## Radak on Genesis Chapter 39

###### Radak on Genesis 39:1:1
[Radak on Genesis 39:1:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:1:1)

**וְיוֹסֵף הוּרַד.** וּכְבָר אָמַר זֶה, אֶלָּא שָׁנָה אוֹתוֹ הֵנָּה לְסַדֵּר עִנְיַן יוֹסֵף.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויוסף הורד, although this had been mentioned already, it is mentioned again as the narrative continues now to concentrate on what happened to Joseph.


###### Radak on Genesis 39:2:1
[Radak on Genesis 39:2:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:2:1)

**אִישׁ מַצְלִיחַ.** בְּכָל עִנְיָנוֹ הָיָה מַצְלִיחַ, וְכֵן מַצְלִיחַ בְּבֵית אֲדֹנָיו הַמִּצְרִי בְּכָל מַה שֶּׁהָיָה שׁוֹלֵחַ לוֹ יָדוֹ בְּעֵסֶק אֲדֹנָיו הָיְתָה בּוֹ הַצְלָחָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי ה' את יוסף ויהי איש מצליח, he was successful in all things he undertook on his own behalf and also was successful in the house of his Egyptian master. Every task that was assigned to him he managed to carry out successfully.


###### Radak on Genesis 39:4:1
[Radak on Genesis 39:4:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:4:1)

**וַיְשָׁרֶת אֹתוֹ.** לְפִי שֶׁמָּצָא חֵן בְּעֵינָיו שָׂמָהוּ לְשָׁרֵת עַצְמוֹ, שֶׁיִּהְיֶה עוֹמֵד לְפָנָיו לְבַדּוֹ, וְשָׂמָהוּ פָּקִיד עַל בֵּיתוֹ שֶׁלֹּא יֵעָשֶׂה דָּבָר בְּבֵיתוֹ אֶלָּא עַל פִּיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וימצא.יוסף חן...וישרת אותו, because Joseph had found so much favour in his eyes he appointed him as his exclusive personal valet. At the same time he appointed him in charge so that without Joseph’s approval nothing could be done within this household.


###### Radak on Genesis 39:4:2
[Radak on Genesis 39:4:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:4:2)

**וְכָל יֶשׁ לוֹ.** וְכָל אֲשֶׁר יֶשׁ לוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וכל יש לו, all that he owned.


###### Radak on Genesis 39:6:1
[Radak on Genesis 39:6:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:6:1)

**וְלֹא יָדַע אִתּוֹ מְאוּמָה.** לֹא הָיָה מִסְתַּכֵּל וְנִזְקָק לְשׁוּם דָּבָר שֶׁהָיָה לוֹ, אֶלָּא הָיָה הַכֹּל מַטִּיל עָלָיו, וּמַה שֶּׁיַּעֲשֶׂה הוּא יִהְיֶה עָשׂוּי, לְבַד מֵעִנְיַן מַאֲכָלוֹ שֶׁלֹּא הָיָה עוֹזֵב בְּיָדוֹ, לְפִי שֶׁהָיָה מֵעַם אַחֵר כְּמוֹ שֶׁאָמַר (בראשית מג:לב) ״כִּי לֹא יוּכְלוּ הַמִּצְרִים לֶאֱכֹל אֶת הָעִבְרִים לֶחֶם״. וְיֵשׁ דְּרָשׁ (בראשית רבה פו:ו) **לֶחֶם** זֶה אִשְׁתּוֹ, וְלָשׁוֹן נְקִיָּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולא ידע אתו מאומה, he did not involve himself in anything concerning the affairs of his household. Everything rested on Joseph’s shoulders. Everything that needed to be done in the household other than matters relating to the food served in the house. The reason why Joseph was not charged with this relatively minor task was the fact that he was from a different people. We know already from 43,32 that the family of Yaakov, loosely known as העברים, “the Hebrews,” (from the sticks, i.e. a culture beyond the Euphrates river) had such different eating habits that the Egyptians could not eat at the same table with them. Joseph had not changed his eating habits. Other commentators interpret the line כי אם הלחם אשר הוא אוכל, as a euphemism applying to Potiphar’s wife.


