I'm a bit puzzled that the concepts of cheating and deception seem to repeat themselves in almost every weekly parsha from Toldot through Vayechi.
Ya'akov apparently takes advantage of a tired Esav by having him sell the birthright so that he can eat some food. One could argue that a tired starving person isn't exactly thinking straight. Or, even if he knew what he was doing, he didn't expect that selling the birthright meant that he would forfeit the blessings from his father.
Then, Ya'akov deceives his own father to get the blessing and tells him that he is Esav, wears Esav's clothes to fool him, etc.
Yes, we see that Lavan deceived Ya'akov by having him marry Leah first instead of Rachel. But, Ya'akov takes revenge against Lavan with the way he dealt with the sheep. (Doesn't the Torah teach that one should not take revenge or bear a grudge?)
The brothers deceive Ya'akov by convincing him that Yosef is dead.
The brothers deceive Shchem and Chamor telling them that they will live with them providing that they will circumcise themselves and all males in the city. All knowing that they planned on killing everyone, there.
Yosef deceives his brothers by initially jailing them and accusing them of being spies.
Why does the Torah decide to resolve each of these incidents of deception and, apparently, does not depict any charge or wrong-doing for that? Couldn't each of these people have resolved their differences via negotiating or some other means? Or, if G-d is supposed to protect our forefathers, he could have performed a miracle or just altered events so that such deception would have been unnecessary.