Parshas Miketz / Chanukah 5786 - Step It Up!

The Torah tells us that there was a great famine in Egypt and the surrounding countries. As the famine intensified and his family’s food supply dwindled, Yaakov urged his children to act:

“Yaakov perceived that there were provisions in Egypt; so Yaakov said to his sons, ‘lama tisrau (Why do you look upon one another)?’  And he said, ‘Behold, I have heard that there are provisions in Egypt; go down there and purchase for us from there, that we may live and not die.’” (Beraishis 42:1-2).

The Seforno translates “lama tisrau” as “Why do you look upon one another.” Still, Yaakov’s words are puzzling. His second statement is clear and practical: there is food in Egypt, so go and buy it. But why does he preface this instruction with the question, “Lamah tisra’u”—“Why do you look at one another?”

Seforno explains that Yaakov was rebuking his sons for their paralysis and inaction. Each brother looked to the others, waiting for someone else to take the initiative. As the Sages express it: “A pot belonging to partners is neither hot nor cold.” (Bava Basra 24b; Eruvin 3a).

When responsibility is shared among many, no individual feels compelled to act. Even if everyone agrees that something must be done, each assumes that someone else will take care of it. As a result, nothing happens. The Maharsha (Eruvin 3a) explains that because no partner feels fully responsible, the pot remains untouched—neither heated nor cooled.

Yaakov recognized this dangerous dynamic. His sons all understood the urgency of the famine, yet none stepped forward to act. Therefore, Yaakov first confronted their passivity and only afterward issued a direct command, sending all his sons—except Binyamin—to Egypt to secure food.

This same pattern appears later in Jewish history. At the Red Sea, the Jewish people stood trapped between the water and the advancing Egyptian army. Each tribe hesitated, waiting for another to go first. As long as everyone waited, the sea remained closed and the likelihood of annihilation by the Egyptians appeared imminent. Only when Nachshon ben Aminadav stepped forward and entered the water did the sea split. (Sotah 37a).

Similarly, on Chanukah we remember how the Greeks attempted to assault the Torah, banning Jewish practices such as Shabbos and milah (circumcision) to force the Jews to assimilate. It took a small group of Jews, led by Mattisyahu and his sons, the Hasmoneans, to stand up against the Greeks and spearhead a revolt to restore the primacy of Torah.

We learn from Yaakov that in communal matters, we cannot afford to remain passive, assuming that others will act. When a need arises—whether spiritual, emotional, or physical—someone must step forward and take responsibility.

As Hillel famously taught: “In a place where there are no men, strive to be a man.” (Avos 2:4).

In these challenging times for the Jewish people, this message takes on even greater urgency. Like Nachshon, each of us must be willing to step up: to visit the sick, help form a minyan, support those in distress, or strengthen our communities in practical ways. When we refuse to remain bystanders and take responsibility, we become partners in sustaining our people.

In that merit, may we live to see the day when the entire world recognizes the greatness of the Torah and the Jewish people who live by its values.