## Rashi on Genesis Chapter 39

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

**ויוסף הורד.** חוֹזֵר לְעִנְיָן רִאשׁוֹן, אֶלָּא שֶׁהִפְסִיק בּוֹ כְּדֵי לִסְמֹךְ יְרִידָתוֹ שֶׁל יְהוּדָה לִמְכִירָתוֹ שֶׁל יוֹסֵף לוֹמַר שֶׁבִּשְׁבִילוֹ הוֹרִידוּהוּ מִגְּדֻלָּתוֹ, וְעוֹד כְּדֵי לִסְמֹךְ מַעֲשֵׂה אִשְׁתּוֹ שֶׁל פּוֹטִיפַר לְמַעֲשֵׂה תָמָר לוֹמַר לְךָ, מַה זּוֹ לְשֵׁם שָׁמַיִם אַף זוֹ לְשֵׁם שָׁמַיִם, שֶׁרָאֲתָה בְאִצְטְרוֹלוֹגִין שֶׁלָּהּ שֶׁעֲתִידָה לְהַעֲמִיד בָּנִים מִמֶּנּוּ, וְאֵינָהּ יוֹדַעַת אִם מִמֶּנָּה אִם מִבִּתָּהּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויוסף הורד AND JOSEPH WAS BROUGHT DOWN — It (Scripture) now reverts to the original subject (and consequently it states ויוסף הורד “Joseph had been brought down to Egypt” before the events last mentioned); it interrupted it only in order to connect the account of the degradation of Judah (Genesis 38:1) with that of the sale of Joseph, thus suggesting that it was on account of him (i.e. Joseph — Judah’s part in the sale of Joseph — ) that they (his brothers) degraded him from his high position. A further reason why this narrative of Judah and Tamar is interpolated here is to place in juxtaposition the story of Potiphar’s wife and the story of Tamar, suggesting that just as this woman (Tamar) acted out of pure motives so also the other (Potiphar’s wife) acted out of pure motives, for she foresaw by her astrological speculations that she was destined to be the ancestress of children by him (Joseph) — but she did not know whether these children were to be hers or her daughter’s (Genesis Rabbah 85:2).


###### Rashi on Genesis 39:3:1
[Rashi on Genesis 39:3:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/39:3:1)

**כי ה' אתו.** שֵׁם שָׁמַיִם שָׁגוּר בְּפִיו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי ה‘ אתו THAT THE LORD WAS WITH HIM — the name of God was a familiar word in his mouth (Midrash Tanchuma, Vayeshev 8).


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

**וכל יש לו.** הֲרֵי לָשׁוֹן קָצָר, חָסֵר "אֲשֶׁר":

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וכל יש לו AND ALL THAT HE HAD — This is an elliptical phrase — the word אשר is omitted after.


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

**ולא ידע אתו מאומה.** לֹא הָיָה נוֹתֵן לִבּוֹ לִכְלוּם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
AND HE KNEW NOT AUGHT HE HAD — he paid no attention to anything.


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

**כי אם הלחם.** הִיא אִשְׁתּוֹ, אֶלָּא שֶׁדִּבֵּר בְּלָשׁוֹן נְקִיָּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי אם הלחם SAVE THE BREAD — this means his wife, but Scripture uses here a euphemism (Genesis Rabbah 86:6) (cf. Joseph’s own words in Genesis 39:9).


###### Rashi on Genesis 39:6:3
[Rashi on Genesis 39:6:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/39:6:3)

**ויהי יוסף יפה תואר.** כֵּיוָן שֶׁרָאָה עַצְמוֹ מוֹשֵׁל, הִתְחִיל אוֹכֵל וְשׁוֹתֶה וּמְסַלְסֵל בְּשַׂעֲרוֹ, אָמַר הַקָּבָּ"ה אָבִיךָ מִתְאַבֵּל וְאַתָּה מְסַלְסֵל בִּשְׂעָרְךָ, אֲנִי מְגָרֶה בְךָ אֶת הַדֹּב, מִיָּד:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויהי יוסף יפה תאר AND JOSEPH WAS OF BEAUTIFUL FORM — As soon as he saw that he was ruler (in the house) he began to eat and drink and curl his hair. The Holy One, blessed be He, said to him, “Your father is mourning and you curl your hair! I will let a bear loose against you” (Midrash Tanchuma, Vayeshev 8). Immediately.


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

**ותשא אשת אדוניו וגו'.** כָּל מָקוֹם שֶׁנֶּאֱמַר אַחַר סָמוּךְ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותשא אשת אדניו HIS LORD’S WIFE LIFTED UP HER EYES etc. — wherever אחר is used and not אחרי it means immediately after (Genesis Rabbah 44:5).


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

**וחטאתי לאלהים.** בְּנֵי נֹחַ נִצְטַוּוּ עַל הָעֲרָיוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וחטאתי לאלהים AND SIN AGAINST GOD — The “Sons of Noah” (בני נח) were subject to the command which forbade immorality (Sanhedrin 56b).


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

**לשכב אצלה.** אֲפִלּוּ בְלֹא תַשְׁמִישׁ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לשכב אצלה TO LIE BY HER — even without sinning (Genesis Rabbah 87:6).


