Yosef and the name of G-d

Yosef is the sole figure in Tanach to whom our Sages attach the title hatzaddik, the righteous one. The second-century work Seder Haolam Rabbah is one of the earliest Rabbinic sources where this appellation is found

“…He grants wisdom to the wise and knowledge to those who know understanding.” [This verse from Daniel 2:21] refers to Yosef hatzaddik, for as the text states, ‘Pharaoh said to Yosef, “Since G-d has let you know all this, there is no one as understanding and wise as you”’” (Bereishit 41:39; Seder Haolam Rabbah chapter 30).

Our passage’s view of Yosef as Yosef hatzaddik, based upon his wisdom and understanding, seems unusual, since it does not correspond to the standard concept of tzidkut, righteousness. Normally, it is customary for individuals to receive the title of tzaddik because of what they have done, not because of their great intellect.

Perhaps this is the reason why Talmud, teaches us that Yosef earned the title as a result of his rejection of the amorous advances of Potiphar’s wife. Every day, she endeavored to entice him with words, changed clothing for him from morning to evening, and even threatened him:

“She said to him: ‘Yield to me!’ He said: ‘No.’ She said: ‘I shall have you imprisoned.’ He said: ‘The L-rd releases the bound’ (Tehillim 146:7). She said: ‘I shall bend your proud stature.’ He replied: ‘The L-rd raises those who are bowed down’ (146:8). She said: ‘I shall blind you.’ He replied: ‘The L-rd opens the eyes of the blind.’ She offered him a thousand talents of silver to make him yield to her, to lie with her, to be near her, but he would not listen to her; not ‘to lie with her’ in this world, not ‘to be with her’ in the next” (Talmud Bavli, Yoma 35a).

Clearly, Yosef fulfilled the words of the Mishnah in Pirkei Avot IV:1: “Who is strong? One who overpowers his inclination. As is said [Mishlei 16:32], ‘Better one who is slow to anger than one with might, one who rules his spirit than the captor of a city.’”

I believe there is another reason why our Sages call Yosef a tzaddik, derived from Rashi’s interpretation of a verse in our parasha: “And his master saw that the L-rd was with him, and whatever he [Yosef] did the L-rd made prosper in his hand” (39:3).

Rashi, based upon Midrash Tanchuma, Vayeshev VIII, adds the following interpretation on the words “that the L-rd was with him”: the name of Heaven was frequently on his lips, shem shamayim shagur b’piv. Yosef explicitly mentioned Hashem’s name in all situations in which he found himself, both positive and negative.

In his rejection of Potiphar’s wife, he says, “How can I commit this great evil and sin against G-d?” (39:9)

In prison with the baker and cup-bearer, he says, “Do interpretations [of dreams] not belong to G-d? Tell [the dreams] to me now” (40:8).

Upon being removed from prison and standing before Pharaoh to interpret his dreams, he says, “It is not I, but G-d who will give an answer [that will bring] peace to Pharaoh” (41:16).

As we have seen, even Pharaoh, one of the world’s greatest practitioners of idol worship and the black arts, recognized Hashem after Yosef’s interpretation: “Will we find [anyone] like this, a man in whom there is the spirit of G-d? Since G-d has let you know all this, there is no one as understanding and wise as you” (41:38-39).

Given these textual proofs, I believe that one of the most cogent reasons our Sages call Yosef hatzaddik is precisely because he sanctified G-d’s Name and led others to do so. This was the case even when he could have benefited by stressing his own unique talents and abilities instead of Hashem’s glory and omnipotence.

In this sense, Yosef is the rebbe of klal Yisrael, for he taught us to declare the greatness of the Almighty’s Name at all times, so that we may be imbued and instill others with a sense of the greatness of the Creator.