From the Torah ofRav Dovid Matisyohu Rabinowitz of Bialaרבי דוד מתתיהו רבינוביץ מביאלאProfile ›
Trust Beyond Nature: Yosef's Legacy for Chanukah
Yosef answered Pharaoh, “It is not in me; God will answer,” and the Torah adds leimor, which Chazal read as words meant for the generations. What lesson for all generations lies in a reply to Pharaoh? And what in Parshas Mikeitz awakens the season of Chanukah?
Name a tzaddik: tap for who he wasTitle a sefer
Bereishis 41:16
וַיַּעַן יוֹסֵף אֶת־פַּרְעֹה לֵאמֹר בִּלְעָדָי אֱלֹהִים יַעֲנֶה אֶת־שְׁלוֹם פַּרְעֹה
And Yosef answered Pharaoh, saying, “It is not in me; God will answer for Pharaoh's welfare.”
1“And Yosef answered Pharaoh, saying, ‘It is not in me; God will answer for Pharaoh's welfare.’” Notice the word leimor, “saying.” In several places Chazal expound leimor as “to say to the generations,” words to be passed on.1 But what lesson for the generations is there in Yosef's words to Pharaoh?
וַיַּעַן יוֹסֵף אֶת פַּרְעֹה לֵאמֹר בִּלְעָדָי אֱלֹקִים יַעֲנֶה אֶת שְׁלוֹם פַּרְעֹה (מא, טז). יֵשׁ לְדַקְדֵּק מַהוּ הַלָּשׁוֹן ׳לֵאמוֹר׳, וּבְכַמָּה מְקוֹמוֹת דָּרְשׁוּ חז״ל (ירושלמי סוטה ה, ד. בראשית רבה ע, א. דברים רבה ב, ו. ועוד) לֵאמוֹר לְדוֹרוֹת, וּמַה שַׁיָּיךְ כָּאן לִימּוּד לְדוֹרוֹת מִדְּבָרָיו שֶׁל יוֹסֵף לְפַרְעֹה.
- Yerushalmi Sotah 5:4; Bereishis Rabbah 70:1; Devarim Rabbah 2:6; and elsewhere. ↩
In shortChazal read leimor as “for the generations”; what lesson for the generations lies in Yosef's reply to Pharaoh?
2In most years Chanukah falls in the week of Parshas Mikeitz. Why should this be? We know that the Torah reading awakens what its season holds. What is there in the reading of Parshas Mikeitz that has the power to awaken the season of Chanukah?
וְהִנֵּה בְּרוֹב שָׁנִים חָל חֲנוּכָּה בְּפָרָשַׁת מִקֵּץ, וְיֵשׁ לְבָאֵר טַעַם הַדָּבָר, שֶׁהֲרֵי יָדוּעַ דְּהַקְּרִיאָה מְעוֹרֶרֶת אֶת הַזְּמַן, וּמַה יֵשׁ בִּקְרִיאַת פָּרָשַׁת מִקֵּץ שֶׁבְּכֹחָהּ לְעוֹרֵר הַזְּמַן שֶׁל חֲנוּכָּה.
In shortWhat in Parshas Mikeitz, usually read on Chanukah, has the power to awaken the season of Chanukah?
3We may explain this through the words of my holy father and teacher, zt"l. He answered the question of the : why was lighting instituted for the first day as well?2 He explained it through what the writes on the verse “And Bnei Yisrael walked on dry land in the midst of the sea.”3 Even when Bnei Yisrael walked on dry land, they saw in it the power of Hashem, just as they recognized it when they walked in the midst of the sea. After they had seen the miracle of the splitting of the Red Sea, even nature always looked to them like a miracle. On this basis we may say that in the days of the Chashmona'im, the Hasmoneans, the Jews also reached this wondrous level of faith and trust in Hashem. They recognized that even the lighting on the first day, which happened in the way of nature, came from Hashem's power, like a miracle. That is why lighting was instituted for the first day as well. Those are his holy words.
