith and trust in Hashem, as he believed that this effort was itself part of what Hashem desired from him. Based on this, Rashi‘s words can be interpreted as follows: “Because Yosef placed his trust in Hashem, combined with his effort to ensure he would be remembered.” In other words, Yosef believed that his trust in Hashem was intertwined with making some effort so that he would remain in his Creator‘s memory and merit salvation.
However, the truth is that Yosef did not need to make any effort at all. Due to his exceptional righteousness and closeness to Hashem Yisbarach, he had already achieved a high level of trust (bitachon). This trust alone would have sufficed to bring about his salvation. Since this was the case, the additional effort Yosef made was considered a shortcoming in his trust, and for this, he was punished with an additional two years in prison.
This also explains Rashi‘s proof from the posuk in Tehillim, which describes Yosef as placing his trust in Hashem and not in the Egyptians. Accordingly, Yosef was punished only for the two extra years because his trust was fundamentally in Hashem. Had he placed his trust fully in the Egyptian chief butler instead, his punishment would have been far more severe—and who knows if he would have ever achieved freedom at all?
By the way, it is fitting to quote what is written in the sefer “Likutei Mahara” by Rebbe Aharon of Karlin, (Parashas Mikeitz, regarding the posuk ויהי מקץ), which explains how Yosef rectified this shortcoming after he was released from the pit. His words are worth quoting, as they provide comfort regarding all spiritual failings. Divine Providence ensures that a person is given the ability to rectify their mistakes. Here are his words:
“It is written in the holy Zohar (Part II, page 134): ‘There is an end (ketz) and there is an end,’ meaning that ketz hayamin (‘the end of days‘) is from the side of goodness, while ketz hayamim (’the end of days‘) is from the side of impurity. It is known that when Yosef interpreted the dream of the chief butler, he was tested in the trial of trust: Would his trust in Hashem alone be strong enough to save him from the pit? Because he faltered even slightly in this test and relied on the chief butler, saying, ‘But remember me when it is well with you’ (Bereishis 40:14), the ketz hayamim from the side of impurity had dominion over him, causing him to remain in the pit for an additional two years. This is the meaning of the verse, ‘And it came to pass at the end (miketz) of two full years’—specifically referring to this delay.”
“It is the way of HaKadosh Baruch Hu, that when a righteous person is tested and does not chalilah entirely withstand the test, and the righteous person deeply regrets not having passed the test, Hashem tests him again in the same matter, but this time with an even greater challenge.”
Thus, when Yosef HaTzaddik realized that his previous actions were improper and deeply regretted them, Heaven immediately arranged for him to face a greater test, in the very same area of trust. This time, Yosef was summoned to stand before Pharaoh, the king of Egypt, and interpret his dream. If, chas v’shalom, Yosef had even subtly hinted at his personal situation to Pharaoh, he would have lost everything, as this test was far greater than the first. Now, he stood before the king himself.
However, Yosef HaTzaddik maintained his course, strengthened his heart with unwavering trust in God, and faced this second test like a pillar of iron. He refrained from making even the slightest allusion to his own plight before the king. His trust in Hashem was absolute—he was certain that Hashem would help him.
At that very moment, all aspects of the negative forces (kelipot) associated with ketz hayamim (“the end of days” from the side of impurity) fell away and were distanced from him entirely.
This is what the posuk states (Bereishis 41:38): ‘ויאמר פרעה אל עבדיו’ - “And Pharaoh said to his servants...” Pharaoh, who is referred to as the head of the kelipot (impure forces), addressed his evil forces, saying: “Can we find anyone like this?” If you find a man whose trust is solely in Hashem Yisbarach, without any reliance on flesh and blood, you must know that this is “a man in whom the spirit of G-d is present.” Therefore, distance yourselves from him, for you have no permission to approach him.”
It emerges from all that was said that hishtadlus is sometimes a mitzvah and sometimes a sin, and everyone must determine for himself how much hishtadlus he is required to do. In general, the greater the bitachon the less hishtadlus is needed, as told about the Baal Shem Tov who once needed money, and for hishtadlus he went to knock on the window of a supporter and left. The man realized that it was none other than the Baal Shem Tov, and he ran after him to see what he wanted. The Baal Shem Tov told him he needed money, and the man asked why he did not wait for the man to come out? The Baal Shem Tov replied that for his hishtadlus he needed no more than this, and since he did what he had to, he left.
It is also told regarding Rebbe Zusha of Anapoli, that he did nothing for hishtadlus, rather, he would only say a few words, “Zusha is hungry!” Thus, the amount of hishtadlus is different for each person based on his bitachon.
