Vayeshev תרל”ז 5
במדרש וימאן ויאמר כו’.
In the Midrash: “And he refused and said…”
The Sefat Emet opens by noting the Midrashic comment on Joseph’s refusal of Potiphar’s wife.
דרכו של הקב”ה לבחור מאוהבי בית אבא לעולה כו’.
“It is the way of the Holy One, blessed be He, to choose from the beloved ones of the ancestral household (בית אבא) as an offering.”
The Midrash explains Joseph’s refusal by invoking a principle that God selects certain righteous individuals for great spiritual elevation.
קשה שהמדרש מחפש טעמים רחוקים כאלה על אשר מיאן לחטוא.
It is difficult that the Midrash seeks such distant explanations for why Joseph refused to sin.
The Sefat Emet questions why the Midrash doesn’t simply explain Joseph’s refusal in straightforward moral terms.
רק באמת תגבורת הצדיקים על היצה”ר כענין בטל רצונך.
But truly, the strength of the righteous over the evil inclination is like the principle “nullify your will.”
The essential battle of the righteous is the self‑nullification required to overcome the evil inclination.
וכאשר חכמים הגידו אשר יאמר האדם אפשי בבשר חזיר ומה אעשה ואבי שבשמים גזר עלי.
As the Sages taught: A person should say, “I desire pork, but what can I do? My Father in Heaven has decreed upon me not to eat it.”
The Sefat Emet echoes the classic teaching that desire itself is not the problem; obedience to God is the decisive factor.
אבל להיות ממאן בדבר עבירה הוא תימה.
But for a person to *refuse* and feel revulsion toward the sin itself is astonishing.
Human nature still desires; total rejection of sin seems beyond the ordinary capacity of a person.
ולכן אומר שיוסף מצא לו עצה איך לגרש כל התאוה עד שמיאן בה.
Therefore the Midrash says that Joseph found for himself a strategy to drive out all desire until he rejected it completely.
Joseph used a spiritual method to transform his inner state so radically that he no longer even desired the sin.
מצד שחשב הרי הוא מוכן ודאי למסור נפשו בעבור הקב”ה.
This was because he considered that he was certainly prepared to give up his life for the Holy One, blessed be He.
Joseph reminded himself of his own potential for ultimate self‑sacrifice.
שכן כל איש ישראל מוכן למסור נפשו בג’ עבירות שמחוייבין למות עליהם.
For every Jew is prepared to give his life for the three prohibitions for which one must accept death rather than violate.
The Sefat Emet invokes the halakhic principle of the three cardinal sins requiring martyrdom.
והלא אם יצוה הבורא שיעלהו לעולה היה מרוצה.
And behold, if the Creator would command him to be offered as a sacrifice, he would consent.
This thought elevates a person’s consciousness to the level of total dedication.
וא”כ איך ישמע לעצת היצה”ר בדבר באין בו סכנת נפשות.
If so, how could he listen to the counsel of the evil inclination regarding a matter that does not even endanger his life?
Compared to martyrdom, resisting temptation in a nonlethal situation becomes trivial.
ואמת כי חשבון זה מסייע לכל איש ישראל להצילו מדבר עבירה.
And truly, this reasoning helps every Jew to save himself from sin.
This inner meditation is a universal tool, not only Joseph’s.
בהזכרו אשר הוא מוכן למסור נפשו בעבור ציווי הבורא.
By reminding himself that he is prepared to give up his life for the command of the Creator.
When one recalls one’s own capacity for ultimate devotion, lesser temptations lose their power.
Summary: The Sefat Emet explains that Joseph’s refusal of sin came from invoking his innate willingness for self‑sacrifice, a spiritual strategy available to every Jew to overcome desire and remain faithful to God.
