5 min read

Princesses Threw Jewels at Joseph Through the Wall

Royal daughters press jewels through wall slits to catch Josephs eye. He keeps his gaze down, and a later Torah law becomes his reward.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Branches Over the Wall
  2. Cows and Storehouses
  3. What He Would Not See
  4. One Hundred and Ten Years
Princesses Threw Jewels at Joseph Through the Wall Click for full size

Branches Over the Wall

Jacob called Joseph a fruitful tree beside a spring, branches running over the wall (Genesis 49:22). In Egypt the image turned literal and loud. When Joseph rose from prison to the second chariot, the daughters of kings pressed faces to slits in palace walls and threw jewels, hoping the flash would lift his eyes. Gold clicked on stone. A bracelet spun and stopped at his heel. Perfume rode the heat like a second weather.

Joseph did not look up. He stepped over the glitter and kept walking toward the work that had pulled him out of the pit. The Hebrew word for fruitful, porat, also tastes of broken faith. Joseph had brought evil reports about his brothers. They sold him. He refused his master's wife. She turned against him. Betrayal stacked on betrayal until the wall itself became a test of whether a man who had been broken could still refuse a crown tossed through a crack.

Courtiers laughed at first. Then they watched. A viceroy who will not lift his eyes for royal daughters is either a fool or a man under a harder king than Pharaoh. Joseph already knew which.

Cows and Storehouses

Greatness came through cows and produce, the midrash laughs and means it. Pharaoh's dreams of fat and thin cattle opened the road. Joseph gathered grain until abundance ran from reaping to mill without the usual middle of threshing dust. He stored each city's food near its own fields, the way later storytellers would say Tiberias keeps Tiberias grain and Tzippori keeps its own. Dust and ash mixed into the stores. Blessing increased what walls could hold until ledgers lied upward.

The man who once counted his brothers' hatred now counted Egypt's years. Seven of plenty. Seven of famine. He walked the granaries at night and heard grain settle like rain that had agreed to wait. Branches over the wall were not only desire aimed at him. They were his own reach past the prison, past Potiphar's house, into a kingdom that ate because he had learned to read night visions and turn them into silos.

Foreigners would come for bread. Brothers would come and not know him. The jewels on the floor were a cheaper test than that reunion, and he had already passed the cheap one.

What He Would Not See

The jewels kept falling on feast days when the city watched him ride. Joseph kept his gaze on ledgers, river levels, and the faces of men who needed grain more than they needed his smile. Because he would not lift his eyes to those royal faces, God promised his line a foothold in Torah. The daughters of Tzelofhad, later, would stand before Moses and win inheritance when no son remained, writing a new portion into the law.

The midrash draws a line from a lowered gaze in Egypt to women speaking Torah in the wilderness. Restraint became statute. Jacob, blessing, was also paying a debt. He had once hidden Rachel from Esau's eye with arrangement and fear. Joseph's reward answered old family theater with public integrity under a harder light, where the audience held real power and real stones.

Potiphar's wife had tried to make his body a story he did not choose. The wall-slit princesses tried to make his eyes a market. He refused both scripts. The fruit tree stayed planted beside its spring.

One Hundred and Ten Years

Joseph lived one hundred and ten years in Egypt with his father's household around him at the end. The sages pair that number with other lives that rhyme across generations: Joseph with Joshua, Moses with Hillel, and other matched spans that make time itself look like a student of patterns. Stages of forty years shape Moses, and later Akiva's climb from ignorance to mastery. Joseph's stages are quieter: favored son, slave, prisoner, lord of grain, old man whose bones will wait for a later Exodus.

At the end the fruitful tree is not the jewels on the floor. It is food in the cities, brothers still alive, children learning Hebrew names under Egyptian ceilings, and a Torah foothold not yet born. The wall keeps its slits. Wind still finds them. Joseph keeps walking past them with his eyes on the work that feeds the world he once entered in chains.

When he dies, Egypt will embalm him and set him in a box that waits for a night of two bloods and a road east. The branches that ran over the wall finally run home.

