Parshat Miketz7 min read

Asenath Prayed Seven Days Before Joseph Could Kiss Her

Zuleika tried to possess Joseph by force. Asenath fasted, cast off her idols, and waited until heaven remade her soul for covenant.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Kiss He Would Not Take
  2. Sackcloth for Seven Days
  3. The Honeycomb of Paradise
  4. He Did Not Know Her Face
  5. Egypt Stopped for Seven Days
Asenath Prayed Seven Days Before Joseph Could Kiss Her Click for full size

The Kiss He Would Not Take

Asenath leaned in to kiss him, and Joseph moved his face away.

She was the daughter of Potiphera, priest of On, and nobody in Egypt had ever pulled back from her before. She had come down out of her tower to meet the Hebrew who read Pharaoh's dreams and now held the grain of an empire, and she had offered him the ordinary courtesy of a household kiss. He would not take it, and he told her why without softening any of it. A man who blesses the living God, who eats blessed bread and drinks from the cup of immortality and anoints himself with holy oil, does not put his mouth on a woman who blesses dead idols, eats putrid bread, drinks libations of deceit, and anoints herself with the oil of destruction.

She stood in front of him while her whole life was read out as a table of spoiled food, item by item, and then she cried.

He had his reasons for being careful with an Egyptian woman who wanted something from him. Years earlier, in the house where he was a slave, Potiphar's wife had gone sick with wanting him, and the women around her had encouraged her until she stopped asking politely. She swore no harm would come to him. She asked whether he had ever seen a woman to match her in beauty, and said she was wasting away, and wanted to know why she should die on his account. He kept out of her reach for a year, so she finally fastened an iron shackle under his chin to force his head up and make him look at her, and when that failed she turned the whole thing into an accusation and he went to prison on it.

The viceroy of Egypt had a settled policy about being wanted, and Asenath had walked into it with a kiss.

Neither of them knew where she had come from. Jacob had taken a plate of gold and cut the holy Name into it, the Shem HaMeforesh (שם המפורש), and hung it around the neck of a child before she was carried out of his house. The angel Michael brought her down into Egypt and set her in Potiphera's household, where the wife was barren and raised her as a daughter. The woman Joseph had just refused as a stranger had left his own father's house with the Name at her throat.

Sackcloth for Seven Days

Joseph did not leave her with nothing. Before he went out he asked God to pour His spirit over her and bring her in among His people and give her a share in the life that does not end. Then Asenath went up to her chambers and shut the door.

She took off the robes of state. She took off the jewels, put on sackcloth, poured ashes over her head, and for seven days and seven nights she did not eat, did not come out, and let no one in. The idols went out of the room. She prayed the entire time, which was not a thing she had been raised to do, since the gods of that house had been handled by priests and not by daughters.

The Honeycomb of Paradise

On the morning of the eighth day a man came into the room without using the door. He told her to get up, wash her face, take off the mourning clothes and put on her best, because she had been born again, and from this morning she would eat the blessed bread of life and drink from the cup of immortality and anoint herself with the oil that does not run out.

She went to set food in front of him, because that is what a daughter of that house did with a guest, and on the table there was a honeycomb, white and giving off a smell that did not belong anywhere in Egypt. She had not put it there. He told her the bees of Paradise had made it, that it was what angels eat and what the chosen of God eat, and he broke off a small piece for himself. Then he put the rest of it into her mouth with his own hand.

Her bones would grow strong as the cedars of that garden, he said, and her youth would not wear out and her beauty would not spoil, and she would stand like a city with a wall around it. She asked him to bless her seven attendants as well, so he blessed them to be seven pillars in the City of Refuge. Then he went out of the room in a chariot of fire behind four horses of fire, and left her standing in the ashes she had poured on herself.

He Did Not Know Her Face

Joseph came back to the house that same day, so she ran to wash before she went down, and the water gave her back a face she had to look at twice.

He looked at her and asked who she was.

"I am your maid-servant Asenath," she said, and then she told him all of it. The idols were gone. A man had come in without the door and given her the bread of life and the blessed cup and the comb from the bees of Paradise. The last thing he said was that he gave her to Joseph as his wife and Joseph to her forever, and that her name would not be Asenath any longer but City of Refuge, where the nations would run for safety. Then she asked Joseph whether the man had come to him too.

He had heard it. He put his arms around her and kissed her, and the refusal was finished.

