At the end of two years Paroh had a dream: He was standing by the river. (Beresheit 41:1)
This pasuk introduces Paroh's fateful dream,
which was to serve as the vehicle for Yosef’s rescue from prison and his
subsequent rise to power in Egypt. It occurred exactly two years after Yosef’s
inspired interpretation of the dreams of Paroh's butler and chief baker.
Rashi tells us that Hashem had provided Yosef with
an opportunity to be redeemed through the dreams of these two servants of
Paroh. However, Yosef acted improperly in his reaction to this opportunity, and
Hashem delayed his rescue for an additional two years. What exactly was Yosef's
impropriety? Rashi explains that by pleading with the butler to mention his
plight to Paroh, Yosef was essentially entrusting him with his fate, and he was
punished for this misplaced trust.
On the surface, Rashi's comments are difficult to
understand. Yosef was provided with an opportunity to save himself through the
assistance of Paroh's butler. Through providing the butler with a proper
interpretation of his dream, Yosef hoped to win the friendship of Paroh's
servant, and he expected this grateful butler to plead his case before the
king. This seems like a completely rational plan. Certainly, Hashem expects
each of us to strive to secure our own well being. We are not permitted to
simply rely upon Hashem for miraculous salvation. Where is Yosef’s iniquity in
attempting to help himself?
While we are required to do everything in our power
to help ourselves, we must concurrently recognize that our efforts alone are
not sufficient to secure happiness and success. Only if our actions are
accompanied by the favor and grace of Hashem, will we secure positive results.
Apparently, Yosef believed that through his wisdom alone he would be redeemed.
He felt he had devised a brilliant plan through which his individual efforts
would secure his freedom. He envisioned the grateful butler returning to Paroh
and pleading his case. Paroh would investigate the charges against Yosef and
recognize his innocence. He would then intervene to correct the injustice that
Yosef had experienced. The process would take time, but it would inevitably
culminate in Yosef's freedom.
His error was in failing to recognize that, despite
the brilliance of his plan, success could not be achieved without the
assistance and benevolence of Hashem. No individual controls his environment.
We are affected by a multitude of factors, few of which are under our control.
Hashem taught Yosef that he had erred. He showed
Yosef that despite the brilliance of his elaborate plan, salvation was not
inevitable. Years passed. During this time, Yosef painfully learned that he
could not alone control his fate. Only after Yosef banished this false
confidence from his outlook could salvation be attained.
After Yosef repented, his salvation occurred
immediately. Paroh became aware of Yosef’s talents. There was no gradual
process of redemption. Yosef was immediately brought from jail, presented to
Paroh, and achieved a position of prominence in Egypt. Our Sages teach that
this near-instantaneous transformation, from abject privation to freedom and
power, is a hallmark of Divine intervention.
Rabbaynu Avraham ben HaRambam offers a different
explanation for the two-year hiatus between Yosef’s interpretation of the
butler’s dream and his liberation. He
argues that Yosef’s redemption and appointment to a high position was made
possible as a result of this delay. If
the butler had immediately approached Paroh and pleaded Yosef’s innocence, what
would have been the outcome? At best,
the butler would have convinced Paroh that Yosef had been unjustly imprisoned. This may have resulted in the restoration of
Yosef’s freedom. However, Yosef would
have lost the opportunity to meet Paroh and make a personal impression. Instead, the butler completely forgot
Yosef. On the occasion of Paroh’s
dream, the butler suddenly remembered Yosef and his unpaid debt to this
Hebrew. He encouraged Paroh to seek
Yosef’s help. Yosef met with Paroh
personally and impressed the ruler. As
a result, Yosef became the virtual king of Egypt. From this perspective the two-year delay was not a
punishment. It was a blessing.
The
Selection of Asenat as Yosef’s Wife
And Paroh named Yosef Tzapenat Pa'neach, and he gave him Asenat, the daughter of Poti-Phera, the governor of On, for a wife, and Yosef went forth over the land of Egypt. (Beresheit 41:45)
Yosef interprets Paroh’s dreams. The dreams foretell that Egypt will
experience seven years of bountiful harvests.
These will be followed by seven years of scarcity. The dreams imply a response to the
approaching challenge. Paroh should
collect the excess harvest from the first seven years and create a ready store
for use during the years of scarcity.
Paroh is impressed with Yosef’s interpretation of his dreams. He appoints Yosef as his minister. He places him in charge of the preparations
suggested by the dreams. He changes
Yosef’s name and he gives Yosef a wife.
Our pasuk
describes this wife as Asenat, the daughter of Poti-Phera. Our Sages comment that Poti-Phera was, in
fact, Potiphar.[1] Potiphar was Yosef’s former master. He purchased Yosef from the traders who brought him to Egypt.
