Rashi cites the Midrash in Parashas Vayeishev which states that these two years refer to two extra years that Yosef was incarcerated. Since Yosef put his trust in the butler by asking to remember him upon his release from prison, he was forced to be confined for two additional years. This Midrash is vexing. While we are commanded to have bitachon, trust in Hashem, we are, nevertheless, implored to employ the usual forms of hishtadlus, endeavor. Indeed, wasn’t Yosef simply resorting to hishtadlus?
The Chazon Ish explains that Yosef’s requesting that the butler remember him was an improper form of hishtadlus. This inappropriate form of hishtadlus was, therefore, a blemish in Yosef’s level of bitachon. Yosef knew that one must trust only in Hashem and not rely on his own efforts. Nonetheless, Yosef asked the butler to further his cause, since he perceived this to be an act of hishtadlus. What then was the error in judgement?
Yosef should have known that it is not in the Egyptian nature to be kind and remember another person’s favor. Thus, Yosef’s trust in an Egyptian was a vain endeavor which would not be blessed with success. Yosef’s act of hishtadlus was, in reality, an act of desperation. Only a non-believer clutches at every possibility to save himself. A true baal–bitachon, firm believer, does not act out of desperation. He will not attempt an act of futility. Yosef’s act of hishtadlus was actually an act of futility, indicating a lack of faith on his part. Our sense of bitachon in the Almighty must emanate indomitable faith, not desperate pessimism.
