וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה (בראשית לט, ז), (משלי ז, ז): וָאֵרֶא בַפְּתָאיִם, אֵלּוּ הַשְּׁבָטִים. אָמַר רַבִּי לֵוִי בַּעֲרָבְיָא צָוְחִים לְיָנוֹקָא פַּתְיָא. (משלי ז, ז): אָבִינָה בַבָּנִים נַעַר, זֶה יוֹסֵף. (משלי ז, ז): חֲסַר לֵב, שֶׁהָיָה אוֹמֵר לָשׁוֹן הָרָע עַל אֶחָיו, הֲיֵשׁ חֲסַר לֵב יוֹתֵר מִזֶּה. וּמִתַּמָּן נִתְגַּלְגְּלָה יְרִידָתָן לְמִצְרָיִם. (משלי ז, י): וְהִנֵּה אִשָּׁה לִקְרָאתוֹ, זוֹ אִשְׁתּוֹ שֶׁל פּוֹטִיפַר שֶׁנִּזְדַּוְּגָה לְיוֹסֵף. (משלי ז, י): שִׁית זוֹנָה, לְיוֹסֵף, (משלי ז, י): וּנְצֻרַת לֵב, לְמִצְרַיִם. (משלי ז, יא): הֹמִיָּה הִיא וְסֹרָרֶת, שַׁגַּשְׁיָא וְטָעֲיָא. (משלי ז, יא): בְּבֵיתָהּ לֹא יִשְׁכְּנוּ רַגְלֶיהָ, אֶלָּא (משלי ז, יב): פַּעַם בַּחוּץ וגו', שָׁאֲלָה וְאָמְרָה חֲמִיתוּן לֵיהּ לְיוֹסֵף, (משלי ז, יג): וְהֶחֱזִיקָה בּוֹ וְנָשְׁקָה לּוֹ, (בראשית לט, יב): וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ. (משלי ז, יג): הֵעֵזָה פָנֶיהָ, וַתֹּאמֶר לוֹ (בראשית לט, יב): שִׁכְבָה עִמִּי. “It was after these matters that his master's wife cast her eyes upon Joseph and she said: Lie with me” (Genesis 39:7).
“It was after these matters.” “I saw among the naïve [bapetayim]” (Proverbs 7:7) – these are the tribes. Rabbi Levi said: In Arabia, they call children patya. “Discerned among the youths a lad” (Proverbs 7:7) – this is Joseph. He was “devoid of understanding” (Proverbs 7:7), as he would speak slander about his brothers. Is there anyone more devoid of understanding? From that, their descent to Egypt developed. “And behold, there is a woman to meet him” (Proverbs 7:10) – this is Potiphar’s wife, who confronted Joseph. “Dressed like a harlot” (Proverbs 7:10) – for Joseph. “And wily of heart” (Proverbs 7:10) – for Egypt.1Her public persona was modest. “She is turbulent and rebellious” (Proverbs 7:11) – muttering and confused.2Due to her lust. “Her feet do not abide in her house” (Proverbs 7:11) – but rather, “sometimes in the street, [sometimes in the squares, she lurks at every corner]” (Proverbs 7:12) – she would ask and say: ‘Have you seen Joseph?’ “She seized him and kissed him” (Proverbs 7:13) – “she seized him by his garment” (Genesis 39:12). “She was brazen and said to him” (Proverbs 7:13) – “lie with me” (Genesis 39:12).
וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה (בראשית לט, ז), כְּתִיב (תהלים קכה, ג): כִּי לֹא יָנוּחַ שֵׁבֶט הָרֶשַׁע וגו', רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי יִצְחָק, רַבִּי אַבָּא אָמַר אֵין לוֹ נְיָחָא בְּצַד חֲבוּרָה שֶׁל צַדִּיקִים אֶלָּא בְּצַד חֲבוּרָה שֶׁל רְשָׁעִים, לָמָּה, (תהלים קכה, ג): לְמַעַן לֹא יִשְׁלְחוּ וגו'. רַבִּי יִצְחָק אָמַר אֵין לוֹ הֲנָחָה בְּצַד חֲבוּרָה שֶׁל רְשָׁעִים אֶלָּא בְּצַד חֲבוּרָה שֶׁל צַדִּיקִים, לָמָּה, לְמַעַן לֹא יִשְׁלְחוּ וגו'. דָּבָר אַחֵר, כִּי לֹא יָנוּחַ שֵׁבֶט הָרֶשַׁע, זוֹ אִשְׁתּוֹ שֶׁל פּוֹטִיפַר. עַל גּוֹרַל הַצַּדִּיקִים, זֶה יוֹסֵף. “It was after these matters.” It is written: “Indeed, the rod of wickedness will not rest [lo yanuaḥ]…” (Psalms 125:3) – Rabbi Abba bar Kahana and Rabbi Yitzḥak, Rabbi Abba said: He gets no satisfaction [neyaḥa] in the company of the righteous, but only in the company of the wicked.3The wicked do not get satisfaction from being with the righteous (Yefeh To’ar). Alternatively, the evil inclination does not get satisfaction from being with the righteous (Etz Yosef). Why? “Because the righteous will not [set their hands to wrongdoing]” (Psalms 125:3). Rabbi Yitzḥak said: He has no rest [hanaḥa] in the company of the wicked, but only in the company of the righteous.4It is not good for the wicked to be with other wicked people, as they will only increase his wickedness. If he is in the company of the righteous, he will learn from their righteous ways (Yefeh To’ar). Why? “Because the righteous will not [set their hands to wrongdoing].” Alternatively, “The rod of wickedness will not rest” – this is Potiphar’s wife; “upon the lot of the righteous” (Psalms 125:3) – this is Joseph.
