מֵאֵ֨ל אָבִ֜יךָ וְיַעְזְרֶ֗ךָּ וְאֵ֤ת שַׁדַּי֙ וִיבָ֣רְכֶ֔ךָּ בִּרְכֹ֤ת שָׁמַ֙יִם֙ מֵעָ֔ל בִּרְכֹ֥ת תְּה֖וֹם רֹבֶ֣צֶת תָּ֑חַת בִּרְכֹ֥ת שָׁדַ֖יִם וָרָֽחַם׃
네 아비의 하나님께로 말미암나니 그가 너를 도우실 것이요 전능자로 말미암나니 그가 네게 복을 주실 것이라 위로 하늘의 복과 아래로 원천의 복과 젖먹이는 복과 태의 복이리로다
Bereshit Rabbah
“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.’
“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.’
Bereshit Rabbah
“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.
“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.
Bereshit Rabbah
“His bow [kashto] sat firm [be’eitan], and the arms of his hands were golden, by the hands of the mighty One of Jacob, from there, from the Shepherd of the stone of Israel” (Genesis 49:24).
“His bow sat firm” – this is Aksilo, which produces during the sign of Sagittarius.110Aksilo – until [ad] Kislev
Rabbi Yoḥanan said: Who caused you to be rejected from the mighty ones [ha’eitanim]?111That you are not included as one of the patriarchs (Maharzu; cf. Matnot Kehuna, Etz Yosef). It is the passion [kashyut] that you experienced with your master’s wife.112This is according to the opinion that initially Joseph wished to consort with her. Rabbi Shmuel bar Naḥman said: The bow was drawn until taut and was then loosened.113Joseph experienced arousal for Potifar’s wife but then subdued his passion and became relaxed once again. That is what is written: “His bow [kashto] sat firm” – his passion [kashyuto].
“And the arms [zero’ei] of his hands were golden [vayafozu]” –Yitzḥak said: His seed [zaro] scattered [nitpazeru[ and emerged through his fingernails.
“From the God of your father, and He shall help you, and the Almighty, and He shall bless you; blessings of the heavens above, blessings of the depths lying beneath, blessings of breasts and of womb” (Genesis 49:25).
“By the hands of the mighty One of Jacob” (Genesis 49:24) – Rav Huna in the name of Rav Matana: He saw the image of his father’s face, and it cooled his blood. Rabbi Menaḥama said in the name of Rabbi Ami: He saw the image of his mother’s face, and it cooled his blood. “From there, from the Shepherd of the stone of Israel” (Genesis 49:24) – he saw the stone of Israel,114A reference to his mother, Rachel, who was the cornerstone of the home of Jacob, i.e. Israel (Matnot Kehuna). and it cooled his blood. Who caused this? “From the God of your father.”
“Above [me’al]” – this is Azkarot that is in Baal.115The reference is to a location of high altitude at the edge of the border of the territory of Joseph in the Land of Israel (Etz Yosef). “Lying beneath” – this is Beit She’an, in Beit HaSherai.116A low-lying area in the territory of Joseph. Both Azkarot and Beit She’an had excellent produce (Etz Yosef; cf. Rabbi David Luria).
“Blessings of breasts and of womb” – Rabbi Luleyani ben Turin in the name of Rabbi Yitzḥak: He blessed him with the offspring of animals. You [must] say [so]: Go out and see, whose udder is in the place of its womb? You find it only in an animal. Rabbi Abba bar Zutera said: Come and see to what extent our patriarch Jacob was fond of Rachel. Even when he came to bless her son, he made him secondary to her: “Blessings of breasts and of womb” – may the breasts that nursed this one and the womb that produced this one be blessed.
“The blessings of your father surpass the blessings of my parents until the edge of the eternal hills; they shall be on the head of Joseph, on the head of the elect among his brothers” (Genesis 49:26).
“The blessings of your father” – those who taught me and those who conceived me.
“Until the edge [taavat] of the eternal hills [givot olam]” – what the hills of the world [givot olam]117The patriarchs. desired [nitavu].
“They shall be on the head of Joseph” – here it says “they shall be,” but elsewhere it says: “It shall come [tavota] [upon the head of Joseph]” (Deuteronomy 33:16). Rabbi Abba bar Kahana said: You will eat its produce [tevuata] in this world, and the principal is intact for the World to Come.
