(1) ויגש אליו וגו' . . . דבר באזני אדני THEN JUDAH CAME NEAR TO HIM etc. [LET THY SERVANT SPEAK] A WORD IN MY LORD S EARS etc. May my words penetrate into your ears (Genesis Rabbah 93:6).
(3) כי כמוך כפרעה FOR THOU ART EVEN AS PHARAOH — In my sight you are as important as the king. This is the literal meaning, but a Midrashic explanation is: You will ultimately be stricken with leprosy for detaining Benjamin even as your ancestor Pharaoh was stricken because he detained my ancestress Sarah one night. Another explanation is: you are as unreliable as Pharaoh — just as Pharaoh issues decrees and does not carry them out, makes promises and does not fulfil them, so also do you. Is this what you meant by “setting your eyes” upon him when you said (Genesis 44:21) “Bring him down and I will set mine eyes upon him”? Still another interpretation of כי כמוך כפרעה FOR THOU SHALT BECOME EVEN AS PHARAOH: if you provoke me I will slay you and your master (Genesis Rabbah 93:6).
(א) ...וזה נראה פירוש הפסוק דאיתא בזוהר הקדוש, כי הנה המלכים נועדו עברו יחדיו (תהלים מח, ה) זה יהודה ויוסף יוסף נקרא הקדוש ברוך הוא ויהודה נקרא כנסת ישראל. וזה פירוש הפסוק ויגש אליו יהודה, שהכנסת ישראל נגשים להקדוש ברוך הוא. ויאמר בי אדוני, כביכול בי האדנות והממשלה דמי מושל בי צדיקים בתפילתם מבטלים כל גזירות קשות וממשיכים לישראל שפע טוב וברכות.
(1) ...This also appears to be the meaning of the verse (psalms 48,5) כי הנה המלכים נועדו, “see the kings joined forces,” (strove against one another) quoted by the Zohar I, 206. The “kings” in our verse are understood as being Joseph and Yehudah respectively; Joseph is called there קדוש ברוך, whereas Yehudah is called כנסת ישראל, “the collective soul of the Jewish people.” In our verse the Torah describes the confrontation on a spiritual level of the collective soul of the Jewish people and the individual ruler represented by Joseph. The collective soul of the Jewish people, Yehudah, confronts G’d represented by Joseph. This collective soul of the Jewish people seeks to overturn an evil decree issued by G’d by prayer (concerning the detention of Binyamin in Egypt as a slave)...
(יז) כָּל מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, סוֹפָהּ לְהִתְקַיֵּם. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, אֵין סוֹפָהּ לְהִתְקַיֵּם. אֵיזוֹ הִיא מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, זוֹ מַחֲלֹקֶת הִלֵּל וְשַׁמַּאי. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, זוֹ מַחֲלֹקֶת קֹרַח וְכָל עֲדָתוֹ:
(17) Every argument that is for [the sake of] heaven's name, it is destined to endure. But if it is not for [the sake of] heaven's name -- it is not destined to endure. What is [an example of an argument] for [the sake of] heaven's name? The argument of Hillel and Shammai. What is [an example of an argument] not for [the sake of] heaven's name? The argument of Korach and all of his congregation.