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How can Potiphar's wife be described as both acting "l'shem shamayim" and as a "chaya ra"? Yosef faced two distinct tests: first, a spiritual test when she sought connection believing in their astrological destiny, and second, a physical test when she resorted to seduction. His greatness as "Yosef HaTzadik" comes from passing the first test through absolute integrity - never taking what isn't his.
This shiur presents a sophisticated analysis of the story of Yosef and Potiphar's wife, resolving several apparent contradictions in Chazal's teachings. The speaker addresses puzzling questions: How can Potiphar's wife be described as both acting "l'shem shamayim" (for the sake of heaven) and as a "chaya ra" (evil animal)? Why do some sources suggest other tzadikim were greater than Yosef HaTzadik? How can Yosef be a model for resisting temptation if he needed his father's vision and promises of reward? The answer lies in understanding that Yosef faced two distinct tests. The first test involved his soul - when Potiphar's wife "lifted her eyes" toward him, this represented her spiritual desire to connect with him l'shem shamayim, believing through astrology that they were destined to have children together. This wasn't physical lust but rather a test of whether Yosef would betray the trust placed in him as administrator of Potiphar's house. Yosef's response demonstrated his core character: he would never take what wasn't his, even when entrusted with everything. This established his midah of complete trustworthiness, making him "lo shor b'ayin" - unaffected by the evil eye, because his eyes never desired what belonged to others.
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Parshas Vayeishev 37:33, 39:1
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