It’s a question that echoes through the story of Joseph, as we find it explored in Bereshit Rabbah, a collection of rabbinic interpretations of the Book of Genesis.

The passage opens with a quote from Psalms: “Happy is the man who has made the Lord his trust” (Psalms 40:5). This, the rabbis say, is Joseph. But then comes a twist. "And did not turn to the proud" (Psalms 40:5) – because Joseph asked the chief butler to remember him and mention him to Pharaoh, two years were added to his time in prison. Think about that for a moment. Because he placed his hope in another person, his freedom was delayed.

Rabbi Yudan adds a stark observation: "Many myriads of myriads tend after falsehood; woe unto anyone who puts his trust in them." Ouch. It’s a powerful reminder of the fragility of human promises.

Then the narrative shifts to Pharaoh's dreams. We read in Ecclesiastes, "For a dream comes with a multitude of concerns" (Ecclesiastes 5:2). The text delves into Pharaoh’s perspective, almost humorously asking: "Who stands over whom – I for my god, or my god over me?" The "god" here is the Nile, a central deity in Egyptian belief. Pharaoh wonders aloud, "Does it make sense that I protect my god, or that my god protects me?" Joseph, in this interpretation, sets him straight: "You, over your god." The verse "he stood at the Nile" (Genesis 41:1) is cleverly re-read as "he stood over the Nile," suggesting Pharaoh's supposed dominion.

The text then draws a parallel between Joseph's ascent and a verse from Ecclesiastes: "For he emerged from prison to reign" (Ecclesiastes 4:14). This is, of course, Joseph, who was "rushed…from the dungeon" (Genesis 41:14) to interpret Pharaoh's dreams.

But even in his triumph, there's a shadow. “Even in his reign, he is revealed as poor” (Ecclesiastes 4:14). This is linked to Potiphar, Joseph's former master. As long as Joseph was in his house, Potiphar prospered. But after Joseph left, his fortunes reversed. It's a fascinating detail, hinting at the interconnectedness of lives and destinies. The Zohar, that foundational text of Jewish mysticism, is full of similar connections between seemingly disparate events.

And finally, we return to those two extra years. “I saw all the living, who walk under the sun” (Ecclesiastes 4:15) – this is Joseph. “With the second child” (Ecclesiastes 4:15) – these are the two years that were added for him. Why? So that Pharaoh would dream, and Joseph would be elevated through the interpretation of that dream. It's a reminder that even delays and setbacks can serve a higher purpose, setting the stage for something greater. As we find in Midrash Rabbah, everything is orchestrated, even when we can’t see the bigger picture.

So, what do we take away from this glimpse into Bereshit Rabbah? Perhaps it’s a gentle nudge to examine where we place our trust. Are we relying on fleeting human connections, or are we cultivating a deeper faith in something more enduring? And can we find comfort in the idea that even our detours might be part of a larger, divinely orchestrated plan? It’s certainly something to ponder.