Yosef/0

Yosef – Overview

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Overview

The Yosef narratives extend from Bereshit 37 through the end of the book, providing the reader with significantly more details about Yosef's life, personality, and interactions than any of the other tribes.  His life progresses on a roller coaster of ups and downs, as his position as favored child morphs into that of degraded slave, then back to head of household, only to revert once more to forgotten prisoner.  He finally emerges as second in command to Paroh, paving the way for the family's descent to Egypt.

Throughout, Yosef is a composite of opposites.  He is both loved and hated, admired and disdained.  He is a dreamer, but capable of facing harsh reality. He is an outsider who climbs to the top of society. He is a man who can control Egypt, but cannot hold in his tears. The various aspects of Yosef's character have invited multiple interpretations throughout centuries of exegesis, often resulting in contrasting portraits of the fascinating figure.

Family Life

Sibling Relations

Bereshit 37 discusses both the brother's sale of Yosef, and the jealousy and hatred which led to it. At first glance, the chapter implies that all the brothers hated Yosef equally, telling us simply "וַיִּשְׂנְאוּ אֹתוֹ וְלֹא יָכְלוּ דַּבְּרוֹ לְשָׁלֹם", without differentiating between the siblings.  However, not all commentators agree, as certain verses  suggest that the brothers were not a homogeneous group, and that they might not have unanimously detested Yosef.

• "וְהוּא נַעַר אֶת בְּנֵי בִלְהָה וְאֶת בְּנֵי זִלְפָּה" – Commentators debate the meaning of this phrase and what it connotes about Yosef's relationship with the sons of the maidservants.
  

• Positive relationship – According to RashiBereshit 37:2About R. Shelomo Yitzchaki, RashbamBereshit 37:2-3About R. Shemuel b. Meir, and R. Avraham b. HaRambamBereshit 37:2-3About R. Avraham Maimonides, this verse teaches that Yosef spent his free time (his "youthful" activities) with the sons of the maidservants.  As such, it implies that they might have had a positive relationship.
• Negative relationship – R. Yosef Bekhor ShorBereshit 37:2-3About R. Yosef Bekhor Shor and RambanBereshit 37:2-3About R. Moshe b. Nachman explain that the sons of the maidservants served Yosef, while Ibn EzraBereshit First Commentary 37About R. Avraham ibn Ezra claims that Yosef served the sons of the maidservants.¹  Either way, this soured their relationship.

• "וַיָּבֵא יוֹסֵף אֶת דִּבָּתָם רָעָה אֶל אֲבִיהֶם" – Commentators dispute whether Yosef slandered all of the brothers, or only some of them.²  This, too, might bear on his individual relationships with each sibling:

• Slandered All – RadakBereshit 37:2-3About R. David Kimchi,
• Slandered the sons of Leah – R. Yehuda in Bereshit Rabbah 84:784:7About Bereshit Rabbah, RashiBereshit 37:2Bereshit 37:3About R. Shelomo Yitzchaki, RashbamBereshit 37:2-3About R. Shemuel b. Meir, ShadalBereshit 37:2-3About R. Shemuel David Luzzatto
• Slandered the sons of the maidservants – R. Yosef KaraBereshit 37:2About R. Yosef Kara,³ R. Yosef Bekhor ShorBereshit 37:2-3About R. Yosef Bekhor Shor, RambanBereshit 37:2-3About R. Moshe b. Nachman, NetzivBereshit 37:2-3About R. Naftali Tzvi Yehuda Berlin

• "וַיַּחֲלֹם יוֹסֵף חֲלוֹם וַיַּגֵּד לְאֶחָיו" – Were all the brother equally upset by Yosef's sharing of his dreams of grandeur?
• Yes, all the brothers were bothered – This is the common understanding.
• Only the sons of Leah, who had what to lose, were upset – R. Yosef KaraBereshit 37:2About R. Yosef Kara

• The Sale of Yosef – Did all the brothers participate in the sale? For analysis and the motivations for each reading, see Who Sold Yosef?

• All of the brothers (except Reuven) – Most commentators
• None of the brothers – RashbamBereshit 37:2-3About R. Shemuel b. Meir claims that though the brothers intended to sell Yosef, the Midianites beat them to it.  While the brothers sat to eat lunch as they awaited the arrival of the Yishmaelite caravan, these other merchants found Yosef and sold him first.
• Half of the brothers – R. Yosef Bekhor ShorBereshit 37:2-3About R. Yosef Bekhor Shor maintains that the brothers ate lunch in shifts.  While Reuven and half the siblings shepherded, Yehuda and the others ate lunch, where they planned and executed the sale (without Reuven and the others' knowledge). 