Egypt Stopped for Seven Days

Her parents made a banquet for the betrothal, but the wedding waited for Pharaoh. He set golden crowns on both their heads and blessed them in front of the magnates and princes of Egypt and the princes who had come in from other countries, and then he put on a feast that ran seven days. For those seven days no one in Egypt was permitted to do any work, on pain of death.

She had spent seven days shut in a room with ashes in her hair and the door bolted. Now an entire country was forbidden to do anything except stand outside and celebrate her.


← All myths

From the tradition

Sources

6 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Legends of the Jews 1:119Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Settle in, because

Our focus is on the tumultuous relationship between Joseph and Zuleika, the wife of his Egyptian master, Potiphar. Zuleika, consumed by her infatuation with the handsome and virtuous Joseph, found herself falling ill. But this wasn't any ordinary illness. As Ginzberg recounts, the women of her household knew the truth: her sickness stemmed from her unrequited love for Joseph. They egged her on, encouraging her to try and seduce him.

The societal expectations, the whispers, the relentless pursuit?

One day, as Joseph was diligently performing his duties in the house, Zuleika seized her opportunity. She ambushed him, throwing herself upon him. But Joseph, strong in both body and spirit, managed to overpower her, pushing her to the ground.

Zuleika, heartbroken and desperate, pleaded with him. Her words, dripping with anguish, reveal the depth of her obsession. "Have you ever known," she cried, "seen, or heard of a woman my peer in beauty, let alone one more beautiful? I try daily to persuade you, I waste away with love for you, I bestow all this honor upon you, and still you refuse to listen! Is it fear of your master that holds you back? I swear, no harm will come to you. So, I beg you, listen to me! Grant my desire for the sake of the honor I have given you, and save me from this death. Why should I die because of you?"

Zuleika, a woman of immense power and privilege, brought to her knees by a love she cannot control. She's offering Joseph everything – security, status, an end to her suffering. Yet, Joseph remains steadfast.

Zuleika, however, was not one to give up easily. Ginzberg's retelling emphasizes her persistence, noting that she continued her advances, day after day, month after month, for an entire year! But Joseph's tzniut, his modesty and chastity, were unwavering. He wouldn’t even look at her!

Finally, in a desperate attempt to break his resolve, Zuleika resorted to force. She placed an iron shackle on his chin, forcing him to lift his head and meet her gaze. It's a shocking image, a symbol of her desperation and his unwavering commitment to his principles.

What does this story tell us about the nature of desire, the power of virtue, and the lengths to which people will go for love – or what they perceive as love? Joseph's unwavering commitment to his principles, his refusal to compromise his integrity, stands in stark contrast to Zuleika's obsessive pursuit. It's a story that challenges us to examine our own values and consider what we are willing to sacrifice for what we believe in. A story that continues to resonate, even after all these centuries.

Full source
Legends of the Jews 1:471Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Ever felt like someone was just... out of your league? Like there was an unbridgeable gap between you? Well, the biblical figure of Joseph, the one with the coat of many colors, certainly felt that way when he first met Asenath.

Asenath wasn’t just anyone. She was the daughter of Potiphera, a priest of On (Heliopolis) in Egypt. And she was smitten with Joseph.

Joseph? He wasn't having it.

As we read in Legends of the Jews, a monumental compilation of Jewish folklore by Rabbi Louis Ginzberg, Asenath wanted to kiss Joseph. A simple, innocent gesture. But Joseph recoiled. His rejection wasn't exactly gentle.

He told her, and I’m paraphrasing here, that it was simply unthinkable that a man who fears God – who blesses the living God, eats blessed bread, drinks from the cup of immortality, and anoints himself with holy oil – could possibly kiss a woman from a "strange people." People who bless dead idols, eat "putrid bread," drink "libations of deceit," and, perhaps most dramatically, anoint themselves with the "oil of destruction." Ouch.

Strong words. But what's behind them?

It's not just about religious differences, though that's clearly a major part of it. It's about purity. Joseph sees a fundamental incompatibility. He views himself as someone dedicated to a higher, holier purpose, someone set apart. And Asenath, in his eyes, is associated with practices he considers defiling.

Think about the imagery he uses: "putrid bread," "libations of deceit," "oil of destruction." These aren't just descriptions; they're value judgments. They paint a vivid picture of what Joseph believes Asenath's world represents: spiritual decay and corruption.

