Parshat Miketz6 min read

Reuben Put His Sons Between Jacob and Benjamin

Joseph is gone, Jacob said, and you would take Benjamin. Reuben put his two sons forward as if they could fill that hole.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Jacob Would Not Take the Boys
  2. In Egypt They Finally Said the Word
  3. Joseph Turned Away to Weep
  4. Judah Would Offer a Different Life

Reuben spoke before he had a better sentence.

Reuben Put His Sons Between Jacob and Benjamin Click for full size

The brothers had come home from Egypt with grain, with money back in their sacks, and without Simeon. The man who ruled there had kept him. He had also named the price of seeing him again. Bring Benjamin, Rachel's last remaining son. Jacob heard it, and the old wound opened in the room.

"You have bereaved me," Jacob said. "Joseph is gone. Simeon is gone. You would take Benjamin. It is upon me to stand up twelve tribes." (Genesis 42:36)

The sacks still lay on the floor. Grain leaked from one of them. Reuben looked at his father and offered the only collateral he could still imagine.

"Kill my two sons if I do not bring him back to you. Put him in my hand, and I will return him." (Genesis 42:37)

Jacob Would Not Take the Boys

Jacob did not pause to weigh the offer. "Foolish firstborn," he said. "Your sons are not my sons."

The pledge was useless even as arithmetic. Killing Reuben's boys would not restore Benjamin if Benjamin died. It would only empty the house further. Reuben was not calculating. He was still standing at the pit.

Years earlier the brothers had wanted Joseph dead. Reuben had stopped the knife. "Do not shed blood. Throw him into this pit in the wilderness." He meant to come back and pull the boy out (Genesis 37:22). Intention is not a rescue. He returned and the pit was empty. He tore his clothes. "The child is not, and I, where shall I go?" (Genesis 37:30)

That cry had never left his mouth. Now Benjamin stood where Joseph had stood: Rachel's son, required for a road the father could not bear. Reuben reached for the most extreme pledge he owned because a smaller one would have sounded like a lie beside the boy he had already lost.

In Egypt They Finally Said the Word

The scene in Egypt had already torn the scab. The brothers stood before Joseph and did not know him. He knew them. Beards on the faces that had once looked down from the rim of a pit. He spoke through an interpreter and called them spies. He locked them for three days. Then he kept Simeon and sent the rest for Benjamin.

They spoke in their own tongue, sure he could not follow.

"In truth we are guilty concerning our brother," they said. "We saw the distress of his soul when he pleaded with us, and we would not listen. That is why this anguish has come upon us." (Genesis 42:21)

Joseph had not been silent in the pit. He had gone down on his face before each brother, one by one, asking for mercy, and they had not been filled with it. Twenty-two years later they named that refusal in the palace, and the man they had sold was the man listening.

Reuben answered them with the sentence he had been keeping. "Did I not tell you not to sin against the child? And you would not listen. And now his blood is required." (Genesis 42:22)

His blood, and more than his. Reuben heard the extra word leave his mouth, vegam damo, "his blood also," and knew he had named the father too. Jacob had been bleeding grief for more than two decades because the sons chose silence.

They did not know Joseph understood. The interpreter standing between them was Manasseh, Joseph's son. A grandson of Jacob stood in the gap while the lost son heard the crime say its own name.

Joseph Turned Away to Weep

Joseph turned from them and wept. Then he came back with a hard face, took Simeon from among them, and bound him before their eyes.

The public act was severity. Once they were gone he unbound his brother. He fed him. He gave him drink. He bathed him and anointed him. Egypt had given Joseph a throne. It had not taught him how to stop caring for the men who threw him in the ground.

Simeon sat in a room that was not a prison and ate bread from the hand he had once ignored. The others went north with grain and with a command they could not obey without tearing Jacob open again.

Judah Would Offer a Different Life

Reuben offered his sons because he still thought in substitution. Let these children stand for that child. Let one loss pay another. Jacob refused because the count was monstrous. A family is not repaired by adding corpses to the account.

Judah would later say the sentence that could be used. "I will be surety for him. If I do not bring him to you, I will have sinned against you all my days." (Genesis 43:9) Not my sons. Me.