וַתִּשָּׂא אֵשֶׁת אֲדוֹנָיו (בראשית לט, ז), (איוב לד, י): לָכֵן אַנְשֵׁי לֵבָב שִׁמְעוּ לִי, מַה הִיא אֻמָּנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא (איוב לד, יא): כִּי פֹעַל אָדָם יְשַׁלֶּם לוֹ, רַבִּי מֵאִיר וְרַבִּי יְהוּדָה וְרַבִּי שִׁמְעוֹן, וַתִּשָּׂא אֵשֶׁת אֲדוֹנָיו אֶת עֵינֶיהָ, מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן וַיְהִי יוֹסֵף יְפֵה תֹאַר וִיפֵה מַרְאֶה, לְגִבּוֹר שֶׁהָיָה עוֹמֵד בַּשּׁוּק וּמְמַשְׁמֵשׁ בְּעֵינָיו וּמְתַקֵּן בְּשַׂעֲרוֹ וּמְתַלֶּה בַּעֲקֵבוֹ, אָמַר לִי נָאֶה לִי יָאֵי, נָאֶה גִּבּוֹר. אָמְרוּ לֵיהּ אִי אַתְּ גִבּוֹר אִי אַתְּ יָאֵי, הָא דֻּבָּא קַמָּךְ קוּם קַפְּחֶינָּה. “His master's wife cast her eyes.” “Therefore, men of heart, hear me” (Job 34:10) – what is the craft of the Holy One blessed be He? “For He pays a person for his action” (Job 34:11) – [as stated by] Rabbi Meir, Rabbi Yehuda, and Rabbi Shimon.5See Bereshit Rabba 84:7, where these Sages state what slanderous reports Joseph brought to Jacob about his brothers. The midrash there asserts that the challenges later faced by Joseph, including his encounter with Potiphar’s wife, was punishment for his slandering his brothers.
“His master's wife cast her eyes” – what is written prior to this matter? “Joseph was of fine form and of fair appearance” (Genesis 39:6). This is analogous to a mighty man who was standing in the street grooming his eyes, curling his hair, and lifting his heels. He said: ‘This is appropriate for me, becoming for me, [as I am] fair and mighty.’ They said to him: ‘If you are mighty, if you are fair, there is a she-bear before you, arise and attack it.’6Because Joseph was involved in beautifying himself, he was tested by his encounter with the wife of Potiphar, who is compared to the bear. Alternatively, Joseph was very confident in his spiritual abilities, and was therefore tested with this temptation (Nezer HaKodesh).
וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וגו' (בראשית לט, ז), הִרְהוּרֵי דְבָרִים הָיוּ שָׁם, מִי הִרְהֵר יוֹסֵף הִרְהֵר, אָמַר כְּשֶׁהָיִיתִי בְּבֵית אַבָּא הָיָה אַבָּא רוֹאֶה אֵיזֶה מָנָה יָפָה הָיְתָה שָׁם וְהָיָה נוֹתְנָהּ לִי וְהָיוּ אַחַי מַכְנִיסִין בִּי עַיִן רָעָה, עַכְשָׁו שֶׁאֲנִי כָּאן מוֹדֶה אֲנִי לְךָ שֶׁאֲנִי בִּרְוָחָה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הָטֶלִיס, חַיֶּיךָ שֶׁאֲנִי מְגָרֶה בְּךָ אֶת הַדֹּב. דָּבָר אַחֵר, אָמַר, אַבָּא נִתְנַסָּה, זְקֵנִי נִתְנַסָּה, וַאֲנִי אֵינִי מִתְנַסֶּה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ שֶׁאֲנִי מְנַסֶּה אוֹתְךָ יוֹתֵר מֵהֶם. רַבִּי מְנַחְמָא בְּשֵׁם רַבִּי בֵּיבַי אָמַר כָּךְ הָיָה וֶסְתָּן שֶׁל עוֹבְדֵּי כּוֹכָבִים, כֵּיוָן שֶׁהָיָה אֶחָד מֵהֶם לוֹקֵחַ עֲבָדִים הָיָה הוֹלֵךְ לוֹ אֵצֶל אִסְטְרוֹלוֹגוֹס וְאָמַר לוֹ הִנֵּה טָבָא נַחְשָׁא טָבָא, אֵין לָשׁוֹן זֶה וַתִּשָּׂא אֶלָּא לְשׁוֹן אִסְטְרוֹלוֹגִין, הֵיךְ מָה דְאַתְּ אָמַר (דברים ד, יט): וּפֶן תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וגו'. וַתֹּאמֶר שִׁכְבָה עִמִּי, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן אֲרוּרִים הֵם הָרְשָׁעִים, לְהַלָּן (רות ג, ט): וּפָרַשְׂתָּ כְנָפֶיךָ עַל אֲמָתֶךָ, אֲבָל זוֹ כִּבְהֵמָה וַתֹּאמֶר שִׁכְבָה עִמִּי. “It was after these matters…” – there was a contemplation of matters there. Who contemplated? Joseph contemplated. He said: ‘When I was in Father’s house, Father would see which fine portion was there, and he would give it to me. My brothers would look at me enviously. Now that I am here, I am grateful to You that I have relief.’ The Holy One blessed be He said to him: ‘Carefree one, as you live, I will incite the she-bear against you.’
