From the Torah ofRav Dovid Matisyohu Rabinowitz of Bialaרבי דוד מתתיהו רבינוביץ מביאלאProfile ›
Kindling Faith Through Effort: The Wisdom of Yosef
Pharaoh asked Yosef only to interpret his dreams. Why, then, did Yosef go on to advise him to store food for the famine, something any sensible person would see? Why should that need “a man of understanding and wisdom”? And what wisdom did Pharaoh find in it?
Name a tzaddik: tap for who he wasTitle a sefer
Bereishis 41:33
וְעַתָּה יֵרֶא פַרְעֹה אִישׁ נָבוֹן וְחָכָם וִישִׁיתֵהוּ עַל־אֶרֶץ מִצְרָיִם
And now, let Pharaoh seek out a man of understanding and wisdom, and set him over the land of Egypt.
1“And now, let Pharaoh seek out a man of understanding and wisdom, and set him over the land of Egypt.” This is puzzling. Why did Yosef make himself Pharaoh's adviser and tell him what to do to be saved from the famine? Pharaoh had asked him only for the meaning of the dream. Once Yosef had told him that plenty and famine would come, Pharaoh would understand on his own that he must store food away from the days of plenty for the days of famine, for that is simple and plain to anyone. A second question: why did Yosef tell Pharaoh to appoint “a man of understanding and wisdom”? That food must be stored for the years of famine is obvious to anyone with sense. Why should this need a man of wisdom or understanding? A navon, a man of understanding, is one who “understands one thing from another,”1 and what is there to understand here from something else? We must also understand what Pharaoh said to him: “Since God has made all this known to you, there is none as understanding and wise as you.”2 What understanding and what wisdom did Pharaoh find in Yosef's words?
וְעַתָּה יֵרֶא פַרְעֹה אִישׁ נָבוֹן וְחָכָם וִישִׁיתוּהוּ עַל אֶרֶץ מִצְרָיִם (מא, לג). וְקָשֶׁה, מָה רָאָה יוֹסֵף לְהָשִׂים עַצְמוֹ לְיוֹעֵץ לְפַרְעֹה וְלוֹמַר לוֹ מָה לַעֲשׂוֹת בִּכְדֵי לְהִינָּצֵל מֵהָרָעָב, הֲרֵי פַּרְעֹה לֹא בִּיקֵּשׁ מִמֶּנּוּ אֶלָּא לִשְׁמוֹעַ פִּתְרוֹן הַחֲלוֹם, וּלְאַחַר שֶׁפָּתַר לוֹ שֶׁיָּבוֹא שׂוֹבַע וְרָעָב, אִם כֵּן מִמֵּילָא יָבִין פַּרְעֹה בְּעַצְמוֹ שֶׁצָּרִיךְ לְהַצְנִיעַ מִימֵי הַשּׂוֹבַע לִימֵי הָרָעָב, שֶׁהוּא דָּבָר פָּשׁוּט וּמוּבָן לְכָל אָדָם. עוֹד קָשֶׁה, מַדּוּעַ אָמַר יוֹסֵף לְפַרְעֹה שֶׁיַּפְקִיד ׳אִישׁ נָבוֹן וְחָכָם׳, הֲרֵי עִנְיָן זֶה הוּא דָּבָר פָּשׁוּט לְכָל בַּר דַּעַת שֶׁיֵּשׁ לְהַצְנִיעַ לִשְׁנוֹת הָרָעָב, וּמַה צָרִיךְ לִהְיוֹת בִּשְׁבִיל זֶה אִישׁ חָכָם אוֹ נָבוֹן, שֶׁנָּבוֹן הוּא מֵבִין דָּבָר מִתּוֹךְ דָּבָר (רש״י דברים א, יג. ועירובין ק, ב ד״ה נבונים), וּמַה דָּבָר מִתּוֹךְ דָּבָר יֵשׁ לְהָבִין כָּאן. וְכֵן יֵשׁ לְהָבִין בַּמֶּה שֶׁמָּצִינוּ שֶׁאָמַר לוֹ פַּרְעֹה (שם, לט) ״אַחֲרֵי הוֹדִיעַ אֱלֹקִים אוֹתְךָ אֶת כָּל זֹאת אֵין נָבוֹן וְחָכָם כָּמוֹךָ״, מַה תְּבוּנָה וּמַה חָכְמָה מָצָא בִּדְבָרָיו שֶׁל יוֹסֵף.
In shortWhy did Yosef volunteer obvious advice, why should storing food need a man “of understanding and wisdom,” and what wisdom did Pharaoh see?
