Parshas Toldos

The Strength to Overcome the Challenges of Life!

“And bring it to your father and he will eat it, so that he will bless you before he dies” (Bereishis 27:10)

Asher & Rochel lived in a small town in Poland. They were exceedingly poor. One day, Asher decided to save a few pennies at a time to be able to buy material to make a suit for himself and a dress for his wife. A few weeks before Pesach, Asher had saved enough money. He traveled to the big city to buy the material. When he arrived in the city, he saw that many people were excited by the first volumes of a newly printed Shas. He knew that his son would be thrilled to receive and learn from these brand new volumes. After much soul-searching, he bought these volumes of Gemora instead of the material for the suit and dress. Clearly, Asher knew his wife well, for she was very excited at the choice that he had made. They ran to their son’s yeshiva to present him with the new Gemoras. As they presented it to their son, they said, “This is my suit” and “This is my new dress”. “Your Torah learning is the most important thing in the world to us”. They inspired their son who became a talmid chacham and the Rav of a city. Their grandson, Rabbi Avrohom Kalmanowitz became the Rosh Yeshivah of the Mirrer Yeshivah in Brooklyn. (from Magid Stories for children by Chaviva Krohn Pfeiffer)

Yitzchak was aging and wanted to give a special bracha to his first-born son, Esav. Yitzchak asked Esav to hunt an animal and prepare a meal for him, after which he would bless him. Rivka overheard Yitzchak and knew that Yaakov was the one who truly deserved the blessings. Rivka knew that Yaakov was a tzadik and that Esav was a rasha. Therefore, Rivka set into motion a chain of events to ensure that the blessings would go to Yaakov, instead. She told Yaakov to take two goats from the flock so that she could prepare a meal for Yitzchak. She took Esav’s special garments and clothed Yaakov in them.  She also took the goatskin and placed it on Yaakov’s hands and neck so that he would feel hairy, just like Esav, in case Yitzchak would touch him. This was done to allay Yaakov’s fears lest Yitzchak realize what was happening and curse Yaakov instead of blessing him. Rivka told a nervous Yaakov not to worry. She said that if Yitzchak would curse Yaakov, the curse would be on her and not on Yaakov. [Hashem clearly wanted Yaakov to receive the blessings and not Esav. Yitzchak eventually also came to that realization that the blessings should go to Yaakov. The commentators explain why Yaakov had to receive the blessings in the unusual manner that he did.] The Midrash Rabbah (Bereishis 65:15) says that Yaakov listened to his mother’s directions, even though he was exceedingly uncomfortable and tearful. The Midrash Rabbah continues (Bereishis 65:17) that Rivka even escorted Yaakov up to Yitzchak’s doorway. She said that up until this point I did what a loving mother should do for her child. From this point on, after you pass through Yitzchak’s doorway, Hashem will protect you.  The Yefei Toar says that Rivka went even one step further! She told Yaakov that she would have liked to help him even more by walking into to Yitzchak’s room with him, but she felt that was too much to do. Rav Henach Leibowitz zt”l pointed out that Rivka helped Yaakov with the plan and even escorted him to Yitzchak’s doorway to infuse Yaakov with additional courage and to show her love for Yaakov. Rav Henach Leibowitz zt”l asked, why was it necessary for Rivka to add that she would have even gone into Yitzchak’s room with Yaakov, if she could? Rav Leibowitz explained that Rivka’s extra words were vital to Yaakov’s success or failure. She realized that every bit of help, every added encouragement, could mean the difference between Yaakov’s success or failure.

Many tzadikim have experienced multiple challenges in their lives. Yaakov’s life was full of numerous challenges. He had to run away from home to escape being killed by his brother, Esav. Shortly after Yaakov left, Eliphaz, Esav’s grandson followed him, with instructions from Esav to kill him. Although he did not kill Yaakov, he took all the money and gifts that Yitzchak had given Yaakov. When Yaakov arrived in Charan, he had to deal with the constant deceit of Lavan. Lavan kept trying to cheat Yaakov financially. He also tricked him into first marrying Leah instead of Rochel. When Yaakov finally left Lavan to return home, he was confronted by Esav and his army who wanted to kill him. Later, Yaakov’s daughter, Dina, was abducted and shortly after, his wife Rochel died in childbirth. He also had to deal with the sorrow of Yosef’s disappearance.