In the granary dark he sometimes remembered the coat of many colors as a younger kind of jewel, one his father had thrown over him in love and his brothers had stripped in hate. The wall-slit gold was only a louder version of the same test: will you let other people's desire write your name? Joseph answered by counting sacks and opening storehouses on time. Egypt ate. He endured. The branches ran over the wall and still rooted in a spring no princess could buy.


← All myths

From the tradition

Sources

3 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.

Bereshit Rabbah 98:18Bereshit Rabbah

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

The Torah describes Joseph as a "fruitful tree, a fruitful tree alongside a spring; branches run over the wall" (Genesis 49:22). But what does that really mean? The rabbis in Bereshit Rabbah 98 dive deep, unpacking the layers of meaning hidden within this seemingly simple verse.

The Rabbis play on the Hebrew word porat (fruitful), linking it to the idea of breaking faith (shehefer). They suggest that Joseph was a son who both broke faith with his brothers and was betrayed by them. Joseph wasn't exactly innocent. (Genesis 37:2) tells us he brought "evil reports" about his brothers to their father, Jacob. And, of course, they retaliated by selling him into slavery (Genesis 37:28).

The theme of broken faith continues. Joseph, they say, also defied his master's wife, Potiphar's wife as we know her, and she, in turn, "turned against him" (shehefera). It's a constant push and pull, a cycle of action and reaction.

Then Rabbi Avin offers another perspective: Joseph achieved greatness through cows (parot)! It’s a clever reference to Pharaoh's dream, which Joseph so famously interpreted, paving the way for his rise to power. He also achieved greatness through produce (perot), a more general blessing of abundance.

The midrash (rabbinic interpretive commentary) continues, drawing a parallel between Joseph's encounter with his family and a scene where the maidservants approached Jacob (Genesis 33:6). The midrash sees Jacob wanting to compensate Joseph for having obscured Rachel from Esau's eye.

But the most striking image comes with the "branches [banot] run [tzaada] over the wall…" line. The Rabbis paint a vivid picture: when Joseph rose to power in Egypt, the daughters of kings would peek through the slits, showering him with jewels, hoping he would look at them. The power, the temptation! But Joseph remained steadfast.

And here's where the story takes a truly beautiful turn. Because Joseph resisted those temptations, because he didn't lift his eyes, God, blessed be He, promised that his daughters would have a "foothold" (tze'ida) in the Torah. What is this "foothold"? A Torah portion!

The Rabbis are referring to the daughters of Tzelofhad, who famously petitioned for their right to inherit their father's land when he died without sons (Numbers 27:1–11). Their plea led to a new law, a new portion of the Torah. And that, Bereshit Rabbah suggests, was Joseph's reward.

It's not just about Joseph's personal triumphs and tribulations. It's about the enduring power of integrity. It's about how resisting temptation, even when the world throws its most glittering prizes at you, can lead to unexpected blessings, influencing generations to come. It's a story of resilience, faith, and the profound connection between our actions and our destiny. It asks us, what kind of "fruitful tree" will we be?

Full source
Bereshit Rabbah 90:5Bereshit Rabbah

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

Bereshit Rabbah turns to Joseph and Creation of Tiberias.

The verse in (Genesis 41:47) tells us, "The earth produced, during the seven years of plenty, in abundance." But what kind of abundance are we talking about?

Rabbi Yoḥanan gives us a image. He says the produce went directly "from the reaping [kotzetz] to the mill." Can you imagine? No need for threshing, no need for winnowing – just straight from the field to the grindstone! That’s "likmatzim," or "in abundance," for you. It was all about "savings [dekamtzeta]"… and maybe, according to some, not even about savings, because there was so much.

The rabbis have another take. They say it was both for savings and not for savings! There was enough to eat right away and enough to store away for the future. Overflowing storehouses kind of abundant.

(Genesis 41:48) tells us Joseph "gathered all the food of the seven years that were in the land of Egypt, and placed food in the cities; he placed the food of the fields that were around the city in it." So, how did Joseph manage this logistical feat?