Father's Favoritism

I. "כִּי בֶן זְקֻנִים הוּא לוֹ" – How is one to understand Yaakov's favoring of Yosef? Though many assume that Yaakov transferred his love for Rachel to Yosef, the verses offer a different explanation: "‎כִּי בֶן זְקֻנִים הוּא לוֹ".‎ What does this term mean and what does it suggest about the reasons for Yaakov's love?

• Similar to father – Bereshit Rabbah84:8About Bereshit Rabbah, TanchumaVayeshev 2About the Tanchuma, and Targum Pseudo-JonathanBereshit 37:3About Targum Pseudo-Jonathan all suggests that Yaakov's favoritism stemmed from the similarity between father and son.
• Actions/ traits – Targum OnkelosBereshit 37:3About Targum Onkelos, Ibn EzraBereshit First Commentary 37:3About R. Avraham ibn Ezra, and RadakBereshit 37:3About R. David Kimchi maintain that "בֶן זְקֻנִים" means "wise" and it was this trait which led to the extra love. RambanBereshit 37:3About R. Moshe b. Nachman instead, suggests , that Yosef was chosen to serve his father, and this created the close bond.
• Age-related – R. Avraham b. HaRambamBereshit 37:3About R. Avraham Maimonides and ShadalBereshit 37:3About R. Shemuel David Luzzatto assert that, for several years until Binyamin's birth, Yosef had been treated as the youngest child and the favoritism remained even once he no longer had that status. RalbagBereshit Beur HaParashah 37:3About R. Levi b. Gershom instead suggests that Yosef was similar to a child born in old age since was born after Yaakov had despaired of having a child by Rachel.

II. "עָשָׂה לוֹ כְּתֹנֶת פַּסִּים" – What did Yaakov mean to signify in giving Yosef the cloak? Was he simply showing parental favoritism, or did he have other intentions?

• Show of love – RalbagBereshit Beur HaParashah 37:3About R. Levi b. Gershom
• Sign of leadership or chosen status – SefornoBereshit 37:3About R. Ovadyah Seforno, HaKetav VeHaKabbalahBereshit 37:3About R. Yaakov Mecklenburg, and R. HirschBereshit 37:3About R. Samson Raphael Hirsch suggest that the cloak was a sign of stature. This reading might suggest that the siblings were not merely engaged in common sibling rivalry, but in a competition as to who was to be the "chosen son" and merit to continue the line of Avraham.⁴

Relationship to Family When in Egypt

It is difficult to understand what motivates the various actions taken by Yosef upon his becoming second-in-command and seeing his brothers in Egypt. Why does he not contact his beloved father after so many years apart?  Why does he treat his brothers, and especially Binyamin, whom he had no reason to hate, so harshly? Why does he, simultaneously, put on a show of good will to his siblings, returning their money and giving them presents? Is he still angry or has time allowed him to forgive and forget?  For a full discussion of these issues and abundant sources, see Yosef's Treatment of his Family and Why Did Yosef Frame Binyamin.

• Desire for reconciliation – According to many, Yosef had righteous motives, and his actions were meant to help him reconcile with his family.  First, though, Yosef wanted to test the degree of his brothers' remorse (Philo, R. Shemuel b. Chofni Gaon and Abarbanel ), and / or aid them in attaining penance for their sins toward him (R. Avraham Saba, Abarbanel, R. Eliezer Ashkenazi and Keli Yekar).
• No desire for reconciliation – Others suggest that Yosef actually had no desire to reconnect to his family, and was simply acting in his own self-interest throughout.  According to Radak, Yosef wanted to exact revenge on his brothers for their mistreatment of him. Several modern scholars, in contrast, assume that Yosef might have assimilated in Egypt and had no desire to reconnect to his family and heritage. Alternatively, he thought that he and Binyamin were destined together to constitute the chosen nation and fulfill the promise of "גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם", while everyone else was rejected. 
• Hands Tied - A third approach suggests that Yosef felt compelled to act in the way he did. According to Ramban, Yosef's need to actualize his prophetic dreams guided all his actions, while R. Yosef Bekhor Shor and R. Yehuda HeChasid maintain that he was acting under oath, the brothers having sworn him to secrecy regarding the sale. Finally, R. Shemuel Feigenson maintains that  all of Yosef's actions were guided by the mistaken assumption that he had been rejected and punished by his father.

