“It happened at the end of two years … Pharaoh was dreaming (Bereishis 41:1).”
Two years earlier, Yosef had correctly interpreted the dreams of the sar hamashkim (Royal Butler) and the sar ha’ofim (Royal Baker). He told the Royal Butler that he would be reinstated to his original post, and Yosef requested “zechartani … v’hizkartani – think of me and mention me to Pharaoh [when you are released.” He informed the Royal Baker that he, unfortunately, would meet a different end. When the pasuk here tells us that it was two years later, the medrash comments that because Yosef said those two words to the Royal Butler, Yosef was punished and he sat in prison another two years.
Various questions are asked here, including: Yosef saw the sequence of events – the simultaneous dreams of the Royal Butler and the Royal Baker and his correct interpretation – as Divine Providence. Why would Hashem bring this about if not so that Yosef should ask for the Royal Butler’s appreciation by remembering him to Pharaoh? It was a natural act of hishtadlus on his behalf. Why was it such a sin that he asked the Royal Butler to remember him? Also, how can we explain that Yosef was punished middah k’neged middah – that because of two words that he said, he received two additional years in prison, one year for each word?
The Targum Yonasan Ben Uziel explains that the dream of the Royal Butler actually alluded to the redemption of the Jewish people. This being so, Yosef understood that the redemption could only come about if he, Yosef, would be released from prison. Since Yosef was limited in his ability to advocate for his own release, he had to turn to the Royal Butler for assistance.
R’ Yaakov, the Rav of Pozno, offers a fascinating explanation. When Yosef interpreted the dream for the Royal Butler, he told him, “In another three days Pharaoh will … restore you to your post …” He did not tell the Royal Butler that he would be released immediately; rather, that it would happen in three more days. If that was so, why was Yosef so anxious to ask the Butler on that very day that he should remember him to Pharaoh? He could have waited for the third day, when the Royal Butler received the news of his emancipation and realized that Yosef’s interpretation had indeed been correct. That would be a more fitting time to ask the Butler to remember him.
What difference does it make whether Yosef asked the Butler for the favor immediately or waited a few more days? The answer is that days of tefillah would be missing. Certainly, Yosef HaTzaddik prayed for his freedom every day. However, once he asked the Royal Butler to remember him, his own prayers were not as strong, because he was cognizant of the fact that Hashem had provided his salvation and the keys to his freedom with the dreams and their interpretations. As a result, there were two days when the proper tefillah was lacking.
The Sas B’Imrasecha comments that we know that the prayers of one day are effective for the entire year. On Yom Kippur we pray for the entire year. If two days of Yosef’s prayers were lacking, it was as if two years of prayer were missing. For that reason, Yosef remained in prison for an additional two years. As such, Yosef’s request to the Royal Butler, in and of itself, was proper. It was his timing – advancing his request by two days – that was improper.
This turn of events teaches a powerful fundamental principle. When one encounters challenges and obstacles in life, he should know that one day of prayers can resolve his suffering and difficulties for an entire year.
A very pious individual living in Yerushalayim did not have enough money for the yom tov of Pesach. Although he had received ma’os chitim funds, they simply did not cover his expenses. He could not even provide the minimum for his family. He prayed from the depths of his heart that Hashem should provide him with the money he needed. Before Mincha, he made special preparations – engaging in introspection and mentally focusing on his concentration before addressing Hashem – and then set out to shul. With tears and deep sincerity he poured out his heart to Hashem, especially during the tefillah of Barech Aleinu, which he recited with great kavanah (intent). At the conclusion of the Shemoneh Esrei prayers, he asked Hashem in his own words to help him attain the money he needed for the expenses of the upcoming yom tov.
Standing nearby was a man of means who had arrived from America to spend yom tov in Eretz Yisrael. After hearing the heartfelt words of this Yid, R’ Yosef, the American approached him. “Hashem has blessed me with riches, and I overheard your prayers. I would like to help you cover your yom tov expenditures.”
The next day R’ Yosef went to the hotel where the American was staying, and the wealthy man gave him a large sum of money that would be enough for all of his yom tov needs. He also gave R’ Yosef extra money to cover his household expenses for a few more months.
A number of days later, R’ Yosef encountered the details of this turn of events to a friend of his. The friend asked, “Did you save the man’s address so you can call on him when you need some money?”
Taken aback, R’ Yosef said, “Did I turn to him and ask him for help? I asked the King of kings – Hashem, for help. He is the one who arranged for this wealthy person to be His messenger. Why would I need his address? It is not he who provided me with the needs for yom tov. It was Hashem Himself.”
For all our needs in life we turn only to Hashem. Every day, every hour, and in every situation, Hashem is the address where we send our tefillos.
