BALANCING BITACHON AND HISHTADLUS – WHY ISRAEL SENT A SMALL GIFT

בס "ד

UNE RÉFLEXION SUR PARSHAT MIKETZ 5786

“Take some of the choice fruits of the land in your bags, and carry down a gift to the man, a little balm, a little honey, gum, labdanum, pistachio nuts, and almonds.”
(Genesis 43:11)

When Jacob, here called Israel, sends his sons back to Egypt to buy food, he gives them an unusual piece of advice: bring the man a small gift. Not a large or lavish one, just “a little balm and a little honey.”

Why such a modest offering? And why was it necessary at all? Let’s explore this moment through the lens of classical and Chassidic commentaries, and see how it reveals the eternal balance between bitachon (trust in G-d) and hishtadlus (human effort).

Classical Commentaries – Respect and Sincerity

The Torah commentators offer a range of explanations:

• Chizkuni notes that Jacob chose items unique to Canaan, goods that could not be found in Egypt. The gift was not impressive because of its size, but because of its rarity.
• Malbim explains that the gift was a sign of innocence. One who feels guilty often tries to buy favor with a large offering; Jacob instructed the opposite, a modest gift that reflected honesty, not manipulation.
• Rachi teaches that “מזמרת הארץ” (mizmeret ha’aretz) means “the song of the land”—the produce for which the land is praised. Jacob wanted his sons to bring something that represented the best of their homeland.
• Sforno writes that since “the man” (Joseph) was wealthy and powerful, quantity would mean nothing; only quality would matter. The small gift, he says, would also serve as a test: if the man received it kindly, the brothers could hope for goodwill.
• Rav Adin Steinsaltz adds that even a small, sincere gift can soften the heart of a ruler. It was a gesture of respect, humility, and hope—universal human values.

Up to this point, it seems Jacob’s advice was practical and diplomatic.

Netivot Shalom – Bitachon and Hishtadlus in Harmony

The Netivot Shalom reads Jacob’s words, “If it must be so, do this” (אִם כֵּן אפוא זאת עשו), as a profound statement about hishtadlus et bitachon.

Jacob realized that the situation required human effort. His sons had to return to Egypt. There was no other choice.

But his response shows perfect spiritual balance:

“If Heaven has shown us that some action is required, let us do what must be done, no more, no less.”

Therefore, he told them to bring a little balm and a little honey. Just enough effort to fulfill their part, without overreliance on human power. Jacob’s deep bitachon allowed him to act with measured hishtadlus. He knew that true success comes not from the gift itself, but from Hashem’s blessing.

The modest offering became a symbol of that balance: do what you can, but trust completely that the outcome is in G-d’s hands.

Rabbi Menachem of Lubavitch – Natural and Supernatural Effort

Rabbi Menachem Mendel of Lubavitch emphasizes that a person must act on two levels: the natural level, striving in the ways of nature, and the supernatural level, trusting in G-d. Striving (hishtadlus) is for us, limited creatures, while trust (bitachon) is in what is above the natural order.

Both are essential: a person cannot rely solely on miracles but must also do what is within their power. For example, someone who is ill must go to doctors while simultaneously having strong trust that G-d will bring healing. This teaching beautifully illustrates the balance Jacob demonstrated with his modest gift: act within your human capacity, and leave the ultimate outcome to G-d.

The Noam Elimelech – The Manna as a Model

The Noam Elimelech sees a similar idea in the story of the manna:

“Behold, I will rain down bread from the heavens for you, and the people shall go out and gather a day’s portion each day.” (Exodus 16:4)

The manna represents pure bitachon—bread literally falling from heaven. Yet the people were still commanded to gather it—a minimal act of hishtadlus. G-d could have fed them without effort, but He wanted to teach that trust does not mean passivity. Even when everything comes from Heaven, we must still move our hands—to act, to gather, to try.

Judaism’s Ever-Present Balance

Jewish thought constantly returns to this delicate tension:

• Emunah says: “I know that G-d hears me.”
• Bitachon says: “I know that whatever G-d decides is for my ultimate good.”
• Hishtadlus says: “I must still do my part.”

Rabbi Yisrael Salanter expressed it perfectly:

“Have bitachon as if there is no hishtadlus, and do hishtadlus as if there is no bitachon.”

Rabbi Jonathan Sacks z”l framed it in another way:

“Judaism believes in the principle ein somchin al hanes; we are not permitted to rely on miracles. G-d expects us to take responsibility.”

The Talmud (Megillah 6b) puts it simply:

“If one says: ‘I have not labored but I have succeeded,’ do not believe him. If one says: ‘I have labored and found success,’ believe him.”

Effort does not guarantee success, but it is required as part of our partnership with G-d.

Applying This to our Lives

Jacob operated on a lofty spiritual level. For him, a small gift was enough. His connection with Hashem was so strong that even a minimal act of effort could serve as his hishtadlus.

For most of us, we must invest more effort: applying for the job, preparing for the meeting, studying for the exam, nurturing the relationship. Yet even as we act, we must remember that our success is not our own making—it is a gift from Above.

As Sara Eiseman writes beautifully:

“Hishtadlus doesn’t mean we control the outcome. It means we’re doing what Hashem wants us to do, knowing that only He determines what will happen.”

Our task is to build the vessel through our actions—and then to trust that Hashem will fill it with blessing.

A Small Gift, A Great Lesson

Jacob’s little parcel of honey and balm is not just an ancient gesture of diplomacy. It is a timeless lesson in spiritual balance. Too little hishtadlus becomes laziness. Too little bitachon becomes arrogance. Between them lies the path of Israel—a life of action rooted in faith.

“A little balm, a little honey.”
Just enough to act. And enough space left for G-d to bless.

Par Angelique Sijbolts
Nous remercions le rabbin Moshe Bernstein pour ses commentaires.

Sources d'information

Sefaria

© Copyright, tous droits réservés. Si vous avez apprécié cet article, nous vous encourageons à le diffuser.

Nos blogs peuvent contenir du texte, des citations, des références ou des liens qui comprennent des éléments protégés par le droit d'auteur de Mechon-Mamre.org, Aish.com, Sefaria.org, Chabad.orget/ou AskNoah.orgque nous utilisons conformément à leurs politiques.