Surely Yosef would want to assure Yaakov that he is safe and has not suffered during their twenty two year separation. That Yosef wants to close that gnawing and painful uncertainty swiftly is clear as he says to his brothers, "Hasten and go up to my father and report to him, that Yosef your son says Hashem has appointed me the master of Mitzrayim... and tell my father of all of my 'kovod' - wealth - in Mitzrayim..."(45:9).
Nevertheless, for many years I was disturbed by the thought that Yosef's physical survival would bring solace and strength to Yaakov; that he would indeed begin to collect on the much owed nachas from the material accomplishments of his ben zekunim, and from the political position of the envisioned heir of the masora of the Avos. At the very least, would we not expect Yosef to add that "he still puts on tefillin every day", that he married "Jewish", and describe the spiritual promise that the grandchildren showed!? After all, when Yaakov presented himself to Esav after years with Lavan, he chooses his words "עם לבן גרתי" in order to intimate "ותרי"ג מצות שמרתי - and I observed the six hundred and thirteen mitzvos". If Yaakov took pride in that accomplishment above all of his material wealth and he thought it important to share with Esav, would we not expect the same of Yosef when speaking to his father? This behavior repeats itself some twenty pesukim later as the brothers announce to their father, "Yosef is still alive and he rules over Mitzrayim" with no apparent mention of where he is "holding" with respect to all that is of value to Yaakov.
Thus I was gratified to find in the writings of Rav Moshe Shternbuch, the ra'avad of Yerushalayim (Ta'am Voda'as 45:26) that he understands the brother's announcement "Yosef is still alive" to mean alive in our terms - fully observant of Hashem's wishes. What else could "alive" mean to a people who frequently recite, "and you who cleave to Hashem are all alive - חיים כולכם היום"?
Following Rav Shternbuch's lead, we can suggest that the brothers were indeed reporting that despite Yosef's position of power, despite rubbing shoulders with pagans, despite his highly acclaimed financial accomplishments, he has absolute clarity that his life is a series of appointments gifted to him by Hashem. Accordingly, the brothers probably related Yosef's narrative (45:4-8) that all of his suffering was part of Hashem's master plan for his benefit and the joyous equanimity with which he accepted that. They may have shared that Yosef presented himself as unflinchingly G-d fearing in the pagan palace of Pharaoh, like Avraham in the palace of Nimrod. That would indeed give Yaakov untold nachas!
Moreover, Yosef was to model for all generations how to rise above the religious challenges presented by both poverty and affluence. As he plunged from aristocracy to slavery and made the climb from prison to palace, he maintained his fealty to Hashem, his appreciation that He was micromanaging his life, and his mindset remained focused on the "דמות דיוקנו" - the image of his father that would guide him at tortuous crossroads.
Our interpretation takes on new life in light of a drosho delivered by Harav Reuven Karelenstein, a charismatic disciple of Rav Sholom Schwadron and himself a Yerushalmi magid of note. He interpreted Yakov's interest in "לשבת בשלוה" (רש"י ריש פ' ויגש) as his wish to be tested by affluence and peacefulness. He could complete his service to Hashem if he would not let comfort and prosperity interfere with his passion for, and dedication to, Hashem and His demands. Yaakov wished to model that for us all. In a most unexpected twist of events, alone and far away from home, Yosef has seized an opportunity that eluded Yaakov.
Could there be a more meaningful way to report home, to give his father profound nachas, and to find his place in the mesora of his father?
And for us, in our time, could there be a more penetrating parsha? We thankfully embrace the privilege of living in times that, from a historical perspective, are enormously kind to the practice of Torah. Studying and personalizing Yosef's tenacious awareness of Hashem should help us develop the necessary tenacity to grow closer to Hashem even amid affluence and acceptance.