“In the course of time, his master’s wife cast her eyes on Yosef. “Sleep with me,” she said. He adamantly refused. . . She spoke to Yosef every day, but he would not pay attention to her. He would not even lie next to her or spend time with her. One such day, [Yosef] came to the house to do his work. None of the household staff were inside. [The woman] grabbed him by the cloak. “Sleep with me!” she pleaded. He ran away from her, leaving his cloak in her hand, and fled outside[1]. 39, 7-10.
The Rabbi’s of the Talmud[2] add some fascinating details to this story. They say that Yosef was given assistance in overcoming this challenge[3], through an image of his father[4] appearing to him[5].
What was this image all about? Did Yaakov talk to him?
According to some sources the “image” was a “live skype connection” – Yaakov talked to him. According to other sources, it appears as though it was just the face of his father that he saw.
The Talmud in Tractate Sota says that Yaakov told Yosef that if he sins, his name will not appear on the Choshen (Breastplate) of the Kohen Gadol[6] together with his other brothers.
On a simple level it would appear as though Yaakov was trying to scare his son out of sinning[7]. But according to many version of that passage it is clear that Yaakov was not trying to scare his son, on the contrary he was using love.
According to the version of the Ein Yaakov, the words Yaakov used to address his son were “son, son”. The repetition of his name clearly denotes love[8]. In the light of that version, is seems that Yaakov was describing to Yosef, his greatness – that he was one of the twelve Shvatim (tribes). His mentioning of his name being taken out of the Choshen, was only a side point.
This can be supported by an interesting detail mentioned by the Talmud Yerushalmi (Jerusalem Talmud)[9]. The Talmud says: “his mother Rochel appeared to him as well”. The mother obviously denotes love and connection[10].
Love can accomplish a lot more then fear.
The Medrash[11] states, that it was just the face of Yaakov that appeared. No mention is made of anything being said by Yaakov. The image of His holy face melted away all temptations.
Parents obviously can make a very big impression on their children. Their image obviously is well ingrained in psyche of the child. What is that image like? Is it a loving supporting image? It is a holy image?
We can also have images of our parents, teachers, Rebbe’s and Tzadikim (righteous)[12]. May their merits protect us in all times!
[1] Translation taken from the Kaplan edition with minor changes
[2] Sotah 36,b, Breishis Rabbah Parsha 87 section 8, cf. Medrash Tanchuma Vayeishev 9.
[3] Many commentaries (see Ben Yehodia Rabbi Yosef Chaim of Bagdad – Ben Ish Chai 1832-1909 on Sota 36b and others) explain that Yosef who is classically referred to as Yosef HaTzaddik (the Righteous one) was not just tempted to sin; rather, there was something much deeper happening here. To explain Yosef’s thinking, Rabbi Yosef Chaim prefaces two approaches to tackle an evil desire. The regular approach is to “push” the thought away. An alternative approach is to battle with the evil desire until it’s subdued. Rabbi Yosef Chaim explains that Yosef chose the second approach. Yosef wanted to totally knock out the evil forces. Yosef felt that the bigger the temptation, the more evil he would be able to crush. He therefore put himself in this difficult situation, in order to subdue as much evil as possible. He didn’t need Yaakov, Yaakov came lovingly to make it easier for him.
[4] Some claim, (see Meam Loez) that he saw himself in a mirror and it was “the image of his father” since he looked like his father.
[5] Rabbi Moshe Hadarshan (11th century) explains (cited in Tosfos Tractate Sota 36b) that the Talmud based this idea on the words of Yosef “no man was in the house”. Those words imply no man was in the house ,but his father was seen through the window.
[6] One can ask: why was Yosef given such harsh treatment, while Reuven, (for example) who “sinned” [on some level] was written into the Choshen.
Possibly, this was because of the deep connection he had with his father. This connection made him more responsible.
Alternatively, since Yosef was privy to sodos haTorah (secrets of the Torah) from his father, more was expected of him. See Rabbi Yaakov Ben Asher – Baal Haturim (1269-1343) who comments on the possuk (verse) describing Yosef as the “Ben Zekunim” the gematria (numerical value) of those words equal 206 – the same as the word roz meaning secrets. Having this information made him more accountable for any future sin.
[7] This approach may be supported by the words of the Medrash that says: “after his father appeared to him his blood cooled”-implying that Yaakov was cooling him down.
Cf. Sefer Hamamrim 5664 pg. 95 where Rabbi Sholom Dovber Schneersohn – Rebbe Rashab (1860-1920) discusees the connection of Yaakov to a Kabbalistic level referred to as “sheleg” snow.
[8] As understood by the Rabbi Yosef Chaim of Bagdad – Ben Ish Chai 1832-1909 on Sota 36b in Ben Yehodia. He goes on to connect this to the attribute of Yaakov – mercy.
[9] Tractate Horios chapter 2 section 5
[10] This passage may be explained by the words in the verse “no man was in the house” but his mother Rachel was (see fn 5).
[11] Breishis Rabbah Parsha 87 section 8, cf. Medrash Tanchuma Vayeishev 9. The Talmud Yerushalmi seems to be saying this as well.
[12] See Sefer Hasichos 5687 pg. 9 Rabbi Yosef Yitzchok Schneersohn – Fridiker Rebbe (1880-1950).
I have heard from elder Chassidim that before a Chossid would look at a picture of his Rebbe, he would wash his hands and clean his thoughts.
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