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ואיך אעשה הרעה הגדולה הזאת וחטאתי לאלקים

How can I perpetrated this great evil and I have sinned against G-d! (39:9)

It is sad that those who – either by choice or by upbringing – live a life totally estranged from Torah have no clue how distant they are from the verities of the Torah, its values and proposed lifestyle. Many of them are well-meaning, good people, who simply do not know. They are clueless concerning what a Torah Jew believes and the lifestyle to which he adheres. I recently had occasion to have a conversation with a respected member of the secular Jewish clergy – which taught me how distant two minds can be from another.  Yet, one of them…

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ויהי אחר הדברים האלא ותשא אשת אדניו את עיניה אל יוסף

It came to pass, after these events, that his master’s wife cast her eyes on Yosef. (39:7)

Two women who went out on a limb, so to speak, were actually moseir nefesh, willing to sacrifice themselves, for a role in the eternity of the Jewish People: Tamar and the wife of Potifar. They both resorted to methods that were unseemly: Tamar dressed herself as a woman of ill repute in an attempt to entice Yehudah; the wife of Potifar practically forced herself on Yosef in an attempt to convince him to consort with her. Tamar went down in history as a righteous woman who acted l’shem Shomayim, for the sake of Heaven, while Potifar’s wife, although originally…

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ויכר יהודה ויאמר צדקה ממני

Yehudah recognized them and said, “She is more righteous than I.” (38:26)

With his confession, Yehudah demonstrated his moral integrity, his willingness to stand behind his actions, even if they were later deemed inappropriate. He was wrong; Tamar was right. She was prepared to die, thereby shattering the very goal of becoming the progenitress of the Davidic dynasty and Moshiach Tzidkeinu. Rashi quotes a Midrash which teaches that Yehudah had no culpability whatsoever with regard to the entire incident; “Hashem said, ‘Mimeni, it is from Me.’ Yehudah did not advance toward Tamar by his own volition. Hashem orchestrated the entire scenario.  He greatly approved of Tamar’s tznius, modesty, while in her father-in-law’s…

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ויאמר יהודה אל אחיו מה בצע כי נהרג את אחינו וכסינו את דמו

Yehudah said to his brothers, “What gain will there be if we kill our brother and cover up his blood?” (37:26)

Yehudah’s idea for preventing Yosef’s death comes across as preposterous. Once they had convened a bais din, court of law, and adjudicated Yosef’s guilt, they had no more patience for counterclaims, especially one that asserted that no monetary gain would be achieved. Is this a reason to spare someone’s life? Were they killing him for money – or because he was a rodef, pursuer, who was endangering the spiritual lives of each of them? Horav Yerachmiel Chasid, Shlita, quotes an explanation from Horav Chaim Shmuelevitz, zl, that illuminates this query, teaching us a significant principle in avodas Hashem, service to…

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ועשה לו כתנת פסים... וישנאו אתו

And he made him a fine woolen tunic… so they hated him. (37:3,4)

When we recite the supplication during the Bircas Kohanim service on Yom Tov, Festivals, we say to Hashem, V’sitneinu l’ahavah, “And may You grant that we find love, favor, kindness and mercy, in Your eyes and in the eyes of all who behold us… Just as You granted Yosef, Your righteous one – at the time that his father garbed him in a fine woolen tunic.” It seems strange that we would ask for such favor, when, in fact, the kesones pasim, woolen tunic, triggered Yosef’s brother’s hatred toward him. What favor did he find as a result of this…

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