How was Yaakov able to overcome the terrible and almost constant tzaros? Rav Avraham Pam zt”l (in Rav Pam on Chumash by Rabbi Sholom Smith) answers this question based on the Midrash Rabbah (Bereishis 68:7).

Yaakov was able to keep going during these difficult times because he felt that “if I give up, I will forfeit all the energies that my mother invested in me to help me obtain the brachos”. This thought gave Yaakov the inspiration and strength to overcome any feelings of despair that he may have had.

We all have numerous challenges in life. One method to overcome our challenges is to visualize the efforts and energy that our parents, teachers, or mentors put forth on our behalf. That will infuse us with strength since we want their efforts to have been worthwhile.

Parshas Chayei Sarah

Do Not Stop Until the Car Runs Out of Gas!

“I am a stranger and a resident among you; grant me an estate for a burial site with you….” (Bereishis 23:4)

Marc and Steve both dreamed of representing the United States in the upcoming Olympic Games. Running came naturally to them. They were always the fastest runners in their respective classes. To their great joy, they were both chosen to be on the USA Olympic Team. The Track & Field coach kept pushing Marc to his limits. He found the training very difficult. Often, he was so exhausted after training that he went straight to bed. Steve was a natural athlete. He was not interested in being pushed by the coach. He preferred to train at a more moderate pace. He had enough energy in the evenings to enjoy mingling with the other athletes. At the big race, both Marc and Steve quickly raced ahead of the other runners. Midway through the race, some of the other runners caught up to Steve. Marc remained in the lead, while Steve slipped to fourth place. Marc won the gold medal while Steve came in seventh place. Marc was exhilarated; it was a dream come true. All the hard work that he had put in, all his days of exhaustion were worth it! Steve was very disappointed. He realized that he would have been in better shape had he trained to the limit. Now, it was too late.

Rabbi David Ashear tells a story of a talmid chocham who had been writing chidushei Torah- novel interpretations of the Torah, for the past ten years. He was getting older and decided he had done enough. He stopped writing his chidushei Torah. Very soon after, this man started becoming blind. When he went to the doctor, the doctor was shocked.  The doctor said that the talmid chacham should have turned blind ten years earlier. Apparently, this man’s extra involvement in Torah gave him an extra merit for protection, enabling him to see even though medically he should not have been able to. Once he decided to stop, he lost that extra protection.

Hashem constantly challenges us with tests. Every test is an opportunity for spiritual growth. Each test that we pass raises us to a higher level of spirituality and holiness. It also brings us to an even greater closeness to Hashem. When we pass one test, and Hashem feels that we are ready, then He presents us with an even harder test than before. Since now we are on a higher spiritual level than we were previously, Hashem gives us the “opportunity” of this harder test to enable us to grow even closer to Him.

Our forefather, Avraham, passed the 10 extremely difficult tests that Hashem gave him. Rashi in Pirkei Avos (5:3) says that those ten tests corresponded to the 10 utterances with which Hashem had created the World. Rashi says that the world exists in the merit of Avraham passing his 10 tests.

Rashi and the Rambam both say the Avraham’s tenth and final test was Akeidas Yitzchak. There were many aspects of this test that various commentaries focus on. Avraham was willing to sacrifice Yitzchak, his beloved son of his old age. Furthermore, Akeidas Yitzchak seemed to be in contradiction to Avraham’s preaching throughout his entire life. He had constantly preached against idol worship and human sacrifice. He had always spoken about Hashem as a loving G-D. Avraham had also hoped that Yitzchak would continue his life’s work of introducing the concept of Hashem, to the world. Lastly, this action was contradictory to Hashem’s promise to Avraham. Hashem had promised Avraham that his lineage would continue through Yitzchak. If he would sacrifice Yitzchak’s life, what would happen to Hashem’s promise? Despite all this, Avraham was willing to do whatever Hashem asked, without questioning Him.

