Genesis Rabbah 87

¹“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. “She is turbulent and rebellious” (Proverbs 7:11) – muttering and confused. “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). ²“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. ). 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. ). 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. ³“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. 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.’ ). ⁴“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” (Ruth 3:9), but this one, like an animal: “she said: Lie with me.” ⁵“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’ . Rabbi Yitzḥak said: The milk of black goats and the milk of white goats is the same. 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.’ “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” is not written here, but rather, “[and sin] to God.” By God, I will not perform this evil matter. ⁶“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, 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?’ He took out for her the book of Genesis and began reading before her the incident of Reuben and Bilha, the incident of Judah and Tamar. 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.’ ⁷“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. , 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. However, “there was no one [ ish ]” – he examined himself and did not find himself to be a man [ ish ]. ). Another matter, the bow was drawn, and was restored. That is what is written: “His bow sat firm [ vateshev be’eitan kashto ]” – it returned to its original state [ le’eitano ]. (Genesis 49:24) – his firmness [ kashyuto ]. ] 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 ]” – 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? “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. ⁸“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). 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. ). “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. ⁹“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. “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, but it is so I will not attach stigma to my children.’ . ¹⁰“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…” – 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.’ 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.”