2We may explain this as follows. The question of the is well known: why were eight days of Chanukah established, when on the first day there was no miracle?3 The Taz, a classic commentator on the , answers it as follows.4 We find in the Zohar that Hashem does not work a miracle of blessing on an empty thing that has no substance, to make a new creation; there must be something tangible for the miracle to rest on.5 So we can say that on the first night, too, some of the oil was left over, so that the miracle would have something to take hold of on the other nights. There was, then, a miracle on the very first night as well. But we must understand the Zohar's words themselves. Why, in fact, does the Holy One, blessed be He, not work a miracle of blessing even on something that has no substance? He is all-powerful! Why must there be something tangible for the miracle to rest on?
וְיֵשׁ לוֹמַר בָּזֶה, דְּהִנֵּה יְדוּעָה קוּשְׁיַית הַבֵּית יוֹסֵף (סימן עת״ר) לָמָּה קָבְעוּ שְׁמוֹנַת יָמִים, הֲרֵי בַּיּוֹם הָרִאשׁוֹן לֹא הָיָה נֵס. והט״ז (שם סק״א) כָּתַב לְתָרֵץ עַל זֶה, שֶׁמָּצִינוּ בַּזּוֹהַר (ח״ב פז, ב ועיין שם פח, א) שֶׁאֵין הַשֵּׁם יִתְבָּרַךְ עוֹשֶׂה נֵס לִיתֵּן בְּרָכָה בְּדָבָר רֵיקָן שֶׁאֵין בּוֹ מַמָּשׁ, לַעֲשׂוֹת בְּרִיָּה חֲדָשָׁה, אֶלָּא צָרִיךְ שֶׁיִּהְיֶה דַּוְקָא דָּבָר מַמָּשִׁי שֶׁיָּחוּל עָלָיו הַנֵּס. וְעַל כֵּן יֵשׁ לוֹמַר, דְּגַם בַּלַּיְלָה הָרִאשׁוֹן נִשְׁתַּיֵּיר מֵהַשֶּׁמֶן, כְּדֵי שֶׁיִּהְיֶה מָקוֹם לָחוּל הַנֵּס בִּשְׁאָר הַלֵּילוֹת, וְנִמְצָא שֶׁתֵּיכֶף בַּלַּיְלָה הָרִאשׁוֹן גַּם הָיָה נֵס. וְהִנֵּה צָרִיךְ לְהָבִין עֶצֶם דִּבְרֵי הַזּוֹהַר, מַדּוּעַ בֶּאֱמֶת אֵין הקב״ה עוֹשֶׂה נֵס לִיתֵּן בְּרָכָה אֲפִילּוּ עַל דָּבָר שֶׁאֵין בּוֹ מַמָּשׁ, הֲרֵי הוּא יִתְבָּרֵךְ כָּל יָכוֹל, וְלָמָּה צָרִיךְ שֶׁיִּהְיֶה דָּבָר מַמָּשִׁי בִּכְדֵי שֶׁיָּחוּל עָלָיו הַנֵּס.
- Beis Yosef, Orach Chaim 670. The oil that was found was enough for one night. ↩
- Taz, Orach Chaim 670:1. ↩
- Zohar II 87b; see there, 88a. ↩
In shortThe Taz answers that the first night had a miracle too, since a miracle needs some substance; but why should the all-powerful need any?
3Let us first raise several more questions about the splitting of the Red Sea. The verse says, “Moshe said to the people … stand firm and see the salvation of Hashem.”6 The holy sefarim, the and the , ask what the words “stand firm” add, for they seem superfluous.7 We must also explain the verse “Hashem said to Moshe, ‘Why do you cry out to Me?’ …”8 explains: “This is no time to pray at length, when Israel is in distress.” This is astonishing. On the contrary, in a time of distress there is a positive commandment of the Torah to pray and cry out to Hashem!9 We must also explain Chazal's teaching that the sea did not split before them until Nachshon ben Aminadav jumped in.10
וְנַקְדִּים עוֹד כַּמָּה תְּמִיהוֹת בְּעִנְיַן קְרִיעַת יַם סוּף. כְּתִיב (שמות יד, יג) ״וַיֹּאמֶר מֹשֶׁה אֶל הָעָם וְכוּ׳ הִתְיַצְּבוּ וּרְאוּ אֶת יְשׁוּעַת ה׳״, וְהִקְשׁוּ בַּסְּפָרִים הַקְּדוֹשִׁים (חתם סופר בשלח, בני יששכר טבת ב, לז) מַהוּ הַלָּשׁוֹן ׳הִתְיַצְּבוּ׳ שֶׁהוּא כִּמְיוּתָּר. עוֹד צָרִיךְ בֵּיאוּר שָׁם, דִּכְתִיב (שם, טו) ״וַיֹּאמֶר ה׳ אֶל מֹשֶׁה מַה תִּצְעַק אֵלָי״ וְגוֹ׳, וּפֵירֵשׁ רש״י ז״ל, לֹא עֵת לְהַאֲרִיךְ בִּתְפִילָּה שֶׁיִּשְׂרָאֵל נְתוּנִין בְּצָרָה. וְתָמוּהַּ, דְּאַדְּרַבָּה בְּעֵת צָרָה הֲלֹא יְשָׁנָה מִצְוַת עֲשֵׂה מִן הַתּוֹרָה לְהִתְפַּלֵּל וְלִזְעוֹק אֶל ה׳. עוֹד צָרִיךְ בֵּיאוּר שָׁם, מַה שֶׁאָמְרוּ חז״ל (סוטה לז, א) שֶׁלֹּא נִבְקַע הַיָּם בִּפְנֵיהֶם עַד שֶׁקָּפַץ נַחְשׁוֹן בֶּן עַמִּינָדָב.
