Literary Devices – Bereshit 39/0
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Literary Devices – Bereshit 39
Literary Envelope
- Bereshit 39 begins (verses 2-5) and ends (verses 21-23) with statements that God was with Yosef (וַיְהִי י״י אֶת יוֹסֵף), causing him to be successful (וַאֲשֶׁר הוּא עֹשֶׂה י״י מַצְלִיחַ) and trusted by others. A literary envelope generally connotes a sense of harmony and consistency. In this case, the message is that God was with Yosef throughout all of his tribulations.
- Secondary Literature – For discussion this inclusio and how such literary envelopes might help a reader demarcate the boundaries of a story, see Professor Yonatan Grossman's Narrative Demarcation (I) - "You Have Set an Inviolable Boundary"
Techniques of Dialogue As has been noted by many modern commentators, Potiphar’s abrupt two-word command to Yosef in verse 7 stands in contrast to Yosef’s wordy refusal in 8-9, highlighting her imperious demand and his frightened response.
Key Words
"פקד"
- Though the root "פקד" appears only twice in the chapter, see the concordance that, with one exception, all appearances of the root (and the related noun פקיד) in Sefer Bereshit are found in the Yosef narratives,1 suggesting that the word might play an important role.
- Secondary Literature – Professor Yonatan Grossman, in his article Leitwort (III) discusses the repetition of the root, noting that it takes various forms with different meanings:: “פקד” (to take account or remember), “הפקיד” (appoint), and “פקיד” (agent) . The various usages and different contexts2 underscore the theme of dual causality that is central to the story of Yosef, playing with the question: “Who is the ruler? Who is the agent?” (God or man?)
בית, יד, אדון Tanakh Lab demonstrates that the three words most frequently used in this chapter are בית, יד, and אדון. All of these words relate to Yosef’s position in Potiphar’s house (בית), where he is given great responsibility and even authority (יד), but is ultimately a servant, at the whim of his master (אדון).
Relational Epithets
Potiphar
- פּוֹטִיפַר סְרִיס פַּרְעֹה שַׂר הַטַּבָּחִים אִישׁ מִצְרִי – When first introduced n verse 1, Potiphar is given a full title, making his position in Paroh's palace clear.
- אדון – Other than in the first verse, though, Potiphar is consistently referred to as Yosef’s master "אדון", rather than by his name. This highlights Yosef’s subservient stature throughout this narrative.
Mrs. Potiphar
- "אשתו" – Not unexpectedly, Mrs. Potiphar is never mentioned by name, but only in relationship to her husband.
- "אֵשֶׁת אֲדֹנָיו" – In verses 7-8 which speak of her attempts to seduce Yosef, she is referred to as “the wife of his master” (rather than "the wife of Potiphar"). As above, this relational epithet underscores the power imbalance between them.
Allusions
- Yosef's refusal (“וַיְמָאֵן”) of Mrs. Potiphar (verse 8), calls to mind the only other previous appearance of this word,3 Yaakov’s refusal to be comforted for his loss of Yosef (Bereshit 37:35).4 This hints that Yosef’s refusal of Mrs.Potiphar’s advances is connected to the unsevered emotional connection between Yaakov and Yosef, which strengthens Yosef’s convictions.
- This idea emerges in the midrash that describes Yosef’s moral resolve being fortified by seeing Yaakov’s image in the window (see Sotah 36b).