###### Radak on Genesis 39:6:2
[Radak on Genesis 39:6:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:6:2)

**וַיְהִי יוֹסֵף יְפֵה־תֹאַר.** אָמַר זֶה לְפִי שֶׁאָמַר ״וַתִּשָּׂא אֵשֶׁת אֲדֹנָיו״ (בראשית לט:ז).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי יוסף יפה תואר, the reason why the Torah mentions that Joseph was handsome is only to help us understand why a highly placed person such as Mrs Potiphar would try to get involved with a foreign-born slave. Joseph was so handsome in appearance. We already explained the nuances of the word יפה תואר and יפה מראה respectively in connection with Rachel (29,17).


###### Radak on Genesis 39:7:1
[Radak on Genesis 39:7:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:7:1)

**וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה.** אַחַר זְמַן שֶׁהָיָה יוֹסֵף גָּדוֹל וְנִכְבָּד בְּבֵית הַמִּצְרִי וְיוֹשֵׁב לָבֶטַח, הִגִּיעַ אֵלָיו דְּבַר אֵשֶׁת פּוֹטִיפֶרַע, וְהַכֹּל הָיָה סִבָּה לְטוֹבָתוֹ וּלְטוֹבַת אָבִיו וְאֶחָיו, וְאַף עַל פִּי שֶׁהָיָה קָשֶׁה מִתְּחִלָּה הָיָה לְטוֹבָה בַּסּוֹף, וְכֵן חֵטְא הַמַּשְׁקֶה וַחֲלוֹם פַּרְעֹה הַכֹּל הָיָה סִבָּה מֵאֵת הָאֵל יִתְבָּרַךְ שֶׁעַל יְדֵי זֶה עָלָה יוֹסֵף לִגְדֻלָּה. וְנִכְתַּב הַסִּפּוּר הַזֶּה לְהוֹדִיעַ סִבַּת הַדְּבָרִים, וְאִם יִקְרָא לְאָדָם שׁוּם מִקְרֶה יִבְטַח בָּאֵל. וְנִכְתַּב גַּם כֵּן לְהוֹדִיעַ צִדְקָתוֹ שֶׁל יוֹסֵף וְשֶׁיִּלְמַד אָדָם מִמֶּנּוּ לִכְבֹּשׁ אֶת יִצְרוֹ וְלִשְׁמֹר אֱמוּנָה לְמִי שֶׁבּוֹטֵחַ, יִהְיֶה מִי שֶׁיִּהְיֶה, וְלֹא יְשַׁקֵּר בּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי אחר הדברים האלה, after Joseph had been in the house of his Egyptian master for some time and had occupied the highest position in that household, feeling very secure, the invitation of a romantic relationship with Mrs. Potiphar brought tension into his life again. He had, of course, no way of knowing at the time that these developments had as its purpose that he would in due course rise to far higher prominence and that he would become the direct instrument of bringing his family to Egypt where they would reside in comfort and found a nation. Also the sin of the Chief butler and Chief baker respectively, as well as their being held in the same jail as Joseph and his becoming their valet, were all part of G’d’s design to further His plans without interfering with anyone’s free choice. We have to learn from this whole story that when a person suffers a setback in life, one that appears to him undeserved, he must remember how all these setbacks worked in Joseph’s favour at the time although he was not yet aware of it. We must therefore trust that G’d has our best interests at heart at all times, even though we cannot always appreciate this at the time when we are being tested. The incidents were narrated at this point to demonstrate Joseph’s righteousness when on his own without family support, after having in effect been cast out from his family.


###### Radak on Genesis 39:8:1
[Radak on Genesis 39:8:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:8:1)

**וַיְמָאֵן.** מְבֹאָר הוּא.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וימאן, the meaning is clear beyond mistake.


###### Radak on Genesis 39:9:1
[Radak on Genesis 39:9:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:9:1)

**אֵינֶנּוּ גָדוֹל בַּבַּיִת.** מִי שֶׁהוּא גָּדוֹל מִמֶּנִּי, וְאֵיךְ אֶשְׁקֹר בּוֹ וְהוּא עָשָׂה עִמִּי כָּל הַכָּבוֹד הַזֶּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
איננו גדול בבית הזה, there is no one in this house who is superior to me in rank except you who are out of bounds to me inasmuch as you are my master’s wife; how could I abuse the trust placed in me by my master?


