There is a very striking question regarding the episode of Yehuda and Tamar. How could Tamar have thought that her father-in-law, Yehuda, would respond to her illicit proposition? Tamar was well aware of Yehuda's illustrious status as one of the Twelve Tribes. How could she assume Yehuda would yield to her seduction? Chazal tell us (Bereishis Rabah 25:8) that Hashem appointed an angel to persuade Yehuda to commit this act of znus by which Malchus Beis Dovid and eventually Melech Hamashiach would be born. Tamar, however, couldn't have relied upon Divine intervention in planning her liaison with Yehuda.

Rav Chaim Shmuelevitz provides an interesting answer by relating the episode of Tamar to a similar story. When sending Ruth to offer herself to Boaz, Naomi must have known that a man of such greatness would never succumb. Nevertheless, Naomi, knowing that Ruth and Boaz's union would eventually bring about the mashiach, assumed the utmost responsibility in seeing this fulfilled, despite the plan's certain failure. Similarly, Tamar felt compelled to try everything in seeing the destiny of their union fulfilled, despite the great improbability of Yehuda's compliance.

The Alshich (Ruth 3:2) sheds light on the strange, aforementioned Midrash. The malach did not reveal the harlot's identity so that Yehuda's relationship with Tamar would not be a permissible union in the context of ishus or yibbum. Devarim shebekedusha, explains the Alshich, are not miskayaim unless there is some reflection of issur which cloaks the good and averts obstruction on the part of the powers of evil. For example, Yaakov's pure intention of establishing Am Yisrael was guaranteed to succeed because of the element of tumah involved in the marriage of sisters, which the Torah would later forbid. Naomi, too, realized there had to be some undertones of chait for the process to be successful. These mild undertones of tumah are enough to divert the opposition of the satan and allow the davar shebkedusha to be completed. Along these lines, the Ramban (VaYikra 16:8) explains that the seir la'azzazel was a bribe to the satan so that he would not impede the actual kapparah and korbanos of Yom Kippur. So too, the apparently sinful actions of Tamar, Ruth and Yaakov were done, in part, to weaken the satan, ensuring the complete success of their respective missions.

Elchonon Galbut

Parshas Vayeshev refers to Yoseph as a "shepherd,…a youth (na'ar), with the sons of Bilhah and the sons of Zilpah" (37:2). Rashi attributes the Torah's labeling of Yosef as a "youth" to Yosef's immature behavior, which included "combing his hair and adorning his eyes to look pretty." According to the Maharal, because Yoseph was constantly involved with these childlike, vain obsessions, he gravitated toward other childish activities, such as Loshon Hora. The Midrash relates that Yoseph was punished midah k'neged midah for speaking Loshon Hora against his brothers. For telling his father that his brothers were involved in illicit relationships, Yosef was subjected to one of his greatest tests, the seduction of "Eishes Potiphar."

On the pasuk, "Now Yoseph was handsome of form and handsome of appearance (39:6)," Rashi quotes the following Midrash: "Once Yoseph perceived himself as a ruler, he began to eat drink and curl his hair. Hashem said, 'Your father is mourning and you curl your hair. I will provoke the bear (the wife of Potiphar) against you immediately.'" Yoseph is being portrayed as a vain and selfish individual, and the Midrash draws on this as the reason that "Eishes Potiphar" sought to seduce Yoseph.

The nissayon of "Eishes Potiphar" indeed appears a proper punishment for Yoseph's arrogance, as the Loshon Hora he told about his brothers, as well as the arrogant behavior which led his brothers to despise and sell him, stemmed directly from his vanity and conceit. When the pasuk tells us that Yoseph was a very handsome person, one can assume that Yoseph was well aware of this. Accordingly, it seems that Yoseph used this gift as an excuse to concentrate on himself rather than devoting his blessing to the service of Hashem. Yoseph needed a lesson on the value of a b'rachah and the adverse consequences of its misuse. Thus, not only did Yosef's arrogance lead to his speaking Loshon Hora; it also led to the development of a stumbling block, desire and jealousy, in the heart of "Eishes Potiphar." Hashem wanted to show Yoseph the products of a misused blessing in order to sensitize him to the innate power of a b'rachah. It may very well be that one of Joseph's biggest trials was actually the way in which he gained an understanding of what a b'rachah really is.

