Likutei Moharan 17:9/ליקוטי מוהר"ן י״ז:ט׳

19 . And this is [the explanation of the opening verse]: {“Vayehi heim m’rikim sakeihem (And it happened as they began emptying their sacks), that behold, each one’s bundle of money was found in his sack. And when they and their father saw the bundles of money, they became frightened. Their father Yaakov said to them, ‘You’re making me shakal (lose my children). Yosef is gone. And Shimon is gone. And now you want to take Binyamin?’”}

2And it happened as they began emptying their sacks — This corresponds to, “… clothe the heavens in blackness and a sackcloth I will make their garment.” “Shamayim (heavens)” is fear and love, as explained above. And when they empty the sack and the darkness from the fear and the love….

3that behold, each one’s bundle of money was found in his sack — “One’s bundle of money” alludes to the tzaddik, corresponding to (Proverbs 7:20), “He has taken the bundle of money with him”—this refers to the tzaddikim, as Rashi explains there.

4in his sack — In other words, the light of the tzaddik became obscured and enclothed and concealed in blackness and sackcloth—the sack and the darkness covering the fear and the love were felt. This was because the sack and the darkness obfuscated the tzaddik’s light from them.

5And when they and their father saw their bundles of money, they became frightened — That is, they saw and recognized that their bundles of money are dependent upon the matter and form, which are called they and their father.

6they — This refers to matter, for they are the instruments of action.

7and their father — He is the intellect, which is called father, corresponding to, “Father (av) indicates wisdom” (Megillah 13a) —<as Onkelos translates “yaakveini (he went behind my back)” as “he outsmarted me”>. In other words, as explained, the revelation of the tzaddik’s light—meriting to recognize him and understand, taste and see his great light—is dependent upon the perfection of actions and purification of the intellect.

8Their father Yaakov said to them — This is the reproof of the intellect which rebukes the matter/the instruments of action. He attributes the guilt to the instruments of action. And this is, <the intellect says to them>:

9You ’re making me ShaKaL, lose my children — Through unseemly deeds they bring about an eradication and loss of the SeKheL (the intellect).

10YOSeF is gone — This corresponds to, “Wealth YOSiF (adds) many friends.”

11ShiMOn is gone — This corresponds to, “ShaM’O (his fame) went out to all the provinces”; which comes about through “wealth adds,” as explained.

12And now you want to take Binyamin? — This corresponds to: The altar was in the portion of a toreif (predator)—this being Binyamin. The principal perfection of the intellect is dependent upon <him>, as explained above. In other words, [its perfection results from] the intellect offering rebuke. It states that the main shortcoming, the mind’s being unsettled, is entirely due to the instruments of action.

13This [missing factor] is charity, which is itself dependent upon action, as alluded to in (Isaiah 32:17), “And the action of charity,” through which the intellect is perfected. For when one gives charity, this produces converts, as above. As a result, the altar—synonymous with a man’s table—is perfected. In other words, we merit eating with holiness, and then the intellect is perfected. And then, we merit seeing the light of the tzaddik, through which we receive fear and love from him, as explained.