###### Radak on Genesis 39:9:2
[Radak on Genesis 39:9:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:9:2)

**כִּי אִם־אוֹתָךְ בַּאֲשֶׁר אַתְּ־אִשְׁתּוֹ.** וְזֶה מְסַיֵּעַ לְדִבְרֵי הַדְּרָשׁ שֶׁכָּתַבְנוּ. אוֹ אֶפְשָׁר שֶׁמָּנַע מִמֶּנּוּ בְּפֵרוּשׁ וְהִזְהִירוֹ עַל אִשְׁתּוֹ, לְפִי שֶׁהָיָה יְפֵה תֹאַר וִיפֵה מַרְאֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי אם אותך באשר את אשתו; these words lend support to the words of the Midrash which saw in the words כי אם הלחם a euphemistic reference to Potiphar’s wife. It is also possible that Potiphar had warned Joseph specifically against getting involved with his wife because he was so handsome. There was no need for the Torah to spell out such a prohibition


###### Radak on Genesis 39:9:3
[Radak on Genesis 39:9:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:9:3)

**וְאֵיךְ אֶעֱשֶׂה הָרָעָה הַגְּדֹלָה הַזֹּאת.** לִשְׁכַּב עִם אִשְׁתּוֹ וְאֶשְׁקֹר בּוֹ, וְעוֹד שֶׁאֶחֱטָא בָּזֶה לֵאלֹהִים שֶׁצִּוָּה בְּנֵי אָדָם עַל הָעֲרָיוֹת כְּמוֹ שֶׁכָּתַבְנוּ בְּסֵדֶר בְּרֵאשִׁית (בראשית ב:כד) ״וְדָבַק בְּאִשְׁתּוֹ״ וְלֹא בְּאֵשֶׁת חֲבֵרוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואיך אעשה הרעה הגדולה הזאת, to sleep with his wife and to betray his trust? Furthermore, this would not only be a grievous wrong against my master, but it would also be a sin against G’d Who commanded man certain rules of sexual behaviour. (we explained these rules in connection with Genesis 2,24 on ודבק באשתו)


###### Radak on Genesis 39:10:1
[Radak on Genesis 39:10:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:10:1)

**לִשְׁכַּב אֶצְלָהּ לִהְיוֹת עִמָּהּ.** אֲפִלּוּ לִשְׁכַּב עִמָּהּ בְּמִטָּה שֶׁלֹּא בְּקִרּוּב בָּשָׂר לֹא שָׁמַע אֵלֶיהָ. וּבַדְּרָשׁ (סוטה ג): **לִשְׁכַּב עִמָּהּ** בָּעוֹלָם הַזֶּה **לִהְיוֹת עִמָּהּ** בָּעוֹלָם הַבָּא.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לשכב אצלה להיות עמה, she lowered her demands, even to at least lie down on the same bed beside her, or merely keeping her company. Joseph refused all these suggestions. According to an aggadic interpretation, the apparent repetition of the line לשכב אצלה להיות עמה refers to intimacy in this world on earth, לשכב אצלה, and the spiritual equivalent in the world to come, i.e. להיות עמה. (Sotah 3)


###### Radak on Genesis 39:11:1
[Radak on Genesis 39:11:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:11:1)

**וַיְהִי כְּהַיּוֹם הַזֶּה.** יוֹם אֶחָד כְּמוֹ הַזֶּה שֶׁהִפְצִירָה בּוֹ מְאֹד לִשְׁכַּב אֶצְלָהּ, וְהַבַּיִת הָיָה פָּנוּי מֵאֲנָשָׁיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי כהיום הזה, a day, quite similar to this day, when she insistently urged him to sleep with her, occurred. Now a different day occurred when the house was empty of all its other occupants


###### Radak on Genesis 39:11:2
[Radak on Genesis 39:11:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:11:2)

**לַעֲשׂוֹת מְלַאכְתּוֹ.** לִפְקֹד עִנְיַן הַבַּיִת הַמּוּטָל עָלָיו, וּכְמוֹ שֶׁתִּרְגֵּם אוּנְקְלוֹס.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לעשות מלאכתו, to perform specific chores which were part of his regular routine assigned to him, as explained by Onkelos.


