GEN1507 Another key to the moral personality is the character trait of hakkarat hatov (gratitude).  In developing this point, let us examine the biblical narrative of Joseph’s struggle in overcoming the wiles of Lady Potiphar, together with the talmudic account of this incident.  [Citing Genesis 39:8-9, 12).  At that moment, his father’s image appeared to him through the window and said, “Joseph, your brothers will have their names inscribed upon the stones of the ephod [the sash of the high priest’s robe], and yours among theirs.   Is it your wish to have your name expunged from among theirs and be called an associate of harlots?” Immediately his bow abode in strength (Genesis 49:24). Y. Yohanan said in the name of R. Meir: [This means] that his passion was subdued. Sotah 36b   What emerges from the preceding descriptions of Joseph’s struggle against sin is the equation of moral turpitude with betrayal.  Joseph made this equation on several levels.  On one level, proceeding from the biblical narrative itself, Joseph equated succumbing to Lady Potiphar with betraying the trust of her husband who was his master.   Logic does not compel that a test of piety be interpreted as a test of loyalty to Potiphar.   Clearly, it was Joseph’s revulsion at being an ingrate that pushed this equation on him.  In other words, Joseph’s deep sense of hakkarat ha-tov (gratitude) to Potiphar personalized his dilemma, tearing him between lust and loyalty.   By force of the talmudic account, Joseph’s moral dilemma is personalized on a different level as well.   Recall that Joseph invokes his loyalty to God as a means of resisting Lady Potiphar’s wiles Genesis 39:9.   But in the moment of truth, this is apparently not enough to deter him from sin.  What provided the extra push for Joseph was the image of his father both admonishing him against sin and reminding him of his destined greatness. In the final analysis, Joseph is deterred from sin by equating succumbing to sin with betraying both his father’s moral teachings and his high hopes for him.   Now, if Joseph merely gave lip service to Jacob’s teachings, what influence could they have had on him once he was no longer under his father’s control? What influence could these teachings have had at the moment Joseph faced the seductive powers of lust and at the same time was convinced that his father thought he was either dead or hopelessly missing?   Overcoming a sin of passion by conjuring up an image of his father could only be efficacious on the assumption that Joseph cherished his father’s moral teachings and harbored a deep sense of gratitude for them.  Hence, for Joseph, hakarrat ha-tov was the link that transformed moral training into virtuous conduct.   CASE 10-11