Reuben knew someone had to stand between Jacob and another empty pit. He did not yet know that the person who had to stand there was himself. The house moved anyway. The brothers confessed. Joseph wept. Simeon ate in secret. Reuben put the wrong sons forward, and Judah would step forward with his own life.

Jacob still said no. Benjamin stayed in the tent a little longer. The grain would run out. The next knock on that door would have to be a better vow than the one the firstborn had thrown down on the floor beside the sacks.

ReubenJosephBenjaminJacobRepentance
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From the tradition

Sources

5 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Bereshit Rabbah 91:8Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

The Torah portion of Vayigash gives us a glimpse into their complex relationship, and the Rabbis of the Midrash (rabbinic interpretive commentary), particularly in Bereshit Rabbah 91, examine the nuances of this dramatic encounter.

It all starts when Joseph, now a powerful figure in Egypt, confronts his brothers. He demands they prove their sincerity by leaving one brother behind while the others return home to fetch their youngest brother, Benjamin. As (Genesis 42:19-20) tells us, Joseph says, “If you are sincere, one of your brothers will be incarcerated in the place of your custody and you, go bring grain for the hunger of your houses… And bring your youngest brother to me and your statements will be verified, and you will not die.”

The brothers, unaware that Joseph understands them, begin to speak candidly amongst themselves. (Genesis 42:21) recounts, "They said one to another: But we are guilty in our brother’s regard, that we saw the anguish of his soul, when he pleaded with us and we did not heed; that is why this anguish has befallen us.”

Here’s where the Rabbis dig a little deeper. Rabbi Abba bar Kahana points out that the word "aval" (but) in their statement, "aval we are guilty," might be a southern dialect for "truthfully." In other words, their guilt is not just a passing thought, but a deeply felt truth.

And what about Joseph's role in all this? Was he simply a passive victim? Rabbi Levi, in the name of Rabbi Yoḥanan bar She’ila, offers a compelling insight. The Midrash asks: "Is it possible that Joseph, at seventeen years old, would see his brothers selling him, and be silent?" Rather, he suggests, Joseph prostrated himself before each of his brothers, begging for mercy. According to Ginzberg's retelling in Legends of the Jews, Joseph pleaded, but his brothers remained unmoved.

Reuben, who initially tried to save Joseph, steps forward, reminding his brothers of his past warnings. (Genesis 42:22) states, “Reuben responded to them, saying: Did I not speak to you, saying: Do not sin against the child, and you did not heed? And, here is a reckoning for his blood.” But the Midrash sees more in Reuben's words. He reminds them, according to Bereshit Rabbah, that they had plotted to kill Joseph, saying "Now let us go and kill him" (Genesis 37:20).

The phrase “indeed…his blood [vegam damo]” is particularly striking. The Midrash sees an inclusion here. Instead of just “his blood [vedamo]”, vegam (indeed) implies something more. Bereshit Rabbah suggests that this word includes the blood of his father, Jacob. How so? Perhaps it hints at the emotional pain and suffering that the brothers' actions inflicted upon their father.

All this time, Joseph is listening, but his brothers don't realize it. (Genesis 42:23) tells us, “They did not know that Joseph understood, as the interpreter was between them.” And who was this interpreter? According to the Midrash, it was none other than Manasseh, Joseph’s own son!

The emotional weight of the situation becomes almost unbearable. (Genesis 42:24) describes, “He turned from them and wept, and he returned to them; he spoke to them, and took Simeon from them, and incarcerated him before their eyes.” Rabbi Ḥagai, in the name of Rabbi Yitzḥak, adds a poignant detail: even as Joseph incarcerated Simeon, he secretly ensured he was well cared for – fed, given drink, bathed, and anointed. A fascinating contrast between outward severity and hidden compassion.

What does all this tell us? The story of Joseph and his brothers is more than just a tale of sibling rivalry and betrayal. It’s a profound exploration of guilt, repentance, and the enduring power of family ties. It shows us how past actions can haunt us, and how even in the midst of anger and pain, compassion can still find a way to emerge. As we find in Midrash Rabbah, even in moments of conflict, there are layers upon layers of emotion, hidden agendas, and the possibility for eventual reconciliation.

About the complexities of forgiveness, and the long, winding road to healing fractured relationships.