וְיֵשׁ לוֹמַר בָּזֶה, עַל פִּי אִמְרֵי קוֹדֶשׁ כ״ק אאמו״ר זצללה״ה, שֶׁאָמַר לְתָרֵץ קוּשְׁיַית הַבֵּית יוֹסֵף לָמָּה קָבְעוּ לְהַדְלִיק גַּם כְּנֶגֶד הַיּוֹם הָרִאשׁוֹן, עַל פִּי מַה דְּאִיתָא בְּנוֹעַם אֱלִימֶלֶךְ (וליקוטי שושנה בסופו) עַל הַפָּסוּק (שמות יד, כט) ״וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם״, דְּהַיְינוּ שֶׁגַּם כְּשֶׁבְּנֵי יִשְׂרָאֵל הָלְכוּ בַּיַּבָּשָׁה, רָאוּ בָּזֶה אֶת כֹּחַ הַשֵּׁם יִתְבָּרַךְ, כְּמוֹ שֶׁהִכִּירוּ בָּזֶה בְּעֵת שֶׁהָלְכוּ בְּתוֹךְ הַיָּם, דִּלְאַחַר שֶׁרָאוּ הַנֵּס בִּקְרִיעַת יַם סוּף, מֵאָז אֲפִילּוּ הַטֶּבַע הָיָה נִרְאֶה לָהֶם תָּמִיד כְּמוֹ נֵס. וְעַל פִּי זֶה יֵשׁ לוֹמַר, דְּגַם בִּימֵי הַחַשְׁמוֹנָאִים הִגִּיעוּ בְּנֵי יִשְׂרָאֵל לְמַדְרֵגָה נִפְלָאָה זוֹ בֶּאֱמוּנָה וּבִטָּחוֹן בַּה׳, עַד שֶׁגַּם בְּמַעֲשֵׂה הַהַדְלָקָה שֶׁל הַיּוֹם הָרִאשׁוֹן שֶׁהָיָה בְּדַרְכֵי הַטֶּבַע, הִכִּירוּ בּוֹ שֶׁהוּא בְּכֹחַ הַשֵּׁם יִתְבָּרַךְ כִּבְחִינַת נֵס, וְעַל כֵּן קָבְעוּ לְהַדְלִיק גַּם כְּנֶגֶד הַהַדְלָקָה שֶׁל הַיּוֹם הָרִאשׁוֹן, עכד״ק.
- Beis Yosef, Orach Chaim 670. The oil that was found was enough for one night, so the miracle of its burning was only on the seven nights that followed. ↩
- Noam Elimelech, Likkutei Shoshanah, printed at its end; Shemos 14:29. ↩
In shortThe Rebbe's father taught: seeing Hashem's hand even in nature, Chanukah's Jews counted the first night's burning a miracle, so it too is lit.
4We can explain this further. We know that the Holy One, blessed be He, deals with us from Above in the way we stir things below, in the spirit of the verse “Hashem is your shadow,”4 like a shadow that moves as the person moves. So when we need a great salvation, we must work to reach so great a level of faith and trust that we see and recognize clearly that Hashem has the power to change the bounds of nature for us. Then, in turn, we can awaken Heaven, so that Hashem does miracles for us above nature.
וּבְיֶתֶר בֵּיאוּר אֶפְשָׁר לְפָרֵשׁ, עַל פִּי מַה דְּיָדוּעַ שהקב״ה מִתְנַהֵג אִיתָּנוּ מִלְמַעְלָה כְּדֶרֶךְ שֶׁאָנוּ מְעוֹרְרִים לְמַטָּה, בִּבְחִינַת ״ה׳ צִילְּךָ״ (תהלים קכא, ה), כְּמוֹ הַצֵּל הַהוֹלֵךְ לְפִי תְּנוּעַת הָאָדָם. וְלָכֵן בְּשָׁעָה שֶׁאָנוּ צְרִיכִים לִישׁוּעָה גְּדוֹלָה, אֲזַי אָנוּ צְרִיכִים לַעֲבוֹד וּלְהַגִּיעַ לְמַדְרֵגָה גְּדוֹלָה כָּל כָּךְ בֶּאֱמוּנָה וּבִטָּחוֹן, עַד שֶׁנִּרְאֶה וְנַכִּיר בְּבֵירוּר שֶׁבְּכֹחַ הַשֵּׁם יִתְבָּרַךְ לְשַׁנּוֹת לָנוּ גִּדְרֵי הַטֶּבַע, וְאָז לְעוּמַּת זֶה נוּכַל לְעוֹרֵר מִלְמַעְלָה שֶׁיַּעֲשֶׂה לָנוּ הַשֵּׁם יִתְבָּרַךְ נִיסִּים מֵעַל הַטֶּבַע.