- Shemos 14:13. ↩
- Chasam Sofer, Beshalach; Bnei Yissaschar, Teves 2:37. ↩
- Shemos 14:15; Rashi there. ↩
- See Bamidbar 10:9; Rambam, Hilchos Taanios 1:1. ↩
- Sotah 37a. ↩
In shortWhy did Moshe say “stand firm,” why did Hashem cut short his prayer in distress, and why did the sea wait for Nachshon?
4We can explain this through what the holy Zohar teaches.11 When Jews need salvation from Heaven, and especially a salvation beyond the bounds of nature and the ordinary course of the world, there must first be an arousal from below, a stirring that begins with man. Through it comes an arousal from above, and the salvation comes to them from Heaven. The arousal from below that is needed is to work to reach complete faith in Hashem: that He is all-powerful and can change the order of Creation and work a miracle for them. But they must reach a recognition of this so clear that they have not even a shadow of doubt. Through this they awaken the miracle and draw it down from Above.
וְיֵשׁ לְבָאֵר עַל פִּי מַה דְּאִיתָא בַּזּוֹהַר הַקָּדוֹשׁ (ח״ג צב, א), שֶׁבִּזְמַן שֶׁיִּשְׂרָאֵל צְרִיכִים לִישׁוּעָה מִן הַשָּׁמַיִם, וּבְיִחוּד לִישׁוּעָה הַיּוֹצֵאת מִגֶּדֶר הַטֶּבַע וּמִנְהָגוֹ שֶׁל עוֹלָם, צָרִיךְ לִהְיוֹת תְּחִילָּה אִיתְעָרוּתָא דִּלְתַתָּא, וְעַל יְדֵי זֶה בָּאָה אִיתְעָרוּתָא דִּלְעֵילָּא, וּבָאָה לָהֶם הַיְּשׁוּעָה מִן הַשָּׁמַיִם. וְהָאִיתְעָרוּתָא דִּלְתַתָּא הַנִּדְרֶשֶׁת, הִיא לַעֲבוֹד לְהַגִּיעַ לִידֵי אֱמוּנָה שְׁלֵימָה בַּה׳, שֶׁהוּא כָּל יָכוֹל וּבְיָדוֹ לְשַׁנּוֹת סִדְרֵי בְּרֵאשִׁית וְלַעֲשׂוֹת לָהֶם נֵס, אַךְ צָרִיךְ שֶׁיָּבוֹאוּ בָּזֶה לִידֵי הַכָּרָה בְּרוּרָה כָּל כָּךְ עַד שֶׁלֹּא יִהְיֶה לָהֶם שׁוּם צֵל שֶׁל סָפֵק בָּזֶה, וְעַל יְדֵי זֶה מְעוֹרְרִים אֶת הַנֵּס לְהַמְשִׁיכוֹ מִלְמַעְלָה.
- Zohar III 92a. ↩
In shortA salvation above nature needs an arousal from below: faith in Hashem's power so clear that no shadow of doubt remains.