The text gives us a fascinating detail: "He placed what was in the outskirts of Tiberias into Tiberias, and what was on the outskirts of Tzippori into Tzippori." Now, wait a minute. Tiberias and Tzippori aren't in Egypt! They're cities in the land of Israel. What's going on here?

The text clarifies that these are just examples. The point is that each land preserves its own produce best. Keep the food local, so to speak.

Rabbi Neḥemya suggests something even more practical: Joseph mixed dust and ashes with the grain to preserve it. Pretty clever. But the Rabbis offer a different perspective. They say that if everyone in Tiberias ate only what was grown within the boundaries of Tiberias, and everyone in Tzippori ate only what was grown within the boundaries of Tzippori, they wouldn't even get a handful each! That's when the verse "Blessing is located in the storehouses" (Genesis 41:49) comes into play. According to this midrash, the grain increased when it was stored away. Miraculously.

That’s how, the Rabbis are suggesting, grain grown around each city was able to suffice for the residents of that city, without needing to import grain from distant lands. It was a blessing, a miracle, born from the abundance of those seven years.

So, next time you read about Joseph and the years of plenty, remember it wasn't just about stockpiling grain. It was about a miraculous abundance, a blessing that stretched the limits of what seemed possible.

Full source
Bereshit Rabbah 100:10Bereshit Rabbah

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

A reader can read the Torah as a collection of individual stories, but the rabbis of old saw something more: echoes, parallels, and meaningful connections woven throughout the generations.

Take Joseph, for example. "Joseph resided in Egypt, he, and his father's household; Joseph lived one hundred and ten years" (Genesis 50:22). A simple statement. But the compilers of Bereshit Rabbah, that magnificent collection of rabbinic interpretations on the Book of Genesis, saw something remarkable in Joseph's lifespan.

They noticed that Joseph lived to be 110 years old. And that sparked a question: who else lived to that age?

The rabbis found that Joseph was part of a select group. Not just individuals, but pairs of figures whose lifespans mirrored each other at 110 years. Six pairs, to be exact. Six echoes across time. Who were they?

According to Bereshit Rabbah 100, these pairs were: Rebecca and Kehat, Levi and Amram, Joseph and Joshua, Samuel and Solomon, Moses and Hillel the Elder, and finally, Rabbi Yoḥanan ben Zakkai and Rabbi Akiva.

What does it mean? The text doesn't explicitly say, but the very act of pairing suggests a deeper connection. Are they models of leadership? Did they share similar challenges or triumphs? The rabbis invite us to ponder these questions.

And the exploration doesn’t end there. The rabbis in Bereshit Rabbah go on to break down the lives of some of these figures into neat 40-year segments. It's a pattern that suggests balance, a structured path through life.

Consider Moses. Forty years in Pharaoh's palace, forty years as a shepherd in Midian, and forty years leading the Israelites. A life neatly divided into thirds, each stage preparing him for the next.

Or Rabbi Yoḥanan ben Zakkai, a towering figure in Jewish history. Forty years in commerce, forty years studying Torah, and forty years leading Israel during a time of immense upheaval (the destruction of the Second Temple!).

And then there's Rabbi Akiva, perhaps the most dramatic of all. Forty years as an ignoramus – an unlearned shepherd! – followed by forty years of intense Torah study, and then forty years serving the Jewish people as one of its greatest sages. What a transformation!

The rabbis in Bereshit Rabbah weren't just interested in dates and numbers. They were searching for meaning, for patterns that could illuminate the human condition. They saw in these lifespans a reflection of something greater than ourselves.

Perhaps it's a reminder that life unfolds in stages, that each phase prepares us for the next. Or maybe it's an invitation to see the connections between generations, to recognize that we are all part of a larger story. Whatever the interpretation, it's clear that the rabbis saw something profound in the seemingly simple statement: "Joseph lived one hundred and ten years." And through their insights, we can see it too.

Full source