The Kuntres printed for Hey Teves (ה’ טבת) in the year 5752 is a Chassidic Discourse the Rebbe said on parshas Vayigash, 5732, edited for publication under the supervision of the Rebbe himself.
The discourse explains some deep concepts in Chassidus, which we will not attempt to explain here; rather, we will take one point in the discourse.
The parsha begins with Yehuda approaching Yosef. As is known, Yosef was dressed as an Egyptian, his brothers had no idea that this was their brother that they had sold into slavery so many years earlier. This “Egyptian” was demanding that their brother Binyomin remain with him as a slave, because of the “theft” (which Yosef himself orchestrated) of his goblet. Yehuda approaches Yosef and asks and even demands that the “Egyptian” let Binyomin return to his father (of whom he says “his soul is bound up with his soul”) and enslave one of the other brothers in his place.
This act of selflessness on the part of Yehuda represents the rectification of the original sale of Yosef, as is known. But as explained according to Chassidus, there are even loftier things occurring here. To summarize, without elaboration, Yosef represents the level of Z”A and Yesod, the mashpia who gives spiritual influence; Yehuda represents the level of Malchus, the mekabel who receives from the mashpia. Yehuda is requesting from Yosef to give over to him the spiritual influence. And more than that, he is asking to receive this, reflecting the active participation of the mekabel.
Obviously, the mashpia (giver) is higher than the mekabel (receiver). But in their source, it is reversed: the source of the mekabel (receiver) is on the level of Kesser (the “crown”) which is far above the source of the mashpia (giver).
Chassidus explains that when the mashpia gives over to the mekabel (who actually has a higher source in Kesser) then the mashpia also receives this level of Kesser. That by giving, the mashpia also receives something even greater from the mekabel.
That said, the Rebbe explains the words of Yehuda: “בי אדני” which is usually translated as “please, my lord” or “please, my master”. But the word בי is unusual, it means “in me”, and there the verse would make perfect sense without it. So why is it there? The Rebbe explains as follows:
This that Z”A wants to desires to give over to Malchus (because any bestowal of spiritual influence is only through a desire for such) is because it feels the lofty level of the source of Malchus, which is mainly that by giving over to Malchus the result will be the perfection of that which is drawn down into Z”A. Thus, Yehuda said to Yosef “in me, my lord” בי אדוני, that the spiritual influence drawn down from Z”A to Malchus should be (not for the perfection of Z”A, but rather) in order that this spiritual influence should be drawn down to Malchus, “in me, my lord”.
In other words: one who is in a position to give/teach to others can do it with the consideration of how this is part of his own rectification and perfection, and he is correct. “Helping others is good for you”. But an even higher level is reached when — and this is the supernal desire — that it should be done without that consideration, but rather only for the sake of and the benefit of the mekabel, the receiver!
After this, Yosef could no longer hold himself back and revealed himself to his brothers, which is the model for Hashem revealing Himself to us in the true and complete Geulah!