###### Rashi on Genesis 39:10:2
[Rashi on Genesis 39:10:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/39:10:2)

**להיות עמה.** לָעוֹלָם הַבָּא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
להיות עמה TO BE WITH HER, in the world to come (Gehinnom) (Genesis Rabbah 87:6).


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

**ויהי כהיום הזה.** כְּלוֹמַר וַיְהִי כַּאֲשֶׁר הִגִּיעַ יוֹם מְיֻחָד, יוֹם צְחוֹק, יוֹם אֵיד שֶׁלָּהֶם, שֶׁהָלְכוּ כֻּלָּם לְבֵית עֲ"זָ, אָמְרָה אֵין לִי יוֹם הָגוּן לְהִזָּקֵק לְיוֹסֵף כְּהַיּוֹם הַזֶּה, אָמְרָה לָהֶם חוֹלָה אֲנִי וְאֵינִי יְכוֹלָה לֵילֵךְ (תַּנְחוּמָא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויהי כהיום הזה AND IT CAME TO PASS ON A CERTAIN DAY — This means as much as “and it came to pass when a certain distinguished day arrived” — a day of merriment, a day of their sacred feast when they all went to the temple of their idols, — she said), “I shall find no day fitting to associate with Joseph as this day”. She therefore told her attendants I am sick and cannot go to the temple (Sotah 36b).


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

**לעשות מלאכתו.** רַב וּשְׁמוּאֵל, חַד אָמַר מְלַאכְתּוֹ מַמָּשׁ, וְחַד אָמַר לַעֲשׂוֹת צְרָכָיו עִמָּהּ, אֶלָּא שֶׁנִּרְאֵית לוֹ דְּמוּת דְּיוּקְנוֹ שֶׁל אָבִיו וכו' כִּדְאִיתָא בְּמַסֶּכֶת סוֹטָה (דף ל"ז):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לעשות מלאכתו TO DO HIS WORK — Rab and Samuel differ as to what this means. One holds that it means, his actual house-work; the other that it means to associate with her, but a vision of his father’s face appeared to him and he resisted temptation and did not sin as is stated in Treatise Sotah 36b.


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

**ראו הביא לנו.** הֲרֵי זֶה לָשׁוֹן קְצָרָה – הֵבִיא לָנוּ, וְלֹא פֵּרֵשׁ מִי הֱבִיאוֹ, וְעַל בַּעֲלָהּ אוֹמֶרֶת כֵּן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ראו הביא לנו SEE, HE HATH BROUGHT IN UNTO US — This is an elliptical phrase: “he hath brought in to us” without stating plainly who brought him in She was referring to her husband.


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

**עברי.** מֵעֵבֶר הַנָּהָר, מִבְּנֵי עֵבֶר (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עברי A HEBREW — is one who came from the other side (עבר) of the river Euphrates, being at the same time of the sons of Eber (אדניו).


###### Rashi on Genesis 39:16:1
[Rashi on Genesis 39:16:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/39:16:1)

**אדניו.** שֶׁל יוֹסֵף:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אדניו HIS MASTER — Joseph’s master (not the master or owner of the garment).


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

**בא אלי.** לְצַחֶק בִּי הָעֶבֶד הָעִבְרִי אֲשֶׁר הֵבֵאתָ לָּנוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בא אלי —The sentence means: the Hebrew servant whom thou hast brought unto us came to me to have his sport with me.


###### Rashi on Genesis 39:19:1
[Rashi on Genesis 39:19:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/39:19:1)

**ויהי כשמע אדניו וגו'.** בִּשְׁעַת תַּשְׁמִישׁ אָמְרָה לוֹ כֵן, וְזֶהוּ שֶׁאָמְרָה כַּדְּבָרִים הָאֵלֶּה עָשָׂה לִי עַבְדֶּךָ, עִנְיְנֵי תַשְׁמִישׁ כָּאֵלֶּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויהי כשמע אדניו AND IT CAME TO PASS WHEN HIS LORD HEARD etc. — She said this when he was alone with her, caressing her. This is what she meant by כדברים האלה “things like these did thy servant do to me” — caresses such as these.


###### Rashi on Genesis 39:21:1
[Rashi on Genesis 39:21:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/39:21:1)

**ויט אליו חסד.** שֶׁהָיָה מְקֻבָּל לְכָל רוֹאָיו, לְשׁוֹן "כַּלָּה נָאָה וַחֲסוּדָה" שֶׁבַּמִּשְׁנָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויט אליו חסד AND CAUSED HIM TO FIND FAVOUR — so that he was liked by all who saw him. We have the expression חסד in a like sense in the Mishna (Baraitha): “a handsome bride liked by all (חסודה)” (Ketubot 17a).


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

**הוא היה עושה.** כְּתַרְגּוּמוֹ בְּמֵימְרֵהּ הֲוָה מִתְעֲבֵיד:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הוא היה עושה HE WAS THE DOER OF IT — understand this as the Targum does: it was done at his command.


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

**באשר ה' אתו.** בִּשְׁבִיל שֶׁה' אִתּוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
באשר ה' אתו — means BECAUSE THE LORD WAS WITH HIM (i.e. באשר means because).