“On the head of the elect [nezir] among his brothers” – as his brothers distanced him and caused him to be isolated [nazir].118The term nazir can mean separating, or something that is separated (see, e.g., Leviticus 22:2; Isaiah 1:4), and so too, Joseph was separated from his brothers. Rabbi Yitzḥak of Migdal said: You are the crown of your brothers. Rabbi Levi said: He was an actual nazirite, as Rabbi Levi said: All twenty-two years that he did not see his brothers, he did not taste the taste of wine. They, too, did not taste wine until they saw him. That is what is written: “They drank and became intoxicated with him” (Genesis 43:34) – with him they drank; without him they did not drink.
“His bow sat firm” – this is Aksilo, which produces during the sign of Sagittarius.110Aksilo – until [ad] Kislev
Rabbi Yoḥanan said: Who caused you to be rejected from the mighty ones [ha’eitanim]?111That you are not included as one of the patriarchs (Maharzu; cf. Matnot Kehuna, Etz Yosef). It is the passion [kashyut] that you experienced with your master’s wife.112This is according to the opinion that initially Joseph wished to consort with her. Rabbi Shmuel bar Naḥman said: The bow was drawn until taut and was then loosened.113Joseph experienced arousal for Potifar’s wife but then subdued his passion and became relaxed once again. That is what is written: “His bow [kashto] sat firm” – his passion [kashyuto].
“And the arms [zero’ei] of his hands were golden [vayafozu]” –Yitzḥak said: His seed [zaro] scattered [nitpazeru[ and emerged through his fingernails.
“From the God of your father, and He shall help you, and the Almighty, and He shall bless you; blessings of the heavens above, blessings of the depths lying beneath, blessings of breasts and of womb” (Genesis 49:25).
“By the hands of the mighty One of Jacob” (Genesis 49:24) – Rav Huna in the name of Rav Matana: He saw the image of his father’s face, and it cooled his blood. Rabbi Menaḥama said in the name of Rabbi Ami: He saw the image of his mother’s face, and it cooled his blood. “From there, from the Shepherd of the stone of Israel” (Genesis 49:24) – he saw the stone of Israel,114A reference to his mother, Rachel, who was the cornerstone of the home of Jacob, i.e. Israel (Matnot Kehuna). and it cooled his blood. Who caused this? “From the God of your father.”
“Above [me’al]” – this is Azkarot that is in Baal.115The reference is to a location of high altitude at the edge of the border of the territory of Joseph in the Land of Israel (Etz Yosef). “Lying beneath” – this is Beit She’an, in Beit HaSherai.116A low-lying area in the territory of Joseph. Both Azkarot and Beit She’an had excellent produce (Etz Yosef; cf. Rabbi David Luria).
“Blessings of breasts and of womb” – Rabbi Luleyani ben Turin in the name of Rabbi Yitzḥak: He blessed him with the offspring of animals. You [must] say [so]: Go out and see, whose udder is in the place of its womb? You find it only in an animal. Rabbi Abba bar Zutera said: Come and see to what extent our patriarch Jacob was fond of Rachel. Even when he came to bless her son, he made him secondary to her: “Blessings of breasts and of womb” – may the breasts that nursed this one and the womb that produced this one be blessed.
“The blessings of your father surpass the blessings of my parents until the edge of the eternal hills; they shall be on the head of Joseph, on the head of the elect among his brothers” (Genesis 49:26).
“The blessings of your father” – those who taught me and those who conceived me.
“Until the edge [taavat] of the eternal hills [givot olam]” – what the hills of the world [givot olam]117The patriarchs. desired [nitavu].
“They shall be on the head of Joseph” – here it says “they shall be,” but elsewhere it says: “It shall come [tavota] [upon the head of Joseph]” (Deuteronomy 33:16). Rabbi Abba bar Kahana said: You will eat its produce [tevuata] in this world, and the principal is intact for the World to Come.
“On the head of the elect [nezir] among his brothers” – as his brothers distanced him and caused him to be isolated [nazir].118The term nazir can mean separating, or something that is separated (see, e.g., Leviticus 22:2; Isaiah 1:4), and so too, Joseph was separated from his brothers. Rabbi Yitzḥak of Migdal said: You are the crown of your brothers. Rabbi Levi said: He was an actual nazirite, as Rabbi Levi said: All twenty-two years that he did not see his brothers, he did not taste the taste of wine. They, too, did not taste wine until they saw him. That is what is written: “They drank and became intoxicated with him” (Genesis 43:34) – with him they drank; without him they did not drink.