בראשית, פרק ל״ט, פסוק א׳

The narrative resumes the story of Joseph's descent into Egypt, returning to the main plotline after a deliberate pause to recount the events of Judah and Tamar [רד״ק, ספורנו, בכור שור]. The primary approach among commentators is that this juxtaposition draws a profound parallel between Tamar and the wife of Potiphar. Both women acted for a higher spiritual purpose, guided by astrology, foreseeing that significant descendants were destined to come from them. Additionally, placing these stories side by side highlights that Judah was stripped of his leadership by his brothers as a direct consequence of his role in selling Joseph [רש״י, גור אריה, שפתי חכמים]. On a broader historical and spiritual level, this sequence teaches that even before the bitter Egyptian exile began with Joseph's arrival, the seeds of ultimate redemption were already planted with the birth of Tamar's son Peretz, the ancestor of the Messiah [חזקוני, דעת זקנים, הדר זקנים].

Joseph's journey downward carries profound layers of meaning. On one hand, it represents a descent into a spiritual abyss, equating the Egyptian exile to a form of hell [בעל הטורים]. His personal arrival marked the ominous beginning of the entire nation's future exile [שפתי כהן]. Conversely, a different perspective suggests that it was Joseph who brought others down, specifically dismantling the prestige of Pharaoh's astrologers [תורה תמימה, פני דוד]. Ultimately, this journey was no mere accident but a calculated divine decree designed to draw Jacob and his family down to Egypt. This dynamic is compared to a cow that stubbornly refuses to enter the slaughterhouse until her calf is led inside first [דעת זקנים]. From a Hasidic viewpoint, Joseph was sent ahead as a spiritual pioneer. His mission was to extract hidden sparks of holiness and break the forces of Egyptian impurity, an effort that significantly shortened the duration of the Israelites' future enslavement [חומש קה״ת, פני דוד].

The transaction itself is steeped in harsh historical irony. The descendants of a maidservant, the Ishmaelites, sell a free man, and a slave, Potiphar, purchases him [רבנו בחיי, שפתי כהן]. Regarding the exact identity of the sellers, the Ishmaelites, who owned the camels and managed the transport, acted as brokers and middlemen for the Midianites [ספורנו, מלבי״ם, ביאור יש״ר]. Alternatively, a complex chain of multiple sales took place to legally solidify the purchase [אלשיך]. The specific involvement of the Ishmaelites, who were not typical slave traders, reveals a layer of divine providence. Their participation ensured that Joseph was sold directly to Potiphar in a private transaction, sparing him the indignity of a public slave market [העמק דבר].

The buyer, Potiphar, held prominent titles within the royal court. He is identified as an officer of Pharaoh, a title generally indicating a senior and highly respected minister [אברבנאל]. However, a more literal interpretation suggests that he purchased Joseph for illicit relations, prompting the angel Gabriel to intervene and castrate him [תורה תמימה, ברכת אשר]. Furthermore, Potiphar served as the chief executioner, a powerful role that made him a mighty military commander and the official in charge of the royal prison where the king's inmates were held [רשב״ם, רבנו בחיי, אברבנאל].

The specific detail that Potiphar was an Egyptian man is highly significant. At that time, Egypt was ruled by foreign kings. The regime deliberately appointed a native Egyptian to the harsh role of chief executioner so that any public resentment would be directed at him rather than the foreign rulers [קונטרס חיבה יתירה, אם למקרא]. Alternatively, emphasizing his Egyptian identity highlights the vast cultural and moral chasm between Joseph, a pure Hebrew youth, and his master. This stark contrast magnifies the immense trials Joseph faced and underscores the miraculous success he ultimately achieved through the constant presence of God's providence [רש ר הירש, העמק דבר, רלב״ג].