Joseph’s reunion with his family in Egypt required careful political maneuvering to ensure their safety and independence. God guided events so that Pharaoh did not summon the brothers immediately upon their arrival. This delay gave Joseph the opportunity to introduce them on his own terms, at a suitable time, and without Egyptian officials watching. By bringing his family directly to the king without asking for special permission, Joseph also demonstrated his own immense power and high standing in Egypt [העמק דבר, ברכת אשר].
Rather than bringing all eleven of his brothers, Joseph carefully selected a small delegation of exactly five men. He wanted to keep the meeting strictly business, making it clear to the king that his family consisted of simple craftsmen who only raised sheep [ספורנו, ביאור שטיינזלץ]. The choice of five was not random. This number carries special meaning throughout the events in Egypt, echoing the five changes of clothes Joseph gave to Benjamin and the one-fifth tax he placed on the land [פרדס יוסף].
By taking only a portion of his brothers [שד"ל, חזקוני], Joseph made a deliberate selection. Commentators debate exactly which men he chose, as taking a fraction of the group can refer to selecting either the weakest or the most distinguished [רד"ק, אם למקרא].
The primary approach among commentators is that Joseph specifically chose his weakest and least impressive brothers. This was a tactical move. If Pharaoh saw their true physical strength, he might draft them into his military or appoint them as chief officers over his own livestock. By presenting the weakest brothers, Joseph ensured his family would be left alone to settle peacefully in the land of Goshen [רש"י, רלב"ג, ביאור שטיינזלץ, צאינה וראינה, ביאור יש"ר].
To identify these weaker brothers, ancient traditions look to the blessings Moses later gave to the tribes. The Babylonian Talmud suggests that Moses repeated certain names in his blessing specifically to give strength to the weak. According to this view, the brothers presented to Pharaoh were Dan, Zebulun, Gad, Asher, and Naphtali [תורה תמימה, רש"י]. Conversely, the Midrash and the Jerusalem Talmud argue that a repeated name indicates existing strength. Therefore, Joseph chose the brothers whose names were not repeated, marking them as the weaker ones: Reuben, Simeon, Levi, Issachar, and Benjamin [רש"י, גור אריה, משכיל לדוד, דברי דוד]. Judah's name was also repeated in the blessing, but commentators note this was for an entirely different reason related to a prayer for his remains after a self-imposed ban, rather than any physical weakness [רש"י, מזרחי, שפתי חכמים, ברטנורא].
In sharp contrast, another perspective suggests that Joseph selected his most elite and important brothers. In this view, bringing the best of his family was a way to show deep respect and honor to the king [הטור הארוך, אם למקרא]. Regardless of who was chosen, Joseph positioned the five brothers before Pharaoh so they could bow in a customary display of respect to the ruler [ביאור יש"ר].