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Bereshit Rabbah 91:7Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

The Bible is full of them, and the story of Joseph and his brothers is no exception. It's a tale of betrayal, forgiveness, and ultimately, reconciliation. But what about the subtle nuances, the unspoken emotions, the questions that linger just beneath the surface? to one fascinating piece from Bereshit Rabbah 91, a collection of rabbinic interpretations on the Book of Genesis. It focuses on the moment Joseph, now a powerful figure in Egypt, first encounters his brothers after years of separation. (Genesis 42:7) tells us, "Joseph saw his brothers [and he recognized them, but he acted as a stranger to them]." Rabbi Yehoshua bar Nehemya astutely points out: "He became like a stranger to them." But how could he, after all those years?

The text goes on: “Joseph recognized his brothers…(Genesis 42:8) Rabbi Levi and the Rabbis [discuss this verse]. Rabbi Levi said: When they fell into his hands: “Joseph recognized his brothers.” When he fell into their hands: “But they did not recognize him.” Isn’t that telling? Rabbi Levi highlights the power dynamic at play. When Joseph was at their mercy, they didn’t see him, or perhaps they refused to acknowledge who he truly was. But when they were in his power, his recognition was immediate.

Why this disparity? The Rabbis offer a compelling explanation: "He parted from them when they were bearded, so ‘Joseph recognized his brothers.’ ‘But they did not recognize him,’ as they parted from him when he was not bearded." It's a simple, almost comical detail – the presence or absence of a beard! But it speaks to the superficiality of their perception. They were so focused on the external that they missed the internal, the essence of who Joseph was.

There's more. "Joseph remembered…and said to them…[They said to him:] We are all the sons of one man” (Genesis 42:9–11). The text emphasizes, "they had a spark of the Divine Spirit." Even in their deception, even in their flawed actions, they possessed a connection to something greater. "They said to him: 'We and you are the sons of one man.'" This declaration, according to the Rabbis, reveals a fundamental truth: their shared ancestry created an undeniable bond.

Joseph, testing them, accuses them of being spies. Their response? “We, [your servants,] are twelve [brothers, sons of one man…and one is absent]” (Genesis 42:13). The story then takes a darker turn, as Joseph interrogates them about their missing brother. He asks how much they sold him for and then presents a hypothetical: would they even buy him back at any price? Their chilling answer: "It is for that purpose that we descended, either to kill or to be killed.”

This reveals the depth of their desperation and perhaps, their lingering guilt. They are willing to die rather than betray their current situation. Joseph, still probing, declares, "That is what I spoke to you, [saying: You are] spies." He then demands they prove their innocence by bringing their youngest brother, Benjamin, to Egypt.

The narrative then highlights Joseph's use of an oath: “With this you shall be put to the test: As Pharaoh lives, you shall not depart from here, unless your youngest brother comes here” (Genesis 42:15). Rabbi Levi offers a fascinating analogy: a woman who hides a stolen goat and then swears by "this one" (referring to a child she pretends is in the bed) that she knows nothing about it. This illustrates the deceptive nature of oaths, especially when used to manipulate and control. As we see, "as Pharaoh lives" was Joseph's go-to phrase when being untruthful.

Finally, the text notes that "He gathered them into custody for three days” (Genesis 42:17). The midrash, the interpretive tradition, sees significance in this timeframe. “The Holy One blessed be He never leaves the righteous in distress for three days." Joseph, in his actions, mirrors this divine attribute. Just as God offers redemption, Joseph too, will offer his brothers a path towards reconciliation. The text reminds us of other figures like Jonah, Mordechai, and David, who also experienced deliverance after a period of tribulation. "He will revive us after two days; on the third day (Hosea 6:2) of the tribes 'He will raise us.'" Just as Joseph released his brothers on the third day, so too will redemption come.

What does this all mean? It suggests that even in moments of great deception and hardship, there is always the potential for recognition, for forgiveness, and for redemption. The story of Joseph and his brothers is a powerful reminder that the bonds of family, however strained, can ultimately lead to healing and reconciliation. It also suggests that even in the darkest of times, hope, like the third day, will eventually dawn.

