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How do we know when we're truly acting 'l'shem shamayim' versus rationalizing wrong behavior? Yosef's response to Potiphar's wife reveals the test: examine if the action violates basic morality, integrity, or trust. Tamar proves her righteousness by abandoning her 'heavenly purpose' rather than embarrass Yehuda publicly.
Rav Zweig begins by examining Rashi (רש"י)'s commentary on the juxtaposition of Yosef's story with that of Yehuda and Tamar in Parshas Vayeishev. He notes an apparent contradiction: while Rashi calls Potiphar's wife a 'chayah ra'ah' (evil beast), he also states that she acted 'l'shem shamayim' because she saw in astrological signs that she and Yosef would share descendants. This seeming paradox leads to a fundamental question about moral decision-making. The shiur focuses on Yosef's response to Potiphar's wife's advances, particularly his lengthy moral argument before mentioning the religious prohibition. Yosef spends thirty-three words explaining the betrayal of trust involved - how his master had given him complete authority over everything except his wife, and how acting against this trust would be fundamentally immoral. Only after this moral foundation does he mention 'v'chatati l'Elokim' (I will sin to God).
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Parshas Vayeishev 39:8-9
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