Joseph Makes Himself Known

(1) Joseph could no longer control himself

(30) With that, Joseph hurried out, for he was overcome with feeling toward his brother and was on the verge of tears; he went into a room and wept there. (31) Then he washed his face, reappeared, and—now in control of himself—gave the order, “Serve the meal.”

(4) Then Joseph said to his brothers, “Come forward to me.” And when they came forward, he said, “I am your brother Joseph, he whom you sold into Egypt. (5) Now, do not be distressed or reproach yourselves because you sold me hither; it was to save life that God sent me ahead of you. (6) It is now two years that there has been famine in the land, and there are still five years to come in which there shall be no yield from tilling. (7) God has sent me ahead of you to ensure your survival on earth, and to save your lives in an extraordinary deliverance. (8) So, it was not you who sent me here, but God—who has made me Chancellor to Pharaoh, lord of all his household, and ruler over the whole land of Egypt.

(3) On the pasuk “And Yosef could no longer hold back” (Bereishit 45:1), it follows Yehuda's approach to Yosef. The term "Eilav" can refer to approaching Yosef, his own essence, and Hashem. Yehuda's speech did not present new arguments but clarified the truth, leading to redemption, as “truth springs up from the ground” (Tehillim 85:12). The story of Yosef and his brothers serves as a parable for Bnei Yisrael's service to Hashem. The sages say, “Woe to us for the day of Judgement... if the brothers couldn't stand before Yosef, how much more so before Hashem.” This teaches that Hashem's presence is everywhere, even in darkness (Tehillim 139:12).

In times of distress, nullifying oneself to the truth, as Yehuda did by offering to be a slave in place of Binyamin, leads to the revelation of the truth. Yehuda's sacrifice prompted Yosef to reveal himself, showing that everything was good and there was nothing to fear.
The phrase “And Yosef could no longer hold back” relates to the concept of capacity, as in “It’s capacity was 2000 baths” (Melachim 7:26). Hashem created the world with layers of measure. When one nullifies themselves to the level above, it causes an overflow of blessing from the higher level to the lower one.

So too with the Inyan“If you provide surety for your friend.”

When a person nullifies themselves towards the Sovereignty of the Heavens and measures out the truth the darkness surrounding them is overcome and becomes light.

(26) The basin in the Temple was a handbreadth thick, and its brim was made like that of a cup, like the petals of a lily. Its capacity was 2,000 batim.

(1) My son, if you have stood surety for your fellow, Given your hand for another (2) You have been trapped by the words of your mouth, Snared by the words of your mouth. (3) Do this, then, my son, to extricate yourself, For you have come into the power of your fellow: Go grovel—and badger your fellow; (4) Give your eyes no sleep, Your pupils no slumber. (5) Save yourself like a deer out of the hand [of a hunter], Like a bird out of the hand of a fowler.

(1) “Judah approached him, and said: My lord, may your servant please speak a word in my lord's ears, and do not become incensed with your servant, as you are like Pharaoh” (Genesis 44:18).
“Judah approached him, and said: Please my lord, may your servant speak a word in my lord's ears, and do not become incensed with your servant, as you are like Pharaoh.” “My son, if you became a guarantor for your friend… you have been snared by the sayings of your mouth…Do this [and be delivered]…” (Proverbs 6:1–3) – Rabbi Ḥanina said: Flee from three things, and adhere to three things: Flee from deposits,1This refers to one who deposits an object with someone for safekeeping. from refusals,2If a girl has been orphaned of her father, the Rabbis instituted a rule that her mother and brothers can accept a betrothal on her behalf. It is betrothal by rabbinic law, and she has the right to refuse to remain in this relationship when she reaches age twelve. Rabbi Ḥanina said that one should not counsel the girl to refuse to remain. and from serving as a guarantor between one person and another. Adhere to ḥalitza,3If a married man dies without children, it is a mitzva for the man’s brother to marry his widow in a levirate marriage. If he refuses, the widow performs ḥalitza, in order to dissolve the levirate bond. to nullification of vows, and to introducing peace between one person and another. Rabbi Berekhya said that Rabbi Shimon bar Abba said: Its name is not a deposit [pikadon], but rather, puk don – take this out.4Do not allow a deposit into your house.
Another matter, “my son, if you became a guarantor for your friend” – this is Judah, [as it states]: “I will guarantee him” (Genesis 43:9). “If you have shaken your hands for a stranger”5By which you are agreeing to become a guarantor. (Proverbs 6:1) – “from my hand you can demand him” (Genesis 43:9).6The midrash relates Judah’s acceptance of responsibility for Benjamin, “from my hand you can demand him,” to the statement in the verse in Proverbs about shaking hands when becoming a guarantor. “You have been snared by the sayings of your mouth” – “if I do not bring him to you” (Genesis 43:9). “Do this, then, my son, and be delivered” (Proverbs 6:3) – go and cleave to the dust of his feet and accept his kingdom and lordship – “Judah approached him.”7According to this, Judah approached Joseph in order to kiss his feet and accept his kingship (Etz Yosef).

(4) Yosef tells his brothers, "I am Yosef whom you sold" (Bereishit 45:4). The word "whom" is connected to "whom you broke" (Shemot 34:1) referring to the luchot. Yosef comforts his brothers, as it was through the sale that he achieved his success.

(6) R. Simeon the son of Lakish stated: To what may this situation be compared? To two who are wrestling. When one of them realizes that he is about to be defeated, he says to himself: “He is going to defeat me, and I will be disgraced in the sight of all.” What does he do? He kisses his opponent’s hand and the anger of the stronger wrestler is assuaged. Similarly, when Joseph saw that Judah’s anger was mounting, he was afraid that he would be humiliated before the Egyptians, and so he called out immediately: I am Joseph, your brother (Gen. 45:4).

(15) When Joseph saw that they were extremely embarrassed, he said to them: Come near to me, I pray you (Gen. 45:4). As each one of them approached, he kissed him and wept with him, as is said: And he kissed all his brethren, and wept upon them (ibid., v. 15). Just as Joseph comforted his brothers while they were weeping, so the Holy One, blessed be He, will redeem Israel while she weeps, as it is said: They shall come with weeping, and with supplications will I lead them; I will cause them to walk by rivers of waters, in a straight way wherein they shall not stumble (Jer. 31:9).

(12) “He fell upon the neck of his brother Benjamin and wept, and Benjamin wept upon his neck” (Genesis 45:14).
“He fell upon the neck [tzaverei]33This Hebrew term is plural, such that a literal translation would be “necks.” of his brother Benjamin, and wept” – did Benjamin have two necks? Rather, Rabbu Elazar ben Pedat said: Joseph saw through the Divine Spirit that two Temples were destined to be built in Benjamin’s portion and were destined to be destroyed. “And Benjamin wept upon his neck” – he saw that the Tabernacle in Shilo was destined to be fashioned in Joseph’s portion and was destined to be destroyed.
“He raised his voice in weeping” (Genesis 45:2) – just as Joseph placated his brothers only through weeping, so, the Holy One blessed be He will redeem Israel only through weeping, as it is stated: “They will come with weeping, and with supplications I will lead them” (Jeremiah 31:9).