When narrating the reconciliation of Yosef and his brothers, the Torah records, “And he (Yosef) embraced his brother Binyomin and cried, and Binyomin likewise cried while embracing him.” (Bereshis 45:14) The Gemara (Megillah 16b) comments in the name of R’ Elazar that Yosef’s cry expressed mourning for the destruction of both Batei Mikdash, which were to be situated in Binyomin’s tribal territory, and that Binyomin’s cry expressed mourning for the destruction of the Mishkan at Shiloh, which was to be in Yosef’s tribal territory.

One would be correct to ask why Yosef and Binyomin cried over prophetic events that would not occur until close to 1000 years later, and – even though Yosef and Binyomin did cry in advance over these future calamities – why Chazal found it significant to record it for prosperity.

One of the major themes in the story of Yosef is that seemingly personal, localized events often have broader and totally unknown import. The story of Yosef and his brothers could easily have been understood as a mere family feud rooted in jealousy, which thankfully ended on a happy note. However, Yosef saw that this was a myopic approach to the ordeal and that it had far greater significance. “And now do not be saddened or angry that you sold me as a slave to Mitzrayim, for it was God who sent me here to provide sustenance…God sent me before you to create a remnant in the land and to be of sustenance to you, for a great refuge…” (Bereshis 45:7-8) Yosef knew that there was deep and profound significance to the former turbulence between him and his brothers and his sale as a slave.

This notion expands beyond the personal. Not only was the immediate family of Yaakov to benefit from what had transpired, but the future of B’nei Yisroel as a whole was determined by the sale of Yosef, for it led to settlement and massive enslavement in Mitzrayim, followed by liberation, Mattan Torah and the establishment of a commonwealth in Eretz Yisroel with the Beis Ha-Mikdash and Sanhedrin as its epicenter.

Yosef and Binyomin realized the long-range significance of what was happening at those moments in their lives, and that they were the human instruments for the unfolding of history. They knew that the strife in their family and Yosef’s sale were not just personal family issues, but that they were the seeds for the cultivation of Jewish destiny. Yosef and Binyomin understood that they were part of something far greater than they.

It is with this understanding of the larger reality that Yosef and Binyomin shed tears over future churbanos (destructions). It is with this perception that Chazal shared with us the inner emotions of these two brothers as they embraced. It is with this vision that we are charged to live our lives and know that our seemingly localized, insignificant actions can affect and create monumental developments for eternity.