Rabbeinu Yona (Pirkei Avos 5:3) lists the Akeida as only the 9^th test! The 10^th test was when Avraham wanted to find a burial plot for Sarah. Hashem had promised Avraham that He would give him all the land that he had traversed. Yet, Avraham had difficulty finding a plot. Eventually he was able to buy one for an exorbitant sum. Despite the difficulty, Avraham did not harbor any negative feelings to Hashem. He never questioned Hashem’s actions.  Hashem tested Avraham and revealed to the world that Avraham feared Hashem and was perfect in all his middos.

Rabbi Yissachar Frand (in Rabbi Frand on the Parsha) says that is generally accepted that each of Avraham’s tests was harder than the previous one. If so, how could this last test possibly be harder than the test of Akeidas Yitzchak? How could it even come close? Rabbi Frand explains that Avraham must have used every ounce of strength and faith to withstand such a difficult test as the Akeidas Yitzchak.

I recall learning that during the Akeida, Avraham did not suppress his love for Yitzchak. At the same time that Avraham showed fortitude in following Hashem’s will, simultaneously he was crying, as a loving parent.  Avraham must have been emotionally drained afterwards. When he returned home, he found out that Sarah had died, and then he had to haggle with Efron to negotiate a burial place.

Avraham had just passed the ultimate test, the Akeida, proving to the world that he truly feared Hashem. His merit was so great that it was able to sustain the Jewish people throughout our history. Rabbi Frand says that Avraham could have justifiably complained to Hashem. “Enough already. My life was dedicated to You, Hashem. I passed all Your tests. Did I have to go through this as well? Can’t things finally go smoothly for me?” Avraham could have easily reacted instinctively, as many people would.

Avraham passed even this subtle test, modelling for us that one must constantly strive for spiritual growth. We should not rely on past accomplishments. We never remain in one spot; we are either increasing our level of spirituality or decreasing. We can and must keep growing in spirituality.

Parshas Vayera

Making the Impossible, Possible!

“And Hashem said to Avraham, ‘Why did Sarah laugh’, saying, ‘Shall I in truth bear a child, though I have aged?’ “ (18:13)

On a dark and cold night in the Jankowska Road Camp, the S.S. and Ukranian guards woke up all the Jewish prisoners. The prisoners were taken to a field where there were two pits. “Each of you dogs who values his miserable life… must jump over one of the pits and land on the other side.” Whoever misses will be shot. It was clear to all the exhausted and emaciated prisoners that this was an impossible task, especially on such a freezing cold night. The pits started filling up with bodies. Rabbi Israel Spira, the Bluzhov Rebbe walked towards the pit, closed his eyes and jumped. When he opened his eyes, he was on the other side of the pit.

Hashem helped Rabbi Spira to do the ”impossible”. (from Hasidic Tales of the Holocaust by Yaffa Eliach)

A few days after having his bris mila, Avraham invited three “Arab” travelers into his home. The travelers were actually angels, disguised as Arabs. After they “ate”, one of the Arabs said that in exactly one year, Sarah will give birth to a boy. Sarah, who was at the entrance, outside the tent, heard these words and laughed. She looked at her aged body and thought that there was no way that she and her aged husband Avraham, could possibly have a child at this point in their lives. Hashem then turned to Avraham, asking why Sarah had laughed. Hashem said, ”Is anything beyond Hashem?” Apparently, Hashem was disturbed by Sarah’s slight lack of belief that she could have a child.

The Ramban questions why Hashem was upset at Sarah’s disbelief. Sarah didn’t know that the guests were angels; she thought that they were Arabs who were trying to say something nice! The Ramban answers that even though it was said by Arabs, Sarah should still have believed that it was possible. Minimally she should have said, “Amen. May it be Hashem’s will [that I have a child].”

HaRav Yechezkel Levenstein zt”l  (in his sefer Ohr Yechezkel, as quoted in Yalkut Lekach Tov by Rabbi Yaakov Yisroel Beifus) explains this Ramban. He says that one who has 1000%, total belief in Hashem is OBLIGATED to believe that Hashem can change Nature for his benefit. Therefore, Sarah should have responded, “Amen. May it be Hashem’s will [that I have a child].” That would have constituted a prayer that Hashem change Nature for her and enable her to give birth.

When we are given an unlikely blessing, we too should respond “Amen. May it be Hashem’s will”, asking Hashem to change Nature to help us.

