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Why did Yosef resist Eishes Potiphar's advances? The shiur argues that morality alone is insufficient without self-perception rooted in lineage. Chazal's midrash that Yosef saw his father's image reveals that true moral strength comes from seeing oneself as a ben kadoshim—only aristocratic self-awareness creates the obligation to maintain sterling character.
This shiur analyzes the episode of Yosef and Eishes Potiphar in Parshas Vayeishev, exploring the deeper layers of Yosef's moral struggle. Rabbi Zweig begins by examining the phrase "Vayehi achar d'varim elah," which Rashi (רש"י) explains does not merely indicate temporal sequence but rather causal connection—because Yosef made himself beautiful (yefei toar v'yefei mareh), Hashem (ה׳) brought this trial upon him. This was not a natural consequence of his position in Potiphar's house, but rather a divine response to Yosef's excessive attention to his appearance. The analysis continues with the unusual language "Vayisa eineiha el Yosef"—she lifted up her eyes to him. Rabbi Zweig explains that "lifting eyes" represents a form of dominion and control through sight (shlita b'ayin). This was not merely seeing but an act of aggressive possession. The Torah (תורה)'s language reveals this was an attack, not a seduction—Eishes Potiphar was ordering Yosef, asserting power over him in the one domain where he had no control, namely Potiphar's wife.
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Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Bereishis 39:7-12
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