Genesis<\/em> 37:3).\u201d<\/p>\nFor the brothers, of course, this was an unbearable insult, indisputable evidence of Yaakov\u2019s favoritism. Their hatred for Yosef ensued and the rest is history. Our Sages warn all parents against favoring one child over another and point to Yaakov\u2019s special treatment of Yosef as an example of the dangerous consequences of parental favoritism.<\/p>\n
Soon enough, the brothers strip Yosef of his gorgeous robe, dip it into goat\u2019s blood, and send it to Yaakov as evidence that Yosef met his death in the jaws of some wild beast. What effect did this have upon poor Yosef? Surely, he was emotionally impacted by the loss of the symbol of his father\u2019s special favor, and surely, he was panicked by his brother\u2019s actions\u2014throwing him into a pit full of snakes and scorpions and then removing him from the pit to sell him to a passing caravan heading to Egypt. However, we have no record in the biblical text of his reaction to his predicament.<\/p>\n
The next thing we know is that Yosef is sold into slavery under a prominent Egyptian, Potiphar, whom he impresses favorably and is thus appointed the chief butler of Potiphar\u2019s household. Potiphar\u2019s wife attempts to seduce Yosef, but he refuses to submit to her and flees the premises. As he struggles to extricate himself from her pleas, she grasps his beged<\/em>, presumably his outer garment, and he escapes but abandons his garment in her hands.<\/p>\nAnd so, we learn of another of Yosef\u2019s garments. But we are left wondering whether this garment had any special significance for Yosef, nor do we know his reaction to its confiscation. We soon do learn, however, that Mrs. Potiphar uses her possession of Yosef\u2019s garment as evidence to demonstrate to her husband that Yosef tried to seduce her.<\/p>\n
This unnamed, and probably very ordinary, garment now becomes quite important. It is the item that condemns him to lengthy imprisonment in the royal dungeon. Here he certainly wears special garments, namely those of an imprisoned criminal.<\/p>\n
I\u2019ll leave for you, dear reader, to read the dramatic narrative which takes place in the prison, and which eventuates in Yosef\u2019s freedom and invitation to meet the Pharoah and interpret his dreams. At this point, we can only assume that Yosef is still in his prison uniform.<\/p>\n
Pharoah responds immediately and orders that Yosef be brought to him posthaste. \u201cHe rushed him out of the dungeon; he shaved, changed his garments, and came to Pharoah (Genesis 41:14).\u201d Note, garments are mentioned here again.<\/p>\n
Yosef more than meets Pharoah\u2019s expectations. His dreams are interpreted, a detailed plan is provided him by Yosef which will cope successfully with the dire predictions of the dreams, and Pharoah exclaims, \u201cThere is no one as sagacious and as wise as you.\u201d Pharoah appoints Yosef as his viceroy, places his ring on Yosef\u2019s hand, and dresses him in linen garments<\/em> <\/strong>before gifting him with a gold necklace and a befitting chariot. Note well, garments again!<\/p>\nWhat lessons do our commentators find in this series of articles of clothing and their role in Yosef\u2019s development from spoiled adolescent to, in his many transitions, slave boy to a young man who can withstand seduction to a jailed criminal to a well-groomed guest of the mightiest king of his time, and ultimately to the second in command of a mighty empire.<\/p>\n
I will share but two such commentators, one from the modern period and one from very early medieval times. I begin with the words of Rabbi Avraham Bornstein, the Chassidic leader of Sochachov and brilliant author of Avnei<\/em> Nezer<\/em>. He comments on the verse in which Yosef is first freed and immediately shaves and changes his clothing:<\/p>\n\u201cIt can be said that Yosef was in no way changed, heaven forbid, by this episode. He remained the same principled and committed person that he always was. His new garb left no trace of arrogance in him. One would think that \u2018shaving\u2019 and \u2018changing his garments\u2019 would have altered his character, but that did not occur. Thus, Rashi comments that he groomed himself because of kavod<\/em> malchut<\/em>, proper courtesy to royalty.\u201d<\/p>\nHis new garb did not affect his ego at all. It was merely the \u201cright thing to do.\u201d And so, the Sochachover Rebbe concludes:<\/p>\n
\u201cThis a lesson for us all. Even when we are promoted to positions of greatness, we must remain who we were. We must remain committed to our previous values. As the great Chassidic master of Pesishcha (mentor of the Sochachover) would teach on the verse (Deuteronomy<\/em> 28:2), \u2018All these blessings will be delivered unto you and reach <\/strong>you;\u2019 that is, you will be granted blessings if they reach <\/strong>the authentic you, but not if you artificially play the part of another.\u201d (This passage from the Sochachover can be found in the collection known as Neot HaDesheh<\/em>, volume 2, p. 319).<\/p>\nLong before the Sochachover, we find a comment by Rashi with a very similar message. It appears in his commentary to Shemos<\/em>(Exodus<\/em> 1:5). The verse lists the sons of Yakov who emigrated to Egypt and concludes, \u201cand Yosef was in Egypt\u201d. Rashi asks, \u201cDo we not already know that Yosef was in Egypt?\u201d He responds, \u201cThis is so that we shall know of Yosef\u2019s righteous character. The same Yosef who tended his father\u2019s sheep as a youngster was the mature Yosef who was a king\u2019s proxy in Egypt, steadfastly adhering to his principles.\u201d<\/p>\nDo \u201cclothes make the man\u201d? It seems that the Torah teaches us otherwise. Clothes are only pieces of cloth. One\u2019s authentic identity gives clothes either glory or ignominy: the man makes the clothes, not the other way around.<\/p>\n
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