It seems strange that Paroh suggested Yosef marry
the daughter of Potiphar. In order to
understand the odd nature of this choice, we must review a previous
incident. Yosef was Potiphar’s
servant. Potiphar placed Yosef in
charge of his entire estate. Yosef served
Potiphar loyally. Potiphar’s wife was
infatuated with Yosef and repeatedly attempted to seduce him. Yosef resisted these advances. Eventually, Potiphar’s wife entrapped Yosef
in a compromising situation. She
maneuvered Yosef into a situation in which they were alone. Again, she attempted to seduce Yosef. He rebuffed her advances. However, she grabbed Yosef’s cloak. Yosef freed himself and fled. He left his garment in the hands of
Potiphar’s wife. She used this cloak to
support her claim that Yosef had attempted to seduce her. Potiphar reacted by removing Yosef from his
household and placing him in prison.[2]
It is odd that Paroh would chose, as Yosef’s wife,
Potiphar’s daughter. This was the one
family in Egypt that most resented Yosef.
In order to understand Paroh’s decision, we must
answer another question. Yosef was
accused of attempting to seduce or rape Potiphar’s wife. It is odd that Potiphar placed Yosef in
prison. Yosef was a servant. His master had treated him
benevolently. An attempt by Yosef to
seduce or rape Potiphar’s wife represented an unimaginable sin against his
master. We would expect Potiphar to
demand Yosef’s execution. Why did he
merely remand Yosef to prison?
Rabbaynu Ovadia Sforno explains that Potiphar
trusted Yosef. He did not believe that
Yosef had attempted to seduce or rape his wife. Instead, Potiphar suspected his wife of fabricating Yosef’s
crime. However, he was confronted with
a dilemma. He could not disregard his
wife’s public accusations. This would discredit
her and shame her and his family. He
could not execute Yosef. This would be
an inexcusable injustice. Therefore, he
spared Yosef’s life and instead placed him in prison.[3]
Now, we can understand Paroh’s decision. Paroh wished to appoint Yosef as his
minister. However, he faced a
problem. How could he appoint a
convicted criminal to a high ministerial position? He needed to clear Yosef’s name.
Paroh knew that Potiphar himself doubted Yosef’s guilt. This provided Paroh with the opportunity to
clear Yosef’s name. He arranged for the
marriage of Potiphar’s daughter to Yosef.
This marriage communicated the message that even Potiphar himself
acknowledged Yosef’s innocence. The
proof was his willingness to allow his daughter to marry Yosef. With this marriage, Yosef was vindicated and
fit to serve as Paroh’s minister.
Yaakov’s Reason for Directing His Sons to Travel to Egypt
Yaakov saw that there were provisions in Egypt, and Yaakov said to his sons: why do you show yourselves? (Beresheit 42:1)
A famine developed, spreading throughout Egypt and
the neighboring lands. In Canaan, food was in short supply. Yaakov realized
that provisions could be secured in Egypt. He chided his children with the
words, "Why do you show yourselves?" According to Rashi, Yaakov
chastised his children for disguising their plight. The pride of the brothers
prevented them from admitting their desperation. Instead, when in the presence
of others, they behaved as if they were exempt from the scourges of the famine.
Gershonides explains Yaakov's rebuke differently.
Yaakov's sons were traveling through Canaan and negotiating for provisions with
the local traders. He warned his sons that their behavior was dangerous. They
would be better advised to travel to Egypt in order to secure provisions. What
was this danger that Yaakov feared?
In Parshat VaYishlach, the Torah tells us how Prince
Shechem abducted Dinah. Against Yaakov’s wishes, Shimon and his brother, Leyve,
murdered the citizens of Shechem's city and rescued their sister. At that time,
Yaakov rebuked his sons for their violent behavior. He protested that their
actions alienated them from the inhabitants of Canaan. Yaakov and his children
would be regarded as criminals. They would have few allies; their neighbors would
try to destroy them.
Yaakov now saw that his fears had been realized. As
the famine progressed, Yaakov and his family became ever more dependent on the
goodwill of the traders and inhabitants of Canaan. The purchase of provisions
from these traders required them to travel throughout the land. But Yaakov's
sons could not expect this cooperation or to safely travel through the land.
Instead, vengeance was likely. He told his sons that the risks inherent in
searching for traders in Canaan were not justified. Instead, the sons should
travel to Egypt and purchase provisions directly.
The comments of Gershonides suggest that the
abduction of Dinah and the response of Shimon and Leyve had a deep
significance. The all-knowing Creator designed the famine as a means by which
the brothers would be placed into the hands of Yosef. This plan required
forcing the brothers to travel to Egypt. Dinah’s abduction served as a
potential device which would force the brothers out of Canaan and into Egypt.