- Tehillim 121:5. ↩
In shortHashem responds like a shadow: one who trusts so fully that he sees Hashem's power over nature awakens miracles above nature.
5So we find with Yosef HaTzaddik. His brothers threw him into a pit that held snakes and scorpions,5 and a miracle was done for him: they did not harm him. The reason is what the holy sefarim teach: when a person fears no one but Hashem, the beasts of the earth fear him.6 Through his great level of trust, Yosef HaTzaddik feared only Hashem. So the Holy One, blessed be He, in turn changed the bounds of nature for him, and the snakes and scorpions feared him.
וְכֵן מָצִינוּ בְּיוֹסֵף הַצַּדִּיק, שֶׁהִשְׁלִיכוּהוּ אֶחָיו אֶל הַבּוֹר שֶׁהָיוּ בּוֹ נְחָשִׁים וְעַקְרַבִּים (שבת כב, א), וְנַעֲשָׂה לוֹ נֵס שֶׁלֹּא נִיזּוֹק מֵהֶם, וְהוּא מֵחֲמַת דְּאִיתָא בַּסְּפָרִים הַקְּדוֹשִׁים (זוהר ח״א יג, א, רמב״ן ויקרא כו, ו, חובת הלבבות שער אהבת ה׳ פרק ו, תניא פרק כד), שֶׁבִּזְמַן שֶׁאֵין הָאָדָם מִתְיָירֵא אֶלָּא מֵה׳, מִתְיָירְאִים מִפָּנָיו חַיּוֹת הָאָרֶץ, וְעַל כֵּן יוֹסֵף הַצַּדִּיק שֶׁבְּעוֹצֶם מַדְרֵגַת בִּטְחוֹנוֹ הָיָה מִתְיָירֵא רַק מִפְּנֵי ה׳, לָכֵן אַף הקב״ה שִׁינָּה לוֹ גִּדְרֵי הַטֶּבַע וְהָיָה מוֹרָאוֹ עֲלֵיהֶם.
- Shabbos 22a. ↩
- Zohar I 13a; Ramban on Vayikra 26:6; Chovos HaLevavos, Shaar Ahavas Hashem, ch. 6; Tanya, ch. 24. ↩
In shortFearing only Hashem, Yosef was feared by the snakes and scorpions of the pit, and Hashem changed nature for him.
6So too Yosef said to Pharaoh, “It is not in me; God will answer for Pharaoh's welfare,” for he always placed all his trust in the Creator of the world. And because trust was his middah, his character trait, he drew upon himself the great salvation: he went free from prison and became ruler over all the land of Egypt. This explains the word leimor: Yosef rooted the power of his faith and trust in the generations and handed it down to them.
וְכֵן מָצִינוּ שֶׁאָמַר יוֹסֵף לְפַרְעֹה ״בִּלְעָדָי אֱלֹקִים יַעֲנֶה אֶת שְׁלוֹם פַּרְעֹה״, שֶׁתָּלָה תָּמִיד כָּל בִּטְחוֹנוֹ בְּבוֹרֵא עוֹלָם, וְעַל יְדֵי שֶׁהָיָה בּוֹ מִידַּת הַבִּיטָּחוֹן, הִמְשִׁיךְ עַל עַצְמוֹ הַיְּשׁוּעָה הַגְּדוֹלָה שֶׁיָּצָא מִבֵּית הָאֲסוּרִים וְנַעֲשָׂה מוֹשֵׁל בְּכָל אֶרֶץ מִצְרַיִם. וְעַל פִּי זֶה יִתְפָּרֵשׁ אוֹמְרוֹ ׳לֵאמֹר׳, שֶׁאֶת כֹּחַ מִידַּת הָאֱמוּנָה וְהַבִּטָּחוֹן הַזּוֹ שֶׁהָיְתָה לוֹ, הִשְׁרִישׁ וּמָסַר לְדוֹרוֹת.
In shortYosef's “It is not in me” shows his complete trust, which won his release and rise; leimor means he passed that power to the generations.
