Potiphar

Biblical Figures

Potiphar is a biblical character who features primarily in Genesis 39. An officer of Pharaoh, Potiphar purchases Joseph as a slave and subsequently appoints him to oversee the household. When Potiphar’s wife attempts to seduce Joseph and Joseph refuses, she accuses Joseph of trying to sleep with her, and Potiphar imprisons Joseph.

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Divine Supervision and Integrity

JEWISH THOUGHT

Joseph's refusal to comply with Mrs. Potiphar's advances is a profound example of moral integrity and divine supervision. In the 15th-century work Akeidat Yitzchak, Rabbi Isaac Arama delves into the philosophical and theological reasoning behind Joseph's actions and his ultimate rise to power.

In discussing the care G-d took to make Joseph successful in Potiphar's household, Bereshit Rabbah 86 quotes the parable of a wine trader who had twelve animals all loaded with wine, one of which had entered a store. Since he did not have any assistants, the trader entered the store, leaving the other eleven beasts unattended. When asked how he could leave eleven animals and their loads unsupervised, he replied that the eleven in the public domain were unlikely to become contaminated, whereas the one animal which had entered private quarters was in greater danger of becoming contaminated…

Akeidat Yitzchak 28:1:21

Divine Mercy in the Face of Adversity

MUSAR

Despite being sold into slavery, Joseph experienced divine mercy and success. Rabbi Yisrael Meir Kagan, known as the Chofetz Chaim, uses Joseph's story to illustrate the importance of guarding one's speech and the consequences of negative speech.

And now we shall speak about what transpired with Joseph. First of all, the Torah apprises us that even though it was decreed upon him that he be a slave for having said about his brothers that they called their brothers servants, still, the mercies of Heaven were upon him, that his success grew there, his being appointed the overseer of Potiphar's house.

Shemirat HaLashon, Book II 11:22

The Manipulation of Mrs. Potiphar

COMMENTARY

Mrs. Potiphar's cunning strategy in involving witnesses to strengthen her false accusation against Joseph reveals the depth of her manipulation. Rabbi Chaim ibn Attar’s 18th-century commentary, Or HaChaim, provides a detailed analysis of the story of Joseph and Potiphar's wife, highlighting the moral and strategic dimensions of the narrative.

It is also possible that when Mrs Potiphar said ראו, look! that she invited the members of the household to testify only to what they had seen; the Torah describes this as לאמור ראו, "say what you have seen." She included her husband in her accusation in the event he would find excuses for Joseph's alleged behaviour.

Or HaChaim on Genesis 39:14:2

The Accusation Against Joseph

COMMENTARY

Rashbam’s interpretation of the Hebrew word מצחק (m'tzachek) reveals a deeper understanding of Potiphar’s wife’s accusation against Joseph. Rashbam, a medieval French commentator, offers a peshat (plain meaning) approach to the biblical text, often contrasting with midrashic interpretations.

מצחק, engaging in marital intimacy. The same word was used for intimacy by the wife of Potiphar in Genesis 39,17 when she accused Joseph of trying to rape her. [the author brings this example as in Genesis 21,9 this word could not have had the same meaning. Ed.] Potiphar’s wife elsewhere used to word לשכב עמי, “to sleep with me,” to describe Joseph’s supposed conduct (39,14).

Rashbam on Genesis 26:8:2

The Relentless Pursuit

COMMENTARY

Potiphar’s wife is depicted as relentless and restless in her pursuit of Joseph, likened to a bear that has no rest. The Siftei Chakhamim, a supercommentary on Rashi’s Torah commentary, delves into the nuances of Potiphar’s wife’s behavior and motivations.

I will provoke the bear against you. Immediately: Rashi calls her a beast because it is written (37:33), “An evil beast has devoured him,” referring to Potiphar’s wife, as Rashi explained there. And he calls her a bear because a bear has no rest; it is always moving. So too was Potiphar’s wife — she had no rest because of her pursuit of Yoseif to have relations with him.

Siftei Chakhamim, Genesis 39:6:3

Potiphar's Condition

COMMENTARY

Chizkuni offers a unique interpretation of Potiphar's condition, suggesting it was a divine intervention to prevent him from acting on homosexual desires towards Joseph. This 13th-century Torah commentary by Rabbi Hezekiah ben Manoah provides deep insights into the biblical narrative, often drawing from earlier sources.