Marriage

"וַיִּתֶּן לוֹ אֶת אָסְנַת בַּת פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה" – Did Yosef marry a daughter of an idolatrous priest?⁵

• No – Several commentators reread the verse to mitigate the issue:
• "כֹּהֵן" means an officer– RashbamBereshit 41:45About R. Shemuel b. Meir, RambanBereshit 41:45About R. Moshe b. Nachman
• Potifera might have been a monotheistic priest – Ibn EzraBereshit First Commentary 41:45About R. Avraham ibn Ezra #1
• Osnat was the daughter of Dina – Pirkei DeRabbi Eliezer36About Pirkei DeRabbi Eliezer, Yalkut ShimoniTorah Bereshit 29:31About Yalkut Shimoni
• Yes – Ibn EzraBereshit First Commentary 41:45About R. Avraham ibn Ezra #2, ShadalBereshit 41:45About R. Shemuel David Luzzatto·

Unique Traits

Dream Interpretation

Was Yosef unique in his ability to decipher dreams? Why was no one else able to do the same?

• Gift of God– Netziv Bereshit 40:8,
• Not unique

Administrative Skills

Bereshit 47 details the harsh measures Yosef takes to deal with the famine, resulting in the Egyptians pledging themselves and their land to Paroh in exchange for food. Commentators debate both whether Yosef's policies were necessary or overly draconian, and whether they earned him the admiration or disdain of the Egyptian populace:

• Praiseworthy – R. Shemuel b. Chofni GaonBereshit 47:16:18About R. Shemuel b. Chofni Gaon, RambanBereshit 47:14-19About R. Moshe b. Nachman, and R. S.R. HirschBereshit 37:1-3About R. Samson Raphael Hirsch suggest that the famine called for austere measures, and that Yosef tried to ease the  hardships caused to the Egyptians as much as possible, earning their favor.
• Overly harsh – In contrast, several modern exegetes,⁶ following R"Y Bekhor ShorBereshit 47:21Shemot 1:11About R. Yosef Bekhor Shor, suggest that Yosef's enslavement of the Egyptians (and his simultaneous favoritism toward his family) backfired, ultimately paving the way for the Egyptian enslavement of the Children of Israel. For elaboration, see Yosef's Economic Policies.

Possible Flaws

Tale-bearing

Bereshit 37:3 tells that Yosef spoke ill of his brothers to his father. Commentators debate both whether Yosef told the truth (i.e. whether the brothers were guilty of the actions reported), and how his tale-bearing should be evaluated regardless:

• Both sides did wrong – Bereshit Rabbah84:7About Bereshit Rabbah and RashiBereshit 37:2About R. Shelomo Yitzchaki imply that Yosef told the truth, but that nonetheless it was wrong to speak of his brothers.
• Only Yosef did wrong – Testament of GadGad 1About Testaments of the Patriarchs suggests that Yosef erroneously concluded that the brothers had stolen and killed a sheep to eat it, when, in fact, it had not been viable to begin with.
• Neither side did wrong – Moshav ZekeinimBereshit 37:2About Moshav Zekeinim, HaKetav VeHaKabbalahBereshit 37:2About R. Yaakov Mecklenburg attempt to mitigate the wrong-doing of both sides, with the goal of having all the brothers emerge in a positive light.

Vanity and Haughtiness

Should Yosef bear some of the blame for his brothers' treatment of him? Did his father's preferential treatment lead him to think highly of himself and act arrogantly towards his siblings? Is such a trait apparent in any of the later Yosef stories?

• "וְהוּא נַעַר" – Several sources read into this phrase the possibility that Yosef was somewhat vain, constantly curling his hair and the like. See Bereshit Rabbah 84:784:7About Bereshit Rabbah and RashiBereshit 37:2About R. Shelomo Yitzchaki.
• The dreams – What motivated Yosef to share his dreams of kingship with his brothers; was that not insensitive and arrogant?
• Yosef at fault – RadakBereshit 37:2-3Bereshit 37:5About R. David Kimchi, TurLong Commentary Bereshit 37:5About R. Yaakov b. Asher, RalbagBereshit Beur HaParashah 37:3Bereshit Toalot 37:5-11About R. Levi b. Gershom, NetzivBereshit 37:2-3Bereshit 37:5About R. Naftali Tzvi Yehuda Berlin fault Yosef for his arrogance in sharing dreams of grandeur.
• Mitigate Yosef's fault – SefornoBereshit 37:3Bereshit 37:5About R. Ovadyah Seforno suggests that Yosef's actions came from the inexperience of youth.
• Defend Yosef – Moshav ZekeinimBereshit 37:5About Moshav Zekeinim defends Yosef by suggesting that he was aware that his dreams were prophetic, and since one is not allowed to keep a prophecy to one's self, he felt he must share it (הכובש נבואתו במיתה).
• In Potiphar's house – What led to Yosef's fall from grace in Potiphar's house? TanchumaVayeshev 8About the Tanchuma suggests that his success went to his head, leading to vanity and Yosef's forgetting that his accomplishments were not due to himself but to Hashem's help.⁷

