In Memory of our beloved David Schwartz, who fell in battle sanctifying God’s name, on 27 Tevet, 5784 (8 January 2024).
“Le’David Barchi Nafshi” is a compilation of essays written on the weekly Torah reading by David Schwartz, of blessed memory. First published on the occasion of his marriage to Meital, David’s unique Torah thoughts that delve into the depths of the Torah are shared now to elevate his memory and sanctify his soul.
In Mikeitz, Joseph remains the central focus of our attention. Even though he is the central figure, he is frequently depicted as a passive figure, who is impacted by the circumstances around him. First, his father loves him, and presents him with the coat of many colors. His brothers then envy him and throw him into the pit. He is brought to Egypt, and is sold to the house of Potiphar. Seemingly, he has no power to influence his sad fate in any way. Yet somehow, even though he is a figure at the mercy of others, he rises up and achieves greatness and phenomenal success.
The Torah emphasizes that he achieved success, because he had complete faith in God. His faith and subsequent success is described in the episode at the house of Potiphar:
“And when his master saw that God was with him and God lent success to everything he undertook … Then God blessed his house for Joseph’s sake, so that the blessing of God was upon everything that he owned, in the house and outside” (39:3-5).
Joseph was driven by forces in his surroundings greater than he was, but because of his complete faith in God he succeeded in rising up. We are left with a question of how Joseph’s faith in God brings about his great success. The Torah does not provide an explicit answer explaining this. Joseph acknowledges the mercy of God and the central principle behind his actions, and others around him also realize this. As is seen in the episode of Potiphar, in which it is stated: “And he saw that God was with him.” Likewise, regarding Pharoah it states: “And Pharaoh said to his servants: ‘Could we find another like him - a man with divine spirit in him?’” (41:38) Everyone saw that divine providence stood with Joseph in every circumstance.
There is one request that is out of character. At the end of the parsha of Vayeishev, Joseph turns to the cupbearer and says:
“In three days Pharaoh will pardon you and restore you to your post; you will place Pharaoh’s cup in his hand, as was your custom formerly when you were his cupbearer. But think of me when all is well with you again, and do me the kindness of mentioning me to Pharaoh, so as to free me from this place” (40:13-14).
In contrast to the passive personality that we have seen until now, Joseph chooses for the first time to take his fate into his own hands in his attempt to get out of prison. The Torah leaves no room to doubt that Joseph failed at first in this initiative. The cupbearer forgot all about Joseph, who would go out from prison only after another two years. Despite this, God’s providence did not leave Joseph for a moment, and when he eventually did make it out of prison he would go on to manage the greatest empire of the ancient world.
I will attempt to clarify the reason for the success of Joseph which at first is not obvious. The first time that the Torah testifies about the unique providence over Joseph, Rashi explains: “For God was with him - the name of God was always on his lips.” Rashi explains that the name of God being on the lips of Joseph is evidence that divine providence accompanied him. Let us look closely at what this statement means.
In the incident with the wife of Potiphar, Joseph explained that his refusal was due to his moral code before God. “How then could I do this most wicked thing, and sin before God” (39:9). Joseph also emphasizes that his interpretation of dreams is due to assistance from above. Joseph said: “Surely God can interpret! Tell me [your dreams]” (40:8). Joseph carries the name of God with him through all his trials. Also after he rises to greatness, he tells his brothers. “Now, do not be distressed … God sent me ahead of you … So, it was not you who sent me here, but God” (45:5-8)
Joseph emphasizes time after time the presence of God in his life and in his leadership of the world. He sees divine supervision in all matters, and tells this to everyone.
The Ramban brings an essential teaching in the parsha of Bo that helps us to understand what it means to carry the name of God with us. “The intent of all the commandments is that we should believe in God and acknowledge him as our Creator, as there is no other reason for the primary creation. God above desires nothing else from the world below but that we acknowledge Him as God who has created us.” As he notes, the world was only created so that man would know God and acknowledge him as the Creator. Joseph applies this idea, through knowing and acknowledging God at all times with clear recognition.
Yet the initial question remains, as where do we find that that recognition of God is a key for success? Where can one find a source that this attribute assures one that God will indeed provide assistance?
I found that the great luminaries of our tradition provide us with an answer and a source for this. Rav Chaim of Volozhin in his work Nefesh Hachaim explains:
“It is a great and a wonderful virtue for a person to distance himself from disputes or desires so that they don’t rule over him or leave any sort of impression at all. When a person establishes it in his heart saying that God is the true Lord and there is no other God, he nullifies those matters so that he is not governed by any other force or desire in the world. He serves and clings in purity of his thought only to the one Lord, blessed be His name. Then God provides him with strength such that all the forces and desires in the world are as nothing and have no force on him in any way at all.” (3:12)
There is a foundation for these thoughts above in the Rambam’s Guide for the Perplexed. He writes:
“Hence it appears to me that it is only in times of such neglect that some of the ordinary evils befall a prophet or a perfect and pious man: and the intensity of the evil is proportional to the duration of those moments, or to the character of the things that thus occupy their mind … Divine providence is constantly watching over those who have obtained that blessing which is prepared for those who endeavour to obtain it.” (Guide 3:51)
The Ramban takes this idea an additional step and writes: It is written: (Psalm 37:3), “Trust in God,” and these words precede “do good.” This means that even though one may not have performed good actions and knows that he is wicked, nevertheless he should trust in God, because God is merciful and will love you. (Emunah U’bitachon, 3)
Thus, in the teachings of these luminaries we learn that the attribute of faith can bring success. As the verse states: “And he who trusts in God shall be surrounded by kindness” (32:10). In light of all this, it seems to me that we can say that Joseph, Yossef HaTzaddik, teaches us that critical concept in the service of God. Carrying the name of God with us in every circumstance completely expresses this attribute of faith. Joseph’s actions were not only a basic duty and goal per se, as the Ramban, noted, but they brought success and salvation. At every moment, Joseph lifted his heart to heaven in trust and expectation for salvation, and this is what lifted him up in all his tribulations.
May it be God’s will that we attain the clarity that is sought from us with the attribute of faith, and with the help of God may we be brought to success and salvation.
"וְהַבּוֹטֵחַ בַּה׳ חֶסֶד יְסוֹבְבֶנּוּ" (תהלים לב, י)
“And he who trusts in God shall be surrounded by kindness” (32:10).