SUMMARY OF THE WEEKLY TORAH READING AND HAFTORAH

1st Aliya:  In the year 2216, Yakov was settled in Canaan. Yoseph was 17 years old and Yakov presented him with the multi-colored coat. Yoseph related his two dreams to his brothers.

2nd Aliya:  The brothers conspired to kill Yoseph, but Reuven intervened. He suggested throwing Yoseph into a pit to buy time, during which he would have been able to save Yoseph.

3rd Aliya:  During Reuven’s absence, Yehudah suggested selling Yoseph into slavery. The brothers presented Yakov with contrived evidence of Yoseph’s death, and he was inconsolable.

4th Aliya:  The story of Yehudah and Tamar is related. In the end, their first son, Peretz, is the progenitor of Mashiach.

5th Aliya:  Yoseph had been purchased by Potiphar and was quickly recognized for his managerial skills and integrity. He was appointed to run Potiphar’s household.

6th Aliya:  Potiphar’s wife attempted to seduce Yoseph, but Yoseph withstood temptation and fled his mistress’s presence. He was thrown into the royal prison and was soon chosen by the warden to run the prison.

7th Aliya:  Due to his managerial position, Yoseph came in contact with the former royal wine steward and baker. He successfully interpreted their dreams and the wine steward was re-appointed to his position. Yoseph asked the wine steward to intervene on his behalf with Pharaoh. In the year 2227, Yoseph is 28 years old.

 In this weeks Haftorah, Amos the Navi chastised the Bnei Yisroel [Children of Israel] for the perversion of justice manifest in their behavior toward the widowed, orphaned and the poor. Yoseph’s sale for a few pieces of silver is referenced as a prime example of such injustice. Regardless of whatever rationalization the brother’s may have used to justify their actions, the money they accepted for the sale reduced their actions to nothing more than selfish and self-serving.

This same theme is repeated in the story of the 10 Martyrs. The Roman Governor accused the brothers of selling Yoseph for money. If their motives were in fact righteous, they should not have accepted any personal gain from their actions.

The Navi contrasted the injustices against the poor to the three most severe sins of: idolatry, adultery, and murder. Hashem [G-d] is willing to give a second chance when humankind fails due to personal failing; however, when humankind fails in the arena of social justice, there can not be a second chance. Judges are intended to do G-d’s work of ministering justice, and the administration of justice should be a primary display of Hashem’s manifest presence within society. When a judge perverts the power of his office he compromises much more than justice. He compromises G-d Himself.