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Why did Yosef, who initially refused Potiphar's wife with compelling moral arguments, nearly succumb months later? The shiur develops a chiddush distinguishing two separate tests: first, the yetzer hara of pleasure, countered by self-respect; second, the yetzer hara of self-destruction born from constant pressure, which can only be overcome by a renewed sense of self-worth—symbolized by Yaakov's vision.
Rabbi Zweig presents a fundamental reanalysis of the story of Yosef and Potiphar's wife, identifying two distinct tests that Yosef faced, each representing a different type of yetzer hara. The shiur opens with the puzzling contrast between Yosef's initial strong refusal—based on loyalty to Potiphar and fear of sin—and his later near-capitulation, requiring a vision of his father Yaakov to stop him. Rashi (רש"י) quotes the Gemara (גמרא) that Yosef saw his father's image at the critical moment, which influenced his decision. The question is: why did Yosef's original compelling reasons fail to sustain him? The answer lies in carefully reading the biblical narrative. The first test occurred when Potiphar's wife initially propositioned Yosef. He refused categorically based on two rational arguments: it would be a betrayal of Potiphar's trust, and it would be a sin against God. This was a response to the yetzer hara of pleasure—she was attractive, he was young, but he calculated that the pleasure of self-respect and relationship with God outweighed physical pleasure.
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Bereishis 39 (Vayeishev)
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