We see from this that belief in Hashem OBLIGATES us to never give up, however hopeless our situation may seem. As the Talmud (Brachos 10A) quotes, “Even if a sharp sword rests upon a person’s neck he should NEVER despair of mercy.” Hashem can save him in an instant!

Parshas Lech Lecha

“What You See is Not Always What You Get!”

“And he will be a wild man; his hand in everything, and everyone’s hand against him.…” (Bereishis 16:12)

In the middle of the night, two travelers were caught in a terrible snowstorm. Luckily, they noticed the light of an inn down the road. They knocked on the door of the inn. The innkeeper had gone to bed and did not want to be bothered with them. Finally, he agreed to let them in. He showed them a small, cold room where they could stay for the night. A short while later, there was another knock on the door. It was a famous Chasidic Rebbe who was also stuck in the snow. The innkeeper ran downstairs, happily opening the door for the Rebbe. He seated the Rebbe at a warm table and gave him hot tea and cake. When the Rebbe got up, he noticed two men in the small cold room. He immediately recognized that one of them was the gadol hador (the great rabbi and leader of the generation), Rabbi Yoshe Ber Soloveitchik. The innkeeper felt awful at the way he treated this great rabbi. “I am sorry. I did not know who you were.” (based on Magid Stories for Children by Chaviva Pfeiffer)

When the innkeeper had first seen the gadol hador, he thought he was just a regular person.

 Our matriarch, Sarah, was unable to conceive for a long time. She gave her maidservant, Hagar, to Avraham, as a wife. She hoped that act would help her merit to have her own child (Rashi 16:2). Hagar conceived immediately. As a result, Hagar began to act with disrespect to Sarah. Hagar felt that Sarah was not truly as righteous as she appeared to be. After all, Sarah had not conceived whereas Hagar had conceived right away. In response to Hagar’s disrespectful behavior, Sarah treated her more strictly. Hagar ran away to the desert. She was visited by an angel of Hashem who told her to return to Sarah. The angel told Hagar that she would have a child who will be “a wild man”. He will steal from everyone and everyone will hate him (Rashi 16:12).

The angel told Hagar good news at a time when she felt bad. Why did the angel add that Hagar’s son will be unrefined, criminal, and hated by all? This is not the type of news a person would be happy to hear, especially when they are feeling bad.

The Zera Shimshon (as quoted in Zera Shimshon by Rabbi Nachman Seltzer) quotes the Shach who explains that Sarah’s inability to have children led to the situation in which Avraham married Hagar and had a child from her. That child, Yishmael, became the recipient of any impurity remaining in Avrohom that had come from his father Terach! When Sarah would finally give birth to her own child, her child would be free of any impurities and spiritual blemishes.

In effect, this is what the angel was telling Hagar. He did not want to cause her pain. Rather, he was telling her that she erred in assuming that Sarah was not righteous. Sarah was truly righteous and that is the reason that she did not give birth before Hagar. Hagar had to give birth first so that her son would receive all the impurities. That being the case, the angel was telling Hagar to return to Sarah and revert to treating her with the reverence that she used to give her.

We often evaluate others just by looking at them. We may think that the person we are viewing can not possibly be a great person; not when he looks like that or is dressed like that. How wrong we are!! Klal Yisroel has inherent greatness and every single member of Klal Yisroel can be great. The person that we thought was not so special, may be exceptionally kind, do much chesed or show great respect to his elderly parents. Perhaps he has even overcome great challenges in his life, challenges that we ourselves would have failed.

“Do not judge a book by its cover.”  Do not be fooled by someone’s external appearance.

A person can look like a “nobody” but can actually be great.

Parshas Noach

“Listen to the Pelican!”

“…The end of all flesh has come before Me, for the earth is filled with robbery through them; and behold, I am about to destroy them from the earth.” (Bereishis 6:13)
“Then the eyes of both of them were opened and they realized that they were naked….” (3:7)

A pelican went to the seashore to catch some fish. It thrust its beak into the water, coming up with a large fish. The fish begged for mercy. “Please let me go. Don’t kill me. Take pity on a creature that was formed by Hashem.”

