Parshat Miketz6 min read

From the Pit to the Second Chariot of Egypt

Hauled from a dungeon at dawn, Joseph rides Pharaoh's second chariot while heralds shout his praise, and a strange new name spells out his whole life.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Up From the Pit at Dawn
  2. The Ring, the Linen, and the Gold
  3. The Second Chariot Through the Streets
  4. Only the Throne
  5. A Name Like a Whole Life
  6. The Boy Who Stood in Front of His Mother
From the Pit to the Second Chariot of Egypt Click for full size

Up From the Pit at Dawn

They came for Joseph before the sun cleared the river. Down the stone stair, into the pit where the king's forgotten men were kept, the guards hauled him up by the arms. Razors scraped the prison off his face. Someone pulled a clean robe over his shoulders. He had gone to sleep a slave in irons, and now he walked a corridor of painted lions toward the throne of Pharaoh, king of Egypt, who had dreamed of fat cattle and withered grain and could not find one man in the whole land to tell him what the dreams meant.

Joseph told him. Seven fat years, then seven starving ones, and a plan to hoard bread against the famine. Pharaoh leaned forward. "You will be over my house," he said, "and by your word my whole people will be fed. Only the throne will be greater than you."

The Ring, the Linen, and the Gold

Then the honors came, and each one landed on the exact part of him that had once refused. Years before, in the house of Potiphar, another man's wife had pressed herself on Joseph day after day, and he had turned her away every time. Heaven had kept the account.

His mouth had not kissed her in sin, so now his mouth would feed a kingdom by its word. His hands had not reached for her, so Pharaoh drew the signet ring off his own finger and pushed it onto Joseph's hand. His body had not touched her, so they dressed him in linen so fine it moved like water. His neck had not bent toward her, so they hung a chain of gold across it. Every refusal from those dark years came back to him as a jewel.

The Second Chariot Through the Streets

They set him in the second chariot of Egypt, the one that rode just behind the king's. His feet, which had never once walked toward her bed, now stood in a moving throne of bronze. Runners went ahead of the wheels and cried a single word through the crowds: "Avrekh!"

The word carried two things at once. Av, great, for a wisdom deeper than any elder in Egypt. Rakh, tender, for a man not yet past his youth. Great in mind, young in years. Far to the east the Babylonians would one day crown the opposite kind of man and call him tafsar, ripe in age and empty in sense. Joseph was the reverse of that, and the streets shouted it as the chariot rolled past the same markets where boys like him were sold for silver.

Only the Throne

Power like that can turn a man's head, so Pharaoh had built a fence into his own gift. "Only the throne," he had said, and that one small word held Joseph in place. No one in Egypt could rise without Joseph's leave. No hand lifted a weapon and no foot mounted a horse without his command. A courtier could not so much as kiss the king unless Joseph allowed the approach. He held everything now except the crown, and the crown Pharaoh kept for himself.

"I am Pharaoh," the king said, and it was not a greeting between equals. It was a line scratched into the floor of the court. My greatness stays above yours. You will feed the world, and I will still be the throne you serve.

A Name Like a Whole Life

Pharaoh gave him a wife, Asenat, daughter of the priest of On, and gave him a new name to wear over the old one: Tzafenat Paaneach. It was a strange name, thick with buried things, and its letters read out like a life. One letter stood for the seer, the man who looked into a dream and saw the years hiding inside it. One stood for the redeemer. One for the prophet. One for the man who holds others up. One for the interpreter, one for the clever, one for the discerning, one for the one who foresees what has not yet come. A whole biography folded into a handful of sounds. Here was the one who uncovers what lies hidden, and speaks it plainly, and quiets the frightened heart with what he knows.

The Boy Who Stood in Front of His Mother

The name held one thing more. Tzafun means hidden, and Heaven remembered a hidden boy. Years earlier, on the road home, Jacob had lined his family up to meet his brother Esau, whose eye was known to be greedy and cruel. The maidservants stepped forward. Leah stepped forward. Then came Joseph and his mother, Rachel, and the order was wrong: the boy moved in front of the woman. Joseph had heard what Esau was, and he planted himself between that hungry gaze and his mother, his small body stretched as tall as it would go, and hid her behind him.

God had watched a child shield his mother and make himself as tall as he could. "You covered your mother from sight and stood tall," He said. "I will lift you up and make you tall in return." The pit, the prison, the false charge, the forgotten years, and then a boy of thirty standing before the throne of Egypt in linen and gold, second man in the empire that had bought him for a fistful of silver.


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From the tradition

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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.

Bereshit Rabbah 90:2Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Sometimes, it's from the most unexpected places. Take the story of Joseph in Egypt. He rises from prisoner to become second-in-command to Pharaoh. And within that rise, hidden in Pharaoh's words, lie surprisingly deep insights.