The decisions and actions that they took of their own volition determined their
fate. Their violence created the animosity that forced them to place their
lives in Yosef’s control.
Tragedies in Yosef’s Life Lead to
His Redemption
“You shall be [appointed] over my household, and
through your command all my people shall be nourished. Only [with] the throne will I be greater
than you." And Paroh said to Yosef, "Look, I have
appointed you over the entire land of Egypt." And Paroh removed his ring from his hand and placed it on Yosef's
hand, and he attired him [with] raiment of fine linen, and he placed the golden
chain around his neck. And he had him
ride in his chariot of second rank, and they called out before him, "[This
is] the king's patron," appointing him over the entire land of Egypt. And Paroh said to Yosef, "I am Paroh,
and besides you, no one may lift his hand or his foot in the entire land of
Egypt." And Paroh named Yosef
Tzapenat Pa'neach, and he gave him Asenat the daughter of Poti-Phera, the
governor of On, for a wife, and Yosef went forth over the land of Egypt.
(Beresheit
41:40-45)
These passages describe
the final step in Yosef’s ascension to power in Egypt. The Torah’s narrative of Yosef’s story
begins in Parshat VaYeshev. The Torah
tells us that Yosef was favored by his father but hated by his brothers. He dreamed that some day he would be the
leader of his brothers and that even his father would acknowledge his position
within the family. His brothers plotted
to put an end to Yosef’s visions of glory and sold him into slavery in
Egypt. The Torah describes in some
detail the vicissitudes of Yosef’s fate in Egypt. He rises from a lowly slave to become the household manager of a
powerful and influential officer. He
was then thrown into jail. But even in
jail he prospers and is appointed to a position of responsibility. But the parasha ends with Yosef’s hopes of
redemption dashed. Now suddenly, Yosef
again experiences a complete reversal of fate and is appointed to a position of
power second only to Paroh.
Our parasha opens with this final chapter of Yosef’s
ascension. Paroh has two disturbing
dreams. His advisors cannot provide him
with an acceptable interpretation.
Paroh’s butler had been imprisoned with Yosef. In prison, Yosef provided the butler with an accurate
interpretation of a dream. Yosef told
the butler that his dream foretold his release from prison and his
reappointment to Paroh’s court. This
interpretation was correct in every detail.
The butler relates the incident to Paroh who, in turn, summons Yosef to
interpret his dreams.
Yosef tells Paroh that
his dreams foretell seven years of plenty to be followed by seven years of
incomparable famine. The dreams are intended as a forewarning. Paroh is to use
the years of plenty to plan and prepare for the years of famine. Through these preparations Paroh can save
his land from destruction. Paroh is
impressed with Yosef' ability and wisdom. He appoints Yosef as his prime
minister and places the future of Egypt in his hands. Yosef is to supervise the preparation for the famine. During the famine he is responsible for the
distribution of food.
Surely, the story of
Yosef is a wonderful and exciting adventure.
But we must wonder why the Torah provides so much detail. Would it not have been sufficient for the
Torah to tell us that Yosef was sold into slavery and to continue with a
description of the circumstances of his rescue and appointment as steward of
Egypt? Instead, the Torah provides a
remarkably detailed account of the vicissitudes of his fate. These details seem superfluous.
In order to understand
the purpose and message of this detailed account, some of the elements must be
explored and analyzed. As mentioned
earlier, Yosef was sold by his brothers into slavery in Egypt. However, he did not long toil as a lowly
slave. He was purchased by Potifar – an
influential member of Paroh’s household or government. Potifar’s exact position is the subject of
debate. According to Rashi, Potifar was
in charge of butchering and providing meat to Paroh’s household.[4] Unkelus disagrees. He suggests that he was Paroh’s executioner. Nachmanides prefers Unkelus’ position.[5] However, he does not provide an explanation
for this preference.
Yosef rose to a position
of prominence in the household of Potifar. Potifar placed Yosef in charge of
the affairs of the household and gave him complete responsibility and authority
over these affairs. Potifar’s wife was
attracted to Yosef. She attempted to
seduce him. Yosef rejected her
advances. Eventually, she attempted to
force herself upon him. Yosef fled from
her. She accused Yosef of attempting to seduce her. Her husband placed Yosef in jail.
It is notable that
Potifar placed Yosef in jail. This was
a rather tempered response. Yosef was
accused of seducing Potifar’s wife.
Yosef was Potifar’s servant. It
seems that he was remarkably lenient in his response. Nachmanides offers a number of possible explanations for this
response. He suggests that Potifar’s
great love and admiration for Yosef may have influenced his decision to spare
him. He also suggests that Potifar may
have suspected that his wife was not completely truthful in her
characterization of her encounter with Yosef.
