Yosef and Mrs. Potiphar

(א) וְיוֹסֵ֖ף הוּרַ֣ד מִצְרָ֑יְמָה וַיִּקְנֵ֡הוּ פּוֹטִיפַר֩ סְרִ֨יס פַּרְעֹ֜ה שַׂ֤ר הַטַּבָּחִים֙ אִ֣ישׁ מִצְרִ֔י מִיַּד֙ הַיִּשְׁמְעֵאלִ֔ים אֲשֶׁ֥ר הוֹרִדֻ֖הוּ שָֽׁמָּה׃ (ב) וַיְהִ֤י יְהֹוָה֙ אֶת־יוֹסֵ֔ף וַיְהִ֖י אִ֣ישׁ מַצְלִ֑יחַ וַיְהִ֕י בְּבֵ֖ית אֲדֹנָ֥יו הַמִּצְרִֽי׃ (ג) וַיַּ֣רְא אֲדֹנָ֔יו כִּ֥י יְהֹוָ֖ה אִתּ֑וֹ וְכֹל֙ אֲשֶׁר־ה֣וּא עֹשֶׂ֔ה יְהֹוָ֖ה מַצְלִ֥יחַ בְּיָדֽוֹ׃ (ד) וַיִּמְצָ֨א יוֹסֵ֥ף חֵ֛ן בְּעֵינָ֖יו וַיְשָׁ֣רֶת אֹת֑וֹ וַיַּפְקִדֵ֙הוּ֙ עַל־בֵּית֔וֹ וְכׇל־יֶשׁ־ל֖וֹ נָתַ֥ן בְּיָדֽוֹ׃ (ה) וַיְהִ֡י מֵאָז֩ הִפְקִ֨יד אֹת֜וֹ בְּבֵית֗וֹ וְעַל֙ כׇּל־אֲשֶׁ֣ר יֶשׁ־ל֔וֹ וַיְבָ֧רֶךְ יְהֹוָ֛ה אֶת־בֵּ֥ית הַמִּצְרִ֖י בִּגְלַ֣ל יוֹסֵ֑ף וַיְהִ֞י בִּרְכַּ֤ת יְהֹוָה֙ בְּכׇל־אֲשֶׁ֣ר יֶשׁ־ל֔וֹ בַּבַּ֖יִת וּבַשָּׂדֶֽה׃ (ו) וַיַּעֲזֹ֣ב כׇּל־אֲשֶׁר־לוֹ֮ בְּיַד־יוֹסֵף֒ וְלֹא־יָדַ֤ע אִתּוֹ֙ מְא֔וּמָה כִּ֥י אִם־הַלֶּ֖חֶם אֲשֶׁר־ה֣וּא אוֹכֵ֑ל וַיְהִ֣י יוֹסֵ֔ף יְפֵה־תֹ֖אַר וִיפֵ֥ה מַרְאֶֽה׃ (ז) וַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַתִּשָּׂ֧א אֵֽשֶׁת־אֲדֹנָ֛יו אֶת־עֵינֶ֖יהָ אֶל־יוֹסֵ֑ף וַתֹּ֖אמֶר שִׁכְבָ֥ה עִמִּֽי׃ (ח) וַיְמָאֵ֓ן ׀ וַיֹּ֙אמֶר֙ אֶל־אֵ֣שֶׁת אֲדֹנָ֔יו הֵ֣ן אֲדֹנִ֔י לֹא־יָדַ֥ע אִתִּ֖י מַה־בַּבָּ֑יִת וְכֹ֥ל אֲשֶׁר־יֶשׁ־ל֖וֹ נָתַ֥ן בְּיָדִֽי׃ (ט) אֵינֶ֨נּוּ גָד֜וֹל בַּבַּ֣יִת הַזֶּה֮ מִמֶּ֒נִּי֒ וְלֹֽא־חָשַׂ֤ךְ מִמֶּ֙נִּי֙ מְא֔וּמָה כִּ֥י אִם־אוֹתָ֖ךְ בַּאֲשֶׁ֣ר אַתְּ־אִשְׁתּ֑וֹ וְאֵ֨יךְ אֶֽעֱשֶׂ֜ה הָרָעָ֤ה הַגְּדֹלָה֙ הַזֹּ֔את וְחָטָ֖אתִי לֵֽאלֹהִֽים׃ (י) וַיְהִ֕י כְּדַבְּרָ֥הּ אֶל־יוֹסֵ֖ף י֣וֹם ׀ י֑וֹם וְלֹא־שָׁמַ֥ע אֵלֶ֛יהָ לִשְׁכַּ֥ב אֶצְלָ֖הּ לִהְי֥וֹת עִמָּֽהּ׃ (יא) וַיְהִי֙ כְּהַיּ֣וֹם הַזֶּ֔ה וַיָּבֹ֥א הַבַּ֖יְתָה לַעֲשׂ֣וֹת מְלַאכְתּ֑וֹ וְאֵ֨ין אִ֜ישׁ מֵאַנְשֵׁ֥י הַבַּ֛יִת שָׁ֖ם בַּבָּֽיִת׃ (יב) וַתִּתְפְּשֵׂ֧הוּ בְּבִגְד֛וֹ לֵאמֹ֖ר שִׁכְבָ֣ה עִמִּ֑י וַיַּעֲזֹ֤ב בִּגְדוֹ֙ בְּיָדָ֔הּ וַיָּ֖נׇס וַיֵּצֵ֥א הַחֽוּצָה׃