He's basically saying, "Wow, Joseph, you're amazing!" Then Pharaoh continues, “You will be in charge of my house, and my entire people will be sustained at your directive; only the throne will I make greater than you” (Genesis 41:40).

Pharaoh essentially gives Joseph incredible power. According to Bereshit Rabbah, this meant that no one could even kiss Pharaoh without Joseph's approval. Wow! And "my entire people will be sustained [yishak] at your directive" meant that promotions only happened through Joseph. Everything flowed through him.

What about that phrase "only the throne"? What does that "only" really mean?

Reish Lakish offers a striking interpretation. He says that Moses gave us two portions in the Torah, which we actually learn from the wicked Pharaoh. Yes, you heard that right. From Pharaoh!

He points to (Deuteronomy 28:13), "You will be only [rak] above [and not below]." Does that mean we're on par with God? Absolutely not! The word "only [rak]" acts as a restriction, a limitation. It means, "My greatness will be above your greatness." Bereshit Rabbah sees this same principle at play in Pharaoh's words. "You will be" – does it mean Joseph is on par with Pharaoh? No! The "only" reminds us that Pharaoh's greatness still surpasses Joseph's.

And this concept echoes throughout our tradition. "Speak to the entire congregation of the children of Israel, and say to them: You shall be holy" (Leviticus 19:2). Does that mean we're as holy as God? Again, no! The verse continues: "For I, the Lord your God, am holy" (Leviticus 19:2) – My sanctity is above your sanctity. We strive for holiness, but God's holiness is always beyond our reach.

Even Pharaoh's powerful declaration, "I am Pharaoh" (Genesis 41:44), isn't about equality. It’s about recognizing that his greatness remains supreme.

Rabbi Yehoshua of Sikhnin, quoting Rabbi Levi, makes a powerful point. He says that from the "I" of flesh and blood – from Pharaoh's "I am Pharaoh" – we can derive understanding about the "I" of the Holy One, blessed be He. If Joseph received such honor through Pharaoh's declaration, how much more will we receive when the Holy One, blessed be He, declares "I have made, and I will bear" (Isaiah 46:4)? Even from a flawed, even wicked, ruler like Pharaoh, we can glean insights into the nature of God. It shows us that even in the midst of power and authority, there's always a greater power, a higher authority. And recognizing that distinction is key to understanding our relationship with the Divine.

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Bereshit Rabbah 90:3Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

The story of Joseph in Egypt is a classic tale of rags to riches, but the Rabbis see a deeper, more poetic justice at play. to a fascinating interpretation from Bereshit Rabbah 90, a rich collection of rabbinic commentary on the Book of Genesis.

The Torah tells us that Pharaoh, impressed by Joseph's wisdom, elevates him to a position of immense power: "See, I have set you over the entire land of Egypt" (Genesis 41:41). He gives Joseph his signet ring, clothes him in fine linen, and places a gold chain around his neck. Joseph even gets to ride in Pharaoh's second chariot, and the people cry out before him, "Avrekh!" (Genesis 41:41-43).

Why these specific honors? Rabban Shimon ben Gamliel, whose interpretation is cited in Bereshit Rabbah, sees a direct correlation between Joseph's past integrity and his present rewards. It's a beautiful "measure for measure" kind of justice. Joseph resisted Potiphar's wife, remaining steadfast in the face of temptation. The text says "Pharaoh said to Joseph…Pharaoh removed…" – Rabban Shimon ben Gamliel said: Joseph was given what he deserved: “His mouth [piv] did not kiss [nashak] in transgression – “my entire people will be sustained at your directive [ve’al pikha yishak]” (Genesis 41:40). Because he controlled his words and didn't succumb to temptation, he was given the power to command and sustain the entire nation.

His body "that did not touch in transgression – “he dressed him in linen garments” (Genesis 41:42). Because he resisted physical temptation, he was adorned in fine linen. His neck "that he did not bend for transgression – “he placed a gold chain on his neck” (Genesis 41:42). Because he refused to bow to illicit desires, he received a golden chain as a symbol of honor.

And what about the signet ring? “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand” (Genesis 41:42). Because Joseph's hands "did not grope in transgression," they were now entrusted with the symbol of Pharaoh's authority.

Even the chariot plays a role. Joseph's "feet that did not stride in transgression" now get to ride in luxury: “He had him ride in the alternate chariot that he had” (Genesis 41:43). Every aspect of Joseph's reward mirrors his previous righteousness.

