בראשית, פרק מ״א, פסוק מ״ה

A forgotten Hebrew prisoner undergoes a dramatic transformation, emerging instantly as the supreme leader of the Egyptian empire. To solidify this sudden rise to power, Pharaoh orchestrates a calculated political move, granting him a new public identity, official status, and a family. This severs his ties to a lowly past and helps prevent public resentment over being ruled by a foreign slave. By giving him an Egyptian image, Pharaoh presents this ascent as a miracle from God [מלבי״ם, אלשיך, תולדות יצחק]. The practice of bestowing a new name upon someone rising to greatness was a common royal custom, designed to integrate the leader into the local culture, especially since the Hebrew language was difficult for the Egyptians [רשב״ם, בכור שור, שד״ל]. Through the providence of God, this name change also ensured that his brothers would not recognize him when they eventually arrived in Egypt [חתם סופר]. The primary approach among commentators who look to Hebrew and Aramaic roots suggests the new name means a decipherer and revealer of hidden things, a title honoring his ability to solve dreams [רש״י, רמב״ן, רבנו בחיי, תרגום אונקלוס]. Some note that the name also relates to the concept of rest, as his revelations brought peace of mind to his listeners, leaving them in stunned silence [העמק דבר, משכיל לדוד]. Conversely, many argue that Pharaoh would unlikely grant a Hebrew name. In this view, the new title is an Egyptian phrase meaning the savior of the world, the rescuer of the generation, or the knower of the future [אבן עזרא, רד״ק, שד״ל, הכתב והקבלה, שטיינזלץ].

To successfully manage the nation's economy during the impending years of famine, the new leader desperately needed the trust of the people. Such confidence is typically placed in an established family man deeply rooted in society, rather than a foreign bachelor. Therefore, Pharaoh arranged a marriage to provide him with vital social stability [רש״ר הירש]. The identity of his new father-in-law, the priest of On, is a matter of considerable discussion. A prominent view identifies him as Potiphar, the former master [רש״י, רמב״ן, טור הארוך]. According to this tradition, Potiphar was miraculously castrated as a punishment from God for his inappropriate desires toward his servant. Overcome by shame, he abandoned his military post and became a pagan cleric [רש״י, רמב״ן, מזרחי]. This specific match carried an enormous political advantage. By giving his daughter in marriage, the former master publicly confirmed that his former servant was a free man, thereby clearing his name of any lingering scandal involving the master's wife [טור הארוך, שפתי חכמים, חיזקוני, אלשיך]. Another perspective suggests that the father-in-law was an entirely different individual, serving as the High Priest of On, also known as Heliopolis. In this light, the marriage was a strategic maneuver by Pharaoh to ally his new second-in-command with the state's central hubs of religious and political power [רשב״ם, שד״ל, שטיינזלץ]. The title of priest in this context could denote a pagan cleric or simply a senior government official [רמב״ן, אבן עזרא].

While the bride is presented as the daughter of a local priest, a rich Midrashic tradition reveals a different origin. She was actually the daughter of Dinah, born in the aftermath of the incident with Shechem. Jacob had sent the young girl away from his household with an identifying amulet placed around her neck. Miraculously, she made her way to Egypt, where she was adopted by Potiphar's wife. Later, when the new ruler paraded through the streets, the women of Egypt threw their jewelry toward him in admiration. The young woman, however, threw her special amulet. Recognizing her lineage as part of Jacob's family, he took her as his wife [רבנו בחיי, חיזקוני, דעת זקנים].

The assumption of power culminated in a physical journey across the land of Egypt. This was not merely a technical transition from one location to another. Leaving Pharaoh's palace in his official chariot, he embarked on a tour to display his new authority, establish order, and officially begin managing the kingdom [רד״ק, ספורנו, רלב״ג, שטיינזלץ]. This departure from the palace also highlights a profound departure from the natural order. He stepped completely out of the ordinary, making an unprecedented and sudden leap from the status of a foreign prisoner to the absolute pinnacle of global power [הכתב והקבלה].