The pelican was about to release the fish when it noticed a small fish hanging out of the mouth of the larger fish. Apparently, the larger fish had been about to swallow this small fish when the pelican caught the larger fish. The pelican said to the larger fish, “You are a fraud! Why should I take pity on you and not eat you when you yourself were about to do the same thing to the small fish?” (sefer Talelei Oros, quoting this analogy from Rabbi Yosef Shaul Nathansohn zt”l, a 19^th century Polish rav)

Noach’s generation was morally perverse and decrepit. They also served idols. Rashi (6:13) indicates that these were the reasons that the people were punished. Yet, Rashi also says that their decree was sealed because of theft. If their actions were so terrible why weren’t they destroyed because of them? Why was their fate only sealed because of theft?

Hashem had granted Noach’s generation excessive goodness. They were prosperous and happy and felt safe in their homes (Talmud Sanhedrin 108A). They were healthy and lived long lives (Midrash 36:1). Despite that, they didn’t value Hashem’s goodness and they sinned terribly. During the last seven days before the start of the Flood, Hashem even gave them a “taste” of the World to Come so they could appreciate what they would be losing if they continued sinning. Unfortunately, they continued sinning. (Talmud Sanhedrin 108B).

After the Jews had sinned with the golden calf, Hashem wanted to destroy them. Moshe davened to Hashem, “blaming” Hashem for their actions. “Master of the Universe, because of the gold and silver that you lavished upon Israel during the exodus from Egypt until they said enough [dai]; it was this wealth that caused Israel to make the Golden Calf.” (Talmud Berachos 32A) Hashem listened to Moshe’s pleas. Although the Jews were severely punished, they were not destroyed.

Rabbi Shimshon Chaim Nachmani zt”l (In sefer Zera Shimshon 2 by Rabbi Nachman Seltzer) says that the people of Noach’s generation could have defended their abominable and perverse actions, using the same defense strategy that Moshe Rabbeinu had used. They could have “blamed” Hashem. They could have claimed that they felt compelled to sin because of the incredible and overwhelming goodness with which Hashem had showered them. They could have said that it was too hard to live a moral life because they were surrounded by so much luxury. However, since they also stole, they proved that their possible defense of having sinned because of too much prosperity, was a fraudulent defense.

Thus, this generation sinned horribly with their immorality and idol worship. Yet, despite their abominable sins, they would not have been destroyed. However, they sealed their own fate by stealing. Since they stole, they negated their only defense. It was their stealing that was the final straw and led to their destruction.

Parshas Bereshis

Appreciate What You Have Before It Is What You Had!

“All the trees of the field were not yet on the earth and all the herbs of the field had not yet sprouted, for Hashem had not yet sent rain upon the earth and there was no man to work the soil.” (2:5)
“Then the eyes of both of them were opened and they realized that they were naked….” (3:7)

A man wanted to sell his property in the country. He asked his friend to write an ad that he could post in the newspaper. His friend wrote:

For Sale: A beautiful property where birds sing at dawn. Located near the brilliant & sparkling waters of a large stream where deer come to drink. The house is bathed in the light of the rising sun in the morning with plenty of tranquil shade in the evening.

Sometime later, the one who wrote the ad met his friend and asked if he had been successful in selling his property. He replied that he had not. “I changed my mind. When I read what you had written, I realized that what I already have is a treasure.”

Sometimes we look elsewhere, not appreciating the treasures that we already have.

Hashem had prepared a complete world for the first man, Adam. However, the trees and herbs were below the surface and had not yet sprouted. After Adam was created, Hashem made it rain. Then the trees and herbs surfaced. Why did Hashem hold off the rain until after Adam was created? Rashi explains that Hashem wanted Adam to value and appreciate the need for rain and pray for it. HaRav Henach Leibowitz zt”l explains that Adam was exceedingly wise and certainly would have greatly appreciated entering a complete world, with the trees and herbs already there. Yet Hashem delayed it from being complete. Perhaps Adam would have taken it a little for granted and would not have appreciated it as much. Even someone as great as Adam may have had a slight lack of appreciation had he entered a totally complete world.

