Rashi (Bereishit 50:21) explains the reasoning through which Yosef comforted his brothers and appeased them, and yet the issue remains difficult to understand. Since the brothers' concern was that Yosef would seek vengeance from them – from the moment he forgave them and indicated that he did not intend to avenge, they should have been satisfied, and what additional concern is there?

Furthermore, the language, "If only (lu) Yosef will bear hate" (50:15), is very strange! Usually, the word 'lu' expresses something positive that the speaker wishes should happen, such as: "If only (lu) there were a sword in my hand" (Bamidbar 22:29); "If only (lu) we had be content" (Yehoshua 7:7). Here, though, this word is intended to express concern, and the word shema (perhaps, lest) would have been more appropriate!

Rabbeinu Bachya addresses a puzzling point, that with all that Yosef appeases his brothers, there is no language of pardon. Because of this, the sin of the sale caused harsh consequences in the course of Jewish history, and this is the issue of the ten martyrs. Why, in fact, did he not forgive them?

The internal struggles between the brothers, as difficult as they are to understand, reflect the differences of opinion that caused, and continue to cause, fractions and arguments within Klal Yisrael. The multiplicity of opinions is inherently a positive phenomenon, which flows from spiritual wholeness, as Chazal established: "One who sees multitudes of Israel says: Blessed is the Wise of Secrets. Their opinions are not similar one to another, and their faces are not similar one to another." (Brachot 58a) Perfection is achieved only through gathering and joining all of the opinions, as explained on the pasuk in Eichah (1:1), "Multitudes of people" – multitudes of opinions. However, the differences of opinion and the difference in practice that flow from the special character of each and every segment of the nation when they are not able to combine together – this is a state of exile, as expressed in the concluding Mishna of Masechet Sotah: "The truth will be absent." In this manner, the curse of forgetting the Torah will be fulfilled, that there will not be a comprehensive system of clear ruling.

On the other hand, Yaakov alludes to us in his blessing, "Gather and listen, children of Yaakov" (49:2), that when Bnei Yisrael will gather together, the preparation for redemption will begin. Moshe, whose blessings continue from where Yaakov left off, teaches us: "[G-d] was in Yeshurun a King" – When? – "When the leaders of the nation assemble, together the tribes of Israel." (Devarim 33:5) Rashi (there) explains that G-d's rule is manifest only when Jewish people are united. Just as the dispute between Yosef and his brothers expresses the internal conflict of opinion in Klal Yisrael, which causes baseless hatred, destruction, and exile – (Chazal comment that when Yosef reveals himself to his brothers, he cries about the destruction of the Temple and the exile of Israel – Netziv), so, too, their reconciliation expresses the redemption and serves as the preparation for the building of the Temple. In many places, Chazal link Yosef's revealing himself and the reunion of the tribes to the future redemption.

Had their reunion been of complete mutual understanding, the root of Klal Yisrael would have been absolutely strengthened, and there would be no room for division in the future. However, despite their reconciliation, residues of the past dispute and mutual criticism remained with them. Yosef did not completely do justice in that "Yosef was not able to restrain" (45:1), and the brothers, who sensed this, hoped for the situation in which they would be punished. Then, at least, justice would be done and the strife between them would be completely settled. Yosef, whose character was such that he recognized that all is from G-d, dealt with them with brotherhood, but sensed in himself that he could not forgive.

As typical with long-forgotten resentment, which surfaces at times of quarrel, so, too, when Israel are in exile this complaint resurfaces. The process of exile is intended to bring out and strengthen the recognition of spiritual unity, which is what can create anew the sense of togetherness. (Just as Chazal frequently express that the wicked separates himself from the community, because the bond of the wicked is not counted.) When we will cling to that wholeness, we will truly merit seeing the power of the klal, and thereby merit redemption.

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