Reward for Resisting Temptation

במדרש יוסף משלו ניתן לו ידים שלא משמשו כו' לב שלא הרהר כו' רגלים כו' צואר כו'.

In the Midrash it is stated that regarding Joseph, from his own merit were granted to him hands that did not serve sin, a heart that did not contemplate sin, feet, a neck, and so on.

The Midrash lists Joseph’s bodily powers, teaching that each limb was protected from sin and thus became a channel of blessing.

דקשה להמדרש דשכר מצוה בהאי עלמא ליכא רק משלו ניתן לו.

The Midrash is difficult, for there is no reward for a mitzvah in this world—so how could he receive from his own merit?

This raises the classic question: if mitzvot are not rewarded in this world, how could Joseph’s actions yield worldly benefit?

ופי' זה כי כל המצות אינם נקראים על שם האדם כי הכל בעזר עליון.

The explanation is that all mitzvot cannot truly be credited to a person, for all are accomplished with heavenly assistance.

A person cannot claim ownership over mitzvot since divine help enables their fulfillment.

ולכך מברכין קודם המצוה כי הציווי מסייע לקיים המצוה.

Therefore we bless before performing a mitzvah, for the command itself enables its fulfillment.

The blessing acknowledges that the divine command empowers the act.

אולם השמירה ממל"ת הוא של האדם.

However, refraining from transgression belongs to the person.

Withholding from sin is considered a human act without the same degree of divine enabling.

רק ע"ז לא שייך שכר.

Yet even for this, reward is not normally applicable.

Generally, abstention alone does not constitute an act that earns reward.

אך מי שבא לנסיון בדבר עבירה נותנין לו שכר כעושה מצוה כדאיתא בגמ'.

But one who faces a test in a matter of sin is given reward like one who performs a mitzvah, as stated in the Talmud.

A real confrontation with temptation elevates restraint to the level of active mitzvah.

וזה השכר יוכל להיות גם בעוה"ז.

And this reward may even be received in this world.

Since it is not rooted in the sanctity of a mitzvah act, its reward can manifest physically.

דשכר מצות כיון שבא בכח המצוה שהוא מהשי"ת והוא קדוש אינו בעוה"ז.

For the reward of mitzvot, coming from the divine sanctity of the mitzvah, does not belong in this world.

Holy reward can be received only in a realm compatible with holiness.

וכ' מי הקדימני ואשלם כו'.

As it is written, “Who has preceded Me that I should repay him?”

No one performs a mitzvah independently enough to claim worldly repayment.

אבל בנסיון כמ"ש ז"ל רווק הדר בכרך.

But regarding a test, as the Sages said about an unmarried man living in a city…

The example highlights someone continually confronted with temptation.

אינו בכלל מי הקדימני.

He is not included in the category of “Who preceded Me.”

His restraint is fully considered his own act.

ואליו שייך שכר בעוה"ז ג"כ.

And to him reward in this world also applies.

Since the act is purely human, the reward may likewise be worldly.

ומה שהאריכו במד' לפרש כל האיברים באו להודיע כי הנסיון הי' בכל זה.

And the Midrash elaborates on all the limbs to teach that the test involved all of them.

The temptations Joseph resisted affected every part of his being.

כי יש לך אדם שמתאוה להרהר או לשמש ולנשק כו'.

For there are people who desire thought, or physical contact, or kissing, and so on.

The Midrash is emphasizing the many forms desire can take.

ואליו הי' הנסיון בכל אלה התאוות ומכולם פירש עצמו כנ"ל.

And Joseph’s test included all these desires, and he separated himself from all of them.

His comprehensive restraint is the root of his special reward.

ועיקר הטעם מה שזכה יוסף לשכר בעוה"ז כי מדת יוסף הצדיק הוא להמשיך הברכה והשפע גם בעוה"ז.

The main reason Joseph merited reward in this world is that his spiritual trait is to draw blessing also into this world.

Joseph’s essence is the channeling of holiness into physical reality.

לכן נקרא להבה ששולט למרחוק שמדתו הוא התפשטות הקדושה גם בעוה"ז [כמ"ש דנגיד ונפיק כו'] כנ"ל.

Therefore he is called “a flame that rules afar,” for his trait is the spreading of holiness even into this world, as taught elsewhere.

Joseph’s spiritual radiance reaches outward and downward, making worldly blessing appropriate to his nature.

Summary: Joseph’s worldly reward is possible because resisting temptation is a purely human act, which may receive this‑worldly recompense, and because Joseph’s unique spiritual quality is to draw divine blessing into the physical world.