5That is what happened at the splitting of the Red Sea. The verse says, “Bnei Yisrael lifted their eyes, and behold, Egypt was marching after them; and they were very afraid, and Bnei Yisrael cried out to Hashem.”12 This shows that their faith in Hashem was weak. How, then, could they draw the miracle down upon themselves? So Moshe told them, “Stand firm”: do not cry out, only stand firm, stand still and do not be shaken at all. All that is needed for the salvation is to take upon yourselves yiras Shamayim, the fear of Heaven, and to strengthen yourselves in faith. Then you will “see the salvation of Hashem,” for “Hashem will fight for you, and you shall be silent.”13
וְזֶה הָיָה הָעִנְיָן בִּקְרִיעַת יַם סוּף, דִּכְתִיב (שם, י) ״וַיִּשְׂאוּ בְנֵי יִשְׂרָאֵל אֶת עֵינֵיהֶם וְהִנֵּה מִצְרַיִם נוֹסֵעַ אַחֲרֵיהֶם וַיִּרְאוּ מְאֹד וַיִּצְעֲקוּ בְנֵי יִשְׂרָאֵל אֶל ה׳״, וְהִנֵּה מִזֶּה נִיכָּר שֶׁאֱמוּנָתָם בַּה׳ הָיְתָה חָלְשָׁה, וְאִם כֵּן אֵיךְ יִהְיוּ יְכוֹלִים לְהַמְשִׁיךְ עֲלֵיהֶם הַנֵּס. לָכֵן אָמַר לָהֶם מֹשֶׁה ׳הִתְיַצְּבוּ׳, הַיְינוּ שֶׁלֹּא יִצְעֲקוּ, רַק ׳הִתְיַצְּבוּ׳, שֶׁיַּעַמְדוּ וְלֹא יִתְפַּעֲלוּ כְּלוּם, כִּי לֹא נִצְרָךְ לְהַיְּשׁוּעָה רַק לְקַבֵּל עֲלֵיכֶם יִרְאַת שָׁמַיִם וּלְהִתְחַזֵּק בֶּאֱמוּנָה, וְאָז יִהְיֶה ׳וּרְאוּ אֶת יְשׁוּעַת ה׳׳ ש״ה׳ יִלָּחֵם לָכֶם וְאַתֶּם תַּחֲרִישׁוּן״ (שם, יד).
In shortTheir frightened outcry showed weak faith, so Moshe told them to stand firm and unshaken, since faith alone would bring the salvation.
6That is why Hashem said to Moshe, “Why do you cry out to Me? Speak to Bnei Yisrael and let them journey forth,” and explains, “This is no time to pray at length, when Israel is in distress.” The Holy One, blessed be He, told Moshe not to prolong his prayer, because the matter did not depend on prayer alone. What Bnei Yisrael needed for their salvation was complete faith. So “Speak to Bnei Yisrael and let them journey forth”: let them walk into the sea without any fear, with nothing but pure faith that Hashem would work the miracle for them. For that itself was what they needed now to be saved and to draw the miracle down upon themselves.
וְעַל כֵּן אָמַר ה׳ אֶל מֹשֶׁה ״מַה תִּצְעַק אֵלָי דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִסָּעוּ״, וּפֵירֵשׁ רש״י לֹא עֵת לְהַאֲרִיךְ בִּתְפִילָּה שֶׁיִּשְׂרָאֵל נְתוּנִין בְּצָרָה, הַיְינוּ שֶׁאָמַר לוֹ הקב״ה שֶׁלֹּא יַאֲרִיךְ בִּתְפִילָּתוֹ, כֵּיוָן שֶׁלֹּא רַק בִּתְפִילָּה הַדָּבָר תָּלוּי, שֶׁהַנִּצְרָךְ לִישׁוּעַת יִשְׂרָאֵל הוּא רַק הָאֱמוּנָה הַשְּׁלֵמָה, וְלָכֵן ״דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִסָּעוּ״, שֶׁיֵּלְכוּ אֶל תּוֹךְ הַיָּם לְלֹא מוֹרָא כְּלָל אֶלָּא רַק בֶּאֱמוּנָה טְהוֹרָה שֶׁה׳ יַעֲשֶׂה לָהֶם הַנֵּס, כִּי זֶהוּ גּוּפָא הַנִּצְרָךְ עַתָּה לִישׁוּעָתָם וּלְהַמְשִׁיךְ עֲלֵיהֶם הַנֵּס.
In shortHashem told Moshe not to pray at length, for salvation hung on pure faith, shown by walking fearlessly into the sea.
7This is why the sea did not split for them until Nachshon ben Aminadav jumped in. Nothing else could help them draw down the miracle until they reached this wondrous level: simple, clear faith in Hashem that the sea would split before them. That is what awakens the miracle from Above; that is the arousal from below the miracle needed.
