No community start suggestion yet.
Why does the Torah (תורה) describe Yosef's sale with contradictory details—the Yishmaelim bringing him down, yet the Midyanim selling him? The shiur develops an innovative approach: Yosef was sold twice—once as a professional administrator (speculated on by merchants) and once as personal property to Potiphar. This dual transaction explains the complex peshat and why Yosef ended up in the Sar HaTavachim's service.
This shiur analyzes the textual difficulties in Parshas Vayeishev surrounding Yosef's sale to Egypt. The central problem is the apparent contradiction between the pesukim: one verse says the Yishmaelim brought Yosef down to Egypt, while another says the Midyanim sold him. Additionally, the Torah (תורה) provides seemingly redundant details about Potiphar's position as Sar HaTavachim and the circumstances of Yosef's service. Rabbi Zweig proposes that the sale of Yosef involved two distinct transactions operating on different levels. The Midyanim and other merchants engaged in commodity speculation—they purchased Yosef's future professional services without taking physical possession of him. They were essentially trading futures, speculating on what Yosef's administrative talents would be worth in the Egyptian market. This explains Rashi (רש"י)'s statement that Yosef was sold multiple times: these were speculative resales, not physical transfers.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Parsha
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
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 39:1-6 (Parshas Vayeishev)
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!