Another matter, he said: ‘Father was subjected to ordeals, my grandfather was subjected to ordeals, will I not encounter ordeals?’ The Holy One blessed be He said to him: ‘As you live, I will subject you to ordeals greater than theirs.’
Rabbi Menaḥama said in the name of Rabbi Beivai: This was the standard practice of the idolaters: When one of them would acquire slaves, he would go to the astrologer, who would say to him: ‘Behold it is good, a good portent.’ This term, “cast [vatisa],” is nothing other than a term of astrologers, just as it says: “Lest you lift [tisa] your eyes to the heavens [and see the sun and moon and the stars, all the host of the heavens, and you are led astray…]” (Deuteronomy 4:19).
“She said: Lie with me” – Rabbi Shmuel bar Naḥman said: The wicked are accursed. Elsewhere, “spread your garment over your maidservant”7A more modest approach. (Ruth 3:9), but this one, like an animal: “she said: Lie with me.”
וַיְמָאֵן וַיֹּאמֶר אֶל אֵשֶׁת אֲדֹנָיו וגו' (בראשית לט, ח), יְהוּדָה בֶּן רַבִּי אָמַר בִּדְבַר מִצְוָה מְמָאֲנִין בִּדְבַר עֲבֵרָה אֵין מְמַאֲנִין, בִּדְבַר מִצְוָה מְמָאֲנִין (דברים כה, ז): מֵאֵן יְבָמִי. בִּדְבַר עֲבֵרָה אֵין מְמָאֲנִין: וַיְמָאֵן וַיֹּאמֶר הֵן אֲדֹנִי וגו', אָמַר לָהּ לָמוּד הוּא הַקָּדוֹשׁ בָּרוּךְ הוּא לִהְיוֹת בּוֹחֵר מֵאֲהוּבֵי בֵּית אַבָּא לְעוֹלָה, לְאַבְרָהָם (בראשית כב, ב): קַח נָא אֶת בִּנְךָ, אֶשָׁמַע לִיךְ וְשֶׁמָּא אֶבָּחֵר לְעוֹלָה וְאֶפָּסֵל מִן הַקָּרְבָּן. דָּבָר אַחֵר, וַיֹּאמֶר אֶל אֵשֶׁת אֲדֹנָיו, אָמַר לָהּ לָמוּד הַקָּדוֹשׁ בָּרוּךְ הוּא לִהְיוֹת נִגְלֶה עַל אוֹהֲבֵי בֵּית אַבָּא בַּלַּיְלָה, אַבְרָהָם (בראשית טו, א): אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה. יִצְחָק (בראשית כו, כד): וַיֵּרָא ה' אֵלָיו בַּלַּיְלָה הַהוּא. יַעֲקֹב (בראשית כח, יב): וַיַּחֲלֹם וְהִנֵּה סֻלָּם, אֶשָּׁמַע לִיךְ וְשֶׁמָּא יִגָּלֶה עָלַי הַקָּדוֹשׁ בָּרוּךְ הוּא וְיִמְצָא אוֹתִי טָמֵא. דָּבָר אַחֵר, הֵן אֲדֹנִי, אָמַר לָהּ מִתְיָרֵא אֲנִי, וּמָה אָדָם הָרִאשׁוֹן עַל מִצְוָה קַלָּה נִצְטַוָּה וְעָבַר וְנִטְרַד מִגַּן עֵדֶן, זוֹ שֶׁהִיא עֲבֵרָה חֲמוּרָה, גִּלּוּי עֲרָיוֹת, עַל אַחַת כַּמָּה וְכַמָּה. הֵן אֲדֹנִי, מִתְיָרֵא אֲנִי מֵאַבָּא שֶׁבְּאֶרֶץ כְּנַעַן, רְאוּבֵן עַל יְדֵי שֶׁכָּתוּב בּוֹ (בראשית לה, כב): וַיֵּלֶךְ רְאוּבֵן וַיִשְׁכַּב אֶת בִּלְהָה, נִטְלָה בְּכוֹרָתוֹ וְנִתְּנָה לִי, אֶשָּׁמַע לִיךְ וְאֶדָּחֶה מִבְּכוֹרָתִי. דָּבָר אַחֵר, הֵן אֲדֹנִי, מִתְיָרֵא אֲנִי מֵאֲדוֹנִי, אָמְרָה לוֹ הוֹרַגְתּוֹ אָנִי. אָמַר לָהּ לֹא דַיִּי שֶׁאֶמָּנֶה בְּאַסְרָטִין שֶׁל נוֹאֲפִים, אֶלָּא בְּאַסְרָטִין שֶׁל רַצְחָנִים, וְאִם הַדָּבָר הַזֶּה אַתְּ מְבַקֶּשֶׁת הֵן אֲדֹנִי, הַיְדֵי לִדְקַמָּךְ [פרוש: לכי למתר לך, דהיינו בעלך]. אָמַר רַבִּי יִצְחָק חֲלֵב עִזִּים שְׁחוֹרוֹת וַחֲלֵב עִזִּים לְבָנוֹת אֶחָד הוּא. דָּבָר אַחֵר, הֵן אֲדֹנִי, מִתְיָרֵא אֲנִי מֵה': אָמְרָה לוֹ, אֵינֶנּוּ. אָמַר לָהּ (תהלים קמה, ג): גָּדוֹל ה' וּמְהֻלָּל מְאֹד, אָמַר רַבִּי אָבִין הִכְנִיסָה אוֹתוֹ מֵחֶדֶר לְחֶדֶר וּמִקִּיטוֹן לְקִיטוֹן עַד שֶׁהֶעֳמִידָה אוֹתוֹ עַל מִטָּתָהּ, וְהָיְתָה עֲבוֹדַת כּוֹכָבִים שֶׁלָּהּ חֲקוּקָה לְמַעְלָה הֵימֶנָּה, וְנָטְלָה סָדִין וְכִסְּתָה פָנֶיהָ, אָמַר לָהּ יָאוּת הָדֵין אַפָּה כַּסֵּי, מִי שֶׁכָּתוּב בּוֹ (זכריה ד, י): עֵינֵי ה' הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ, עַל אַחַת כַּמָּה וְכַמָּה. רַב הוּנָא בְּשֵׁם רַבִּי אַמֵּי אָמַר לָא שְׁבַק קְרָיָא כְּלוּם, וְחָטָאתִי לַה', אֵין כְּתִיב כָּאן אֶלָּא לֵאלֹהִים, לֵאלֹהִים אֵינִי עוֹשֶׂה אֶת הַדָּבָר הָרַע הַזֶה. “He refused, and he said to his master's wife: Behold, my master, having me, does not know what is in the house, and he has placed everything that he has in my charge” (Genesis 39:8).