וְזֶהוּ שֶׁמָּצִינוּ שֶׁלֹּא נִקְרַע לָהֶם הַיָּם עַד שֶׁקָּפַץ נַחְשׁוֹן בֶּן עַמִּינָדָב, הַיְינוּ כִּי מִלְּבַד זֶה לֹא הָיָה יָכוֹל לְהוֹעִיל לָהֶם שׁוּם דָּבָר לְהַמְשִׁיךְ הַנֵּס, עַד שֶׁהִגִּיעוּ לְמַדְרֵגָה נִפְלָאָה זוֹ שֶׁבָּאוּ לִידֵי אֱמוּנָה פְּשׁוּטָה וּבְרוּרָה בַּה׳ שֶׁיִּבָּקַע הַיָּם בִּפְנֵיהֶם, כִּי זֶהוּ הַמְּעוֹרֵר הַנֵּס מִלְמַעְלָה, וְזֶהוּ בְּחִינַת אִתְעָרוּתָא דִּלְתַתָּא הַנִּצְרָךְ לְהַנֵּס.
In shortThe sea split only when Nachshon leapt in, for that act of simple, clear faith was the arousal from below the miracle needed.
8It follows from all this that to draw down a miracle beyond the way of nature, and to be privileged to have Hashem deal with us by miracles, there must first be an arousal from below. This takes very great faith, to draw the miracle down from Heaven and make a channel to bring it down to earth. But the physical mind cannot bear to grasp something made from nothing, so it is hard for a person to believe that a miracle of something from nothing will happen. Yet without faith the miracle cannot come from Above, as we saw at the sea. That is why the Holy One, blessed be He, sees to it that there is some “something,” some existing substance. In it the simple faith of every Jew, that Hashem can do anything and work a miracle, can take hold, and through this faith the miracle is drawn down. We may say that this is what the Zohar means: a miracle can rest only on something that has substance. And this is what the Taz wrote about Chanukah: some oil had to remain in the Menorah so that the miracle could take hold on the other nights.
הָעוֹלָה מֵהָאָמוּר, כִּי בִּכְדֵי לְהַמְשִׁיךְ נֵס שֶׁאֵינוֹ בְּדֶרֶךְ הַטֶּבַע וְלִזְכּוֹת לְהַנְהָגָה נִיסִּית, צָרִיךְ מִקּוֹדֶם אִתְעָרוּתָא דִּלְתַתָּא, וְצָרִיךְ לָזֶה אֱמוּנָה גְּדוֹלָה מְאֹד כְּדֵי לְהַמְשִׁיךְ הַנֵּס מִן הַשָּׁמַיִם, לַעֲשׂוֹת צִינּוֹר לְהַמְשִׁיךְ הַנֵּס אֶל הָאָרֶץ. וְהִנֵּה הַמּוֹחַ הַגַּשְׁמִי אֵינוֹ יָכוֹל לִסְבּוֹל לְהָבִין הַנְהָגָה שֶׁל יֵשׁ מֵאַיִן, וְאִם כֵּן יִהְיֶה קָשֶׁה עַל הָאָדָם לְהַאֲמִין שֶׁיִּתְרַחֵשׁ נֵס שֶׁל יֵשׁ מֵאַיִן, וַהֲרֵי אִם לֹא יִהְיֶה אֱמוּנָה לֹא יוּכַל לָבוֹא הַנֵּס מִלְמַעְלָה כַּנִּזְכָּר. וְלָכֵן עוֹשֶׂה הקב״ה שֶׁיִּהְיֶה אֵיזֶה בְּחִינַת ׳יֵשׁ׳, כְּדֵי שֶׁבְּזֶה הַיֵּשׁ תּוּכַל לִיתָּפֵס הָאֱמוּנָה הַפְּשׁוּטָה שֶׁיֵּשׁ לְכָל יְהוּדִי שהקב״ה יָכוֹל לַעֲשׂוֹת הַכֹּל וְלַעֲשׂוֹת נֵס, וְעַל יְדֵי הָאֱמוּנָה הַזּוֹ מַמְשִׁיכִים הַנֵּס. וְאֶפְשָׁר לוֹמַר שֶׁזּוֹ הִיא כַּוָּונַת הַזּוֹהַר שֶׁאִי אֶפְשָׁר לָחוּל הַנֵּס אֶלָּא בְּדָבָר שֶׁיֵּשׁ לוֹ מַמָּשׁ. וְזֶהוּ שֶׁכָּתַב הט״ז לְעִנְיַן חֲנוּכָּה, שֶׁהָיָה נִצְרָךְ שֶׁיִּשָּׁאֵר בַּמְּנוֹרָה שֶׁמֶן בִּשְׁבִיל שֶׁיָּחוּל הַנֵּס בִּשְׁאָר הַלֵּילוֹת.
In shortThe mind cannot grasp something from nothing, so Hashem leaves some substance for faith to grasp; hence the Zohar's rule and the leftover oil.
