Summary

How did Matisyahu, the high priest, and his sons merit such a miraculous victory over the mighty Greek-Syrian troops? When we look at Joseph's life through the lens of the Oral Torah, we understand how every little detail was Divinely orchestrated. We must always remember that ultimately our needs are totally dependent on G'd's decision. Joseph reacted in a most unusual way and said: "It is beyond me, G'd will respond to Pharaoh's welfare." Joseph realized that he had made a mistake when he panicked and asked the butler to intervene on his behalf, rather than rely on G'd. When Joseph stood in front of Pharaoh, he elevated himself to the highest level of trust in G'd. "G'd is your shadow upon your right hand." Abraham's conduct was on the highest level of trust in G'd, and therefore G'd responded and said to Abraham: "I am a shield for you." Joseph's comment catapulted him to become the highest officer in the court of Pharaoh. The Chashmonaim emblazed on their shield the word "Maccabee". A few weeks ago we experienced G'd's hidden miracle when the missiles and rockets rained down over the Land of Israel.

Victory of the Chashmonaim

In last week's Torah Attitude, we quoted from the special prayer of thanksgiving, Al HaNissim, that we say throughout Hanukkah, how G'd delivered the strong army of the Hellenists into the hand of the few and weak Chashmonaim. How did Matisyahu, the high priest, and his sons merit such a miraculous victory over the mighty Greek-Syrian troops? Truth be told, the Chashmonaim had some serious setbacks also, and it was not always a smooth ride. However, when we look at the total picture, they accomplished their goals and restored the service in the Temple and strengthened the Torah observance of the Jewish people.

Divinely orchestrated

Similarly, when we read the story of Joseph in last and this week's parshios, we find that despite his many difficulties, his prophetic dreams eventually came true, and as the viceroy of Egypt he looked after his own family, and was the de facto ruler of the most powerful nation at the time. When we look at Joseph's life through the lens of the Oral Torah, we understand how every little detail was Divinely orchestrated. But the question remains. In what merit did Joseph rise from the depth of the pit to the highest pinnacle of society?

Totally dependent on G'd

In last week's parasha, the Torah relates how Joseph was thrown into prison on a false accusation. There he met two of Pharaohs chamberlains, the butler and the baker. They both had a dream and Joseph interpreted the butler's dream to mean that he was going to be restored to his former position at the palace. Joseph asked him to intervene with Pharaoh to free Joseph from prison. Rashi quotes the Midrash Rabbah (89:3) that teaches that it was wrong of Joseph to seek the assistance of the butler. This seems very strange. Rabbeinu Bechayei teaches in Chovos Halevovos (Gate of Trust, end of chapter 3) that a person must seek to help himself to attain his living and the same applies to every need that a person has. So why was it wrong of Joseph to request that the butler should help him to get out of prison? Rabbi Avraham Yeshayah Karelitz, better known as the Chazon Ish, explains that although G'd expects us to look after our needs and not rely on miracles, we must always remember that ultimately our needs are totally dependent on G'd's decision. Keeping this in mind, G'd still wants us to make a natural effort. However, it should never be done in panic, such as clinging to a straw in a stormy ocean. For when a person acts in panic, it shows that he has lost his trust in G'd and that he thinks he must do whatever he can to help himself. Since the butler was known to be a non-reliable person, Joseph should have realized that asking him to intervene was not the right kind of effort, and he should rather have waited for a more reliable opportunity to try and free himself. Our sages explain that had Joseph understood that he should not ask the butler for help, G'd would have orchestrated that Pharaoh would have had his dream as soon as the butler was set free. As a result of Joseph's improper act of panic, he was punished with an additional two years in prison, and only then did Pharaoh have his dream.

Joseph's response

In the beginning of this week's parasha, Pharaoh finally had his dream. No one was able to interpret it. This triggered the butler to remember that Joseph had interpreted his dreams correctly. He mentioned this to Pharaoh, who immediately called for Joseph to be brought to the palace. As soon as Joseph came, he was ushered into meeting Pharaoh. When Pharaoh told him that he had heard about his special ability to interpret dreams, Joseph reacted in a most unusual way and said (Bereishis 41:16): "It is beyond me, G'd will respond to Pharaoh's welfare." The obvious question is, why did Joseph respond like this? Pharaoh was not known as a G'd-fearing person, and could have responded "I don't know who G'd is" (see Shemos 5:2). If it is beyond you to interpret dreams, then go back to prison."

