The Joseph story reaches its climax this week, with Joseph revealing his true identity to his brothers. In doing so, he deals head on with their crime against them, by claiming that it was all really part of G-d’s plan. Because they sold him, he became Viceroy of Egypt, saved the nation from starvation, and can now provide for his family. Therefore the brothers’ actions towards him were, in the end, really a blessing in disguise. As Aviva Zornberg explains, this is Joseph’s way of constructing a narrative that he can live with, that makes sense of his life. As such we can appreciate it. We can also appreciate the Divine hand at work behind the scenes, bringing His plan to fruition. Yet we can question whether for the brothers, Joseph’s narrative provides a satisfactory answer. Their anxiety concerning Joseph’s attitude to them after their father’s death, seems to indicate that it wasn’t. Despite the fact that Joseph gives them the same reply, the matter never seems really resolved. We should also ask ourselves whether Joseph’s narrative is an acceptable moral construct. Is it really true that if bad actions have unintended good consequences, this absolves the perpetrators? There are many terrible events in history that have led to great progress. Does that excuse the crimes committed? Following that dubious moral route would lead us to absolve everyone and everything, from the Egyptians to the Nazis. Surely people have to be judged according to the morality of their actions; not the benefit or otherwise of the consequences. Thus, the rejection of Joseph’s absolution of his brothers should be the message we take from this story. Indeed, as later Jewish history shows, Joseph’s actions did nothing to resolve the issue; leaving a festering wound for future generations. This is an important idea for our time. For while people increasingly reject a relativist justice system, excusing crime because of its causes or intent, they are not so aware of its origin in relativist history. When historians, in the name of objectivity, cease to make moral judgements, they damage the basis of a moral society. If we absolve the sins of the past, we will come to excuse the crimes of the present and create an unsafe future. Joseph was wrong to absolve his brothers, and we should learn from his mistake.

ALIYAH BY ALIYAH SYNOPSIS

Rishon	Judah pleads for Benjamin before Joseph and offers himself instead.
Sheni	Joseph breaks down and reveals his identity to his brothers.
Shelishi	Joseph tells his brothers to go and bring the family to Egypt.
Revi’i	Pharaoh offers Joseph’s family the best land. The brothers go and tell Jacob, who faints.
Chamishi	Jacob and his family move to Egypt.
Shishi	Joseph is reunited with his father and is presented before Pharaoh.
Shevi’i	Joseph’s economic reforms give all the land to Pharaoh.
Haftorah	Ezekiel: 37;15-28:  The two kingdoms of Israel will be reunited into one nation.

Sidra Statistics

Parshat Vayigash

·         has 106 verses ;

·         is the 11th in Genesis, 11th in the Torah

·         9th longest in Genesis, 31st longest in the Torah

·         has no mitzvot.