9This is what the paytan, the poet of Maoz Tzur, meant: “And from the remnant of the flasks a miracle was done for the roses.” Because a little oil remained in the flasks, a miracle was done for the roses, for through that remnant simple faith could be drawn into Bnei Yisrael, who are called roses.14 All this came through the power of the simple faith of the Jews of that generation, who believed that everything is in the hand of the Holy One, blessed be He. So they were privileged to see Hashem deliver “the many into the hands of the few, and the wicked into the hands of the righteous.”15 They drew down Hashem's way of guiding the world through miracles, in the spirit of “He Who told the oil to burn will tell the vinegar to burn.”16
וְזֶהוּ שֶׁאָמַר הַפַּיְּיטָן ׳וּמִנּוֹתַר קַנְקְנָקִים נַעֲשָׂה נֵס לְשׁוֹשַׁנִּים׳, שֶׁעַל יְדֵי שֶׁנִּשְׁאַר מְעַט שֶׁמֶן בַּקַּנְקַנִּים, נַעֲשָׂה נֵס לְשׁוֹשַׁנִּים, כֵּיוָן שֶׁעַל יְדֵי זֶה הָיָה אֶפְשָׁר לְהַמְשִׁיךְ הָאֱמוּנָה הַפְּשׁוּטָה לִבְנֵי יִשְׂרָאֵל הַנִּקְרָאִים שׁוֹשַׁנִּים. וְכָל זֶה הָיָה בְּכֹחַ הָאֱמוּנָה הַפְּשׁוּטָה שֶׁהָיָה לַיְּהוּדִים בַּדּוֹר הַהוּא שֶׁהֶאֱמִינוּ שֶׁהַכֹּל בְּיַד הקב״ה, וְלָכֵן זָכוּ לְהַנְהָגָה שֶׁל רַבִּים בְּיַד מְעַטִּים וּרְשָׁעִים בְּיַד צַדִּיקִים, וְהִמְשִׁיכוּ הַהַנְהָגָה נִיסִּית בִּבְחִינַת מִי שֶׁאָמַר לַשֶּׁמֶן וְיַדְלִיק יֹאמַר לַחוֹמֶץ וְיַדְלִיק (תענית כה, א).
- See Shir HaShirim 2:2: “As a rose among the thorns.” ↩
- From Al HaNissim. ↩
- Taanis 25a. R' Chanina ben Dosa said this when his daughter mistakenly filled the Shabbos lamp with vinegar, and it burned. ↩
Sources here
In shortMaoz Tzur's “remnant of the flasks” gave Israel's simple faith a hold, and that faith brought the few's miraculous victory over the many.
10aThis also explains what we asked about Yosef's interpretation of Pharaoh's dream. Pharaoh said, “Can we find such a man as this, in whom is the spirit of God?”17 He understood that what Yosef spoke was a kind of word of God. Yosef's advice to store food from the years of plenty for the years of famine was not meant only in its plain sense. Even if they gathered all the food of the years of plenty, it could not be enough for seven years for the whole world. So that the land would not be destroyed by the famine,18 a great salvation had to be drawn down from Above in a miraculous way. And for that, an arousal from below had to come first: they had to believe in it.
וּבָזֶה מוּבָן גַּם מַה שֶׁהִקְשֵׁנוּ בְּעִנְיַן פִּתְרוֹן חֲלוֹם פַּרְעֹה. דְּהִנֵּה מָצִינוּ (מא, לח) שֶׁאָמַר פַּרְעֹה ״הֲנִמְצָא כָזֶה אִישׁ אֲשֶׁר רוּחַ אֱלוֹקִים בּוֹ״, הַיְנוּ שֶׁהֵבִין שֶׁמַּה שֶּׁדִּיבֵּר יוֹסֵף הָיָה בְּחִינַת דְּבַר אֱלֹקִים. דְּמַה שֶׁאָמַר יוֹסֵף לְפַרְעֹה שֶׁיֵּשׁ לְהַצְנִיעַ אוֹכֶל מִשְּׁנוֹת הַשָּׂבָע לִשְׁנוֹת הָרָעָב, אֵינוֹ רַק כִּפְשׁוּטוֹ, שֶׁהֲרֵי גַּם אִם יְקַבְּצוּ אֶת אוֹכֶל שְׁנוֹת הַשָּׂבָע אִי אֶפְשָׁר שֶׁיִּהְיֶה דַּי אוֹכֶל לְשֶׁבַע שָׁנִים בִּשְׁבִיל כָּל הָעוֹלָם, וְאִם כֵּן בִּכְדֵי שֶׁלֹּא תִּכָּרֵת הָאָרֶץ בָּרָעָב נִצְרָךְ לְהַמְשִׁיךְ יְשׁוּעָה גְּדוֹלָה מִלְמַעְלָה בְּאוֹפֶן נִיסֵּי, וְאִם כֵּן מֵהַצּוֹרֶךְ תְּחִילָּה לַעֲשׂוֹת אִיתְעָרוּתָא דִּלְתַתָּא וּלְהַאֲמִין בָּזֶה.