7In the generation of the sons of Chashmonai, the Greeks wanted to uproot faith from the hearts of the Jews. As Chazal said, they would tell them, “Write on the horn of the ox that you have no portion in the God of Israel.”7 But the Chashmona'im stood against them and remained in their pure faith. So when they needed a miracle to defeat their enemies and to light the Menorah in purity, they drew down miracles above the way of nature, because they had reached a great level of faith, the level of “they walked on dry land in the midst of the sea.” This was so both in their victory in the war, when the many were given into the hand of the few,8 and in the miracle of the cruse of oil. This middah was rooted in the Chashmona'im from the power of Yosef HaTzaddik.
וְהִנֵּה בְּדוֹרָם שֶׁל בְּנֵי חַשְׁמוֹנַאי רָצוּ הַיּוֹנִים לַעֲקוֹר אֶת הָאֱמוּנָה מִלִּיבָּם, כְּמוֹ שֶׁאָמְרוּ חז״ל (בראשית רבה ב, ד) שֶׁהָיוּ אוֹמְרִים לָהֶם כִּתְבוּ לָכֶם עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָכֶם חֵלֶק בֶּאֱלֹקֵי יִשְׂרָאֵל, וְהֵם עָמְדוּ נֶגְדָּם וְנִשְׁאֲרוּ בֶּאֱמוּנָתָם הַטְּהוֹרָה. וְלָכֵן כַּאֲשֶׁר הָיוּ צְרִיכִים לְנֵס לְנַצֵּחַ אֶת אוֹיְבֵיהֶם וּלְהַדְלִיק הַמְּנוֹרָה בְּטָהֳרָה, אֲזַי עַל יְדֵי שֶׁהִגִּיעוּ לְמַדְרֵגָה גְּדוֹלָה בֶּאֱמוּנָה, בִּבְחִינַת ״הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם״, הִמְשִׁיכוּ נִיסִּים מֵעַל דֶּרֶךְ הַטֶּבַע, הֵן בְּנִצְחוֹן הַמִּלְחָמָה שֶׁהָיוּ רַבִּים בְּיַד מְעַטִּים, וְהֵן בְּנֵס פַּךְ הַשֶּׁמֶן. וְזֹאת הַמִּידָּה הָיְתָה מוּשְׁרֶשֶׁת לָהֶם לַחַשְׁמוֹנָאִים מִכּוֹחוֹ שֶׁל יוֹסֵף הַצַּדִּיק.
In shortThe Chashmona'im held to their faith against the Greeks and, with the trust Yosef rooted in them, drew down miracles above nature.
8This resolves a puzzle in the Gemara. In the middle of its discussion of Chanukah, the Gemara cites the exposition of the verse “And the pit was empty; there was no water in it”: there was no water in it, “but there were snakes and scorpions in it.”9 The commentators, among them , ask what this exposition has to do with Chanukah.10 But according to what we have said, the connection is fitting. On Chanukah the miracle was drawn down through the greatness of their faith in Hashem and their trust in His salvation. In the same way, Yosef HaTzaddik was saved from the snakes in the pit because he placed his trust in Hashem alone and feared none but Him. And the sons of Chashmonai inherited this middah from him. So the two teachings are indeed well connected.
וּבָזֶה מִתְיַישֵּׁב מַה שֶׁמָּצִינוּ בַּגְּמָרָא (שבת כב, א) שֶׁבְּאֶמְצַע הַסּוּגְיָא דַּחֲנוּכָּה הֵבִיאוּ הַדְּרָשָׁה עַל פָּסוּק ״וְהַבּוֹר רֵק אֵין בּוֹ מָיִם״ (בראשית לז, כד) אֲבָל נְחָשִׁים וְעַקְרַבִּים יֵשׁ בּוֹ. וְעָמְדוּ בַּמְּפָרְשִׁים (חתם סופר, ועיין עוד בתפארת שלמה, ובפרי צדיק), מַה שַׁיָּיכוּת יֵשׁ בֵּין דְּרָשָׁה זוֹ לַחֲנוּכָּה. אֶלָּא לְפִי מַה שֶׁאָמַרְנוּ, שֶׁבַּחֲנוּכָּה נִמְשָׁךְ הַנֵּס עַל יְדֵי גּוֹדֶל הָאֱמוּנָה שֶׁהֶאֱמִינוּ בַּה׳ וּבָטְחוּ בִּישׁוּעָתוֹ, וּכְמוֹ כֵּן מַה שֶׁנִּיצּוֹל יוֹסֵף הַצַּדִּיק מִן הַנְּחָשִׁים בַּבּוֹר, הָיָה גַּם הוּא עַל יְדֵי שֶׁשָּׂם רַק בַּה׳ מִבְטַחוֹ וְלֹא הָיָה יָרֵא אֶלָּא מִפָּנָיו יִתְבָּרַךְ, וּמִמֶּנּוּ יָרְשׁוּ בְּנֵי חַשְׁמוֹנַאי אֶת הַמִּידָּה הַזֹּאת, שַׁפִּיר יֵשׁ שַׁיָּיכוּת לִשְׁנֵי הַמֵּימְרוֹת לַהֲדֵי הֲדָדִי.
