בראשית, פרק ל״ט, פסוק ו׳

The meteoric rise of a foreign slave to the position of a senior estate manager in ancient Egypt marks a pivotal moment of absolute trust, yet it subtly introduces the dangers of unchecked power. Potiphar entrusts Joseph with unlimited authority over his household. Initially, the Egyptian master closely supervised his servant, demanding strict accounts of all income and expenses. However, upon witnessing the divine blessing in all of Joseph’s endeavors and his extraordinary commercial success, which yielded immediate profits without delay, Potiphar ceased his inspections [שד״ל, אברבנאל, צאינה וראינה]. This reliance became so absolute that the master completely withdrew from the daily affairs of his estate, remaining entirely unaware of its management [ספורנו, רשב״ם, רד״ק, ביאור שטיינזלץ].

Despite this sweeping authority, a single boundary is established regarding the master's personal provisions. The primary approach among commentators interprets this restriction literally, rooted in the cultural dynamics of ancient Egypt. The Egyptians harbored deep prejudice against the Hebrews, viewing their touch as impure and considering it an abomination to share a meal with them. Consequently, while Joseph managed the entire estate, he was explicitly forbidden from handling his master's food [אבן עזרא, רד״ק, חזקוני, רא״ש, בכור שור]. Conversely, a prominent alternative perspective reads this restriction as a polite euphemism for Potiphar's wife. In this view, Joseph was granted control over everything except the master's marital relationship [רש״י, רמב״ן, רבנו בחיי, גור אריה]. This interpretation is reinforced by Joseph’s own later protest to the wife, reminding her that his master withheld nothing from him except her [שפתי חכמים, דעת זקנים, ברטנורא]. Expanding on this metaphor, a wife is likened to bread; just as bread satisfies a person more than any other food, a lawful marriage fully satisfies human desire [כלי יקר].

A distinctly different reading suggests that the restriction actually refers to Joseph's own diet. Despite having access to the estate's vast treasures and the ability to indulge in its delicacies, Joseph voluntarily chose to subsist on simple bread and salt. He did this to avoid defilement from Egyptian food and to maintain his spiritual purity, much like Daniel later did in Babylon [כלי יקר, רמב״ן, חתם סופר]. On a deeper, more conceptual level, this sustenance is also seen as a spiritual hint to the Torah study that occupied Joseph's mind [חומת אנך].

Alongside his administrative success, Joseph's striking physical appearance comes to the forefront. Inheriting the radiant beauty of his mother, Rachel, his handsome features are notably highlighted [אבן עזרא, קונטרס חיבה יתירה]. Commentators agree that this detail serves as a necessary prelude to the unfolding narrative, as his beauty directly motivated Potiphar’s wife to cast her eyes upon him [רמב״ן, רד״ק, אברבנאל, שד״ל]. Perspectives vary, however, regarding the timing and nature of his newfound radiance. Some note that his appearance naturally improved once he was freed from grueling physical labor and assumed his managerial role, allowing him to groom himself once again [בכור שור, ספורנו, העמק דבר]. However, a more critical view perceives this grooming as a severe flaw. Seeing himself in a position of power, Joseph began to indulge in eating, drinking, and meticulously curling his hair. As a consequence for this display of pride and his apparent forgetfulness of his mourning father back home, God orchestrated his punishment by inciting his master's wife to relentlessly pursue him [רש״י, שפתי חכמים, גור אריה]. In stark contrast, others view Joseph's beauty as a pure reflection of his internal spiritual perfection. Despite his ascetic diet, his physical radiance remained unblemished. It stood as a testament to his exceptional character and his ability to maintain the purity of a Nazirite, perfectly balancing his internal spiritual forces even while navigating life inside an Egyptian palace [כלי יקר, צפנת פענח, חומת אנך].