Midrash sa Genesis 43:5: Aggadat Bereshit & Bereshit Rabbah

[3] Another interpretation:"And El Shaddai did not need to say 'grant you mercy' but rather 'grant you mercy before the king,' or 'before the ruler,' just as it is written, 'and Joseph was the ruler, etc.'" (Genesis 42:6) Why does it say "before the man"? It could have just said to give you mercy before the king, or before the ruler, as it is written "and Joseph was the ruler, etc." (Genesis 42:6). And why did his mother call him by his name Joseph, as it is written "And she called his name Joseph" (Genesis 30:24), while Pharaoh called him Zaphenath-paneah ["treasury of the glorious rest"] (Genesis 41:45) and the Egyptians called him Avrech [father in wisdom.] (Genesis 41:43)? Jacob omitted all of these names and only said "And El Shaddai, etc." before the man. Why, when his father sent him to his brothers, did the angel who was assigned by God to watch over him find him wandering and ask him what he was looking for? As it is written "And a man found him, and behold he was wandering in the field" (Genesis 37:15), and he said to him "What are you looking for?" and he answered "I am looking for my brothers." Once he arrived there, they threw him into a pit, then took off his coat, and then sold him four times, as it is written "Thus says the Lord: For three transgressions of Israel, and for four, I will not turn away" (Amos 2:6). And when the tribes went down to Egypt, as soon as he saw them, he had compassion on them." As it is written, "And Joseph recognized them" (Genesis 42:8). "And he turned himself away from them and wept" (Genesis 42:24). Immediately, the angel descended and appeared to Joseph in the form of a man, and he said to him, "Why do you have mercy on these people? Don't you know how much they have troubled you? They threw you into a pit and sold you four times. He began to accuse them and said to Joseph, "Immediately he revealed himself to them" (Genesis 45:1). He said to them, "Don't you know that I am a magician? I take the cup, smell it, and make myself a magician. He said to them, "I know that you are spies, but if you are honest, then you are finished." (Genesis 42:19). When they came to Jacob and said to him, "What do you think the king of Egypt said to us? He is not merciful to us." Only one person knows where he sent us from, and he stands and accuses us before him, as it is written, "The man said, 'Your servant, our lord, has asked us about our family'" (Genesis 43:7). For the man said, "You are spies" (Genesis 42:14). He said to them, "There is a man who accuses you, so be kind to him, as it is written, 'And Almighty God will give you mercy before the man' (Genesis 43:14), and not only before this man, but before all nations, as it is written, 'give them compassion before those who carried them captive.' (I Kings 8:50)"

“The famine was severe in the land” (Genesis 43:1).
“It was, when they had consumed the grain that they had brought from Egypt, their father said to them: Return, acquire a little food for us” (Genesis 43:2).
“Judah said to him, saying: The man forewarned us, saying: You shall not see my face, unless your brother is with you” (Genesis 43:3).
“If you send our brother with us, we will go down and acquire food for you” (Genesis 43:4).
“But if you will not send him, we will not go down, for the man said to us: You shall not see my face unless your brother is with you” (Genesis 43:5).
“The famine was severe… It was, when they had consumed…Judah said to him… If you send… But if you will not send…” – They said to [Jacob]: What, will he say to us reasonable matters and we respond to him with nonsense?⁵⁹They argued to Jacob that Joseph had made a reasonable demand by saying that they should bring Benjamin to Egypt in order to prove the veracity of their claims. If the brothers were to return without Benjamin, and say that they could not bring him lest he be harmed along the way, Joseph could be expected to reject that explanation as nonsensical.
“Israel said: Why have you done me wrong, to tell the man that you have another brother?” (Genesis 43:6).
“Israel said: Why have you done me wrong…” – Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: Jacob never spoke nonsense.⁶⁰Jacob never attributed his troubles to chance; he always realized that God was directing the events of his life – except for on this occasion (Etz Yosef). Rather, this is what the Holy One blessed be He said: ‘I am involved in crowning his son in Egypt, and he says: “Why have you done me wrong?”’ That is what is said: “[Why do you say, Jacob…]: My way is hidden from the Lord, and from my God” (Isaiah 40:27).
“They said: The man asked regarding us and regarding our relatives, saying: Is your father still alive? Do you have a brother? We told him regarding those matters; could we know that he would say: Bring your brother down?” (Genesis 43:7).
“They said: The man asked [regarding us and regarding our relatives]” – Rabbi Abba bar Kahana said: He revealed to us even the wood of our cradles.⁶¹The word “our relatives [moladtenu]” can also be understood to mean “our birthplace” or “the conditions of our birth." Joseph knew what their cradles had been made out of, and asked if they still existed (Etz Yosef).
“Judah said to Israel his father: Send the lad with me, and we will arise and go, and we will live, and not die, both we, and you, and our children” (Genesis 43:8).
“I will guarantee him; from me you can demand him; if I do not bring him back to you, and present him before you, I will have sinned to you forever” (Genesis 43:9).
“Judah said to Israel his father” – it is preferable for one person to be in a state of uncertainty than for all of us to be in a state of certainty.⁶²If Benjamin does not accompany us, we will all certainly starve to death. “I will guarantee him…forever [kol hayamim]” – this is the World to Come, which is entirely day [shekulo yom].⁶³I will have sinned against you even in the World to Come.