Parshat Vayeishev
Amos, a contemporary of the prophets — Yeshayahu, Micha and Hoshea — was a simple shepherd by trade who was called upon by God to deliver words of admonition and warning to the wayward nation of Israel. He begins his words by taking an overview of the sins of Israel’s neighbors, explaining that Hashem’s mercies would allow one, two and three transgressions to go unpunished but — by the fourth offense — He will bring retribution upon that nation. And so, the opening chapters review the wrongdoings of Aram, Philistia, Phoenicia, Amon, Moav and even Yehuda.
Our haftarah, however, begins with the Navi’s focus upon the sins of Yisrael, the target of his prophecies. Amos decries the moral corruption of the people — both in matters regarding the treatment of their fellow men, and those regarding their relationship with God. Most important for our purposes is his opening accusation of the nation’s judges who were “selling the innocent for money,” decrying the widespread bribery that had filled the land. Our rabbis saw in the words “al michram bakesef tzaddik,” literally “selling a righteous man for money,” an allusion to the sale of Yosef Hatzaddik found in today’s parsha.
But that is not the only echo of the events in our parsha. The Navi goes on depicting examples of the sinful behavior of Israel including “veish v’aviv yelchu el hana’arah — both son and father defile God’s name by going to the same maiden.” And, although it’s not considered a sin in this parsha, we do read of the incident when Yehuda — the father — was intimate with his sons’ wife, being unaware of who she really was. Likewise, the tale of Yosef and his brothers found in this parsha marks the beginning of the story of Israel’s eventual settlement and enslavement in Egypt; while the haftarah reminds the nation that the God they’ve abandoned, had previously taken them out of Egyptian slavery.
Most interesting, I believe, is the final section of the prophetic reading in which the prophet declares that there are no coincidences; that all takes place by the will of God. The story of Yosef is one that underscores that very theme. Here, we have a seemingly simple story of human emotions: love, pride, jealousy and anger which lead to foreseeable consequences. Yet, when seen in a wider view — as Rashi indicates — it all led to the fulfillment of Hashem’s promise to Avraham that his generations would be enslaved in a strange land.
It is significant to point out that we will be lighting the first Chanukah light in but a few days.
When marking the events of “Chag HaUrim,” we often we look at the supernatural, the miraculous lights of the menorah in the Beit Hamikdash that remained burning for eight full days. But the story of Chanukah is — like the story of Yosef — a seemingly simple tale of human emotions and human efforts, but — in the end — it fulfilled the will of Hashem.
God’s promises are eternal and unchanging; God’s plan will be done. Sometimes, through divine miracles, and sometimes through human efforts. But always, Hashem’s will is done. And we are charged with recognizing that these “coincidences,” are no less than a revelation of God’s hand — even when it is hidden.
Rabbi Neil Winkler is the rabbi emeritus of the Young Israel of Fort Lee, and now lives in Israel.
