“And God was with Joseph, and he was a successful man, and he was in his Egyptian master’s house.” The verse mentions “and he was” [vayehi] three times, because Joseph ascended three levels one after another, and subsequently his master gave him three types of authority corresponding to the additional success he observed in him, thus increasing his authority two and three times. Initially, God was with Joseph — only with him, and his success had not yet extended to others. Then, he was a successful man [affecting] others, for “matzliach” [successful] is in the causative form, indicating that he brought success also to his master, until God was also with his master. After that, he was in his master’s house — and God’s presence extended also to his master’s household members. Success clung so strongly to Joseph’s footsteps that it spread from Joseph to his master, and from his master to the rest of the household members who lived with his master. Thus, his master also brought success to others. And his master saw that God was with him — meaning literally with him, to such an extraordinary degree that whatever he does — meaning whatever the master does — God makes successful in his hand, because from him success spread also to his household members, as God was also with him — with the master. Therefore, Joseph found favor in his eyes, and he appointed him over his house — he made him overseer of all his household members since success came to them through Joseph. And all that he had he placed in his hand because success came upon all that he had through Joseph.

“And it was from then, etc.” The text mentions three types of authority that were given to him [Joseph] one after another. For from then refers to the beginning of his success when the Divine Presence attached itself, and success was [initially] only in Joseph’s personal handiwork. At that time, [Potiphar] appointed him in his house, but not over his house, as he had not yet given him authority over all the members of his household. Rather, he was an officer in his house only over his own work. Shortly after, when his master saw that from him [Joseph] success spread until God was with the master himself, then he made him overseer over all that he possessed — this is the second division [of authority]. And regarding the third division, it states And God blessed the Egyptian’s house for Joseph’s sake, and the blessing of God was upon all that he had in the house and in the field. Previously, [the blessing] was only in the house and not in the field. Therefore, he left all that he had in Joseph’s hand, etc. And regarding this third division, it had already stated he appointed him over his house, giving him authority over everyone.

Another explanation of “and he was in his Egyptian master’s house”: It was his way to be a “dweller of tents” because every successful person has many friends and typically goes to feasts and celebrations. However, due to the anguish over his father, he did not go here and there but was constantly in his master’s house and did not follow after his group of companions. Therefore, his master appointed him over his house. And even though he was [only] in his house, nevertheless God blessed [everything] in his wake, even what was in the field, despite him not setting foot there. And upon seeing the greatness of his success, therefore he left all that he had in Joseph’s hand.

“Except for the bread that he ate.” Rashi explains that this refers to his wife, as it is written and he has kept back nothing from me except you, because you are his wife. He refers to his wife using the metaphor of bread because just as bread satisfies all living beings more than any other nourishing thing, so too permissible sexual relations satisfy that organ [of desire]. This is in contrast to forbidden sexual relations which do not satisfy, as our Sages said (Sukkah 52b) “The small organ — if one satisfies it, it becomes hungry,” and our Sages said (Sanhedrin 75) “The taste of sexual relations was taken away and given to those who transgress,” because one’s evil inclination only overpowers him regarding forbidden matters. Therefore, our Sages said (Sotah 4b) “Anyone who has relations with a prostitute will ultimately seek a loaf of bread but not find it, as it is said for on account of a harlot, [one is brought] to a loaf of bread (Proverbs 6:26).” His punishment is measure for measure — because he abandoned his wife who is called “bread” and clung to a prostitute who is not his bread, therefore he will lack bread.

And there are those who say that bread here means actual bread, because it was an abomination for Egyptians to eat bread with the Hebrews. According to this interpretation, we can explain the phrase and he knew not anything with him as referring to Joseph, because even though [Potiphar] left everything he had in Joseph’s hand, and Joseph could have eaten from all types of delicacies — and who would have protested since everything was in his control — nevertheless, Joseph knew not anything with him means that he did not benefit from any of his master’s choice food except for the bread that he ate. He ate only bread with salt, as is the way of Torah study. Even so, Joseph was of beautiful form and beautiful appearance as he was before, and his countenance did not change, similar to what happened with Daniel and his companions. This resolves the question that some raise: “Did he only now become beautiful in form and appearance? Wasn’t he always this way?” Rather, this detail is mentioned here to emphasize that his appearance did not change despite his refusal to defile himself with his master’s choice food.

To lie beside her, to be with her. Rashi explains to lie beside her means even without intimate relations. Perhaps there is a distinction between “beside her” and “with her.” Nevertheless, she demanded this [from him], for otherwise, who asked this of him? And perhaps there is support for this from what is written And it was as she spoke to him day after day but it doesn’t specify what she said. Rather, this is certainly the explanation: Initially she said lie with me literally, and he refused, etc. Afterwards, she asked at least to lie beside her without relations, and if you fear that this closeness will lead to action, to this she said “Look, it’s daytime now, and it’s not the way of the world to be intimate during the day,” but he did not listen to her. Afterwards, she asked that at least he be alone with her in a room, for there was no concern for action since it was day, as mentioned. This is what is meant by as she spoke to him day after day — that she asked two requests one after the other, and linked both of them to daytime. And he did not listen to her regarding the first request to lie beside her without relations, and also not to the second request to be with her in one room. And it was on this day — in the middle of the day when he wasn’t afraid that she would request the act from him, since she had already said that it wasn’t their way to be intimate during the day. Therefore, he came to the house to do his work — even though he didn’t want to even be alone with her, that was when he was idle from work, but now that he went to do his work, Joseph thought she wouldn’t ask anything of him so as not to distract him from the household work, because her husband would blame her saying “why didn’t you urge the servant to do his work?” Nevertheless, she caught him by his garment and returned to the first request saying lie with me literally.

And he fled and went outside. The verse doesn’t simply state “and he fled outside” because when someone runs through city streets, people notice and wonder why he is running and what he’s running from. Therefore, he only ran while inside the house itself, but when he left through the doorway, he walked normally without running. Our Sages teach (Tanchuma 9) “The sea saw and fled” — what did it see? It saw Joseph’s coffin, about which it is said “and he fled and went outside.” For our Sages said (Ketubot 30b) that although the four death penalties of the court were abolished, the judgment of the four deaths was not abolished — one who deserves strangulation either drowns in a river or dies of suffocation. It is known that one who commits adultery with a married woman is punished by strangulation, and for this reason the generation of the flood was punished through drowning, due to their promiscuity. And it is written For this shall every righteous person pray to You at a time when You may be found (Psalms 32:6) — our Sages explained (Berachot 8a) this refers to [finding] a wife, and it is followed by surely the flood of great waters shall not reach him. Therefore, Joseph, who guarded himself from sexual impropriety, as it says and he fled and went outside, was worthy of saving Israel from the flood of the sea’s waters. This is what is meant by “the sea saw and fled” — it saw Joseph’s flight from his master’s wife, and thus it was appropriate that the sea’s waters should not flood Joseph’s coffin. And because of him, all those carrying his coffin and all of Israel who walked after his coffin were saved, while the Egyptians, who were steeped in lewdness, drowned.

It is possible that the phrase he went outside means [that he went] outside of his astrological influences, similar to [the phrase] And He took him outside which was said regarding Abraham (Genesis 15:5). Similarly, Joseph went outside the influence of the celestial arrangement until the celestial forces had no power over him. On the contrary, he ruled over natural phenomena, and they fled at his voice. This is [the meaning behind] the splitting of the Red Sea before Joseph’s coffin.