Religious Identity

How did Yosef's detachment from his family and long sojourn in Egypt affect his religious identity?  Did he remain "יוסף הצדיק" throughout, or did he begin to assimilate into Egyptian society?

• Yosef the Righteous – traditional view, Bereshit Rabbah94:398:18About Bereshit Rabbah, Bemidbar Rabbah14:2About Bemidbar Rabbah, Pirkei DeRabbi Eliezer39About Pirkei DeRabbi Eliezer, RashiBereshit 45:27About R. Shelomo Yitzchaki,
• Yosef the Assimilated  – perhaps TanchumaVayeshev 8About the Tanchuma,⁸ modern scholars⁹ 
• These sources view Yosef's naming of his child, Menashe, "כִּי נַשַּׁנִי אֱלֹהִים אֶת כׇּל עֲמָלִי וְאֵת כׇּל בֵּית אָבִי" and Yosef's not contacting his father as evidence of his desire to turn his back on his family and heritage. For elaboration, see Yosef's Treatment of his Family.
• R. Z. Weitman further suggests that Yaakov's giving Yosef a double portion was a bribe, intended to keep an assimilated child in the fold.  For more, see Yaakov's Retrospective and Yosef's Double Portion.

Comparison to Other Figures

• Yosef and Esther/Mordechai – Significant parallels between the Yosef and Esther narratives shed light on what it means to be a leader in exile. See Yosef and Megillat Esther.
• Yosef and Daniel – See Yosef and Daniel and Yosef, Esther, and Daniel for parallels and contrasts between the lives of these two dream interpreters.
• Yosef and Shelomo – Both figures are known for their intelligence and leadership.  How else do they compare?
• Yosef and Moshe –

Yosef in the Arts

Yosef is a popular figure among artists and playwrights, whose works often serve as "modern midrash" on the Biblical text.  The artists' choices reflect certain ambiguities in the text and different possible interpretive stances, making a wonderful foil through which to study the original story.  Some examples follow:

• See Sale of Yosef in Art
• See The Framing of Binyamin in Art
• See Yehuda's Speech in Art
• See Blessing Ephraim and Menashe in Art
• See Joseph in Music

¹ As the word "נַעַר" elsewhere in Tanakh means servant, they assume that here the root is being used as a verb to mean serve.

² Regarding the nature and evaluation of his slandering, see below.

³ He nonetheless maintains that all hated Yosef somewhat equally.  Even though the sons of Leah were not slandered, it was they who were most bothered by Yosef's dreams.

⁴ Though the reader knows that in the end all of the sons of Yaakov were chosen, it is very possible that the brothers, and even Yaakov himself, did not know this. See Yosef's Treatment of his Family for how this might have affected the siblings' interactions throughout the narrative.

⁵ See the similar question regarding Moshe's marriage to Zipporah, the daughter of "כֹהֵן מִדְיָן" at Moshe's Family Life, Yitro – Religious Identity, and Zipporah.

⁶ See U. Simon, "יוסף משעבד את המצרים לפרעה" in בקש שלום ורדפהו, (Tel Aviv, 2002): 86-90, T. Granot, "מנהיגותו של יוסף במצרים", and D. Sabato, "ותהי הארץ לפרעה - שורשו של שעבוד מצרים", Megadim 52 (2011): 41-59.

⁷ TanchumaVayeshev 9About the Tanchuma similarly suggests that the Butler forgot Yosef because Yosef put his trust in him rather than in Hashem.

⁸ The Tanchuma does not explicitly state that Yosef assimilated but presents him as enjoying himself in Egypt and being happy to forget his father's house.

⁹ See, for instance, Y. Eldad, R"D Henshke, and R. Z. Weitman, "ויחי יעקב - בארץ מצרים" (Parashat Vayechi, 5773).