פוטיפרע, according to Rashi, this was the same man as the one who had been Joseph’s master, but his name has been changed after he had become partially castrated so as to prevent him from carrying out his homosexual designs on Joseph. The word פריעה, almost identical with the name given Potiphar here, describes a condition permitting sexual intercourse with females but not with males. Unless you interpreted this in this way, we would not know how Potiphar was able to produce a daughter. Besides, according to the words of his wife who demonstrated to her husband how Joseph had supposedly raped…

Chizkuni, Genesis 41:45:3

Joseph's Journey Begins

TANAKH

Potiphar's purchase of Joseph sets the stage for Joseph's rise to power in Egypt and the fulfillment of God's promise to Abraham. The book of Genesis recounts the story of Joseph being sold into slavery and his subsequent rise in Potiphar's household.

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.

Genesis 39:1

Joseph's Strategic Marriage

COMMENTARY

Jacob ben Asher, in his 14th-century Torah commentary, explores the political and social implications of the marriage of Joseph and Osnat, daughter of Potiphar, and the transformation of Potiphar into Potiphera.

ויתן לו את אסנת בת פוטיפרע...לאשה, “He gave him Ossnat, daughter of Potiphera as a wife.” He did not give him as a wife the daughter of a member of the Egyptian political hierarchy, but the daughter of Potiphar, Joseph’s former master. This was a politically inspired move, designed to stifle any protest movement that might be sparked by Potiphar resenting that his former slave had now become the economic czar of the empire, with power over life and death. Seeing that he made Joseph Potiphar’s son-in-law by this astute maneuver…

Tur HaArokh, Genesis 41:45:2

Potiphar's Recognition of Divine Influence

COMMENTARY

Potiphar recognized Joseph's success as stemming from a divine source, rather than the prevalent Egyptian belief in sorcery or magic. Rabbeinu Bahya, a medieval Jewish commentator, explores how Potiphar's recognition of Hashem's influence on Joseph's success reveals a deeper understanding of the divine.

כי ה' אתו, “for G’d was with him.” Actually, the Torah should have written כי אלוקים אתו, “for G’d (in His capacity as the Force who established an orderly universe) was with him.” However, seeing that Joseph’s master was an Egyptian and did not know of a G’d in heaven known as Hashem, his master would have attributed the extraordinary success of Joseph to a superior form of sorcery and magic. After all, Egypt was the epitome of these magic arts, the Egyptians had written the textbook for them. Potiphar eventually became aware that Joseph’s success could not be due to such magic so that he…

Rabbeinu Bahya, Bereshit 39:3:1

The Misjudgment of Joseph

SECOND TEMPLE

Potiphar's judgment of Joseph was riddled with procedural and evidentiary errors, denying Joseph a fair chance to defend himself. Philo of Alexandria, a first-century Jewish philosopher, critiques the misinterpretation of evidence and the lack of due process in Joseph's trial.

[52] Joseph’s master, believing this to be true, ordered him to be carried away to prison, and in this he committed two great errors. First he gave him no opportunity of defence, and convicted unheard this entirely innocent person as guilty of the greatest misconduct. Secondly, the raiment which his wife produced as left by the youth was a proof of violence not employed by him but suffered at her hands. For if force were used by him he would retain his mistress’s robe, if against him he would lose his own.

On Joseph 10:4

The Cautionary Tale of Potiphar and Joseph

TALMUD

The story of Potiphar and Joseph serves as a cautionary tale about the potential dangers of appointing an administrator within one's household. Rabbi Yehuda HaNasi's teaching from a baraita warns against such appointments, using the example of Potiphar and Joseph to illustrate the risks involved.

It was taught in a baraita that Rabbi Yehuda HaNasi says: Do not appoint an administrator [apitropos] within your house, as had Potiphar not appointed Joseph as administrator within his house, Joseph would not have come to that incident involving him in allegations of sexual impropriety.

Berakhot 63a:16

Potiphar's Dilemma

COMMENTARY

After hearing his wife's accusation against Joseph, Potiphar could have had him put to death. Ibn Ezra, a medieval Jewish commentator, provides a nuanced interpretation of Potiphar's reaction to his wife's accusation in Genesis 39:19:1.