Later in the Parsha, Adam and Chava ate from the forbidden tree. Rashi explains that as a result, they felt spiritually naked. Hashem had given them only one mitzvah and they transgressed it. Now they would no longer be able to fulfill Hashem’s commandment. Before they sinned, they did not totally understand or fully appreciate what the result of their actions would be. They did not appreciate what it would mean to lose their only mitzvah. Now it was too late.

The story is told of the Vilna Gaon who cried when he was on his deathbed. His students asked him why he was crying. The Vilna Gaon picked up his tzitzis and held them close to his heart. He explained that in this world he purchased his tzitzis for a minimal sum and every moment he wore them he willfully served Hashem. However, in heaven no matter how much money he would spend, he would never be able to choose to serve G-d! That is why the Gaon cried.

It is important to focus on and appreciate what we do have, while we still have it.

We must value each of the mitzvos and do them while we still can.

Parshas Miketz

First Impressions are Lasting Impressions!

“And there, with us, was a Hebrew youth, a slave of the Captain of the Guard…”. (41:12)

Whether it’s a job interview or a first date, first impressions are always important. This is also true in the courtroom.

At his September 2007 arraignment on murder charges, Kenneth Kline sported a Mohawk hairstyle, a mustache, a black T-shirt and jeans. He personified arrogance and defiance. When Kline appeared at his Berks County murder trial 14 months later, his hair was short and even, his mustache and brash attitude were gone, and his attire was stylish suits and ties. That’s because his attorney knew that the appearance of a client can sway a jury. (Dressing Defendants for Success in the Courtroom by Kevin Amerman)

Pharaoh awoke after having dreamed two disturbing dreams. All his wise men were unable to interpret the dreams to his satisfaction. Seeing Pharaoh’s agitation, the butler spoke up. He told Pharaoh that while he was in jail, he, too, had a troubling dream which was correctly interpreted by a Jewish youth. Perhaps that Jewish youth could also interpret Pharaoh’s dream. The butler told Pharaoh, “And there, with us, was a Hebrew youth, a slave of the Captain of the Guard…”. Rashi comments on the words that the butler used to convey his message. Rashi says, “Cursed be the wicked for the favors they do are never really complete! The butler mentions Yosef in disparaging language. ‘A youth’ – A fool, not fit for greatness. ‘A Hebrew’ – He doesn’t even know our language. ‘A slave’ – It is written in the laws of Egypt that a slave may neither become a ruler nor dress in princely robes”.

Rabbi Pesach Eliyahu Falk, a posek in Gateshead (in his sefer Shailos Uteshovos Machaze Eliyahu, as quoted by sefer Yalkut Lekach Tov by Yaakov Yisroel Beyfus), is baffled by the actions of the butler. He questioned how the butler could be so daring as to lie to Pharaoh. How could the butler say that Yosef was an incapable fool when he knew firsthand that Yosef was very wise and very capable? How would Pharaoh react when he realized how the butler had lied? Rabbi Falk gives a very insightful answer. The butler never actually said that Yosef was a fool. He merely said that Yosef was a youth, a Hebrew, and a slave, which were all true. However, the inference of the word youth, is that the person is a fool [Remember that Yosef was not a youngster. He was already an adult. Clearly referring to him as youth was inferring something negative about him]. The inference of the descriptive that someone was a slave was that he was not educated. Thus, the butler protected himself by saying truthful words. However, the usage of his words gave the listener the impression that Yosef was uneducated and incapable. The evil butler purposely gave the false impression that Yosef did not deserve to have his status elevated by interpreting Pharaoh’s dream.

Our first impression of a person stays with us. Thus, even after Pharaoh would see how wise Yosef really was, he would still believe, in his heart, that Yosef was a fool. This was the plan of the evil butler.

Our first impression of people becomes deeply engraved in our hearts and is very hard to uproot. This is one of the terrible harms caused by loshon hara, slanderous speech. Even after a person defends himself and proves that what was said about him is untrue, the original impression of him remains. Sefer Tehillim (Book of Psalms) compares the words of loshon hara to hot coals of broom – wood that remain burning for a long time. The Midrash (Braishis 98:19) brings a story of this type of coal burning for a full year! The Alshich illustrates the long-term damage of loshon hara with an example. Someone once lied and said that a certain person was lazy. The person showed no trait of laziness. In fact, the opposite was true. He actually was very industrious! Yet, if he would slacken in his efforts and appear lazy even one time ten years later, people would remember the lies and think that he was a lazy person. The thought that had been lying dormant for years would re-surface in peoples’ mind as if he actually was lazy. This is the terrible result of loshon hara.