Genesis 39:1-20

(1) When Joseph was taken down to Egypt, Potiphar, a courtier of Pharaoh and his prefect —a [type of] Egyptian official —bought him from the Ishmaelites who had brought him there. (2) Hashem was with Joseph, and he was a successful man; and he stayed in the house of his Egyptian master. (3) And when his master saw that Hashem was with him and that Hashem lent success to everything he undertook, (4) he took a liking to Joseph. He made him his personal attendant and put him in charge of his household, placing in his hands all that he owned. (5) And from the time that the Egyptian put him in charge of his household and of all that he owned, Hashem blessed his house for Joseph’s sake, so that the blessing of Hashem was upon everything that he owned, in the house and outside. (6) He left all that he had in Joseph’s hands and, with him there, he paid attention to nothing save the food that he ate. Now Joseph was well built and handsome. (7) After a time, his master’s wife cast her eyes upon Joseph and said, “Lie with me.” (8) But he refused. He said to his master’s wife, “Look, with me here, my master gives no thought to anything in this house, and all that he owns he has placed in my hands. (9) He wields no more authority in this house than I, and he has withheld nothing from me except yourself, since you are his wife. How then could I do this most wicked thing, and sin before God?” (10) And much as she coaxed Joseph day after day, he did not yield to her request to lie beside her, to be with her. (11) One such day, he came into the house to do his work. None of the household being there inside, (12) she caught hold of him by his garment and said, “Lie with me!” But he left his garment in her hand and got away and fled outside.

רש"י על בראשית ל״ט:ו׳:ב׳

כי אם הלחם. הִיא אִשְׁתּוֹ, אֶלָּא שֶׁדִּבֵּר בְּלָשׁוֹן נְקִיָּה:

Rashi on Genesis 39:6:2

כי אם הלחם — this means his wife, but Scripture uses here a euphemism.

אבן עזרא על בראשית ל״ט:ו׳:א׳

ולא ידע אתו מאומה כי אם הלחם. יש אומרים שהוא כנוי לשכיבת אשתו וזה רחוק. ועוד כי אדוני יוסף סריס היה. והנכון בעיני שכל אשר לו היה בידו חוץ מן הלחם שלא היה אפילו נוגע בו בעבור היותו עברי כי הנה מפורש כי לא יוכלו המצרים לאכול את העברים לחם. כי פוטיפר ידע שיוסף עברי הוא וכן אשתו אומרת ראו הביא לנו איש עברי:

Ibn Ezra on Genesis 39:6:1

HE KNEW NOT AUGHT SAVE THE BREAD WHICH HE DID EAT. Some say that the bread which he did eat is a euphemism for a conjugal relationship. However, this interpretation is far-fetched. Furthermore, Potiphar was a eunuch. I believe that what this verse says is that Potiphar put Joseph in charge of everything that he had except for his bread, which Joseph was not permitted even to touch because he was a Hebrew, as we see from the verse because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians (Gen. 43:32). Potiphar knew that Joseph was a Hebrew. Potiphar’s wife similarly said, See, he hath brought in a Hebrew unto us to mock us (v. 14).

