It seems that Yosef felt too assured that the butler was his ticket to freedom. The Midrash perhaps seeks to instruct that although we are allowed and urged to strategize and use available means to address our problems, we must never assume to have the definitive solution.
The final section of Parashat Vayeshev tells of Yosef’s interpretations of the dreams dreamt by the baker and the butler – interpretations that ultimately proved correct, and also led to his release from prison. After predicting to the butler that he would be released from prison and reinstated in three days, Yosef added a request that the butler appeal to Pharaoh on his behalf. In the final verse of the parasha, we are told that the butler forgot about Yosef upon his release, and thus Yosef had to remain in the dungeon for another two years, until Pharaoh dreamt his unusual dreams and the butler recommended Yosef as an interpreter.
Rashi famously cites the Midrash’s criticism of Yosef’s handling of this situation: “Because Yosef placed his trust in him, to mention him, he had to remain imprisoned for another two years.” Surprisingly, Chazal frowned upon Yosef’s proactive efforts to secure his release by asking the butler to petition on his behalf. The Midrash cites in this context the verse from Tehillim (40:5), “Fortunate is the man who places his trust in the Lord, rather than turning to the arrogant [rehavim].” The Sages found Yosef guilty of placing his trust in a human being, rather than trusting that God would find a way to release him from the Egyptian dungeon, and attributed the extra two years of incarceration to this mistake.
Many writers and darshanim addressed the question of why it was wrong for Yosef to appeal to the butler for help. Certainly, we are to employ the practical means at our disposal to improve our situation, rather than sitting idly waiting for a miracle to occur.
An important source relevant to this Midrashic passage that has not earned much attention is the commentary of the Ralbag to this story. The Ralbag, interestingly enough, directly disputes the Midrash’s criticism of Yosef. According to the Ralbag, not only did Yosef act properly by requesting the butler’s assistance, but one of the purposes for which this story was written is to teach us to be resourceful and proactive. The Ralbag writes:
It is proper for a person to exert all his effort to extricate himself from the evil in which he finds himself through any means which can be helpful to him, rather than relying on a miracle… After all, Yosef, despite the fact that the [cognizance of] divine providence was entrenched within him to the very fullest, he appealed to the butler to mention him to Pharaoh that he release him from the dungeon.
The Ralbag proceeds to explain that the additional two years of imprisonment were not a punishment. Rather, God waited for the time when Yosef would be released under the ideal circumstances – when he would not simply regain his freedom, but rise to power and prominence. In direct contradistinction to the Midrash’s comments, the Ralbag views Yosef’s conduct in this episode as an example for us to emulate, demonstrating the importance of personal initiative and resourcefulness notwithstanding our firm belief in the absolute control of Providence over our lives.
The Ralbag’s comments bring to mind his discussion earlier in Sefer Bereishit, in Parashat Lekh-Lekha, where he disputes the controversial claim of the Ramban that Avraham sinned by relocating in Egypt when famine struck in Canaan. Whereas the Ramban maintained that Avraham should have remained in Canaan and trusted in God’s promise of prosperity, the Ralbag argues that to the contrary, Avraham’s residence in Egypt teaches us the importance of creative strategizing during times of crisis. The Ralbag’s remarks here in Parashat Vayeshev echo this perspective on the value of personal effort and initiative alongside belief in Providence.
Returning to the Midrash, we might suggest that Chazal were critical not of the request per se, but rather of Yosef’s confidence in the success of this route. The Midrash (as cited by Rashi) speaks of Yosef “hanging his trust” (“she-tala bo Yosef bitchono”) upon the butler, suggesting a degree of certitude and confident reliance. It seems that Yosef felt too assured that the butler was his ticket to freedom. The Midrash perhaps seeks to instruct that even as we utilize the means at our disposal to secure our wellbeing, we must realize that these means are but a few of the infinite possible ways in which our situation can be improved. In Yosef’s case, he figured that the butler would tell Pharaoh about Yosef’s innocence, and then Yosef would be released from prison. God, however, had a better plan, orchestrating events such that Yosef would be named the country’s vizier. Chazal here teach that although we are allowed and urged to strategize and utilize available means to address our problems, we must never assume to have the definitive solution. Even as we exert the necessary effort, we must remember that our fate ultimately rests in the Almighty’s hands, and only He can know with certainty which is the most effective and beneficial route to take.