Joseph is in Egypt, surrounded by a different culture, a different religion. How does he remain true to his beliefs while navigating this foreign land? His strong rejection of Asenath's kiss is a powerful statement about his commitment to his own spiritual path. It shows us the lengths to which he was willing to go to preserve his own faith and identity.

Is there room for finding common ground, even between seemingly disparate worlds? Or are some divides simply too wide to bridge?

Full source
Legends of the Jews 1:474Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Legends of the Jews turns to Asenath and the Heavenly Realms.

Asenath, a woman of stature and privilege, is deeply affected by the words of Joseph. So much so, that she’s moved to tears. Out of compassion, Joseph offers a blessing, imploring God to pour His spirit upon her, welcoming her into His people and granting her a share in eternal life. A powerful scene. According to Ginzberg's retelling in Legends of the Jews, Joseph's appearance and words had a profound impact. As soon as Asenath returned to her chambers, she cast aside her finery – the robes of state, the jewels – and replaced them with sackcloth. She covered her head in ashes, a symbol of mourning and repentance, and for seven days and nights, she prayed for forgiveness, completely isolating herself. level of dedication. Seven days and nights of intense introspection and seeking divine grace. It speaks volumes about the sincerity of her transformation.

Then, on the morning of the eighth day, something extraordinary happens. An angel appears to her! The angel tells her to put aside her mourning clothes and adorn herself in her finest garments because she has been born anew. He says she is now ready to partake in the blessed bread of life, drink from the cup of immortality, and anoint herself with the oil of eternal life.

Asenath, ever the gracious hostess, prepares to offer food and drink to her angelic guest. But then she sees it: a honeycomb of extraordinary beauty and fragrance. Where did it come from?

The angel reveals that this is no ordinary honeycomb. It was made by the bees of Paradise, food fit for angels and the chosen ones of God. He takes a small portion, and then, remarkably, he places the rest into Asenath's mouth. "From this day forth," he proclaims, "thy body shall bloom like the eternal flowers in Paradise, thy bones shall wax fat like the cedars thereof, strength inexhaustible shall be thine, thy youth shall never fade, and thy beauty never perish, and thou shalt be like unto a metropolis surrounded by a wall." What a powerful blessing!

And Asenath, in her newfound compassion, remembers her attendants. She asks the angel to bless them as well. He grants her request, saying, "May the Lord bless you and make you to be seven pillars in the City of Refuge."

This story, found in Legends of the Jews, is more than just a fantastical tale. It's a story of transformation, of the power of words and compassion, and of the potential for renewal that exists within each of us.

Full source
Legends of the Jews 1:476Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

The story of Asenath, found in Legends of the Jews, gives us a glimpse into just such an experience.

An angel has just visited Asenath. Not just any visit,. As Ginzberg retells it in Legends of the Jews, the angel departs in a blaze of glory – a chariot of fire pulled by four fiery steeds, soaring back into the heavens. Can you picture the awe, the sheer wonder Asenath must have felt? She knew then, without a doubt, that she had been in the presence of something…otherworldly.

The story doesn't end there. Almost as soon as the celestial messenger vanishes, Joseph arrives. Asenath, eager to greet him, rushes to prepare herself. And As she washes her face, she sees her reflection and is astonished. The angel's visit has changed her, imbued her with a beauty she had never possessed before.

When Joseph arrives, he doesn't even recognize her! “Who are you?” he asks. Imagine the surprise, the confusion, perhaps even a little fear in his voice.

Asenath replies, "I am your maid-servant Asenath!" She explains that she has renounced her idols. She tells him of the heavenly visitor who offered her the "bread of life" and the "blessed cup." (We can’t help but think of parallels to late antique traditions here, can we?) More importantly, she reveals the angel's pronouncement: "I give thee unto Joseph as his affianced wife, that he may be thy affianced husband forever."

And then, a new name, a new destiny: "Thy name shall not any more be called Asenath, but thy name shall be City of Refuge, whither the nations shall flee for safety." Quite a change, wouldn't you say?

Finally, Asenath adds, "I go to Joseph, to tell him all these things that have reference to thee.' Now, my lord, thou knowest whether the man was with thee and spoke to thee in my behalf." She is essentially asking Joseph, did this angel visit you too? Did he confirm this divine plan?