And that cry, “Avrekh!” What does it even mean? The Rabbis cleverly interpret it as "av" (great) in wisdom, but "rakh" (tender) in years. Joseph, despite his youth, possessed incredible wisdom. In contrast, the Rabbis point out that Nebuchadnezzar is called “tafsar” (Jeremiah 51:27), which they interpret as “tipesh” (foolish) in wisdom and a “sar” (prince) in years. The implication is that he was advanced in years.

Pharaoh even declares, "I am Pharaoh, and without you no man shall lift his hand or his foot in the entire land of Egypt" (Genesis 41:44). But what does that really mean? According to Nezer HaKodesh, this refers to the tools of both hand and foot. The Rabbis interpret this as meaning no one could engage in warfare ("utensils of the hand") or even ride a horse ("utensils of the foot") without Joseph's command. His authority was absolute.

So, what’s the takeaway? The story of Joseph, as interpreted in Bereshit Rabbah, isn't just about a man rising to power. It's a powerful reminder that our actions have consequences, and that integrity, even in the face of immense pressure, can lead to extraordinary blessings. It suggests that the universe itself is structured to reward virtue.

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Bereshit Rabbah 90:4Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Names aren't just labels; they're stories waiting to be unpacked. Take Joseph, for example, and the rather unusual name Pharaoh gives him: Tzafenat Paane’aḥ. What does it even mean?

The Torah tells us, "Pharaoh called Joseph's name Tzafenat Paane’aḥ and he gave him Asenat, daughter of Potifera, priest of On, as a wife. Joseph went out over the land of Egypt" (Genesis 41:45). It sounds important. But what's behind this mouthful of a name?

Well, the rabbis of old certainly had some ideas. Rabbi Yoḥanan suggests it means "He reveals hidden matters [tzefunot] and it is easy [noḥot] for him to state them." Makes sense, considering Joseph's knack for interpreting dreams! He could see what others couldn’t, and explain it clearly.

Rabbi Ḥizkiya offers another perspective. He says it translates to: "With knowledge, he reveals hidden matters [tzefunot], and assuages [meniaḥ] the spirit of people with them." It wasn't just about knowing; it was about bringing comfort and peace with that knowledge. Joseph wasn’t just a fortune teller; he was a healer, in a way.

And then…the Rabbis take it to a whole other level! They break the name down letter by letter, finding a whole constellation of meanings. Tzadi – seer [tzofeh]; peh – redeemer [podeh]; nun – prophet [navi]; tav – supporter [tomekh]; Peh – interpreter [poter]; ayin – clever [arum]; nun – understanding [navon]; ḥet – prognosticator [ḥozeh]. A seer, a redeemer, a prophet, a supporter, an interpreter, clever, understanding, a prognosticator. it's like they're saying Tzafenat Paane’aḥ wasn’t just a name, but a complete job description! (This all comes from Bereshit Rabbah 90, in case you want to dive deeper.)

But the story doesn't end there. There's another intriguing layer to this whole Joseph narrative. As we read on, "Joseph was thirty years old as he stood before Pharaoh, king of Egypt. Joseph came out from before Pharaoh, and he passed through the entire land of Egypt" (Genesis 41:46). What's with this detail about his age and his standing before Pharaoh?

Rabbi Aḥa connects this to an earlier moment, a moment of hidden bravery and devotion. Rabbi Aḥa said: You came to reveal that you are the son of the hidden one. He points back to the encounter between Jacob, his family, and Esau. Remember that tense moment? The Midrash (rabbinic interpretive commentary) tells us that when Jacob's family approached Esau, everyone was strategically presented. “The maidservants approached” (Genesis 33:6); “Leah, too, approached…” (Genesis 33:7). But Joseph? “Then Joseph and Rachel approached” (Genesis 33:7).

Why single out Joseph and Rachel? Well, Joseph, being a protective son, knew Esau's reputation. “This wicked one has a covetous eye…," Joseph thought. He didn't want Esau to cast a lustful gaze upon his mother, Rachel. So, he stood tall, shielding her from Esau's view (as recounted in Bereshit Rabba 78:10).

And here’s the kicker: The Holy One, blessed be He, recognized this selfless act. He said to Joseph: ‘You obscured your mother from sight and stood tall. I will repay you and elevate you’ – “Joseph was thirty years old [as he stood before Pharaoh]” (Genesis 41:46). Joseph's act of protecting his mother, even as a young man, foreshadowed his future greatness. His willingness to stand tall for others, to shield them from harm, was the seed of his eventual rise to power in Egypt.

So, the next time you encounter a name in the Torah that seems strange or unfamiliar, remember Tzafenat Paane’aḥ. Remember that names can be keys, unlocking hidden depths and revealing the interplay of fate, character, and divine promise woven into the lives of those who came before us. What hidden meanings might be waiting to be discovered in your own name, your own story?

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