In shortYosef's rescue from the snakes and the Chanukah miracle both came from trust in Hashem alone, so the Gemara sets them together.
9This also explains properly how Parshas Mikeitz is connected to Chanukah. Yosef said, “It is not in me; God will answer …,” placing all his trust in Hashem, and through this his great salvation sprang up. He bequeathed this power to the generations, as the word leimor tells us, and through it the whole miracle of Chanukah came about, as we have explained.
וּבָזֶה גַּם מְבוֹאָר לְנָכוֹן מַה שַׁיָּיכוּת יֵשׁ לְפָרָשַׁת מִקֵּץ עִם חֲנוּכָּה, שֶׁבָּזֶה שֶׁמָּצִינוּ שֶׁאָמַר יוֹסֵף ״בִּלְעָדָי אֱלֹקִים יַעֲנֶה״, וְגוֹ׳, שֶׁתָּלָה כָּל מִבְטַחוֹ בְּהַשֵּׁם יִתְבָּרַךְ, וְעַל יְדֵי זֶה נִצְמַח לוֹ הַיְּשׁוּעָה הַגְּדוֹלָה, הִנְחִיל לְדוֹרוֹת כֹּחַ זֶה כְּמוֹ שֶׁכָּתוּב ׳לֵאמֹר׳, עַל יְדֵי זֶה נִסְבַּב כָּל עִנְיַן הַנֵּס שֶׁל חֲנוּכָּה, וּכְמוֹ שֶׁנִּתְבָּאֵר.
In shortMikeitz awakens Chanukah because Yosef's trust, bequeathed through leimor, is the very power that brought the Chanukah miracle.
10In light of this we can explain the Midrash: “‘He set an end to darkness.’11 He gave the world a set time, how many years it would spend in darkness … For as long as the yetzer hara is in the world, there is gloom and the shadow of death in the world … Another interpretation: ‘He set an end to darkness.’ He gave Yosef a set time, how many years he would spend in darkness in prison. Once the end, the keitz, came, Pharaoh dreamed a dream.”12 But this is difficult. What does the first part of the Midrash, “He gave the world a set time, how many years it would spend in darkness,” have to do with Yosef HaTzaddik's release from prison?
וּלְפִי זֶה יְבוֹאַר דִּבְרֵי הַמִּדְרָשׁ (בראשית רבה פט, א) ״קֵץ שָׂם לַחוֹשֶׁךְ״ (איוב כח, ג) זְמַן נָתַן לְעוֹלָם כַּמָּה שָׁנִים יַעֲשֶׂה בָּאֲפֵילָה וְכוּ׳, שֶׁכָּל זְמַן שֶׁיֵּצֶר הָרַע בָּעוֹלָם אוֹפֶל וְצַלְמָוֶת בָּעוֹלָם וְכוּ׳. דָּבָר אַחֵר, ״קֵץ שָׂם לַחוֹשֶׁךְ״, זְמַן נָתַן לְיוֹסֵף כַּמָּה שָׁנִים יַעֲשֶׂה בָּאֲפֵילָה בְּבֵית הָאֲסוּרִים, כֵּיוָן שֶׁהִגִּיעַ הַקֵּץ, חָלַם פַּרְעֹה חֲלוֹם. וְקָשֶׁה, מַה שַׁיָּיכוּת יֵשׁ בֵּין תְּחִילַּת דִּבְרֵי הַמִּדְרָשׁ זְמַן נָתַן לְעוֹלָם כַּמָּה שָׁנִים יַעֲשֶׂה בָּאֲפֵילָה, לְעִנְיַן הוֹצָאַת יוֹסֵף הַצַּדִּיק מִבֵּית הָאֲסוּרִים.
