Asenath and Tamar Beautiful Juxtaposition

ויתן לו את אסנת בת פוטיפרע, “he gave him (as a wife) Ossnat daughter of Potiphera;” according to Rashi, this is the same Potiphar in whose house Joseph had served for a year before his incarceration. If Joseph had married someone of higher rank, he was afraid that his children would be claimed by his former master as slaves, seeing he had owned their father as a slave. When he married his former master’s own daughter, he would be ashamed to say that her children were slaves. A different exegesis: he married her to prove that he had never slept with her mother as claimed. Still another interpretation: Joseph’s wife was called: “the daughter of Potiphar,” only because he had raised her. There was no biological connection with Potiphar. We find something similar in Chronicles I 4,18: אלה בני בתיה בת פרעה, ”these were the children of Batyah, daughter of Pharaoh, as pointed out in Torah Shleymah by Rabbi Menachem Kasher item 111 on this verse, quoting Pirkey de Rabbi Eliezer chapter 38 according to which this was the daughter Dinah who had been raped by Sh’chem, her very name suggesting that she was the product of rape. Having been raised in the house of a high official such as Potiphar, and bearing his name, would help to remove any stigma from her. According to the Midrash, Yaakov, after her birth had expelled her, and placed a charm around her neck and hid her among some cactuses and similar prickly plants, so that when found she was named according to the location where she had been found, סנה, “thornbush.” The angel Gavriel brought her to Egypt, presented her to the wife of Potiphar where she was raised. When Joseph was paraded after his ascension to power and all the young women of Egypt crowded around him to admire his being so handsome (49,22), and throwing flowers at him, Ossnat, who had no flowers, threw her charm at him. When Joseph took a look at the inscription on that charm, he realised that she was the daughter of his half sister Dinah, and decided to marry her.

The Midrash may have had in mind that although originally Potiphar was a powerful minister at Pharaoh’s court, he was embarrassed after becoming sexually impotent and decided to join a fraternity of the Priesthood. At that time his name was changed to פוטי פרע (two words). The word און describes the deity which this fraternity of Priests worshipped. We find something analogous in connection with יתרו, Yethro, whom the Torah refers to as כהן מדין “a Priest of Midian.” (Exodus 3,1) There too the word כהן means “clergy,” seeing he too (at that time) was fattening calves in preparation for slaughtering them to pagan deities (Sanhedrin 82).
We are told in Pirke d'Rabbi Eliezer chapter 38 that Ossnat, Joseph’s wife, was the daughter of Dinah who had been raped by Shechem the son of Chamor. Yaakov had expelled her from his home and had arranged for her to live amongst some bushes. This is why she was called אסנת, from the word סנה, “bush”. When arranging for her to live near that bush Yaakov attached a note around her neck on which was written: “anyone who attaches himself to you thereby will become part of Yaakov’s family.” When Joseph saw this note he went and hid it. This is why when his father asked him who the lads were whom he had brought with him to be blessed, (Genesis 48,9) he said: “they are my sons whom the Lord gave me in this place.” He showed his father the note and what had been written thereon.