In shortPharaoh saw “the spirit of God” in Yosef: stored grain could never feed the whole world for seven years, so a miraculous salvation was needed, and first an arousal from below of faith.
10bSo Yosef advised Pharaoh that to draw down the salvation from Above, they must believe in Hashem with clear faith. They must therefore make an effort in the matter and gather the food of the years of plenty. Through this they could begin to enter into faith, for, as we have explained, it is easier to believe in miracles when there is something tangible. And by believing that the matter depends on “the finger of God,”19 they would draw down Hashem's bounty from Above. It was about this great understanding that Pharaoh said, “Can we find such a man as this, in whom is the spirit of God?”
וְעַל כֵּן יָעַץ יוֹסֵף לְפַרְעֹה שֶׁבִּכְדֵי לְהַמְשִׁיךְ הַיְּשׁוּעָה מִלְמַעְלָה צְרִיכִים לְהַאֲמִין בַּה׳ בֶּאֱמוּנָה בְּרוּרָה, וְלָכֵן צְרִיכִים לַעֲשׂוֹת הִשְׁתַּדְּלוּת בַּדָּבָר וּלְקַבֵּץ הָאוֹכֶל מִשְּׁנוֹת הַשָּׂבָע, וְעַל יְדֵי זֶה יִהְיֶה אֶפְשָׁר לָהֶם לְהַתְחִיל לִכְנוֹס אֶל הָאֱמוּנָה, כְּמוֹ שֶׁבֵּיאַרְנוּ שֶׁעַל יְדֵי שֶׁיֵּשׁ דָּבָר מַמָּשִׁי נָקֵל יוֹתֵר לְהַאֲמִין בַּנִּיסִּים, וְעַל יְדֵי שֶׁיַּאֲמִינוּ שֶׁהַדָּבָר תָּלוּי בְּאֶצְבַּע אֱלוֹקִים יַמְשִׁיכוּ הַהַשְׁפָּעָה מִלְמַעְלָה. וְעַל הֲבָנָה גְּדוֹלָה זוֹ אָמַר פַּרְעֹה ״הֲנִמְצָא כָזֶה אִישׁ אֲשֶׁר רוּחַ אֱלוֹקִים בּוֹ״.
- Shemos 8:15. ↩
In shortSo Yosef advised gathering grain: tangible effort lets faith take hold, and faith that all hangs on “the finger of God” draws the bounty down. This was the understanding Pharaoh praised.
11Now we understand well what we asked: why did Yosef need to advise Pharaoh about this? Because Yosef knew that no one but he would understand the matter. The word navon, “a man of understanding,” is also very fitting, for to grasp this one must understand one thing from another: that a person must make an effort and do something through which he can reach the faith in Hashem that the miracle needs.
וּבָזֶה מוּבָן הֵיטֵב מַה שֶׁהִקְשֵׁינוּ מַדּוּעַ הוּצְרַךְ יוֹסֵף לְיַיעֵץ לְפַרְעֹה עַל הַדָּבָר, כִּי יָדַע יוֹסֵף שֶׁאֵין מִי שֶׁיָּבִין אֶת הָעִנְיָן הָאָמוּר מִלְּבַעֲדָיו. גַּם יוּצְדַּק מְאֹד הַלָּשׁוֹן ׳נָבוֹן׳ שֶׁכֵּן בִּשְׁבִיל לְהָבִין עִנְיָן זֶה נִצְרָךְ לְהָבִין דָּבָר מִתּוֹךְ דָּבָר, לְהָבִין שֶׁיֵּשׁ לְהִשְׁתַּדֵּל וְלַעֲשׂוֹת דָּבָר מַה אֲשֶׁר עַל יָדוֹ יוּכְלוּ לְהַגִּיעַ לֶאֱמוּנָה בַּה׳ הַנִּצְרָךְ לִפְעוֹל הַנֵּס.
In shortOnly Yosef grasped this, so he gave the advice; it took a navon to infer that tangible effort leads to the faith that brings miracles.