In shortHow does the Midrash's first reading, the world's years of darkness, connect with its second, Yosef's release from prison?
11aWe may say that this part, too, concerns Yosef's release from prison. The Midrash says that because Yosef said to the chief butler, “Remember me … and mention me,” two years were added to him.13 This counted as a flaw in Yosef's level of faith and trust, and because of it his salvation could not come. For that, he needed complete faith that Hashem can change the bounds of nature for him. But Yosef HaTzaddik repaired his faith and trust, as we see when he later said, “It is not in me; God will answer for Pharaoh's welfare,” and through this he drew the great salvation upon himself.
אֶלָּא יֵשׁ לוֹמַר שֶׁגַּם זֶה שַׁיָּיךְ לְעִנְיַן הוֹצָאַת יוֹסֵף מִבֵּית הָאֲסוּרִים. כִּדְאִיתָא בַּמִּדְרָשׁ (שם פט, ג), שֶׁעַל יְדֵי שֶׁאָמַר לְשַׂר הַמַּשְׁקִים ״זְכַרְתַּנִי וְהִזְכַּרְתַּנִי״ (בראשית מ, יד) נִתּוֹסַף לוֹ שְׁתֵּי שָׁנִים, וְהַיְינוּ שֶׁנֶּחְשָׁב הַדָּבָר כִּפְגָם בְּמַדְרִיגַת הָאֱמוּנָה וְהַבִּטָּחוֹן שֶׁל יוֹסֵף, וְעַל יְדֵי זֶה לֹא הָיְתָה הַיְּשׁוּעָה יְכוֹלָה לָבֹא עָלָיו, כִּי לָזֶה הָיָה נִצְרָךְ אֱמוּנָה שְׁלֵימָה שֶׁהַשֵּׁם יִתְבָּרַךְ יָכוֹל לְשַׁנּוֹת לוֹ גִּדְרֵי הַטֶּבַע. אַךְ בָּזֶה שֶׁתִּיקֵּן יוֹסֵף הַצַּדִּיק אֶת עִנְיַן הָאֱמוּנָה וְהַבִּטָּחוֹן, כִּדְמָצִינוּ שֶׁאַחַר כָּךְ אָמַר ״בִּלְעָדָי אֱלוֹקִים יַעֲנֶה אֶת שְׁלוֹם פַּרְעֹה״, עַל יְדֵי זֶה הִמְשִׁיךְ הַיְּשׁוּעָה הַגְּדוֹלָה עַל עַצְמוֹ.
- Bereishis Rabbah 89:3; Bereishis 40:14. ↩
In shortThe Midrash’s first half also concerns Yosef: his request to the butler was a flaw in trust that held back his salvation, until “It is not in me” repaired it.
11bThis is what the Midrash means: “He set an end to darkness, how many years it would spend in darkness … Once the yetzer hara is uprooted from the world, there is no gloom or shadow of death in the world.” This yetzer hara is darkness and gloom: the darkness and confusion of mind that come from a lack of faith and trust. When it is uprooted, the redemption will come, and there will be no gloom or shadow of death in the world. [That is, when all Israel attains faith, it will be privileged to see the redemption of the whole people. So too each individual: when he attains faith, he leaves the place of gloom and earns a redemption of his own.] So it was with Yosef, as we have seen.