רש"י על בראשית ל״ט:ו׳:ג׳

ויהי יוסף יפה תואר. כֵּיוָן שֶׁרָאָה עַצְמוֹ מוֹשֵׁל, הִתְחִיל אוֹכֵל וְשׁוֹתֶה וּמְסַלְסֵל בְּשַׂעֲרוֹ, אָמַר הַקָּבָּ"ה אָבִיךָ מִתְאַבֵּל וְאַתָּה מְסַלְסֵל בִּשְׂעָרְךָ, אֲנִי מְגָרֶה בְךָ אֶת הַדֹּב, מִיָּד:

Rashi on Genesis 39:6:3

ויהי יוסף יפה תאר As soon as he saw that he was ruler (in the house) he began to eat and drink and curl his hair. The Holy One, blessed be He, said to him, “Your father is mourning and you curl your hair! I will let a bear loose against you immediately".

אברבנאל על תורה, בראשית ל״ט:ז׳:א׳

ולפי שפעמי' רבות מעלת האיש והיות הכל מביטים אליו מביא אהבת הנשים אותו לכן אמר כאן ויהי אחר הדברים האלה כי מאשר נעשה שר ופקיד על בית אדוניו והוא יפה תאר ויפה מראה חשבה גברתו בו.

Abarbanel on Torah, Genesis 39:7:1

It is due to the fact that a man’s high status, plus the fact that everyone pays him attention, frequently induce women to love him, that Scripture states at this point (39:7): ‘So it happened after these events’ i.e. once he had been appointed supreme controller of his master’s house, coupled with his natural good looks, that his mistress started to think about him.

רבנו בחיי, בראשית ל״ט:ז׳:א׳-ב׳

ויהי אחר הדברים האלה. להגיד מעלת יוסף כי אחר שהשליטו האדון ושמו אדון לביתו ומושל בכל קנינו כענין הנזכר והיה רואה עצמו אדון תבעתו גבירתו ולא קבל.

Rabbeinu Bahya, Bereshit 39:7:1-2

ויהי אחר הדברים האלה, “it was after these events, etc.” The Torah told us of the virtuous nature of Joseph who in spite of experiencing one promotion after another within a short space of town rejected the advances made by his master’s wife, advances which must have appeared very flattering to him. Unlike others in a similar position, Joseph did not exploit the trust of his employer by deceiving him.

רד"ק על בראשית ל״ט:ז׳:א׳

ויהי אחר הדברים האלה, אחר זמן שהיה יוסף גדול ונכבד בבית המצרי ויושב לבטח הגיע אליו דבר אשת פוטיפרע והכל היה סבה לטובתו ולטובת אביו ואחיו, ואע"פ שהיה קשה מתחילה היה לטובה בסוף, וכן חטא המשקה וחלום פרעה הכל היה סבה מאת האל יתברך שעל ידי זה עלה יוסף לגדולה. ונכתב הספור הזה להודיע סבת הרברים, ואם יקרא לאדם שום מקרה יבטח באל. ונכתב ג"כ להודיע צדקתו של יוסף ושילמד אדם ממנו לכבוש את יצרו ולשמור אמונה למי שבוטח יהיה מי שיהיה ולא ישקר בו:

Radak on Genesis 39:7:1

ויהי אחר הדברים האלה, after Joseph had been in the house of his Egyptian master for some time and had occupied the highest position in that household, feeling very secure, the invitation of a romantic relationship with Mrs. Potiphar brought tension into his life again. He had, of course, no way of knowing at the time that these developments had as its purpose that he would in due course rise to far higher prominence and that he would become the direct instrument of bringing his family to Egypt where they would reside in comfort and found a nation. Also the sin of the Chief butler and Chief baker respectively, as well as their being held in the same jail as Joseph and his becoming their valet, were all part of G’d’s design to further His plans without interfering with anyone’s free choice. We have to learn from this whole story that when a person suffers a setback in life, one that appears to him undeserved, he must remember how all these setbacks worked in Joseph’s favour at the time although he was not yet aware of it. We must therefore trust that G’d has our best interests at heart at all times, even though we cannot always appreciate this at the time when we are being tested. The incidents were narrated at this point to demonstrate Joseph’s righteousness when on his own without family support, after having in effect been cast out from his family.