We must always strive to make a good impression of ourselves. We also must be careful when speaking, not to create a bad impression of others. First impressions can be “lasting impressions”.

Parshas Vayeshev

Take the Rowboat! It was Sent by Hashem

“The chief butler did not remember Yosef ….” (40:23)

There is a famous story that teaches an important lesson.

A man was once caught in rising floodwaters. He climbed onto the roof of his house and trusted that Hashem would rescue him. A neighbor came by in a rowboat and said, “The waters will soon be above your house. Hop in and we’ll paddle to safety.” “No thanks” replied the man. “I’ve prayed to Hashem and I am sure that He will save me.” A short time later the police came by in a motorboat. “The waters will soon be above your house. Hop in and we’ll take you to safety.” “No thanks” replied the man. “I’ve prayed to Hashem and I am sure that He will save me.” A little time later a rescue services helicopter hovered overhead, let down a rope ladder and said. “The waters will soon be above your house. Climb the ladder and we’ll fly you to safety.” “No thanks” replied the man. “I’ve prayed to Hashem and I am sure that He will save me.” All this time the floodwaters continued to rise, until soon they reached above the roof and the man drowned. When he arrived in heaven, he asked, “Hashem, why am I here in heaven? I prayed for You to save me. I trusted You to save me from that flood.” “Yes, you did” replied Hashem. “And I sent you a rowboat, a motorboat and a helicopter. But you never got in.” This man was waiting for Hashem to save him.  He did not put in any effort to save himself.

In every situation in life, we have an obligation to try our best to succeed. Although we are required to try the best we can, we must realize that our efforts won’t change the outcome. We will succeed only if Hashem wants us to. Yaakov sent Yosef to check on his brothers. Yosef couldn’t find them and was going to return to Yaakov, unable to complete his mission.  However, Hashem had other plans.  Hashem wanted Yosef to succeed in finding his brothers. Therefore, Hashem sent the angel Gavriel to tell Yosef where his brothers were. Hashem set into motion a chain of events that would eventually bring the Jewish People to Egypt.  Initially, Yosef ‘s efforts failed but Hashem caused him to succeed in his mission. Alternatively, there are times that we put in our best efforts and succeed beyond our wildest dreams. We must realize that our efforts did not cause our success. Although we have an obligation of hishtadlus, of trying our best, our success is only due to Hashem.

Yosef was falsely accused of a crime and was put into prison. Later, the King’s butler and baker were also put into prison. One morning, Yosef questioned the troubled looks that he noticed on their faces. They were both disturbed by their dreams. Yosef explained the meaning of their dreams. He told the butler that Pharaoh was going to free him in three days. Yosef asked the butler to please put in a good word for him to Pharaoh, as he was put into prison on false pretenses. The butler was freed but totally forgot about Yosef’s kindness and did not say anything to Pharaoh on his behalf.

Rashi says that Yosef was punished by being confined in prison for two extra years because he asked the butler for help.

Why was Yosef punished? Wasn’t he merely following his obligation of putting in the effort on his own and not just relying on Hashem?

There are many different answers to this question.  Yosef was on a very high level of having faith in Hashem. However, he erred slightly. Rashi says that Yosef erred in relying on help from an arrogant rasha. That wasn’t proper hishtadlus. In a similar vein, the Chazon Ish, Rabbi Avrohom Yishayahu Karelitz (as quoted in sefer Talelei Oros), explains why Yosef’s efforts were improper. One is obligated to put in efforts that have a reasonable chance of success. Acts of desperation are unacceptable efforts because they show a lack of faith in Hashem. Turning to the haughty butler was considered an act of desperation, for the haughty are unlikely to come to the aid of those less fortunate than they. Therefore, Yosef was punished.

Hashem requires us to put in our effort. However, we should never arrogantly feel that our effort led to our success. Our success, as well as anything that happens, is totally dependent upon Hashem.