Conspiracy Theory - “The Plot Thickens”
נורא העליליה על בני האדם, נראה מה יהו חלומותיו, ממני, מתחילה בעלילה באת עלינו, and the many references in Rashi and midrash to the phenomenon make it clear that just as Yosef finds the only possible way out for his brothers is to entrap them in a plot that they must learn to break out of, so too must הקב"ה make us understand ourselves by forcing us to break out of the plot! So long as there was only the sense of being a character in a world whose complexity is too much to deal with, where the תוהו ותהיה וחרדה made it impossible to do anything but withdraw, it was impossible to get beyond the fundamental choices that אני יודע מחשבות makes use of in plotting! What were those choices?:
The קץ שם לחוש"ך relates directly to עוסק בורא אור"ו של משיח which is actually called קץ. The central point of ויש"ב per se is not the actual desire for ישיבה בשלוה which clearly (Ramban, Zohar) went hand in hand with the direct connection to both aspects of מגור"י-דין-גר יהיה זרעך-גרגיר and so could not have been avoidance of struggle, no. The problem was the ביקוש, the actual pursuit, of שלוה as an attainable goal in עולם הזה terms rather than accepting that any goal within עולם הזה must be emergent (as Yehuda was here) and that pursuit is as ruinous as the pursuit of happiness. The קץ needs to be understood as עולם הבא which is עין לא ראתה. If so, you will ask, what is the use of a קץ at all, why should the נביאים deal with what cannot be seen, when מחשבי קיצין are disastrous? Retroactive knowledge is central to Creation, central even to experience on many levels, provides אחיזה even before לאחוזה of true ארץ is attained, just as the אור הגנוז contains from the start מסוף העולם עד סופו despite the fact that we are in the middle of the story that the אור הגנוז contains. Which is why the lack of awareness that there is such a level קץ was destructive of both Ya’akov and Yosef’s ability to live within the חושך—precisely what makes it impossible today for those aware of the חושך who yet pursue either נכלי דתות (itself the obvious result of any pursuit of agenda) or any sense of goal defined in terms of עולם הזה instead of by the utterly existential goals of עולם הבא which are all that provide any sense of significance and importance—ספונים וחשובים—to the פכים קטנים of our lives.
Without this awareness, an individual becomes overwhelmed by the עלילה, the נורא עלילה על בני האדם which is how the Tanhuma introduces the parasha, the very עלילה with which Yosef addresses

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