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Yalkut Shimoni on Torah 149:2Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

(Genesis 42:29) "And they came to Jacob and told him all that had befallen them [korot]." This teaches that the words were as hard upon them as beams [korot]. (Genesis 42:35) "And it came to pass as they were emptying their sacks." This teaches that their father suspected them. (Genesis 42:36) "And Jacob their father said to them, you have bereaved me; Joseph is no more, and Simeon is no more, and you would take Benjamin; all these things are upon me." Upon me it falls to raise up the twelve tribes.

(Genesis 42:37) "You shall slay my two sons [if I do not bring him back]." He said to him: foolish firstborn, are your sons not my sons too? (Genesis 42:38) "And he said, my son shall not go down with you." When a person would say something well-ordered before Rabbi Tarfon, he would say "a knob and a flower" [a phrase of approval]; and when a person would say something idle, he would say "my son shall not go down with you."

(Genesis 42:30) "The man, the lord of the land, spoke harshly [kashot] with us." This is to say that all speaking [dibbur] is a harsh expression. But was it not taught (Malachi 3:16) "then those who feared the LORD spoke [nidberu] with one another", and "spoke" there is only an expression of gentleness? And so it says (Psalms 47:4) "He subdues [yadber] peoples under us." "Dibber" is one thing and "yadber" is another.

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Targum Pseudo-Jonathan on Genesis 42:37Targum Pseudo-Jonathan on Genesis

Retold in our words. Read the original at the link below.The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Public Domain

Reuben tried the one guarantee that could possibly move his father. Targum Pseudo-Jonathan on (Genesis 42:37) preserves the oath: "Slay my two sons with a curse if I do not bring him to thee. Give him into my hand, and I will restore him to thee."

The oath that could not land

Reuben offers to stake the lives of his own two sons, Hanoch and Pallu, as collateral for Benjamin's safe return. The Aramaic paraphrase, which took its final form in the Land of Israel around the seventh or eighth century CE, preserves the extremity of the offer. Bereishit Rabbah 91:9, a commentary on Genesis compiled in the Land of Israel around the fifth century CE, reads the proposal as earnest but tone-deaf. Jacob's response, captured in the next verse, does not even acknowledge it. Rashi (1040-1105 CE) explains why: Reuben's own sons are also Jacob's own grandsons. Telling a grandfather that his grandchildren can die if the plan fails is not a comfort. It is a second threat.

The oldest brother trying to lead

Yet, there is something genuine in Reuben's offer. He is the firstborn who failed at the pit in Dothan (Genesis 37:21-22). He is the oldest who has never led. Here he is trying, clumsily, to become the man his father needs. It is Judah, later (Genesis 43:9), who will find the right language, offering himself, not his children. And actually move Jacob to release Benjamin. But Reuben tried first, and the Targum preserves his attempt.

The takeaway

Good intentions fail when they speak the wrong language. Reuben wanted to save his family; he just offered the wrong collateral.

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Targum Pseudo-Jonathan on Genesis 42:21Targum Pseudo-Jonathan on Genesis

Retold in our words. Read the original at the link below.The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Public Domain

The confession arrives without prompting. Targum Pseudo-Jonathan on (Genesis 42:21) preserves the exact moment the brothers name what they did: "In truth we are guilty concerning our brother, when we saw the distress of his soul, when he entreated us, and we would not hearken to him; therefore hath this affliction come upon us."

The detail the Torah held back for twenty-two years

This verse contains information the Torah never told us in Genesis 37. When Joseph was thrown into the pit, he begged. He pleaded. His brothers heard him and refused to listen. The Torah's account of the sale (Genesis 37:23-28) omits this entirely, no voice from the pit, no pleading, just a silent victim and a business transaction. But here, sitting in an Egyptian prison, the brothers finally say it. He entreated us. We heard him. We would not listen.

The theology of the affliction

Their second sentence is the key. "Therefore hath this affliction come upon us." The Aramaic paraphrase, which took its final form in the Land of Israel around the seventh or eighth century CE, treats this as the first moment of real teshuvah, repentance, in the story. The brothers name the sin. They connect it to their present suffering. They do not blame Egypt, Pharaoh, or bad luck. They own the chain of cause and consequence. In the rabbinic understanding of repentance, codified centuries later by Rambam in Hilkhot Teshuvah, this is step one: confession with specifics.

The takeaway

Twenty-two years of silence end with a single honest sentence. The brothers begin to be forgivable the moment they stop editing the story.

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