THAT HIS WRATH WAS KINDLED. Potiphar nevertheless did not kill Joseph because he wasn’t certain as to the truth of his wife’s accusation.

Ibn Ezra on Genesis 39:19:1

The Trial of Joseph

MIDRASH

The judicial process that led to Joseph's incarceration rather than execution reveals the depth of investigation and the eventual conclusion of his innocence. Louis Ginzberg's early 20th-century work, Legends of the Jews, provides a detailed narrative of Joseph's trial, including the examination of the torn garment and the false accusation by Zuleika.

Abashed by the speech of his own infant son, Potiphar commanded his bailiffs to leave off from chastising Joseph, and the matter was brought into court, where priests sat as judges. Joseph protested his innocence, and related all that had happened according to the truth, but Potiphar repeated the account his wife had given him. The judges ordered the garment of Joseph to be brought which Zuleika had in her possession, and they examined the tear therein. It turned out to be on the front part of the mantle, and they came to the conclusion that Zuleika had tried to hold him fast…

Legends of the Jews 2:1:133

Joseph in Potiphar's House

MIDRASH

Potiphar's suspicion about Joseph's origins and the detailed interactions with Potiphar's wife add depth to the biblical narrative. The medieval midrash Sefer HaYashar expands on the story of Joseph, providing a richer context to his trials and triumphs in Egypt.

and Potiphar said unto them: Name the value of that youth. And they said: We want for him ‎four hundred pieces of silver. And Potiphar said unto them: I am ready to pay you the amount ‎if you will bring unto me him that hath sold the youth unto you and inform me concerning his ‎affairs; peradventure he hath been stolen, for the youth is neither a slave nor the son of a ‎slave, for I see noble blood within him. And the Midianites went away and they brought the ‎Ishmaelites who had sold Joseph unto them, and the Ishmaelites said unto Potiphar: He is a ‎slave, and we have sold him unto these men…

Sefer HaYashar (midrash), Book of Genesis, Vayeshev 14

The False Accusation Against Joseph

COMMENTARY

Potiphar's wife manipulates the situation to falsely accuse Joseph, highlighting themes of integrity and false accusation. The Tze'enah Ure'enah, a 16th-century Yiddish commentary, provides an accessible and detailed account of this biblical story.

“She called out to her servants” [39:14]. When she saw that Joseph had run out, she called out and shouted to her household that Joseph had wanted to forcibly sleep with her. Joseph heard that I was shouting and he ran out, leaving his garment with me. Hizkuni writes. She said that Joseph had removed his garment in order to forcibly sleep with her. That is why he forgot the garment and ran away quickly.

Tze'enah Ure'enah, Vayeshev 110

Potiphar's Trust in Joseph

COMMENTARY

Potiphar's extraordinary trust in Joseph, leaving all his possessions in Joseph's charge without any written record or inventory, highlights Joseph's integrity and success. Isaac Abarbanel, a 15th-century Jewish commentator, provides a detailed analysis of the biblical story of Joseph and Potiphar in Genesis.

The narrative continues to relate that Potiphar went yet one step further, by leaving all his possessions in Joseph’s charge, by which is meant without any written record or inventory (of the items in question). This, then, is what is meant by the phrase ‘And he knew nothing of what was under Joseph’s control’ (39:6). For previously, the Torah relates: ‘And he appointed him over his household, and handed over all his possessions to him’ i.e. his treasures – yet his master was aware of what was in the house, and he (Joseph) would account to him on a daily basis…

Abarbanel on Torah, Genesis 39:6:1

Divine Favor in Potiphar's House

COMMENTARY

Joseph's presence in Potiphar's household brought divine blessings and prosperity, echoing the earlier narrative of Jacob and Laban. Rabbi Adin Steinsaltz's modern translation and commentary on the Hebrew Bible elucidates the plain meaning of the text, making it accessible and engaging.

It was once he appointed him overseer of his household and over everything that was his; the Lord blessed the Egyptian’s house for Joseph’s sake. The blessing of the Lord was in all that he had, in the house and in the field. In addition to Joseph’s personal success, Potifar noticed that he too became prosperous. He sensed that this was due to Joseph’s presence, just as Laban had known to attribute his prosperity to Jacob a generation earlier (see also 30:27).

Steinsaltz on Genesis 39:5