GEN1494 If [a person] is mentioned in connection with evil that he has committed, he should admit his failing – and not search for excuses in order to be cleared of it and to justify himself – as Yehuda said [this verse].   DUTIES 584-5

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GEN1495 If one has [validly] related evil of him, he should not attempt to contradict the man who spoke against him nor hate him for revealing the thing, but he should humble himself before the Blessed Creator, Who revealed but a small part to afflict and chastise him to return to Him.   And if what was said about him is false, here too, he should not shame the speaker or be angry with him. It once happened that evil was spoken of one of the pious men, and when this became known to him, he sent a gift to the speaker, writing him: “You sent me a gift of your merits, and I am reciprocating with this gift that I am sending you.”   For on the Day of Judgment mitzvos are produced on behalf of many people who did not do them, and when they say: “But we did not do these,” they are told: “Those who spoke evil against you had performed these mitzvos, and they were taken from them and given to you.”   The wicked, likewise, are shown transgressions that they did not commit, and when they protest: “But we did not do these,” they are told: “These are the transgressions of those you slandered; they have been taken from them and added to yours.” This is the intent of Psalms 79:12: “And return to our neighbors seven-fold into their bosoms their insult with which they have insulted you, O Hashem.” For all who insult a righteous man it is as if they have insulted the Holy One Blessed be He, as the foes of Israel are referred to as the foes of Hashem in many places [in Scripture]. TZADIK 65

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GEN1497 He could easily have suppressed [or denied recognizing] the evidence.  TELVOL 1:227

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GEN1498 See [[GEN741]] Genesis 9:22 saw KELLNER 380

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GEN1499 Although not expressed explicitly in the Torah, the Rabbis understood that, according to [this verse], Potiphar bought the Hebrew, Joseph, specifically for homosexual purposes.  Sotah 13b.  This is significant, as it clearly implies that homosexuality was prevalent in Egypt at that time.  Thus, when the Torah (later on) commands Jews not to imitate the ways of the Egyptians (and Canaanites), this prohibition could also include the practice of homosexuality that was commonly found in these societies.   This in fact is the Rabbinical source prohibiting lesbianism.   [See also 6:12 AMJV 140] AMJV 140

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GEN1500 See [[GEN740]] Genesis 9:22 nakedness ROSNER 201-2

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GEN1501 Abbaye said: “Upon the heels of Torah scholars comes blessing, as it is written: ‘And the Lord blessed the house of the Egyptian for the sake of Joseph” Berachot 42a  TEMIMAH-GEN 164

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GEN1502 See [[GEN1353]] Genesis 31:42 empty-handed BOROJMV 28-30

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GEN1504 Let us remind ourselves of the episode of Joseph and the wife of Potiphar – that critical moment in the drama of Joseph which bestowed upon him, for eternity, the title of Tzaddik (the righteous one). What was it which turned Joseph into Yoseph HaTzaddik? In his attempt to prevail upon Potiphar’s wife, he sought to impress upon her the fact that he had been entrusted with great responsibility by Potiphar, her husband. To acquiesce to her wishes would therefore be a breach of faith and trust. His appeal, then was one of ethical conduct and behavior. But he added, “How then, can I do this great wickedness, and sin against God?” [this verse]. Ethical conduct is void of content if it does not stem from the fear of God.   It is this fear of God which is the motivating force of moral and ethical conduct in human affairs.  When this motivation is removed, society becomes permeated with the lusts, the temptations, and the forms of vice prevalent today.   To flee from reality in the hallucinations of LSD becomes part of the cultural milieu of modern society. [Published in 1975 – AJL] The element of “chotosi leilokim” (I have sinned towards God) converts the lust and urge to sin into an insatiable thirst for holiness.   BUILD 5-6

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GEN1505 Never take advantage of anyone who has been good to you.   A person who violates this principle is labeled in Jewish writings as “one who returns evil for good.”   Thus, when Mrs. Potiphar tries to seduce Joseph … [he] demurs … “My master ... has entrusted me with everything he owns…How could I do such a great wickedness? It would be a sin before God.”   In the Bible’s view, ingratitude, like adultery, is also a sin against God.   TELVOL1:107

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