We all know the story: Joseph, sold into slavery in Egypt. But the Rabbis in Bereshit Rabbah (86) ask us to consider this: "“[Potiphar…an Egyptian man,] purchased him [from the Ishmaelites].”" Seems straightforward, right? But the Midrash immediately throws a curveball: “those who were acquired were acquiring.” What does that mean?
The commentary unpacks this seeming contradiction. The Ishmaelites, descended from Hagar, Sarah's maidservant, and the Egyptians, descendants of Ham, of whom it is stated: “A slave of slaves he shall be to his brothers” (Genesis 9:25), were technically of lower status than Joseph. They were the ones buying and selling Joseph, but the Midrash suggests they should have been the ones being bought and sold!
Think about it. Normally, a slave damages the master's household. But Joseph? "The Lord blessed the house of the Egyptian for Joseph’s sake” (Genesis 39:5). Slaves are suspected of theft, but Joseph "collected all the silver…[Joseph brought the silver to Pharoah’s house]” (Genesis 47:14). Slaves are suspected of licentiousness, but Joseph resists temptation, saying “But he did not heed her” (Genesis 39:10).
Rabbi Yehoshua of Sikhnin, in the name of Rabbi Levi, takes it a step further. Normally, a master feeds terumah (the priestly offering) to their slave, but Joseph, through his descendants, ends up feeding terumah to his former master! Rabbi Yehoshua ben Korḥa explains that Elazar, son of Aaron, married Potiphar's granddaughter (Joseph married Potiphar’s daughter, according to this tradition). Since she was part of the priestly family, she could partake in terumah. Mind. Blown.
The Midrash even delves into the name "Potiphar," linking it to idolatry. He's called both "Potiphar" (פּוֹטִיפַר) and "Potifera" (פּוֹטִיפֶרַע) (Genesis 41:45). Potiphar, they say, is "because he would fatten [mefatem] calves for idol worship." Potifera, "because he would defecate [pore’a atzmo] for idol worship." Yes, you read that right. Defecation was apparently part of the ritual for Baal Peor (see Sanhedrin 60b).
Then comes a truly wild interpretation. When the "bull" (par) – Joseph, who is likened to a bull (Deuteronomy 33:17) – descended there, Potiphar became wealthy. Or, another interpretation says, he became an officer, or even a eunuch! "The official of [seris] Pharaoh" – he was castrated [nistares]. The Midrash suggests that Potiphar bought Joseph for sexual purposes, but God intervened and castrated him! It's a rather graphic analogy to a she-bear that killed its master's children, whose teeth were broken to prevent further harm.
This divine intervention, the Midrash argues, exemplifies the verse: “For the Lord loves justice [and does not forsake] His pious ones [ḥasidav]” (Psalms 37:28). But here's the kicker: the word ḥasidav, "His pious ones," is written in some versions with only one vav, such that it can be read ḥasido, “His pious one,” in the singular. Who is that pious one? Joseph.
The Midrash continues, “They are guarded forever, while the seed of the wicked is cut off” (Psalms 37:28) – further emphasizing the idea that Potiphar's intentions were thwarted by God.
Finally, the Midrash explores Potiphar's cleverness. Why would a Cushite (referring to the Ishmaelites, perhaps due to their darker complexion) be selling a "German" (a white man, referring to Joseph)? Potiphar suspected something was up. He demanded a guarantor, connecting the word "from [miyad] the Ishmaelites" to the idea of a guarantee, as in Genesis 43:9: “I will guarantee him, [from me [miyadi] you can demand him].”
Rabbi Levi sums it up beautifully: a slave (Potiphar, descended from the cursed Canaan) purchased, the son of a maidservant (the Ishmaelites, descendants of Hagar) sold, and a free man (Joseph) was a slave to both of them. The whole situation is upside down!
So, what do we take away from this deep dive into Bereshit Rabbah? It's a reminder that the Torah's stories are never simple. They're filled with layers of meaning, inviting us to question assumptions, explore hidden connections, and ultimately, to see the hand of God working in mysterious ways, even in the midst of human drama and injustice. It encourages us to look beyond the surface narrative and consider the deeper implications of power, status, and divine intervention. It's a story that keeps on giving, long after the initial reading.