This moment is so rich with meaning. It speaks to the transformative power of faith, the possibility of divine intervention, and the potential for even the most unexpected individuals to find a place in a sacred narrative. It’s a reminder that sometimes, the most profound changes come when we least expect them, leaving us almost unrecognizable to those who thought they knew us best. And it leaves us wondering, what "city of refuge" might we each be called to become?

Full source
Legends of the Jews 1:477Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

It's just the beginning of a whole new chapter!

After Joseph's incredible rise, having gone from enslaved prisoner to second-in-command, he needed a wife. And the Bible tells us (Genesis 41:45) that Pharaoh gave him Asenath, daughter of Potiphera, priest of On.

What about their betrothal? Their wedding? What did that look like? The Bible is silent.

That’s where the aggadah, the storytelling tradition, steps in to fill the gaps. The aggadah tries to answer the questions that the core text, the Tanakh (Hebrew Bible) leaves unanswered. And Ginzberg's retelling in Legends of the Jews gives us a fascinating peek into what Joseph's wedding might have been like.

According to this telling, Joseph confirmed everything he'd heard about Asenath. And then, "they embraced and kissed each other in token of their betrothal." It's a deeply human moment amidst the grandeur of the Egyptian court.

The betrothal itself was a celebration. Potiphar and his wife, Asenath's parents, threw a banquet. But the wedding? Ah, that was an event of a whole different magnitude. It took place later, and not just any later, but in the very presence of Pharaoh himself!

Pharaoh placed golden crowns upon the heads of both Joseph and Asenath. A golden crown. And then, Pharaoh gave them his blessing. A blessing from the ruler of Egypt!

But the celebration didn't stop there. Oh no. Pharaoh threw a seven-day feast in their honor. Seven days! He invited the magnates and princes of Egypt and even those from other countries. Think of the diplomacy, the sheer scale of it all.

And here's the kicker: during those seven days, the people were prohibited, under penalty of death, from doing any work. All were to join in celebrating Joseph's marriage. It was a complete standstill, a nation brought together to celebrate the union of this Hebrew man and his Egyptian bride.

What does it all mean? Perhaps it emphasizes Joseph's complete integration into Egyptian society, the unprecedented honor bestowed upon him. Or perhaps, it’s a way of highlighting the divine favor upon Joseph, showing how far he had risen and the importance of his role in God's plan.

Whatever the reason, it's a powerful image, isn't it? A wedding celebrated not just by family and friends, but by an entire nation. A evidence of the extraordinary life of Joseph, the dreamer who became a leader. It makes you wonder about the stories behind other biblical figures..and the celebrations we don't know about.

Full source
Pirkei DeRabbi Eliezer 38:2Pirkei DeRabbi Eliezer

Retold in our words. Read the original at the link below.Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London (1916) · CC-BY

Her story, as told in Pirkei DeRabbi Eliezer (chapter 38), takes a turn you might not expect.

So, what happened to Asenath before she met Joseph? According to this tradition, Jacob played a pivotal role. He took a golden plate and inscribed upon it the Shem HaMeforesh ( שם המפורש ), the Holy Name of God. This wasn't just any inscription; it was a powerful act of protection, a divine amulet. He then hung this golden plate around Asenath’s neck and sent her on her way.

Why would he do that? Well that everything is revealed before the Holy One, blessed be He. God knew Asenath's destiny. And so, the angel Michael descended and took her, bringing her down to Egypt, specifically to the house of Potiphera.

Potiphera’s wife was barren, and Asenath grew up in their household as a daughter. From a protected child, guided by divine intervention, to an adopted daughter in a foreign land. It’s quite the journey.

Then Joseph arrives on the scene. The story unfolds as we know it from Genesis: Joseph rises to power, interprets Pharaoh’s dreams, and ultimately, as it is said in (Genesis 41:45), Pharaoh "gave him to wife Asenath the daughter of Potiphera priest of On." The circle closes. The golden plate, the angel's intervention, it all leads to this moment.

But what does it all mean? Pirkei DeRabbi Eliezer isn't just giving us a backstory; it's emphasizing the divine plan, the intricate web of fate and free will. Asenath wasn't simply chosen at random to be Joseph's wife. She was protected, guided, and prepared for her role. It's a reminder that even in the seemingly random events of our lives, there might be a hidden hand at play, a larger purpose unfolding.

It prompts us to consider: What "golden plates" are protecting us? What unseen forces are guiding us toward our own destinies?

Full source