“He refused, and he said to his master's wife” – Yehuda ben Rabbi [Yehuda HaNasi] said: If, in the matter of a mitzva, one may refuse, in the matter of a transgression, [is it] not [obvious] that one must refuse? In the matter of a mitzva one may refuse – “my husband’s brother has refused [to perpetuate a name for his brother in Israel, he is unwilling to perform levirate marriage with me]” (Deuteronomy 25:7). In the matter of a transgression, must one not refuse? “He refused, and he said…: Behold, my master….”
He said to her: ‘The Holy One blessed be He is accustomed to choose from the beloved of my father’s household for a burnt offering – to Abraham: “Take now your son” (Genesis 22:2). Shall I accede to you? Perhaps I have been chosen as a burnt offering, and I will be disqualified from being an offering.’
Another matter, “he said to his master's wife” – he said to her: ‘The Holy One blessed be He is accustomed to reveal Himself to the beloved of my father’s household at night: Abraham – “After these matters, the word of the Lord was to Abram in a vision,” (Genesis 15:1); Isaac – “The Lord appeared to him that night” (Genesis 26:24); Jacob – “He dreamed, and behold, a ladder” (Genesis 28:12). If I accede to you, perhaps the Holy One blessed be He will reveal Himself to me and find me impure.’
Another matter, “Behold, my master” – he said to her: ‘I am afraid. If Adam the first man was commanded regarding a minor mitzva, and when he violated it, he was expelled from the Garden of Eden, this, which is a major transgression of forbidden sexual relations, all the more so.’
“Behold, my master” – [he said to her:] ‘I am afraid of my father, in the land of Canaan; Reuben, because it is written in his regard: “Reuben went and lay with Bilha” (Genesis 35:22), his birthright was taken from him and given to me. If I accede to you, I will be rejected from my birthright.’
Another matter, “Behold, my master” – [he said to her:] ‘I am afraid of my master.’ She said to him: ‘I will kill him.’ He said to her: ‘Is it not sufficient that I will be counted in the company of adulterers, that [I should also be among] the company of murderers? And if this matter is what you seek – “behold, my master” – go to the one who is before you’
Another matter, “Behold, my master” – [he said to her:] ‘I am afraid of the Lord.’ She said to him: ‘He is not here.’ He said to her: “The Lord is great and highly extolled, [and His greatness is unfathomable]” (Psalms 145:3). Rabbi Avin said: She took him from room to room aand from bed chamber to bed chamber until she positioned him next to her bed. Her idol was etched above it. She took a sheet and covered its face. He said to her: ‘You have done well that you covered its face. The one in whose regard it is written: “They are the eyes of the Lord roving throughout the earth” (Zechariah 4:10), all the more so.’9If you are concerned about being seen by your idol, all the more so should you be concerned about being seen by God.