12What we learn from all this is that when an individual or the community needs Hashem's salvation, they must certainly also pray and cry out to Hashem to draw it down. But that is not enough. A person must also see to it that he reaches simple, clear faith in Hashem. He must try in every way to bring the matter closer to his understanding, so that he can come to the faith the salvation needs.
הַיּוֹצֵא לָנוּ מִדְּבָרֵינוּ, שֶׁבִּזְמַן שֶׁיָּחִיד אוֹ רַבִּים צְרִיכִים לִישׁוּעַת ה׳, אָמְנָם וַדַּאי שֶׁחַיָּיבִים גַּם לְהִתְפַּלֵּל וְלִזְעוֹק אֶל ה׳ בִּכְדֵי לְהַמְשִׁיךְ הַיְּשׁוּעָה, אַךְ בָּזֶה אֵין דַּי, אֶלָּא צָרִיךְ לִרְאוֹת לְהַגִּיעַ לִידֵי אֱמוּנָה בַּה׳ פְּשׁוּטָה וּבְרוּרָה, וּלְהִשְׁתַּדֵּל בְּכָל מִינֵי הַדְּרָכִים לְקָרֵב הַדָּבָר בְּיוֹתֵר אֶל הַשֵּׂכֶל, כְּדֵי שֶׁיּוּכַל לָבֹא אֶל הָאֱמוּנָה הַנִּצְרָךְ לְהַיְּשׁוּעָה.
In shortIn any need, prayer is required but not enough; one must also work, by every means, toward the simple, clear faith that brings salvation.
13May Hashem help us. As “in those days, at this time”20 is fulfilled now, may the holy lights bestow on us the spirit of “only to look at them,”21 so that we have nothing but pure yiras Shamayim and faith in Hashem. Through this may we be privileged to see every salvation we need and every good blessing. Above all, may we be privileged to see the light of the world, the kindling of the Menorah in our Beis HaMikdash, speedily in our days. Amen, may it be His will.
יַעֲזוֹר ה׳, שֶׁעַל יְדֵי שֶׁמִּתְקַיֵּים עַתָּה בְּחִינַת ׳בַּיָּמִים הַהֵם וּבַזְּמַן הַזֶּה׳, אֲזַי הַנֵּרוֹת הַקּוֹדֶשׁ יַשְׁפִּיעוּ עָלֵינוּ בְּחִינַת ׳לִרְאוֹתָן בִּלְבַד׳, לִהְיוֹת לָנוּ רַק יִרְאַת שָׁמַיִם טְהוֹרָה וֶאֱמוּנָה בַּה׳, וְעַל יְדֵי זֶה נִזְכֶּה לְכָל מִינֵי הַיְּשׁוּעוֹת הַצְּרִיכוֹת לָנוּ וּלְהַשְׁפָּעוֹת טוֹבוֹת, וּבְיִחוּד לִזְכּוֹת לְאוֹרוֹ שֶׁל עוֹלָם, לְהַדְלָקַת הַמְּנוֹרָה בְּבֵית מִקְדָּשֵׁנוּ בִּמְהֵרָה בְּיָמֵינוּ, אָמֵן כֵּן יְהִי רָצוֹן:
- From the blessing over the Chanukah lamps. ↩
- From HaNeiros Halalu: “We have no permission to make use of them, but only to look at them” (Maseches Soferim 20:6). ↩
In shortMay the Chanukah lamps give us pure yiras Shamayim and faith, every salvation, and the kindling of the Menorah in the rebuilt Beis HaMikdash.
The Rebbe asks why Yosef offered advice as plain as storing grain, why it needed a man “of understanding,” and what wisdom Pharaoh saw in it. He sets beside it the Taz’s answer to the Beis Yosef: a miracle of blessing needs something tangible to rest on, so oil was left on the first night too. But why should the all-powerful need that? At the sea, a salvation above nature needed an arousal from below, faith with no shadow of doubt: so Moshe said “stand firm,” Hashem cut short Moshe’s prayer, and the sea split only when Nachshon leapt in. Since the mind cannot grasp something from nothing, Hashem leaves a “something” for simple faith to hold. Yosef saw that gathering grain was the effort through which Egypt could reach that faith. In every need, then, prayer is required but not enough.
Takeaway
A miracle needs a vessel: faith so clear that it holds no doubt, and some real effort for that faith to take hold of, like the oil left in the Menorah or the grain Yosef stored. Prayer is a duty in every trouble, but we must also do what we can to make our trust in Hashem clear to ourselves. Then, like Nachshon stepping into the sea, our faith draws salvation down from Above.
Learn this in the merit of Rav Dovid Matisyohu Rabinowitz of Biala. His yahrzeit and life ›
English translation, notes and summaries © Zechusam.