וְזֶהוּ שֶׁאָמְרוּ ׳קֵץ שָׂם לַחוֹשֶׁךְ כַּמָּה שָׁנִים יַעֲשֶׂה בָּאֲפֵילָה וְכוּ׳ נֶעֱקַר יֵצֶר הָרַע מִן הָעוֹלָם אֵין אוֹפֶל וְצַלְמָוֶת בָּעוֹלָם׳, הַיְינוּ שֶׁעַל יְדֵי שֶׁנֶּעֱקַר הַיֵּצֶר הָרַע הַזֶּה שֶׁהוּא בְּחִינַת חוֹשֶׁךְ וַאֲפֵילָה, דְּהַיְינוּ חַשְׁכוּת וּבִלְבּוּל הַדַּעַת שֶׁבָּא עַל יְדֵי חֶסְרוֹן אֱמוּנָה וּבִטָּחוֹן, עַל יְדֵי זֶה תָּבֹא הַגְּאוּלָּה שֶׁלֹּא יִהְיֶה אוֹפֶל וְצַלְמָוֶת בָּעוֹלָם, [וְהַיְינוּ כְּשֶׁכָּל יִשְׂרָאֵל יִזְכּוּ לֶאֱמוּנָה יִזְכּוּ לַגְּאוּלָּה הַכְּלָלִית, וְכֵן כָּל יָחִיד כְּשֶׁזּוֹכֶה לֶאֱמוּנָה הוּא יוֹצֵא מִמְּקוֹם הָאוֹפֶל וְזוֹכֶה לִגְאוּלָּה פְּרָטִית], כְּמוֹ שֶׁהָיָה אֵצֶל יוֹסֵף כַּנִּזְכָּר.
In shortThe yetzer hara’s darkness is the mind’s confusion from weak faith; when it is uprooted, redemption comes, for all Israel and for each person who attains faith.
12This is the heart of our avodah, our service of Hashem, in the footsteps of Moshiach, the time just before his coming. The confusion of mind is very great: “the raging waters”14 rise against us to unsettle our faith and trust, and the verse “And I will surely hide …”15 has come true in us. We must strengthen ourselves in faith. And in the merit of faith our righteous Moshiach will come, as Chazal said.16 Amen, may it be His will.
וְזֶהוּ עִיקַּר עֲבוֹדָתֵינוּ בְּעִקְבְּתָא דִּמְשִׁיחָא, שֶׁבִּלְבּוּל הַמּוֹחִין גָּדוֹל מְאֹד, וְקָמִים עָלֵינוּ הַמַּיִם הַזֵּידוֹנִים לְבַלְבֵּל הָאֱמוּנָה וְהַבִּטָּחוֹן, וְנִתְקַיֵּים בָּנוּ מִקְרָא שֶׁכָּתוּב ״וְאָנֹכִי הַסְתֵּר אַסְתִּיר״ (דברים לא, יח), צְרִיכִים אָנוּ לְחַזֵּק אֶת עַצְמֵנוּ בָּזֶה. וּבִזְכוּת הָאֱמוּנָה יָבוֹא מְשִׁיחַ צִדְקֵנוּ (כאמרם ז״ל ילקוט שמעוני ח״ב תקיט), אָמֵן כֵּן יְהִי רָצוֹן:
In shortAmid the confusion before Moshiach, our main avodah is to strengthen our faith, for in its merit Moshiach will come.
The Rebbe asks what lesson for the generations lies in Yosef’s reply to Pharaoh, and what Mikeitz has to do with Chanukah. The Rebbe’s father, R’ Yechiel Yehoshua of Biala, answered the Beis Yosef’s question: the Jews of Chanukah saw Hashem’s hand even in nature, like Israel walking on dry land in the sea, so they counted even the first night’s natural burning a miracle. Hashem responds like a shadow: one who trusts so fully that he sees Hashem’s power over nature awakens miracles above it. Yosef, fearing only Hashem, was unharmed by the snakes in the pit, and his “It is not in me” won his release; leimor means he rooted that trust in the generations. The Chashmona’im inherited it and drew down their miracles, which is why the Gemara sets the snakes in the pit among the laws of Chanukah. The Midrash’s darkness is the confusion of weak faith; strengthening faith in our confused times is the heart of our avodah, and in its merit Moshiach will come.
Takeaway
Yosef told Pharaoh, “It is not in me,” and that trust brought him out of prison and was handed down to every generation. When we see Hashem's hand even in nature, He answers like a shadow and changes nature for us, as He did for the Chashmona'im. In our own confused times, strengthening our faith is the heart of our service, and in its merit Moshiach will come.
Learn this in the merit of Rav Dovid Matisyohu Rabinowitz of Biala. His yahrzeit and life ›
English translation, notes and summaries © Zechusam.