As result of either or both of these considerations, he decided to spare
Yosef and imprison him rather than seek his death.[6]
The Torah tells us that
he placed Yosef in the “beit ha’sohar
– the place in which the prisoners of the king were imprisoned.” Rabbaynu Avraham ibn Ezra is concerned with
the term beit ha’sohar. The term is unusual and does not have an
obvious meaning. He explains that the
term is actually derived from the Egyptian language. Therefore, the Torah explains the meaning of the term. The Torah tells us that it is the prison in
which the prisoners of the king are placed.[7]
Nachmanides
disagrees. He explains that beit ha’sohar is a Hebrew term and he explains its
origins. It means prison. However, the Torah adds that Potifar did not
place Yosef in the prison provided for typical crimes. Instead, he was placed in a special prison
reserved for prisoners of the king.[8] According to this interpretation of the
passage, the Torah is telling us that although Yosef was placed in prison, he
was not treated as a common criminal; he was not placed among the general body
of prisoners. Instead, he was placed in
a special institution reserved for the prisoners of the king. As we shall see, this apparent nuance of
fate had important ramifications.
We can now understand
Nachmanides’ preference for Unkelus’ interpretation of Potifar’s position. According to this interpretation, Potifar
was Paroh’s executioner. In this
position, he was in charge of Paroh’s personal prison. When faced with the decision of how to
punish Yosef, he used his authority to place Yosef in the special prison under
his command. In other words, were
Potifar not Paroh’s executioner, he would have handed Yosef over to the civil
authorities who would have placed Yosef in a common prison. But because of his position, Potifar had the
option of placing Yosef in this special prison reserved for the prisoners of
the king. Potifar took advantage of
this option and placed Yosef in the prison under his control.
There is a deeper message
in Nachmanides’ position. He seems to
maintain that every trial and travail Yosef experienced was actually the seed,
or antecedent, to his eventual ascension and redemption. Yosef was sold into slavery in Egypt. He was ripped away from is home and his
father. But this tragedy was also the
precursor to his eventual emergence as one of the most powerful political
leaders of his era
Yosef was condemned to
prison for an alleged crime he had not committed. This was another tragedy.
But again, this tragedy was an antecedent to his eventual rise to power. Potifar respected Yosef. He had the authority to place Yosef in the
king’s prison. He exercised this
authority. As a result, Yosef came into
contact with the individual who would eventually recommend him to Paroh and
propel him into prominence.
Nachmanides provides
another example of an apparent tragedy serving as an antecedent to Yosef’s
ascension. In prison, Yosef came into
contact with Paroh’s butler. He
interpreted the butler’s dream and foretold his release and reappointment to
Paroh’s household. He asked the butler
to remember him and, upon his release, to use his influence to rescue him. What measures did Yosef hope would be taken
by the butler? Nachmanides offers a
number of possibilities. Perhaps Yosef
hoped the butler would recommend him to Paroh as a servant. Perhaps, the butler would ask Paroh to allow
him to take Yosef as his own servant.[9] Yosef did not have lofty aspirations. He only hoped to be freed from prison and
restored to servitude. But the butler
forgot about Yosef and did not make any effort to free him. Again, Yosef experienced a tragedy.
But this tragedy led
directly to Yosef’s ascension. Our
parasha opens with Paroh dreaming two disturbing dreams. He does not receive an acceptable
interpretation of these dreams. Now,
the butler remembers Yosef and his uncanny skill in interpreting dreams. He recommends him to Paroh at this crucial
moment. Yosef’s interpretation of these
dreams leads to his appointment as Paroh’s minister.
In summary, according to
Nachmanides, each tragedy experienced by Yosef set the stage for his eventual
redemption. These tragedies did not
represent Hashem’s abandonment of Yosef.
Instead, each was a step in a complicated series of events that would
lead to Yosef’s ascension. The apparent
significance of each of these tragedies is misleading. Superficially, they were expressions of
Hashem’s abandonment. But within the overall design of Hashem’s providence,
each served a role in bringing about Yosef’s emergence as a powerful leader and
savior of Bnai Yisrael.
[1] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Beresheit, 41:45.
[2] Sefer Beresheit 39:1-20.
[3] Rabbaynu Ovadia Sforno, Commentary on Sefer Beresheit, 39:19.
[4] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Beresheit, 37:36.
[5] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Beresheit, 37:36.
[6] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Beresheit, 39:19.
[7] Rabbaynu Avraham ibn Ezra, Commentary on Sefer Beresheit, 39:20.
[8] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Beresheit, 39:20.
[9] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Beresheit, 40:14.