Our Gemara on Amud Aleph discusses words implying an oath, like kovalni (“I chain you down”). Rashi cites Tehillim (149:8): “Binding their (defeated) nobles in chains of iron (kavlei barzel).” This rare word required a scriptural parallel, and Rashi chose Psalm 149 which uses that word. However, why did he not choose an earlier Psalm 105:18, which describes Yosef’s captivity: “His feet were restricted in chains (bakevel)”? A simple explanation is that Psalm 149 is part of daily Pesukei Dezimra, making it more familiar. Alternatively, Jewish tradition prefers highlighting positive contexts for the righteous, avoiding negative depictions like Yosef’s suffering (see Shulchan Aruch, OC 138:1; Mishna Berura 5).

Targum’s translations reveal further sensitivity. In Psalm 105, K-V-L is translated as shoshilta (like Hebrew shalsheles, meaning chains), a neutral term also used for ornamental chains (Targum Yonasan, Shemos 28:14). In Psalm 149, Targum uses kavlei parzela, mirroring the Hebrew’s negative connotation of iron chains. By choosing shoshilta for Yosef, Targum avoids a pejorative term, honoring the righteous. This reflects the sages’ profound sensitivity to dignity and precision in word choice, underscoring our tradition’s value of honor, hierarchy, and dignity.