Specifically, we're looking at section 87, which draws a striking parallel between Joseph and Mordechai.
The verse in question is Genesis 39:10, describing Joseph's unwavering resistance to Potiphar's wife: "It was as she spoke to Joseph, day after day, and he did not heed her to lie with her, to be with her."
Rabbi Yudan, citing Rabbi Binyamin, sees this verse as a key to understanding both Joseph's struggle and Mordechai's later rise to prominence in the story of Esther. He argues that the ordeals faced by these two descendants of Rachel were equal, and so too was their subsequent greatness.
How so? Well, the text spells it out. "Their ordeal was equal," the Midrash tells us. Joseph faced persistent temptation: "It was as she spoke to Joseph, day after day." Similarly, Mordechai faced constant pressure from Haman's courtiers: "It was, as they spoke to him, day after day" (Esther 3:4), urging him to bow down.
And their greatness? The parallels are equally compelling. Pharaoh removed his ring and placed it on Joseph's hand (Genesis 41:42), signifying the transfer of power. Likewise, the king Ahasuerus removed his ring and gave it to Mordechai (Esther 8:2). Joseph was dressed in garments of linen (Genesis 41:42); Mordechai was arrayed in royal apparel (Esther 6:9–11). A gold chain was placed on Joseph's neck (Genesis 41:42); Esther placed Mordechai over the house of Haman (Esther 8:2), which, in a way, is an even greater "chain" of authority. Joseph rode in the second chariot (Genesis 41:43); Mordechai rode the king's horse through the city (Esther 6:11). People cried before Joseph, "Avrekh!" – Kneel! (Genesis 41:43); the herald cried before Mordechai, "So shall be done to the man whom the king desires to honor!" (Esther 6:11).
The Midrash even delves into the deeper meaning of Joseph's resistance. "And he did not heed her to lie with her" is interpreted as referring to this world, while "to be with her" refers to being with her in Gehenna, often translated as hell, in the world to come. In other words, Joseph resisted not only the physical act, but also the potential spiritual consequences. Another interpretation suggests he wouldn't even lie down near her. Talk about commitment!
There’s a fascinating anecdote included, too. A noblewoman, questioning Joseph's remarkable self-control at the young age of seventeen, asks Rabbi Yosei, "Is it possible that Joseph, seventeen years old, at the height of his passion, could conduct himself in such a manner?" Rabbi Yosei responds by showing her examples of moral failings in the Torah, like Reuben’s transgression with Bilha (Genesis 35:22) and Judah’s encounter with Tamar (Genesis 38). He argues that if the Torah doesn't hide the sins of adults in positions of power, surely it wouldn't conceal a transgression by a young, vulnerable man like Joseph. The implication is clear: Joseph's righteousness is all the more remarkable because he was young and far from home.
So, what does this all mean? This passage from Bereshit Rabbah does more than just draw parallels. It highlights the power of resisting temptation, the enduring reward for righteousness, and the interconnectedness of Jewish history. It suggests that the choices we make, even in moments of seeming insignificance, can have profound and lasting consequences, echoing through generations to come. Isn't it amazing how ancient texts can still offer such relevant insights into our lives today?