אברבנאל על תורה, בראשית ל״ט:ח׳:א׳

וימאן יוסף ויאמר אל אשת אדוניו וגומר ראשונה אמר שמאן בלבו בלבו להיותו עון פלילי להזדוג במרד ובמעל לאשת אדוניו וכ"ש להוליד בנים לע"א. ומלבד זה שמאן בלבו אמר אליה טענותיו להתנצל ממנה.

Abarbanel on Torah, Genesis 39:8:1

‘But he (Joseph) refused, and said to his master’s wife’, etc. (39:8) First of all, the verse states that he inwardly refused – as being a mortal sin – to consort , rebelliously and treacherously, with his master’s wife – and, even more so, to beget children destined for idol-worship. And, besides this, i.e. his inward refusal to succumb – he also openly declared to her his reasons for avoiding intimacy with her –

רבנו בחיי, בראשית ל״ט:ח׳:א׳-ב׳

וימאן ויאמר הן אדוני. תחלת דבורו אמר לה הן אדני, כלומר והלא אדני מצוי לך ומה את עושה לי. והטעם שבמילת וימאן מורה על אסור הדבר ועל היותו נמנע אצלו ממאן בו בתכלית המיאון, שהרי מתוך הטעמים שבתורה אנו מבינים מה שלא נכתב בה, כענין התנועות שבאדם שמתוכם נדע כוונת לבו. ובמדרש הן אדני, ראה איקונין של יעקב אביו ואמר לו יוסף עתידים אחיך שיכתבו באבני אפוד רצונך שתהיה חסר מהם ותהיה רועה זונות.

Rabbeinu Bahya, Bereshit 39:8:1-2

וימאן, ויאמר אל אשת אדוניו הן אדוני, “he refused, and he said to the wife of his master: ‘here my master, etc.” At the beginning of their conversation, Joseph said to Mrs Potiphar: הן אדוני, “my master is present;” he meant: “what do you want with me, seeing you already have a husband?” The reason that Tanchuma interprets Joseph’s words in that fashion is that the tone-sign shalshelet over the word וימאן suggests that Joseph’s refusal contained an element of something forbidden. It is not unusual for the tone-signs on the words to reveal matters not spelled out but which nevertheless we are to read between the lines. This is not unlike to what is called in English “body-language.” The manner in which a person walks, for instance, indicates whether he looks forward to his destination or whether he drags his feet because he dreads what is expected of him at the end of his walk. The Midrash felt that the tone-sign revealed that Joseph’s refusal was hesitant. Midrash Tanchuma Vayeshev 8 also claims that the words הן אדוני, are a reference to his father Yaakov’s features which sudddenly appeared before Joseph’s mind’s eye, reminding him what moral obligations he owed to the wishes of G’d, his “Master.” His father phrased his admonition thus: “your brothers’ names will be engraved on the gemstones of the High Priest’s Ephod. Do you want to risk that your name will be omitted from that list?

אברבנאל על תורה, בראשית ל״ט:י׳:א׳

ואמנם אמרו ויהי כדברה אל יוסף יום יום ולא שמע אליה ענינו אצלי שבפעם הראשונה שמע יוסף דבריה וענה אותה להיותה אשת אדוניו אבל אחר כך פחד אולי ההתמדה תסיתהו כי התמידות יש לו רושם גדול בשנוי והתפעלות ולכן משם והלאה שהיתה מדברת אליו יום יום כזה אחז"ל שי"ב חדשי' היו לא היה שומע דבריה פן יתפתה והיא הגברת יושבת כמנהג הגבירות במצע שש ומשי על הארץ והשרים כשיבואו לדבר עמהן ישכבו עליהן על אותם המצעות ושם ידברו עמהן והנה היא היתה אומר' ליוסף שישכב על המצע ההיא אצלה לשתדבר עמה והוא לא רצה להתקרב אצלה וזהו אמרו ולא שמע אליה לשכב אצלה להיות עמה וכאשר ראה שהיא לא היתה מקבלת התנצלותו בחר לאטום אזנו ולא ישמע עוד אל דבריה וכ"ש שלא יקרב אליה במקום ישיבתה.