“There is no one greater in this house than I, and he has not withheld anything from me but you, as you are his wife. How can I do this great wickedness, and sin to God?” (Genesis 39:9).
Rav Huna said in the name of Rabbi Ami: Was the verse missing anything? “And sin to the Lord”10This is the typical expression when referring to sin. is not written here, but rather, “[and sin] to God.” By God, I will not perform this evil matter.11The midrash interprets Joseph to have taken an oath that he would not perform this sin.
וַיְהִי כְּדַבְּרָהּ אֶל יוֹסֵף יוֹם יוֹם (בראשית לט, י), רַבִּי יוּדָן בְּשֵׁם רַבִּי בִּנְיָמִין אָמַר בָּנֶיהָ שֶׁל רָחֵל נִסָּן שָׁוֶה וּגְדֻלָּתָן שָׁוָה, נִסָּן שָׁוֶה, וַיְהִי כְּדַבְּרָהּ אֶל יוֹסֵף יוֹם יוֹם, (אסתר ג, ד): וַיְהִי כְּאָמְרָם אֵלָיו יוֹם וָיוֹם. (בראשית לט, י): וְלֹא שָׁמַע אֵלֶיהָ (אסתר ג, ד): וְלֹא שָׁמַע אֲלֵיהֶם. וּגְדֻלָּתָן שָׁוָה (בראשית מא, מב): וַיָּסַר פַּרְעֹה אֶת טַבַּעְתּוֹ, (אסתר ח, ב): וַיָּסַר הַמֶּלֶךְ אֶת טַבַּעְתּוֹ. (בראשית מא, מב): וַיִּתֵּן אֹתָהּ עַל יַד יוֹסֵף, (אסתר ח, ב): וַיִּתְּנָהּ לְמָרְדְּכָי. (בראשית מא, מב): וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי שֵׁשׁ, (אסתר ו, ט): וְנָתוֹן הַלְּבוּשׁ וְהַסּוּס וגו' וַיִּקַּח הָמָן וגו'. (בראשית מא, מב): וַיָּשֶׂם רְבִיד הַזָּהָב עַל צַוָּארוֹ, (אסתר ח, ב): וַתָּשֶׂם אֶסְתֵּר אֶת מָרְדְּכַי עַל בֵּית הָמָן. (בראשית מא, מג): וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה אֲשֶׁר לוֹ, (אסתר ו, ט): וַיַּרְכִּבֵהוּ עַל הַסּוּס בִּרְחוֹב הָעִיר. (בראשית מא, מג): וַיִּקְרָא לְפָנָיו אַבְרֵךְ, (אסתר ו, יא): וַיִּקְרָא לְפָנָיו כָּכָה וגו'. וְלֹא שָׁמַע אֵלֶיהָ לִשְׁכַּב אֶצְלָהּ, בָּעוֹלָם הַזֶּה. לִהְיוֹת עִמָּהּ, שֶׁיִהְיֶה עִמָּהּ בַּגֵּיהִנֹּם לֶעָתִיד לָבוֹא. דָּבָר אַחֵר, וְלֹא שָׁמַע אֵלֶיהָ, אֲפִלּוּ בִּשְׁכִיבָה בְּלֹא תַשְׁמִישׁ. מַטְרוֹנָה שָׁאֲלָה אֶת רַבִּי יוֹסֵי, אָמְרָה לוֹ, אֶפְשָׁר יוֹסֵף בֶּן שְׁבַע עֶשְׂרֵה שָׁנָה הָיָה עוֹמֵד בְּכָל חֻמְאוֹ וְהָיָה עוֹשֶׂה הַדָּבָר הַזֶּה, הוֹצִיא לְפָנֶיהָ סֵפֶר בְּרֵאשִׁית וְהִתְחִיל קוֹרֵא לְפָנֶיהָ מַעֲשֵׂה רְאוּבֵן וּבִלְהָה, מַעֲשֵׂה יְהוּדָה וְתָמָר, אָמַר לָהּ מָה אִם אֵלּוּ שֶׁהֵם גְּדוֹלִים וּבִרְשׁוּת אֲבִיהֶן לֹא כִּסָּה עֲלֵיהֶם הַכָּתוּב, זֶה שֶׁהוּא קָטָן וּבִרְשׁוּת עַצְמוֹ עַל אַחַת כַּמָּה וְכַמָּה. “It was as she spoke to Joseph, day after day, and he did not heed her to lie with her, to be with her” (Genesis 39:10).
