Primal Face-Off - This is the parasha of resolution, but not for Yosef and brothers—for Ya’akov, who at last comes into his own because of the clear-cut definitions of נצח והוד and the המלכים נועדו עברו יחדו. This is the end of the story of the גיד הנשה for both legs and the source of Purim and Chanuka.
The complete collapse of Yosef’s plot, meant to trigger their self-discovery as a solution that would imply how correct he was all along in his dreams and plans. Instead, his identity becomes a mere “ace-up-his-sleeve” that he has to expose just to avoid being trounced! And Yehuda draws out far more than he suspected—he is exposed as being self involved all along with his big plans that do not matter in the greater scheme of things, and are inexcusable in the day to day pain they have caused while he was busy combing his hair and forgetting כל בית אבי; seen to be interested in the immediacy of events instead of the כל הימים of Yehuda that re-define history, making the country of Yehuda/Binyamin the essence of Yisrael; seen as being self-satisfied while Yehuda has been going through the hells of וירד יהודה – מות ער ואונן – תמר וצדקה ממני – צער אביו. In fact, remarkably, Yosef’s entire behavior could be just as well explained by his having amorous intent towards Binyamin as by his being Yosef, which is not only the reason that they are not to blame for not seeing, as if they are מרגלים, but is also an indictment of what he is.
Yosef is reduced to defining his entire history as being a pawn for the use of מחייה for them—and this is achieved through Yehuda’s maneuvering him into a position of לא יכול להתאפק, for he was simply too turned on to be able to stop! Cat Steven’s “I can’t hold it in, gotta let it out!” as the Zohar sees it. They played him as יסוד as a typical male, with his emotional commitments and immediacies and tears and romance, a true Rachel-boy, while all along the real work was being done by the Leah-boys, the feminine מלכות, who were committed long term as ערב and the גלי מסכתא which was where the real הוראה comes from. This is why they feel that Yosef is all about עגל and about the homosexual, what פוטיפרע dreamed of as well. This is why only the עגלות which are the תיקון of עגל and bind the נשיאים together (two must bring one) and define לוי and take the place of the עגל לא לומד which is אפרים are the way that Ya’akov can truly respond at last. He blames himself for the loss of לויה-לוי, and for grooming Yosef as the sexual engine he is which leads to such difficulties before צדיק יסוד עולם can be properly present. In a sense, then, they can say “We were right all along about you…you love the bright lights and can respond to what you are called upon to do with great flair and awareness of whatever you know and sense, but you cannot be trusted to define what the world must become and to do the painful work of making it happen step by step.”
Ya’akov here reaches the חלק that enables him at last to return to אלקי אביו יצחק and to attain the very שלמים-שלום that Yosef was מרמז to with עלו לשלום אל אביכם, but this is something that can only happen with both תיקונים נצח והוד and this is why the entire period is involved in this dual-tikkun of קץ גאולה one which is פורים ושחר and the other which is חנוכה וחושך יון. The two elements are actually the two elements of תפארת herself, and Ya’akov is dependent on the ואת יהודה שלח לפניו להורות. This is because there is a bi-directional relationship of informing the instant with all of Creation, and informing all of Creation with the power of the response of the moment. The former is נצח and the latter in הוד. The former is exciting, sexy, Esther-like, full of pregnant meaning and joy and even craziness; the latter is plodding and difficult, demands great הבדלה and long term staying power. The dangers of the כהני החשמונאים acting in a Yosef-like fashion and not restoring the מלכות ליהודה is a danger that destroys חנוכה (Ramban). But the danger to Yehuda in ערבות is also that he becomes bound to the process of taking responsibility with the same attitude of לאה and womanhood, which destroys הוראה in a Kolel-like endless unapplicable non-reality. This is why he was לא היה יכול לאסוקי שמעתתא אליבא דהילכתא
This is the moment כי הנה המלכים נועדו which defines the two ממלכות for all time until the עץ יוסף ועץ יהודה finally join in עבדי דוד. There is no resolution here, as we see from the continued breakdown in trust in the נזיר אחיו, the אולי ישתמנו, the לגור בארץ באנו, the רועה צאן היו עבדיך, and the very fact that יהודה שלח להורות.
It is wrong to see the sale per se as a central theme—indeed Yosef works to get them to ignore it, in the sense that they only did what was necessary to achieve the end of כלכל for the world and the future of Yisrael. That is why there is never any real discussion of the issue, for they still feel that the initial differences are painfully present in style and content of thinking.
The long term as a function of language, and that is the theme of everything from the translation of Ptolemy to the יציאת מצרים and its language elements. It is ערבות which in the end creates ברית-מלכות-תורה וערבין- ירושה וירדן, and only such ערבות cures the תערובות of גיד הנשה. In this sense the אור הגנוז which can be both אור וחושך בערבוביה and perfect הבדלה which separates the אור וחושך of the other light are deeply interrelated and complementary.

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