Sefer Braishis begins with the creation of the world and ends with the final words of Yosef to his brothers and his subsequent death. The life and death of Yosef are a testament to the opening words of Sefer Braishis.
The first Rashi in Braishis is bothered by the necessity of Sefer Braishis. If the Torah is primarily a book of mitzvos, then the Torah could have begun with the first mitzvah given to Bnai Yisroel. Rashi concludes that the primary purpose of Sefer Braishis is to validate the claim of Bnai Yisroel to Eretz Yisroel. Only the Creator can determine who is entitled to which land. Sefer Braishis which establishes Hashem as the Creator, also establishes as a corollary that Eretz Yisroel was given by the Creator to Bnai Yisroel.
These two fundamental beliefs, the existence of Hashem and the unique relationship between His people and His land are the two truths that Yosef expresses throughout his life and even after his death. In the house of Potiphar, Yosef is described as "Hashem itto" - Hashem is with him (Braishis 39:3). Rashi interprets this to mean that he constantly had the name of Hashem on his lips. Rashi's interpretation is borne out many times throughout the story of Yosef. Trying to convince the wife of Potiphar why he can not succumb to her temptations, Yosef concludes by saying, "v'chatasi l'Elokim" - it will be a sin against Hashem (Braishis 39:9). Before interpreting the dreams of the Sar Ha'mashkim and Sar Ha'ofim he informs them "ha'lo l'Elokmi hapisronim" - Hashem grants the interpretations (Braishis 18:8). Even standing in the presence of Pharoh, Yosef concedes "Elokim ya'ane es shlom Pharoh" - Hashem alone can answer the request of Phraoh (41:16). The constant evoking of the name of Hashem as the One to whom man is accountable and as the source of all wisdom stemmed from the firm belief of Yosef in the Borai shomayim va'aretz.
It was this belief that enabled Yosef to make sense of the otherwise incomprehensible events that occurred to him. How could he have been sold by his brothers and subsequently rise to power? Immediately after revealing himself to his brothers, Yosef presents them with his analysis of the past twenty-two years. In five pesukim (45:5-9) he mentions four times that it was clearly Divine providence that enabled these events to occur. As he had done in jail and now before Pharoh, he views himself as merely an agent of the Creator. It is this belief that enables Yosef to forgive his brothers; although they had wanted to wrong him, "Elokim chashava l'tova" - Hashem had planned everything for the good (50:20).
The second firm commitment of Yosef which he never swayed from was his connection to Eretz Yisroel. Even as a prisoner in Mitzrayim far from his homeland, he still identifies himself as one who came from "Eretz Yisroel" - the land of the Hebrews." Chazal note that it was these words that enabled Yosef to be buried in Eretz Yisroel. Although Yosef had not lived in Eretz Yisroel since he was seventeen years old, his final words consisted of his plea to his brothers to make certain he would be buried there. His connection to Eretz Yisroel that never waned throughout his years in galus stemmed from his powerful faith in Hashem. As a believer in the Borai shomayim va'aretz he was able to appreciate that it was Hashem who gave Eretz Yisroel to His people and this gift was a source of pride and had to be treasured.
The relationship between emunah b'Hashem (faith in G-d) and Eretz Yisroel goes in two ways. A deeper belief in Hashem will enhance appreciation for Eretz Yisroel. Similarly, an appreciation of Eretz Yisroel will strengthen ones emunah b'Hashem. "Eretz asher Hashem Elokecha doresh ossa" - "A land which Hashem, your God, looks after" (Devarim 11:12). Rashi explains that although Hashem watches over the entire world, His primary concern is for Eretz Yisroel. The Ramban (Vayikra 18:25) elaborates on the unique level of Divine providence that exists in Eretz Yisroel. Being attuned to the special spiritual quality of Eretz Yisroel enables one to experience this closer connection to Hashem. Eretz Yisroel can enhance ones belief in Hashem because His providence is more apparent there.
Yosef spent his youth in Eretz Yisroel learning the lessons of brias ha'olam from his father. His firm belief in Hashem together with his appreciation for Eretz Yisroel remained with him throughout his life. He imparted these truths to Bnai Yisroel as he died. He firmly believed that Hashem would redeem His children and return them to His land. The opening words of Braishis are the legacy of Yosef. It is his last words of belief in Hashem and love of Eretz Yisroel that echo the opening of Sefer Braishis - "Braishis bara Elokim es hashomayim v'es ha'aretz."