Despite the sudden unexpected mention of the fear of G-d amidst the land of idols, they still don’t suspect Yosef’s identity. Yet, for the first time they seem to soften in their otherwise stubborn self-righteousness and begin to reflect on their possible guilt in having ignored Yosef’s desperate pleas when they sought to sell him as a slave.

The viceroy’s added sentiment that he was a ‘G-d fearing’ person evidently instilled some fear of G-d in the hearts of the brothers.

What chord within their souls was suddenly struck that began the process of repair towards their ultimate accountability?

Could the seemingly harsh viceroy’s claim of being a believer, be accepted so readily by the brothers without any suspicion of it being a deceptive tactic?

The Kedushas Levi, the holy Reb Levi Yitzchok of Barditchev, derives from this encounter a vital tool for survival.

A person must always judge their fellow man favorably and suspect that even a person who may appear as an adversary may have pure and G-d fearing intentions. By presenting oneself in that way it will engender a coming close of hearts by displaying faith in that other individual.

“This shall you do and ‘live’ — thrive”, Yosef appeals to them, “believe me that I am a G-d fearing man, and you will inevitably sense my sincere intentions.”

The verse states that immediately after this offer, ויעשו כן — ‘they did so’.

Clearly this is not referring to their returning right away, since the Torah goes on to describe several more interactions first between themselves, and then between the viceroy before parting. The Barditchever, claims it refers rather to their instantly implementing this sage advice, in not only trusting the erstwhile evil viceroy — sensing his authenticity, but in questioning their previous failure twelve years earlier, in having written off their younger brother Yosef’s intentions, judging him incorrectly. 

So often we put up barriers between ourselves and others assuming we are justified. When one allows the possibility of being personally wrong, permitting oneself to lower one’s guard, and being open to hearing and perceiving the other party’s sincerity, that stems from a foundation of genuine fear of G-d, one stands a chance of beginning the path towards healthy repair.

There is another remarkable chassidic teaching on this very verse.

The great Talmudist and Kabbalist, Reb Pinchos Horowitz, the Baal Haflaah, illustrious younger brother of the famed Reb Shmelke of Nikolsburg, culls from this verse that although when it comes to the fulfillment of performing mitzvos one should remain modest and humble regarding those achievements, when it comes to יראת שמים, one may feel prideful of his attaining that stature. Yosef almost boastfully exclaiming, ‘I fear G-d’, serves as the paradigm for this idea.

The performance of mitzvos requires Divine assistance. The only thing we are told that is purely in our own hands — not in the hand of Heaven, is fear of Heaven. He suggests, that is precisely why one can claim ‘ownership’ of one’s accomplishment and feel prideful.

Perhaps it is not simply about taking ‘credit’, but more significantly about relishing the privilege that G-d provides us an opportunity to express our totally free-willed and enthused allegiance, independent of His control, permitting one to create a bond of closeness that is unparalleled.

When one lives guided by that connection, measuring one’s every action solely by that yardstick, one enhances His great and holy Name in the world.

In the prayer of Al HaNissim, we thank G-d for standing by our side and fighting our battles during the days of the Chashmonaim. We refer to the fact that ‘for Yourself You made a Name that is great and holy in Your world, and for Your people, Israel, You performed a victory of great magnitude and a salvation as this very day.’

Wouldn’t it more accurate to first mention the salvation of His people, and then the great Name that resulted from that intervention?

Secondly, how does G-d’s making a Name for Himself fit in to our personal expression of gratitude?

Perhaps it is to G-d, Who provided us the privilege to express so profoundly our ‘fear of Heaven’ in promoting His Name, that we are expressing our thanks. It is that reality that is primary — to affect the greatening of His Name — that brings about the salvation.

The first letters in the first five words of Yosef’s directive זאת עשו וחיו את האלקים אני ירא, are numerically equivalent to חנוכה — 89. (דברי יצחק)

The Yom Tov of Chanukah celebrates the victory of the Chashmonaim, a band of individuals who ‘feared G-d’, sensing the glory of that role, that prodded them to risk their lives in promoting G-d’s Name, without fear or hesitation, that resulted in our existing today as a people.

May we learn the vital lesson Yosef instilled within his brothers, to ‘fear G-d’, and merit to continue that glorious mission, in making G-d’s Name ever greater!

חנוכה שמח, חודש טוב, שבת שלום,

באהבה,

צבי יהודה טייכמאן