“It was as she spoke to Joseph, day after day” – Rabbi Yudan said in the name of Rabbi Binyamin: Rachel’s children,12The reference is to Joseph and to Mordekhai, who was a descendant of Benjamin. their ordeal was equal and their greatness was equal. Their ordeal was equal – “it was as she spoke to Joseph, day after day”; “it was, as they spoke to him, day after day” (Esther 3:4). Their greatness was equal – “Pharaoh removed his ring” (Genesis 41:42); “the king removed his ring” (Esther 8:2). “And he placed it upon Joseph's hand” (Genesis 41:42); “and he gave it to Mordekhai” (Esther 8:2). “He dressed him in garments of linen” (Genesis 41:42); “and place the garments and the horse…Haman took [the garments and horse and dressed Mordekhai]” (Esther 6:9–11). “He placed a gold chain on his neck” (Genesis 41:42); “Esther placed Mordekhai over the house of Haman” (Esther 8:2). “He had him ride in the second chariot that he had” (Genesis 41:43); “he had him ride the horse through the city square” (see Esther 6:11). “They cried before him: Kneel” (Genesis 41:43); “he cried before him: So [shall be done to the man whose honor the king desires]” (Esther 6:11).
“And he did not heed her to lie with her” – in this world, “to be with her” – to be with her in Gehenna in the future.
Another matter, “he did not heed her” – even for lying [with her] without intercourse.
A noblewoman asked Rabbi Yosei, she said to him: ‘Is it possible that Joseph, seventeen years old, at the height of his passion, could conduct himself in such a manner?’13Is it really possible that he withstood the temptation? He took out for her the book of Genesis and began reading before her the incident of Reuben and Bilha,14Genesis 35:22. the incident of Judah and Tamar.15Genesis 38:18. He said to her: ‘If these two, who were adults and in their father’s domain, the verse did not cover up their actions, this one who is young and on his own, all the more so.’
וַיְהִי כְּהַיּוֹם הַזֶּה וַיָּבֹא וגו' וְאֵין אִישׁ מֵאַנְשֵׁי הַבַּיִת (בראשית לט, יא), אֶפְשָׁר בֵּיתוֹ שֶׁל אוֹתוֹ הָאִישׁ מִשְׁתַּיֵּר בְּלֹא אִישׁ, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר יוֹם נִבּוּל שֶׁל נִילוּס הָיָה וְהָלְכוּ הַכֹּל לִרְאוֹת וְהוּא לֹא הָלַךְ. וְרַבִּי נְחֶמְיָה אָמַר יוֹם תֵּיאַטִּירוֹן הָיָה, וְהָלְכוּ הַכֹּל לִרְאוֹתוֹ, וְהוּא לֹא הָלַךְ, אֶלָּא וַיָּבֹא הַבַּיְתָה לַעֲשׂוֹת מְלַאכְתּוֹ, לַחְשֹׁב חֶשְׁבּוֹנוֹת שֶׁל רַבּוֹ. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר לַעֲשׂוֹת מְלַאכְתּוֹ וַדַּאי, אֶלָּא וְאֵין אִישׁ, בָּדַק אֶת עַצְמוֹ וְלֹא מָצָא עַצְמוֹ אִישׁ. דָּבָר אַחֵר, רַבִּי שְׁמוּאֵל אָמַר נִמְתְּחָה הַקֶּשֶׁת וְחָזְרָה, הֲדָא הוּא דִכְתִיב (בראשית מט, כד): וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ, קַשְׁיוּתוֹ. רַבִּי יִצְחָק אָמַר נִתְפַּזֵּר זַרְעוֹ וְיָצָא דֶּרֶךְ צִפָּרְנָיו, שֶׁנֶּאֱמַר (בראשית מט, כד): וַיָּפֹזּוּ זְרֹעֵי יָדָיו. רַב הוּנָא בְּשֵׁם רַבִּי מַתְנָא אָמַר אִיקוֹנִין שֶׁל אָבִיו רָאָה וְצָנַן דָּמוֹ, דִּכְתִיב (בראשית מט, כד): מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל, מִי עָשָׂה כֵן, (בראשית מט, כה): מֵאֵל אָבִיךָ וְיַעַזְרֶךָּ וגו' בִּרְכֹת שָׁדַיִם וָרָחַם, בִּרְכָתָא דַּאֲבוּךְ וּדְאִמָּךְ. “It was on a certain day, he came into the house to perform his labor, and there was no one of the people of the household there in the house” (Genesis 39:11).
“It was on a certain day, he came… and there was no one of the people of the household” – is it possible that this man’s house remained without anyone [inside]? Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: It was the day of the celebration of the Nile.16The midrash employs the term nibul, literally, disgrace, to refer to this event, because it was an idolatrous practice (Matnot Kehuna; see also Etz Yosef). Everyone went to see, but he did not go. Rabbi Neḥemya said: It was the day of the theater. Everyone went to see it, but he did not go. Instead, “he came into the house to perform his labor” – to calculate his master’s accounts. Rabbi Shmuel bar Naḥman said: “to perform his labor” indeed.17He went to submit to the demands of Potiphar’s wife. However, “there was no one [ish]” – he examined himself and did not find himself to be a man [ish].18He was afflicted with impotence. Alternatively, he realized that if he were to commit this act he would be comparable to an animal and not a man (Yefeh To’ar).
