This Shabbat we will finish reading the book of Bereshit (Genesis). The first of the five books of the Tora includes a fascinating story, between the lines of the main narrative, which is worth analyzing. It is about fraternity, the relationship between brothers. Throughout Bereshit this relationship develops and evolves, from murder to harmony.
FROM BROTHERHOOD TO FRATRICIDE
The story of the first brothers of the Tora, as we know, ended badly. Abel offered a sacrifice to HaShem, in gratitude for everything he received from the Creator. Abel offered the best he had. And his offering was well received by the Creator. Cain, on the other hand, behaved more selfishly and was less appreciative. He offered to HaShem what he had left over. And his sacrifice was rejected (to clarify, the Almighty does not “need” human offerings, it is man who benefits from what he or she offers to God. This gesture of gratitude teaches men to appreciate what we have and to identify that all we have comes from Him). When Cain saw that his offering was not received, he became depressed. HaShem tried to make Cain understand his mistake. And to prevent him from repeating his father Adam’s mistake, transference of guilt, he explained what he had to do, “halo im tetib, se’et“, “If you improve your offering, it will be well received.” But Cain did not want to listen. And instead of reflecting on what he had done wrong, he became angry with Abel, as if his brother was to blame for his own failure. His personal frustration was transformed into a deep envy that led Cain to assassinate his brother Abel.
A DIFFICULT RELATIONSHIP
In the next generations, the relationship between siblings did not improve much. In reality, in the book of Bereshit , brotherhood seems to be a specially difficult human relationship to maintain …. among other issues because of te birthright. Ishmael envied – and according to the Sages, tried to kill – his brother Itshaq. The situation did not improve with Ya’aqob and Esav, who fought from the womb. With the children of Ya’aqob we find a similar pattern: Jealousy, envy and a new unfortunate dimension: hatred. “vaisneu oto”, “and the brothers hated Yosef”. In the case of Yosef, the threat of fratricide (= murdering a brother) was part of a real plan, which providentially was avoided.
YOSEF CLOSES THE CYCLE
Last week we read how Yosef, after recreating a scenario in which his brothers had to choose one more time between abandoning and protecting one of the sons of Rahel (Biniamin), this time they rectified their ways and acted differently. They did Teshuba and Toque (reparation), as Ramban explains. Yosef also demonstrated altruism at its highest level. There was no reproach but total forgiveness. He tells his brothers: “Now, do not feel bad (= guilty). It was not you who sent me here. It was HaShem. You were part of a Divine plan to prevent many people from starving. “ Yosef brought closure to the tensions, jealousy and hatred. His words healed the old wounds and opened the possibility of a new healthy relationship between brothers.Yosef’s altruism had its immediate effect. When Yaaqob calls his grandchildren, Yosef’s sons, he blessed the younger before the older. This act could have triggered again the cycle of jealousy, envy and fratricide between Efraim and Menashe. However, we do not see any act of jealousy, reproaches or tensions coming from Menashe, the first-born brother who was now in “a second place”. Bereshit began with an act of fratricide, but ends with two brothers who live in peace, and harmoniously.
A BLESSING TO OUR CHILDREN
When we bless our children, the custom is to wish them to be blessed by HaShem like Ephraim and Menashe. Why? Why do not we bless them like Abraham, Itshaq, Ya’aqob, Yosef, or Yehuda? The reason is that on the one hand we want our children to be Tsadiqiim, righteous and wholehearted towards HaShem. But we also want them to be good brothers, like Ephraim and Menashe. We want our children, not just to refrain from envying one another, we want them to learn to be happy, one for the success of the other.
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Challenging the Firstborn
Again and again, the stories in Sefer Bereshit overturn the ancient assumption of primogeniture, where the firstborn inherits wealth, authority, and leadership. The Torah insists that what matters is not birth order but the divine covenant. By choosing the younger, the unexpected, or the overlooked, God demonstrates that Israel’s destiny is not built on human hierarchy but on His promise. These narratives remind us that the covenantal story is guided by God’s will, not by social convention.
Cain and Abel
The Torah’s first siblings embody this pattern. Cain, the elder, offers a sacrifice, yet God accepts Abel’s (Bereshit 4:4–5). No reason is given, highlighting the mystery of God’s choice. Cain’s envy culminates in murder, but Abel—the younger—is remembered as righteous. From the very beginning, the Torah emphasizes that God’s favor does not follow human structures of privilege.
Ishmael and Isaac
Ishmael is Abraham’s firstborn, but God declares: “Through Isaac shall your offspring be named” (Bereshit 21:12). The covenant passes to Isaac, the younger son of Sarah, not to Ishmael, despite cultural norms. Harsh as the separation of Ishmael and Hagar seems, the Torah stresses that the covenantal future will be built through Isaac.
Esau and Jacob
Even before birth, Rebecca is told: “Two nations are in your womb… and the elder shall serve the younger” (Bereshit 25:23). Esau emerges first, but Jacob’s grasp of the heel symbolizes the coming reversal. Later, Esau sells his birthright for a bowl of lentils and further disqualifies himself by marrying Hittite women. Jacob, despite his own faults, inherits the covenant of Abraham, confirmed by God at Bet-El in the dream of the ladder. The Torah presents Jacob not as perfect, but as the chosen bearer of the covenant.
Zerah and Perez
When Tamar gives birth, Zerah’s hand emerges first, marked with a scarlet thread as if to confirm his firstborn status. Yet Perez bursts out ahead (Bereshit 38:27–30). Human attempts to fix destiny are overturned by divine plan. Perez, the unexpected son, becomes an ancestor of King David.
Joseph and His Brothers
Joseph, far from being the firstborn, is singled out by his father and by God through prophetic dreams. His brothers reject him, selling him into slavery. But providence elevates Joseph to viceroy of Egypt, the one who sustains his family during famine. Reuben, the actual firstborn, fades into the background, while Joseph rises as the savior of his brothers—again, the Torah showing that covenantal destiny is not tied to birth order.
Ephraim and Manasseh
In Jacob’s final blessing, he deliberately crosses his hands, giving priority to Ephraim, the younger, over Manasseh (Bereshit 48:13–20). Joseph protests, but Jacob insists. Once more, the Torah emphasizes God’s freedom to determine blessing regardless of human expectation.
Moses and Aaron
The pattern continues in Shemot. Aaron, the elder, is eloquent and confident, while Moses hesitates, describing himself as “slow of speech” (Shemot 4:10). Yet God chooses Moses to lead Israel out of Egypt and to receive the Torah at Sinai. Aaron supports him as spokesman, but the mantle of leadership rests on the younger brother—an inversion of expectation that defines Israel’s redemption.
David and His Brothers
When Samuel comes to anoint a king from among Jesse’s sons, the older brothers seem obvious choices. But God rejects them: “Man looks at the outward appearance, but the Lord looks at the heart” (I Samuel 16:7). David, the youngest and least regarded, is chosen to lead Israel. From shepherd boy to king, his story echoes the Torah’s recurring theme—God does not follow the human rule of the firstborn; He chooses whom He wills.
