Gender Symbolism, Two Kingdoms: Yosef's Innovation vs. Yehuda's Preservation

Rabbi Zweig opens with a series of profound textual difficulties in Parashas Vayigash. The Torah (תורה) devotes approximately fifty pesukim to describing Yosef's negotiations with the Egyptians during the famine years—how he collected their money, livestock, land, and according to Rashi (רש"י), even their bodies as slaves. Yet chronologically, these events occurred during the famine, which ended when Yaakov came down to Egypt. Why does the Torah place this entire section after Yaakov's descent, in Parashas Vayigash, rather than in Parashas Mikeitz where it belongs chronologically? Furthermore, why does the Torah dedicate so much space to Egyptian history that seemingly has no relevance to the Jewish people? According to the Ramban (רמב"ן), the Egyptians offered to sell their bodies but Yosef declined—why does the Torah record an offer that was never accepted? The second major question centers on the conflict between Yosef and his brothers. The Mizrachi explains that their dispute concerned whether Bnei Yaakov had the status of Jews or Bnei Noach regarding ever min hachai (eating from a living animal). After shechita, if there are still death spasms, may one eat meat removed during that time? For a Jew, the animal is considered dead after shechita; for a Ben Noach, the animal must actually be dead. But this raises a fundamental problem: since when do halachic disagreements generate hatred and family breakdown? Shammai and Hillel had fundamental disputes—matters of issur v'heter, even capital offenses—yet they intermarried and lent money to each other, maintaining love and peace. Why would the brothers and Yosef come to such enmity over a question of halacha (הלכה)?