At the climax of his dramatic revelation, Joseph seeks to remove any lingering doubt from the minds of his stunned brothers. Transitioning from an alienated Egyptian ruler to a loving brother, he uses both sight and sound to verify his identity, show his power, and dispel their deep-seated fears of revenge. He first directs their attention to his immense royal status [רש״י, העמק דבר]. By witnessing his absolute authority firsthand, the brothers can assure their father Jacob that Joseph has the power to sustain the family through the years of famine, entirely independent of Pharaoh's permission [רלב״ג, מזרחי]. This visible glory serves as more than just evidence of wealth; it is a clear testament to God's providence, rewarding Joseph for remaining righteous through his many trials [משכיל לדוד, דברי דוד].
Beyond his royal standing, Joseph provides tangible physical proof of his identity by showing that he is circumcised just as they are [רש״י]. He relies on this physical mark rather than simply mentioning the secret of his sale, because a secret could theoretically be learned through rumors, whereas circumcision is a personal physical trait that cannot be faked [גור אריה]. Joseph then specifically draws the attention of his brother Benjamin. The primary approach among commentators is that this serves to calm the older brothers' fears of retribution. Since Benjamin had no part in selling Joseph, there is clearly no animosity toward him. By comparing their experience to Benjamin's, Joseph delivers a powerful message of reconciliation: just as he holds no hatred toward Benjamin, he harbors no resentment or desire for revenge against the rest of them [רש״י, תורה תמימה, צרור המור]. Additionally, because the older brothers had previously sworn an oath never to reveal the sale to Jacob, Benjamin, who was not bound by that oath, would be entirely free to tell their father that Joseph was still alive [חזקוני]. Furthermore, Benjamin genuinely believed Joseph was dead, making him the one who needed this tangible proof more than anyone else [בכור שור].
Joseph then shifts from visual evidence to the proof of sound, speaking to them directly in Hebrew rather than using an interpreter [רשב״ם, רד״ק, שד״ל]. A fascinating discussion arises regarding the strength of this verbal evidence. Some commentators argue that speaking Hebrew is not a definitive proof of identity, as the Canaanite language was familiar to many in neighboring Egypt, particularly among educated rulers. According to this view, Joseph's direct speech is not meant to prove who he is, but rather to assert his authority, assuring them that he is the ruler commanding them to bring their father and that he has the power to see it done [רמב״ן, טור הארוך]. Other commentators resolve this by explaining that while speaking Hebrew alone is insufficient proof, and circumcision alone is also inconclusive, since other neighboring tribes also circumcised, the combination of both signs together creates absolute certainty [מזרחי, גור אריה]. Moreover, Joseph did not merely speak general Hebrew; he used their exact family dialect, a nuance a stranger could never replicate [נתינה לגר].
Beyond serving as technical evidence, Joseph's direct speech functions as a sincere declaration of his inner intentions. As the brothers hear his voice, he wants them to recognize the purity of his heart. The words coming from his mouth are a true reflection of his feelings, declaring that there is no deceit or hypocrisy in him. His inner love and desire for reconciliation perfectly match the reassuring words he speaks to them [רבנו בחיי, הכתב והקבלה, ריב״א].