The drama between Joseph and his brothers lays the foundation for the consolidation of the patriarchal family. Thus begins the history of the Jewish people, a people that is a great family. Sibling rivalry and the dispute over primogeniture, which in essence is the struggle for a paternal inheritance, is the first major theme of the Tora. Even without knowing the real reason for the confrontation between Cayin and Hevel, there is no doubt that it was the birthright: Cayin was not willing to share Adam’s inheritance with anyone.
In this sense, one can understand the expulsion of Yishmael from the home of Avraham, whose reason is clearly stated by his wife Sarah: Lo yirash ben ha’uma hazot im beni, im Yitschak, “the son of the concubine will not inherit together with my son Yitschak “. The final rejection of Esav by Yaacov and Rivka also implies that the heir will be Yaacov.
The fact of “sale” of the birthright for a plate of lentils and the disguise of Yaacov to obtain the paternal blessing lead to the fundamental outcome: the heir will be Yaacov. Eleazar Touitou calls for understanding the relationship between the brothers, which eventually leads to Yosef’s “sale” into Egyptian slavery. What facts had led to such extreme hatred? Although Yosef told the father about the brothers’ slip-ups, Tora does not testify that Yaacov took any action as a result of these accusations.
Nor can the “Ketonet pasim,” the multicolored robe that Yaacov had given Yosef, be considered a motive for the brothers to wish to assassinate him. It is necessary, perhaps, to return to the theme of the birthright that had caused confrontations within the patriarchal family. Although Yosef performed the duties of a pastor with the sons of Lea, one of the legitimate wives of the patriarch, he spent leisure hours with the children of the concubines in a kind of electoral campaign to be accepted in the leadership, the birthright.
It is clear that Jacob had a preference for Yosef, the firstborn of his beloved wife, Rachel, over Reuven, the firstborn of his “hated” wife, Leah. Therefore, the “Ketonet pasim” was not seen only as a generous gift but as the “mantle of command” that Jacob imposed on Yosef.
Probably, the coup de grace was the dreams of the greatness of Yosef, who placed himself at the center of the universe with the sun, moon, and stars prostrating before him. A dream that even bothered the father but, at the same time, caused interest and anxiety to see if it would materialize.
In Egypt, Yosef demonstrated that he did indeed have leadership qualities by ascending from slavery to a very high position in Pharaoh’s court. He demonstrated managerial skills that included social discrimination against the Egyptians who did not sit to break bread with him. Yosef was admired because he solved the food problem of the population during the years of famine.
The story of Yaacov and his sons differs from previous generations because the conflict between the brothers does not end in banishment or murder. It ends in reconciliation. The brothers’ trips to buy food in Egypt serve as a stage for the progressive rapprochement between them, the recognition of the guilt of the perpetrators, and the eventual forgiveness of the aggrieved.
However, with the will of Yaacov and the proven efficiency and gift of command of Yosef, the development of events will lead to the birthright as a right of leadership. Yosef will receive the birthright as an inheritance, and he will receive a double portion because each of his sons, Efrayim and Menashe will beget a separate tribe, but the birthright in its commanding characteristic, will be given to Yehuda, the fourth son of Lea, who eventually gains the trust of all the brothers, as will be seen in the later chapters of the Tora.
