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. Let's dive into 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).
But 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.
Think about it: 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. It makes you wonder, doesn't it, how our own choices might be shaping our future rewards?