“From among his brothers he took five men, and he presented them before Pharaoh” (Genesis 47:2). “From among [miktze] his brothers he took five men” – why did the verse state “from among [miktze] his brothers”? It is to teach you that they were not mighty.8The term katze indicates those on the periphery; those who are relatively weak. Who were these five men?
They were Reuben, Levi, Benjamin, Simeon, and Issachar. Why did Joseph the righteous select these five men from his brothers? It is because he knew each and every mighty one among his brothers, and he acted wisely. He said: ‘If I present the mighty ones before pharaoh, he will see them and make them his warriors.’
Anyone whose name was repeated in Moses’s blessing was mighty, and anyone whose name was not repeated, was not mighty. Judah, who was mighty, his name was repeated, as it is stated: “This is for Judah, and he said: Hear, Lord, the voice of Judah” (Deuteronomy 33:7). Therefore, he did not present him before Pharaoh. Likewise Naphtali, as it is stated: “Of Naphtali he said: Naphtali” (Deuteronomy 33:23).
Likewise Asher, as it is stated: “Of Asher he said: Blessed of sons is Asher” (Deuteronomy 33:24). Likewise Dan, as it is stated: “Of Dan he said: Dan” (Deuteronomy 33:22). Likewise Zebulun, as it is stated: “Of Zebulun he said: Rejoice, Zebulun” (Deuteronomy 33:18). And likewise Gad – “Of Gad he said: Blessed is He who expands Gad” (Deuteronomy 33:20).
That is why he did not present these before Pharaoh. The rest, whose names were not repeated, were not mighty. Therefore, he presented them before Pharaoh. That is why it is written: “From among his brothers he took.”
It does not mention their names here because they were not mighty. “Joseph said: Give your livestock, and I will give you for your livestock, if silver has run out” (Genesis 47:16). “Joseph said: Give your livestock…” – your horse is before me. You are exposed as a peeled onion.9You can claim that you have no money, but not that you have nothing.
I see your horses. 10This is not part of the midrash but a later addition that suggests an explanation of the preceding sentence, on the basis of Genesis 47:18.