Perashat Vayesheb 5776

Perashat Vayesheb 5776

Perashat Vayesheb opens with the story of Yosef and his brothers; an episode which extends over the next few perashiot and culminates with the journey of Ya’akob and his family to, and their settlement in, Egypt. 

Towards the end of the perasha, we read about Yosef’s incarceration in the royal Egyptian prison, during which time he rose to prominence as the warden’s assistant.  Eventually, he came into contact with two of Pharaoh’s top ministers who were imprisoned for various offenses, and whose disturbing dreams were brought to the attention of Yosef.  Yosef offered them plausible interpretations, which were meant to provide them some measure of comfort and relief.  As we are familiar from the narrative, Yosef’s interpretations were dead-on; the chief cupbearer was restored to his post and the chief baker was executed.  Immediately before their sentences were handed down, Yosef enlisted the chief cupbearer to appeal to Pharaoh on his behalf and help secure his freedom.  Yosef argued his innocence: “For I was indeed kidnapped from the land of the Hebrews, and even here I did nothing, and yet I was placed in the pit.”  [Gen. 40:15]   As the narrative relates, “The chief cupbearer did not remember Yosef, and he forgot him.” [Gen 40:23] The question that asks itself is, why did the chief cupbearer ignore Yosef’s request?  Moreover, we would think that Yosef did the right thing, by doing his hishtadlut, by taking the initiative and trying to win his freedom.  However, as Rashi relates, Yosef was criticized and punished for this action and was forced to spend an additional two years in prison for demonstrating arrogance and lack of trust in G-d.  What did Yosef do wrong?  Our sages teach us to do our part and not to rely on miracles, so how can we take Yosef to task for trying to improve his situation?  Beyond that, it is still a mystery as to why the chief cupbearer forgot about him.  

This question can be compounded by the fact that all Yosef did for the two ministers was to relay G-d’s interpretation of their dreams; he was powerless to influence their outcome.  Since Yosef could not actually provide freedom for the chief cupbearer, why should we expect him to repay Yosef with freedom? 

There is actually a deeper moral here.  It was obvious to Pharaoh’s ministers that Yosef was talented and was blessed with a divine spirit.  Furthermore, they undoubtedly heard of his rise to prominence in Potiphar’s house and again inside the prison.  They must have recognized that indeed, Yosef was a special individual, worthy of assistance in his bid to be released from prison.  However, this perception changed the moment Yosef “lowered” himself to beg for help from the chief cupbearer.  All the whining about the many injustices committed to him throughout his life was likely seen as not befitting such an intelligent and sophisticated man.  Thus, in an instant, Yosef was transformed into just another convict who protested his innocence and railed against the unfairness of life.  The chief cupbearer immediately lost any respect for Yosef and discounted Yosef’s role in his own freedom, without showing any remorse whatsoever.  

The question, however remains:  what did Yosef do wrong by exercising his initiative?  Rashi indicates that even though Yosef initially acknowledged that all the “interpretations belong to G-d,” [Gen. 40:8] he somehow became enamored with his own genius and began to think that he was in control of his own destiny. Thus, Rashi quotes the verse from Tehillim [40:5], “Praiseworthy is the man who trusts in G-d,” in order to teach us that Yosef had completely discounted G-d’s help and assumed that he was all alone with his own ingenuity.  He was therefore punished midda ke’neged midda – “measure for measure’; just has he forgot about G-d, so did the chief cupbearer forget about him.  

Yosef required two additional years in prison in order to dwell on this matter and finally recognize that his, as well as everyone’s, destiny was really in G-d’s hands, and his ultimate freedom would come about completely as a result of Divine Providence; hashgaha elyona.  This was finally realized when he said to Pharaoh, “[It is] not I; but G-d will give an answer [that will bring] peace to Pharaoh.” [Gen. 41:16]  

The lesson that we can learn from Yosef’s experience, is that one should never feel that the ultimate success or failure is dependent on our own efforts; the reality is that G-d is in charge of everything.  That being said, even though we are obligated to take concrete steps to improve our lot in life, we must always acknowledge G-d’s part together with our efforts.  This is why prayer is such an important part of our lives.  Through prayer, we acknowledge that we cannot succeed without G-d’s assistance.  This pertains to every sphere of our lives:  Torah Study, medical assistance, livelihood, peace, etc.  Yosef’s error was trying to take matters exclusively into his own hands and not invoking G-d’s assistance.   Let us learn from here how to comport ourselves so that Boreh Olam may bestow upon us all the success in the world.

(Based on an essay by Rabbi Steven Pruzansky in his book, Sadeka Mimeni)