Mistake to panic

It appears that Joseph realized that he had made a mistake, when he panicked and asked the butler to intervene on his behalf, rather than rely on G'd. He therefore went to the extreme and put himself totally out of the picture by announcing that everything is in the hand of G'd. This was an even higher level of trust in G'd than he had exhibited when he first came down to Egypt, and was purchased as a slave by Potiphar. There it says (Bereishis 39:3): "And his master saw that G'd was with him, and all that he did G'd made successful in his hands." Rashi quotes the Midrash Tanchuma (8) that explains that Joseph attributed his success in whatever he did to G'd and did not take any credit for himself. At the end of the day, he did feel and express that he had been somewhat involved, but he knew that the success of his endeavour was totally dependent on G'd.

Highest level of trust

Now, when Joseph stood in front of Pharaoh, he elevated himself to the highest level of trust in G'd. He therefore said that he personally was not involved at all. This was the level that Abraham exhibited, when he let himself be thrown into the burning oven (see Rashi Bereishis 11:28), and when he went into war against the four kings to free his nephew Lot (see Bereishis 14:1-24).

Abraham's shield

King David says in Tehillim (121:5): "G'd is your shadow upon your right hand." What does this mean? The disciples of Rabbi Yisrael Ba'al Shem Tov explain in the name of their great mentor that, just like a shadow is a reflection of how the hand is projected, G'd conducts Himself towards us according to our level of trust in Him. Rabbi Avraham, the son of the Vilna Gaon, explains that Abraham's conduct was on the highest level of trust in G'd, and therefore G'd responded and said to Abraham (Bereishis 15:1): "I am a shield for you." G'd shielded Abraham so that he emerged from the furnace untouched by the fire and won the war against the mighty armies of the four kings.

Joseph catapulted

Joseph rose to this level when he said, "It is beyond me, G'd will respond." If we analyze the sequence of what happened after that, it appears that this comment catapulted him to become the highest officer in the court of Pharaoh. Had Joseph acknowledged his ability to interpret dreams, chances are that Pharaoh would have asked him to interpret his dreams and rewarded him generously. However, he had absolutely no reason to appoint him to the position of viceroy. Only because Joseph said that G'd would use him as a messenger to look after Pharaoh's needs and interpret his dream, did Pharaoh realize that he was dealing with a very holy person that was Divinely inspired. Therefore, when Joseph suggested (Bereishis 41:33): "And now Pharaoh shall seek a man who is understanding and wise", Pharaoh responded and said (ibid 39): "Since G'd has informed you of all this, there is no one as understanding and wise as you."

The shields of the Maccabees

The Chashmonaim exhibited a level of trust similar to Abraham and Joseph when they went into war against the huge Greek-Syrian armies they knew that there was no way they could win in a natural way. They entered into battle ready to sacrifice their lives for the honour of G'd. Just like Abraham, they expressed that not their power but G'd's could lead them to victory. That is why they had emblazed on their shields the word "Maccabee", the acronym for (Shemos 15:11) "Mi Chamocha Ba'eilim HASHEM', which translates "Who is like You among the strong, G'd?" In this way, they indicated that only G'd in His total power could shield them against their enemies and lead them to victory. G'd reciprocated to this high level of trust. As we say in Al HaNissim: "You [G'd] fought their fight." We do not say that G'd assisted them or made them victorious, but that G'd Himself fought and led the Chashmonaim to victory.

Open miracle

When they rededicated the service in the Temple, G'd made an open miracle. This was to open the eyes of the ones who did not realize what hidden miracle had happened at the battlefield. G'd therefore let the oil, which was only enough for one day, burn for eight days.

Missiles, rockets and miracles

A few weeks ago we experienced G'd's hidden miracle, when the missiles and rockets rained down over the Land of Israel. Only G'd's protection shielded His Holy Land and its citizens. May we all soon experience G'd's total protection with the coming of Moshiach. At that time, everyone will be able to live in peace, and we will again merit to kindle the Menorah in the Holy Temple in Jerusalem. Amen.

These words were based on a talk given by Rabbi Avraham Kahn, the Rosh Yeshiva and Founder of Yeshivas Keser Torah in Toronto.

These words were based on a talk given by Rabbi Avraham Kahn, the Rosh Yeshiva and Founder of Yeshivas Keser Torah in Toronto.

Shalom. Michael Deverett