The verse in question, Genesis 39:8, reads, "He refused, and he said to his master's wife: Behold, my master, having me, does not know what is in the house, and he has placed everything that he has in my charge." But it's the Rabbis' unpacking of the words "He refused, and he said to his master's wife" that really grabs our attention.
Yehuda ben Rabbi, also known as Rabbi Yehuda HaNasi, the redactor of the Mishnah, poses a powerful question: "If, in the matter of a mitzva (a commandment), one may refuse, in the matter of a transgression, [is it] not [obvious] that one must refuse?" He points to Deuteronomy 25:7, where a man can refuse to perform yibbum, levirate marriage, the mitzva of marrying his brother's childless widow. If refusal is permitted even for a commandment, how much more so when it comes to sin!
But Joseph's refusal goes far deeper than a simple "no." He offers a cascade of reasons, each revealing a different facet of his character and his understanding of the world.
First, he suggests, "The Holy One blessed be He is accustomed to choose from the beloved of my father’s household for a burnt offering." Referencing the Binding of Isaac (Genesis 22:2), where God commands Abraham to sacrifice his son, Joseph wonders if he, too, might be destined for such a fate. "Shall I accede to you?" he asks. "Perhaps I have been chosen as a burnt offering, and I will be disqualified from being an offering." It's a stunning thought – the idea that yielding to temptation might render him unfit for a higher purpose.
Then, he considers the potential loss of divine revelation. "The Holy One blessed be He is accustomed to reveal Himself to the beloved of my father’s household at night," Joseph says, citing examples of God appearing to Abraham (Genesis 15:1), Isaac (Genesis 26:24), and Jacob (Genesis 28:12) in dreams and visions. "If I accede to you, perhaps the Holy One blessed be He will reveal Himself to me and find me impure." The fear isn't just of sin, but of losing that sacred connection.
Another reason highlights the consequences of sin. Joseph says, “I am afraid. If Adam the first man was commanded regarding a minor mitzva, and when he violated it, he was expelled from the Garden of Eden, this, which is a major transgression of forbidden sexual relations, all the more so.” If Adam was punished for disobeying a seemingly small command, how much greater would the repercussions be for such a grave offense?
Joseph even fears repercussions within his family. “I am afraid of my father, in the land of Canaan," he says. "Reuben, because it is written in his regard: ‘Reuben went and lay with Bilha’ (Genesis 35:22), his birthright was taken from him and given to me. If I accede to you, I will be rejected from my birthright.” He recognizes that his actions have consequences that ripple outward, affecting his standing within his own family.
When the master’s wife threatens to kill her husband, Joseph replies, “Is it not sufficient that I will be counted in the company of adulterers, that [I should also be among] the company of murderers?” As Rabbi Yitzḥak puts it, “The milk of black goats and the milk of white goats is the same.” Joseph is saying that if she seeks sexual relations, her husband can fulfill that need just as well as he can.
Finally, Joseph declares, “I am afraid of the Lord.” To which she retorts, “He is not here.” But Joseph counters with a powerful verse from Psalms 145:3: “The Lord is great and highly extolled, [and His greatness is unfathomable].” Rabbi Avin adds a fascinating detail: she takes him from room to room, finally positioning him next to her bed, above which is etched her idol. She covers its face, and Joseph exclaims, “You have done well that you covered its face. The one in whose regard it is written: ‘They are the eyes of the Lord roving throughout the earth’ (Zechariah 4:10), all the more so.” If she's concerned about being seen by her idol, how much more should she fear being seen by God?
The passage culminates in Joseph’s powerful statement: “There is no one greater in this house than I, and he has not withheld anything from me but you, as you are his wife. How can I do this great wickedness, and sin to God?” Rav Huna, quoting Rabbi Ami, points out that the verse doesn’t simply say “sin to the Lord,” but “[sin] to God.” The Midrash interprets Joseph to have taken an oath that he would not perform this sin.
What can we take away from this rich tapestry of interpretations? It's not just a story of resisting temptation, but a window into the complexities of moral decision-making. Joseph's refusal isn't based on a single reason, but on a confluence of factors: fear of divine punishment, concern for his family, and, ultimately, a profound sense of responsibility to both God and his master. It reminds us that resisting temptation isn't always easy, but that the rewards – integrity, spiritual connection, and a clear conscience – are immeasurable.