###### Radak on Genesis 39:14:1
[Radak on Genesis 39:14:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:14:1)

**וַתִּקְרָא לְאַנְשֵׁי בֵיתָהּ.** וַהֲלֹא לֹא הָיָה אָדָם בַּבַּיִת? אֶלָּא קָרְאָה בְּקוֹל וְשָׁמְעוּ וּבָאוּ, כְּמוֹ שֶׁאָמְרָה בְּסִפּוּרָהּ **וָאֶקְרָא בְּקוֹל גָּדוֹל**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותקרא לאנשי ביתה, how is that possible seeing that none of them were in the house at the time?ואקרא בקול גדול.ותאמר..לאמר, to tell her husband.


###### Radak on Genesis 39:14:2
[Radak on Genesis 39:14:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:14:2)

**וַתֹּאמֶר.** לֵאמֹר לְבַעְלָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הביא לנו, they said to him (accusingly) how he could have brought such a man.


###### Radak on Genesis 39:14:3
[Radak on Genesis 39:14:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:14:3)

**הֵבִיא.** אֵיךְ הֵבִיא לָנוּ זֶה הָאִישׁ. **בָּנוּ.** לְשׁוֹן תִּפְאֶרֶת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בנו, a word denoting glory, i.e. how could he be “over us, in a superior position?”


###### Radak on Genesis 39:15:1
[Radak on Genesis 39:15:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:15:1)

**וַיַּעֲזֹב בִּגְדוֹ אֶצְלִי.** כִּי תְּפַשְׂתִּיו בִּבְגָדָיו לְעַכְּבוֹ עַד שֶׁתָּבֹאוּ וְתִתְפְּשׂוּהוּ.


###### Radak on Genesis 39:17:1
[Radak on Genesis 39:17:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:17:1)

**וַתְּדַבֵּר אֵלָיו כַּדְּבָרִים הָאֵלֶּה.** שֶׁדִּבְּרָה אֶל אַנְשֵׁי הַבַּיִת, וְאָמְרוּ כַּדְּבָרִים בְּכַף הַשִּׁעוּר, כְּלוֹמַר פָּחוֹת מֵהֶם אוֹ יוֹתֵר עֲלֵיהֶם, אֲבָל הָעִנְיָן אֶחָד.


###### Radak on Genesis 39:20:1
[Radak on Genesis 39:20:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:20:1)

**אֶל בֵּית הַסֹּהַר.** כְּמוֹ בְּבֵית הַסֹּהַר, וְכֵן ״אֶל הָאָרֹן תִּתֵּן״ (שמות כה:כא) כְּמוֹ בָּאָרֹן. **אֲסוּרֵי.** כְּתִיב וְהוּא פָּעוּל, וַ**אֲסִירֵי** קְרִי וְהוּא תֹּאַר, וְהָעִנְיָן אֶחָד. **וַיְהִי שָׁם.** שֶׁלֹּא הִתְחָרֵט אֲדֹנָיו עָלָיו לְהוֹצִיאוֹ מִשָּׁם, כִּי הֶאֱמִין לְדִבְרֵי אִשְׁתּוֹ, וְכָתוּב ״כִּי קִנְאַת חֵמַת גָּבֶר וְלֹא יַחְמוֹל בְּיוֹם נָקָם״ (משלי ו:לד).


###### Radak on Genesis 39:22:1
[Radak on Genesis 39:22:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:22:1)

**הָאֲסִירִם.** תֹּאַר. **הוּא הָיָה עֹשֶׂה.** כְּתַרְגּוּמוֹ, שֶׁלֹּא הָיוּ עוֹשִׂים דָּבָר אֶלָּא עַל פִּיו, כְּאִלּוּ הוּא הָיָה עוֹשֶׂה.


###### Radak on Genesis 39:23:1
[Radak on Genesis 39:23:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/39:23:1)

**אֶת־כָּל־מְאוּמָה.** לְמַעֵט יוֹתֵר, וְכֵן ״הֲרַק אַךְ בְּמֹשֶׁה״ (במדבר יב:ב) וְלִרְבּוּי, ״וְאַף גַּם זֹאת״ (ויקרא כו:מד).