Another matter, the bow was drawn, and was restored.19This is a euphemism meaning that he experienced sexual arousal and then returned to a state of relaxation. That is what is written: “His bow sat firm [vateshev be’eitan kashto]” 20This is expounded as vatashav – it returned to its original state [le’eitano]. (Genesis 49:24) – his firmness [kashyuto].21His male organ, metaphorically referred to as a bow, was firm, but returned [vatashav] to its former state [eitano] as he conquered his desire. Rabbi Yitzḥak said: His semen dispersed and emerged through his fingernails, as it is stated: “And the arms of his hand were gilded [vayafozu]”22This is expounded as though it was vayafutzu – they were dispersed. The midrash asserts that Joseph dug his fingernails into the ground (Sota 36b) so that the discomfort would help his desire dissipate (Etz Yosef). (Genesis 49:24).
Rav Huna said in the name of Rabbi Matna: He saw the image of his father and his blood cooled, as it is written: “From the shepherd of the stone of Israel” (Genesis 49:24). Who did so?23Who enabled Joseph to conquer his desire? “From the God of your father, and He will help you…blessings of breasts and of womb” (Genesis 49:25) – the blessings of your father and your mother.
וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ וגו' וַיֵּצֵא הַחוּצָה (בראשית לט, יב), קָפַץ בִּזְכוּת אָבוֹת, הֵיאךְ מָה דְאַתְּ אָמַר (בראשית טו, ה): וַיּוֹצֵא אֹתוֹ הַחוּצָה. שִׁמְעוֹן אִישׁ קִטְרוֹן אָמַר בִּזְכוּת עַצְמוֹתָיו שֶׁל יוֹסֵף נִקְרַע הַיָּם לְיִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (תהלים קיד, ג): הַיָּם רָאָה וַיָּנֹס, בִּזְכוּת וַיַּעֲזֹב בִּגְדוֹ בְּיָדָהּ וַיָּנָס. (בראשית לט, יד): וַתִּקְרָא לְאַנְשֵׁי בֵיתָהּ, נָתְנָה אוֹתוֹ בְּפִיהֶם שֶׁל כֻּלָּם. (בראשית לט, טז): וַתַּנַּח בִּגְדוֹ אֶצְלָהּ, רַבִּי אַמֵּי אָמַר מְחַבַּקְתּוֹ וּמְנַשַׁקְתּוֹ. “She seized him by his garment, saying: Lie with me. He left his garment in her hand and fled, and went outside” (Genesis 39:12).
“She seized him by his garment…and went outside” – he leapt by the merit of the patriarchs, just as it says: “He took him outside” (Genesis 15:5).24God took Abraham outside and promised him that he would have many descendants, like the many stars in the sky.
Shimon of Kitron said: By the merit of Joseph’s bones, the sea was split for Israel. That is what is written: “The sea saw and fled” (Psalms 114:3), by the merit of: “He left his garment in her hand and fled.”
“She called the people of her household, and spoke to them, saying: See, he brought us a Hebrew man to ridicule us; he came to me to lie with me, and I cried out in a loud voice” (Genesis 39:14).
“She called the people of her household” – she placed it into the mouths of all of them.25She coached them to tell her husband that Joseph had propositioned them as well (Etz Yosef).
“She placed his garment beside her, until his master’s arrival to his home” (Genesis 39:16).
“She placed his garment beside her” – Rabbi Ami said: She hugged it and kissed it.
וַיְהִי כִשְׁמֹעַ אֲדֹנָיו וגו' כַּדְּבָרִים הָאֵלֶּה (בראשית לט, יט), רַבִּי אַבָּהוּ אָמַר בִּשְׁעַת תַּשְׁמִישׁ. (בראשית לט, כ): וַיִּקַּח אֲדֹנֵי יוֹסֵף אֹתוֹ, אֲמַר לֵיהּ יָדַע אֲנָא דְּלֵית הוּא מִנָּךְ, אֶלָּא שֶׁלֹא לְעָרֵב פְּסֹלֶת בְּבָנָי [פרוש שלא פשעת בדבר אלא היא הטעתך, ואפלו לא היה בדין אלא בדי להוציא מלבן של בריות אני מיסרך]. “It was when his master heard the words of his wife that she spoke to him, saying: Your slave did to me in this manner. His wrath was enflamed” (Genesis 39:19).
“It was when his master heard…in this manner” – Rabbi Abahu said: It was during intercourse.26As Potiphar and his wife engaged in intimate conduct, she would say to him: This is what your slave would do to me.
“Joseph's master took him, and placed him in the prison, the place where the king's prisoners were incarcerated, and he was there in the prison” (Genesis 39:20).
“Joseph's master took him” – he said to him: ‘I know that you did not do this,27If he had believed his wife, he would, no doubt, have killed Joseph. but it is so I will not attach stigma to my children.’28If I do not punish you, everyone will know that I know that my wife is a harlot, and that stigma will affect my children.
