Frequently Asked Questions
Q: What does Joseph mean by 'the land of the Hebrews' in Genesis 40:15?
A: Joseph refers to the Land of Israel when he says 'the land of the Hebrews.' Rashi explains that this term emphasizes the land where the descendants of Eber (an ancestor of Abraham) lived, connecting it to the covenant with Abraham. The term 'Hebrews' (Ivrim) also relates to Abraham being called 'Ivri' (one who crossed over), as he came from the other side of the Euphrates.
Q: Why does Joseph say he was 'stolen' from the land of the Hebrews?
A: Joseph uses the word 'stolen' (gunov gunavti) to emphasize that he was taken against his will by his brothers, who sold him into slavery (Genesis 37:28). The Midrash (Bereshit Rabbah) notes that Joseph avoids directly blaming his brothers to maintain family dignity, instead framing it as a kidnapping.
Q: What lesson can we learn from Joseph saying he 'did nothing' to deserve imprisonment?
A: Joseph’s statement teaches the importance of maintaining integrity even in difficult situations. The Talmud (Chullin 89a) praises Joseph for his humility and refusal to speak negatively about others, even when falsely accused. This reflects the Jewish value of guarding one’s speech (Shmirat HaLashon).
Q: Why does Joseph mention being put in a 'bor' (dungeon) in this verse?
A: Joseph highlights his unjust imprisonment to the cupbearer in hopes of gaining sympathy and assistance. The word 'bor' (pit/dungeon) also recalls the pit his brothers threw him into earlier (Genesis 37:24), showing a pattern of suffering. Rambam (Hilchot De’ot) teaches that Joseph’s perseverance in righteousness despite hardship is a model of trust in Hashem.
Q: How does Joseph’s speech in this verse relate to Jewish prayer?
A: Joseph’s words demonstrate a balance between pleading for help and accepting Divine decree, a key concept in Jewish prayer (Tefillah). The Talmud (Berachot 10a) teaches that while we may ask Hashem for our needs, like Joseph, we must also recognize His greater plan. Joseph’s restraint in not openly blaming others also aligns with the Jewish ideal of avoiding harmful speech (Lashon Hara).
Context of the Verse
This verse (Genesis 40:15) is part of Yosef's (Joseph's) plea to Pharaoh's chief butler while imprisoned in Egypt. Yosef recounts his unjust suffering—first being stolen from the land of the Hebrews (Canaan) and then being imprisoned despite his innocence.
Orthodox Jewish Commentary
Rashi's Explanation: Rashi (Rabbi Shlomo Yitzchaki) comments on the phrase "כִּי־גֻנֹּב גֻּנַּבְתִּי" ("for I was stolen away") by noting that Yosef avoids directly blaming his brothers for selling him. Instead, he attributes his plight to being "stolen," a more general term, to preserve family dignity (Rashi on Genesis 40:15). This reflects the principle of shalom bayit (peace in the home), even when recounting past grievances.
Rambam's Perspective: Rambam (Maimonides) discusses the ethical implications of Yosef's words in Hilchot De'ot (Laws of Character Traits). Yosef's restraint in not slandering his brothers exemplifies the ideal of guardianing one's speech (avoiding lashon hara), even when wronged (Rambam, Hilchot De'ot 7:1-5).
Midrashic Insights
Theological Implications
Yosef's words reflect the broader theme of hashgacha pratit (divine providence). Though he frames his suffering as unjust, the narrative later reveals Hashem's plan to position him as Egypt's savior (Genesis 45:5-8). This aligns with the Talmudic teaching that "all is foreseen, yet free will is given" (Pirkei Avot 3:15), where human actions and divine plan intertwine.