Rabbi Eliyahu Dessler, in Michtav MeEliyahu, offers the following explanation of the concept of "Ayin Hora": The blessings which have been received from Hashem should not be a source of anguish to others; when the b'rachos (wealth, children, etc.) of one person cause pain to another--and certainly if one flaunts those blessings--he arouses a divine judgment against himself, prompting a reevaluation of whether or not he truly deserves those blessing.

Along the lines of Rabbi Dessler's definition of "Ayin Hora," it is proper to note a Gemara in Berachos (20a). Rebbi Yossi Bar Chanina notes that the evil eye has no power against Yoseph. This is attributed to his refusal to enjoy that which was not his, that is, his refusal to be seduced by the wife of Potiphar. It is possible to say that the test of "Eishes Potiphar" and the consequences it produced were the way in which Yoseph learned how to truly appreciate the power of a blessing. He understood that it is not the right of man to use a blessing for personal aggrandizement; rather, with it one must serve Hashem. Once Yoseph understood this, he became immune to the "Ayin Hora."

Benjamin Beiser

In the beginning of Parshas Vayeshev, the Torah describes the contrasting reactions of Yaakov and his sons to Yosef's dreams. While the brothers immediately reject the dreams, Yaakov is more reserved, as the Torah relates -- V'Aviv Shamar Es HaDavar (37:11). This somewhat cryptic verse begs the question -- what exactly is Yaakov Avinu's Shmirah? The Midrash Rabbah (Parshah 84) offers three opinions as to the meaning of this verse. R' Levi explains shamar very literally; Ya'akov noted down with "pen and paper" the date, time, and place of Yosef's revealing his dreams. R' Chiya sees the shmirah as divinely inspired; Ya'akov was told via Ruach HaKodesh that these dreams would in fact come true. Finally, R' Chama Bar Chanina says that Ya'akov saw the fulfillment of Yosef's dreams in the events already occurring around him (see Matnos Kehuna ad loc.).

R' Chama's comments not only inform us of Yaakov's reaction to his son's prophetic dreams, but also reveal a defining midah of Yaakov Avinu -- he was attuned to the presence of Yad Hashem. Yaakov was not satisfied with passively 'noting' the plan that Hashem had for his family, nor did Yaakov simply look faithfully towards the future, confident in the ultimate fulfillment of this Divine plan. Rather, Yaakov focused on perceiving Hasgachas Hashem -- on seeing Hashem's plans M'mashmshin U'Bain (Midrash Rabbah ibid.) in the every day reality around him.

This idea of sensitizing oneself to Yad Hashem is also a critical lesson of Chanukah. In Al HaNisim, we recall the miraculous military victory of the Chashmonaim and their equally miraculous rededication of the Mikdash. We do not, however, conclude the prayer with V'Tiharu Es Mikdashecha V'Hidliku Neros B'Chatzros Kodshecha; instead, we recall another crucial aspect -- V'Kovu Sh'monas Yemei Chanukah Eilu L'Hodos Ul'Hallel L'Shimcha HaGadol. The sensitivity of the Chashmonaim to hasgachas Hashem not only enabled them to perceive the nissim that surrounded them but also allowed them to utilize this realization in raising themselves spiritually to the level of Hallel V'hoda'a. The acts of Tiharu and Hidliku, though tremendously important, needed to be followed by V'Kovu to have their ultimate impact. Only someone sensitive to Yad Hashem and who is actively searching for Yad Hashem in his life will be able to perceive and ultimately act upon it.

Both Ya'akov Avinu and the Chashmonaim demonstrate for us the proper and necessary way to relate to Hashem's interaction with this world. Hashem's providence must not only be noted and believed in but also perceived and felt in the world around us. This perception can maximally develop from an awareness -- a Shamar Es HaDavar -- into a motivating force in Avodas Hashem -- a V'Kovu L'Hodos Ul'Hallel L'Shimcha HaGadol.