וַיְהִי ה' אֶת יוֹסֵף וגו' וַיִּתֵּן שַׂר בֵּית הַסֹּהַר וגו' (בראשית לט, כא כב), רַב הוּנָא בְּשֵׁם רַבִּי אֲחָא אָמַר, שִׁמּוּשׁוֹ הָיָה עָרֵב לְרַבּוֹ, וְהָיָה יוֹצֵא וּמֵדִּיחַ אֶת הַכּוֹסוֹת, וְעוֹרֵךְ אֶת הַשֻּׁלְחָנוֹת, וּמַצִּיעַ אֶת הַמִּטּוֹת, וְהָיְתָה אוֹמֶרֶת לוֹ בַּדָּבָר הַזֶּה עֲשַׁקְתִּיךָ, חַיֶּיךָ שֶׁאֲנִי עוֹשַׁקְתְּךָ בִּדְבָרִים אֲחֵרִים. וְהָיָה אוֹמֵר לָהּ (תהלים קמו, ז): עֹשֶׂה מִשְׁפָּט לַעֲשׁוּקִים. חוֹתֶכֶת אֲנִי פַּרְנָסָה שֶׁלְּךָ, וְהָיָה אוֹמֵר לָהּ (תהלים קמו, ז): נֹתֵן לֶחֶם לָרְעֵבִים. כּוֹבַלְתְּךָ אָנִי, וְהָיָה אוֹמֵר לָהּ (תהלים קמו, ז): ה' מַתִּיר אֲסוּרִים. כּוֹפֶפֶת אֲנִי אֶת קוֹמָתֶךָ, וְהָיָה אוֹמֵר לָהּ (תהלים קמו, ז): ה' זֹקֵף כְּפוּפִים. מְסַמָּא אֲנִי אֶת עֵינֶיךָ, וְהָיָה אוֹמֵר לָהּ (תהלים קמו, ז): ה' פֹּקֵחַ עִוְרִים. עַד הֵיכָן, רַב הוּנָא בְּשֵׁם רַב אֲחָא אָמַר עַד שֶׁנָּתְנָה שַׁרְתּוּעַ שֶׁל בַּרְזֶל תַּחַת צַוָּארוֹ עַד שֶׁיִּתְלֶה עֵינָיו וְיַבִּיט בָּהּ, אַף עַל פִּי כֵן לֹא הָיָה מַבִּיט בָּהּ, הֲדָא הוּא דִכְתִיב (תהלים קה, יח): עִנּוּ בַכֶּבֶל רַגְלוֹ בַּרְזֶל בָּאָה נַפְשׁוֹ. (בראשית לט, כג): אֵין שַׂר בֵּית הַסֹּהַר וגו', עַד עַכְשָׁו בִּשְׁעַת הַצָּרָה, וּמִנַּיִן אַף בִּשְׁעַת הָרְוָחָה, תַּלְמוּד לוֹמַר וְכֹל אֲשֶׁר הוּא עֹשֶׂה ה' מַצְלִיח בְּיָדוֹ. “The Lord was with Joseph, and extended him kindness, and placed his favor in the eyes of the commander of the prison” (Genesis 39:21).
“The commander of the prison placed in Joseph's charge all the prisoners who were in the prison, and everything that they did there, he would determine” (Genesis 39:22).
“The Lord was with Joseph...the commander of the prison placed…”29Rav Huna understands that the commander of the prison was none other than Potiphar himself. This is based on the fact that Joseph was in the prison of the chief executioner (Genesis 40:3), an appellation earlier applied to Potiphar (Genesis 39:1). Rav Huna asserts that Potiphar still had Joseph go and attend to a variety of tasks in his own home, where his wife would continue to harass Joseph (Maharzu). – Rav Huna said in the name of Rabbi Aḥa: His service was pleasant for his master, and he would go out and rinse his drinking glasses, set the tables, and make the beds. She would say to him: ‘In this matter, I mistreated [ashaktikha] you. As you live, I will mistreat you regarding other matters.’30She continued to proposition him and to threaten him if he would not submit to her demands. He would say to her: ‘[God] “Performs justice for the oppressed [laashukim]”’ (Psalms 146:7). [She would say:] ‘I will reduce your sustenance.’ He would say to her: ‘[God] “Provides food for the hungry”’ (Psalms 146:7). [She would say:] ‘I will shackle you.’ He would say to her: ‘“The Lord frees the imprisoned”’ (Psalms 146:7). [She would say:] ‘I will cause you to be bent over.’ He would say to her: ‘“The Lord straightens the bent”’ (Psalms 146:8). [She would say:] ‘I will blind your eyes.’ He would say to her: ‘“The Lord opens the eyes of the blind”’ (Psalms 146:8). How far did she go? Rav Huna said in the name of Rabbi Aḥa: She placed an iron bar beneath his neck until he would direct his glance toward her and look at her. Nevertheless, he would not look at her. That is what is written: “They tortured his legs with chains; his body was placed in iron” (Psalms 105:18).
“The commander of the prison did not oversee anything that was in his charge, for the Lord was with him, and everything that he did, the Lord made successful for him” (Genesis 39:23).
“The commander of the prison did not…” – until now, [this has been stated] regarding times of trouble; from where is it derived that [God was with Joseph] even in times of prosperity? The verse states: “And everything that he did, the Lord made successful for him.”