וכתב עליו ליהודה ולבני ישראל ... וכתוב עליו ליוסף ... וכל בית ישראל ... (יחזקאל לז-טז)
Yechezkel HaNavi compares Klal Yisroel to dry bones. The Navi divides Klal Yisroel into two parts - “Yehuda” and “Yosef” - and discusses the eventual reunification of Malchus Yehuda and the rest of ten tribes. The Levush connects the Haftorah and Parsha by noting how Yehuda and Yosef were the main “players” involved in Klal Yisroel’s descent into Egypt. But why should those who sent us into exile be the ones to reign as kings over the nation?
R’ Tzvi Shloime Mizranolader shlita explains that when one is faced with an adverse situation, he can respond in one of two ways. He can buckle under pressure, or he can rise to the occasion and answer accordingly. Although all the brothers were responsible for the Mechiras Yosef, Yehuda bore the most responsibility since it was his idea. Chazal note that in the immediate aftermath, Yehuda realized the folly of his ways, and without shirking the blame onto his brothers, he rose to the occasion and led the family in the search for Yosef.
Additionally, Yosef HaTzaddik was called “Tzaddik” because he stayed true to his upbringing and did not buckle under the constant pressure of Egyptian society. Also, upon ascending to the position of viceroy and seeing his brothers before him, Yosef took responsibility for their well-being on his shoulders and made sure they had what they needed.
Ultimately, despite Yehuda’s error and Yosef’s adverse conditions, the two of them became kings in Klal Yisroel due to their sense of responsibility for their brethren.