Abarbanel on Torah, Genesis 39:10:1

Now, as regards the next verse: (39:10): ‘And it happened, when she spoke to Joseph daily, but he paid no attention to her importunings’, I believe its correct interpretation is as follows: on the first occasion, Joseph did listen to her words, and replied to her, as she was his master’s wife; but subsequently, he became afraid that her continual advances would (ultimately) entice him; for repeated words or deeds can make a huge impression, so as to effect an alteration in a person’s conduct. Consequently, from then onwards, when she used to speak to him every day – our Sages indeed tell us that this went on for twelve months! – he would not listen to what she said, to avoid himself becoming seduced. Now she, as mistress of the house, would sit on the ground – as is customary for ladies of that rank – on a rug made of linen and embroidered wool – and high-ranking officials, when coming to converse with them, would (customarily) lie down on those very rugs to conduct their dialogue. She was accordingly continually urging Joseph to lie down beside her on the rug so that she could speak to him, but he (for his part) had no desire to approach her. This, then, is the (full) purport of the verse (found here) :(39:10): ‘But he paid no heed to her, to lie by her side, to be with her’. On perceiving that she would not accept his efforts to extricate himself (from her clutches), he chose to shut his ears and neither to listen to anything she said, nor, needless to say, to venture close to her in the place where she was seated.

רש"י על בראשית ל״ט:י״א:א׳

ויהי כהיום הזה. כְּלוֹמַר וַיְהִי כַּאֲשֶׁר הִגִּיעַ יוֹם מְיֻחָד, יוֹם צְחוֹק, יוֹם אֵיד שֶׁלָּהֶם, שֶׁהָלְכוּ כֻּלָּם לְבֵית עֲ"זָ, אָמְרָה אֵין לִי יוֹם הָגוּן לְהִזָּקֵק לְיוֹסֵף כְּהַיּוֹם הַזֶּה, אָמְרָה לָהֶם חוֹלָה אֲנִי וְאֵינִי יְכוֹלָה לֵילֵךְ:

Rashi on Genesis 39:11:1

ויהי כהיום הזה This means as much as “and it came to pass when a certain distinguished day arrived” — a day of merriment, a day of their sacred feast when they all went to the temple of their idols, — she said), “I shall find no day fitting to associate with Joseph as this day”. She therefore told her attendants I am sick and cannot go to the temple

רש"י על בראשית ל״ט:י״א:ב׳

לעשות מלאכתו. רַב וּשְׁמוּאֵל, חַד אָמַר מְלַאכְתּוֹ מַמָּשׁ, וְחַד אָמַר לַעֲשׂוֹת צְרָכָיו עִמָּהּ, אֶלָּא שֶׁנִּרְאֵית לוֹ דְּמוּת דְּיוּקְנוֹ שֶׁל אָבִיו.

Rashi on Genesis 39:11:2

לעשות מלאכתו TO DO HIS WORK — Rab and Samuel differ as to what this means. One holds that it means, his actual house-work; the other that it means to associate with her, but a vision of his father’s face appeared to him and he resisted temptation and did not sin.

רמב"ן על בראשית ל״ט:י״ב:א׳

ויעזוב בגדו בידה לכבוד גברתו לא רצה להוציאו מידה בכחו הגדול ממנה והסיר אותו מעליו כי היה בגד שיתעטף בו כמעיל וצניף והיא בראותה כי הניח בגדו בידה פחדה פן יגלה עליה לבני הבית או לאדניו והקדימתו אליהם לאמר כי הפשיט בגדו לשכב עמה ובראותו כי הרימותי קולי נבהל לברוח וזה טעם ויהי בראותה כי עזב בגדו ולכן לא הגידה היא ויעזוב בגדו בידי רק אמרה לאנשי ביתה ולבעלה ויעזב בגדו אצלי:

Ramban on Genesis 39:12:1

AND HE LEFT HIS GARMENT IN HER HAND. Out of respect for his mistress he did not wish to take the garment from her hand with his superior strength, and he removed it from upon himself, as it was a garment which one wears as a robe and headdress. But when she saw that he left his garment in her hands she feared lest he expose her to the people of the household or his master, and so she preceded him to them, saying that he had removed his garment to lie with her, but “when he saw that I screamed he fled in confusion.” This is the meaning of the verse, And it came to pass, when she saw that he had left his garment in her hand. This is also why she did not say, “And he left his garment in my hand,” but she instead told the men of her house and her husband, And he left his garment ‘etzli’ (with me).