Miketz

What compelled Yosef to act so harshly to his brothers upon their arrival in Egypt? Was he seeking revenge? Did Egyptian culture dull his sense of compassion? And why did he not immediately reveal himself to save his father from further anguish of being separated from his beloved son? A popular answer is that Yosef wanted to assure that the dreams he had while still in Yaakov's home would be fulfilled. Why was this necessary? Chazal tell us that Yosef was not a prophet so his dreams were not necessarily prophetic. Even if it was prophecy, it is not the responsibility of the prophet to assure the fulfillment of his prophecy. His responsibility is merely to deliver the prophecy and leave its fulfillment to God.
All the brothers were aware of the prophecy received by Avraham at the bris bein habesarim forecasting a long exile in a strange land followed by profound redemption. Yosef understood that this was the beginning of that exile. Yosef also knew that Jewish survival in exile as well as redemption from it are dependent upon a key ingredient: Achdus - unity. But there was something beyond that. Jewish unity is an essential element of survival in exile. However, redemption requires something beyond mere unity. It requires a unification that is pure and powerful enough to withstand the most divisive influences.
Yosef understood that achieving the redemption that ultimately will establish Jewish sovereignty through Yehuda of Bnei Leah, the foundation of Jewish unity needs to be established through the Bnei Rachel. Yosef's role is to assure the dignity and position of the Jewish people amongst the nations while unity needs to come through Binyamin. Yosef began his role in Egypt and will complete it with Mashiach ben Yosef. Binyamin's role of unifying Am Yisrael occurs throughout history.
Redemption needs a pure and powerful unifying force. Binyamin's purity is symbolized by his perfection. The Talmud tells us that Binyamin was one of the few people in history to have never sinned. Binyamin also symbolized achdus. He is the only one of the brothers not involved in the sale of Yosef. It is in Binaymin's portion in Eretz Yisrael where the Beis HaMikdash - the place where all Jews gather together three times a year - is built. Binyamin's ability to unify and prepare Am Yisrael for Geulah is the reason why Shaul - of the tribe of Binyamin- becomes the first king of Israel, even though this violates the instructions of Yaakov Avinu. The monarchy that personifies Jewish redemption is of the Davidic dynasty. It is the monarchy of the Bnei Leah, of Yehuda. Nonetheless, its foundation needs to be built off of the essential ingredient of achdus Yisrael. Binyamin needs to build the foundation. Therefore, Shaul - a scion of Binyamin paves the way for the Davidic dynasty.
Parshas Miketz usually occurs on Chanukah. Nonetheless, in exploring the lamguage of the parsha we find striking similarities to the Megillas Esther that we read on Purim. The key player in both stories is a Jew living a secret life in the palace of the most powerful nation on earth. The Baal Haturim explains two phrases in the parsha as one of two places in Tanach where these phrases have partners. The first is the phrase v'yiphkod pekidim that is compared to the phrase veyaphked hamelech pekidim stated in the Megillah. The second is the term v'yikbatzu referring to Yosef's suggestion of gathering the grain of the years of plenty which the Baal Haturim compares to the phrase veyikbetzu es kol na'arah besulah stated in the Megillah. Similarly, Paroh removes his ring - the symbol of power - and gives it to Yosef to run the country as he wishes. Achashverosh removes his ring and gives it (first to Haman and then) to Mordechai to run his country. Yosef and Mordechai are both taken from places where they were wearing tattered clothing and dressed and prepared to meet the king. Yosef and Mordechai are both ridden in front of the people and called out to the people to acknowledge their status.
The comparisons are for the same reasons stated. Mordechai is ish yemini - from the tribe of Binyamin. Bnei Yisrael are about to experience Geulas Bavel. This redemption requires a special level of unity that needs to occur through Binyamin. So before Esther (from the tribe of Yehuda) can act to put the redemption process in motion, she commands Mordechai "laich kenos es kol hayehudim" - gather all of Bnei Yisrael together. Unite them. Then the proper geula can occur.
Yosef did not need to have his dreams fulfilled. He was not acting out of vengeance or cruelty. On the contrary. Yosef recognized that it was his responsibility to build the foundation upon which Bnei Yisrael can build lives in Egypt that would enable them to survive the exile and, ultimately, achieve the redemption. Yosef's responsibility is to assure the physical survival of Bnei Yisrael. His responsibility is to institute a foreign policy for Bnei Yisrael. This is the same role Yosef will play at the time of Mashiach ben Yosef. However, Yosef also recognizes that it is his responsibility to assure achdus Yisrael; a profound unity that can withstand divisiveness as powerful at the one that existed between Yosef and his brothers. This achdus could only be achieved through Binyamin.
The reuniting of Yosef and his brothers needed to occur through Binyamin in order to build the foundation for the unity that will be needed for Geulas Mitzrayim many years ahead. Therefore, Yosef manipulates the situation to assure that the unification of the brothers occurs through Binyamin. This cannot be achieved during the initial visit of the brothers to Mitzrayim. Instead, Yosef creates circumstances that assure Binyamin's descent to Mitzrayim through which the brothers will reunite. These efforts are the cornerstones of the foundation of unity that enables the building of the future redemption of Bnei Yisrael from Mitzrayim.