Malchus Yosef vs. Yehuda

The Tosefta Berachot (4:16) asks אמרו לו [למדנו] רבינו אמר להם מפני מה זכה יהודה למלכות?  

The Midrash (90:3) says א"ר שמעון בן גמליאל יוסף משלו נתנו פִּיו שֶׁלֹא נָשַׁק בַּעֲבֵרָה, וְעַל פִּיךָ יִשַּׁק כָּל עַמִּי, גּוּפוֹ שֶׁלֹא נָגַע בַּעֲבֵרָה וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי שֵׁשׁ, וכו

The Shiurei Daas (shmuz on Malchus) notes the difference in the terminology of the Midrashim that for Yosef it says he malchus was given משלו, it was something internal of Yosef that made him deserving but for Yehuda it says he merited malchus indicating it was thrust upon him do to his actions.  Why do Yehuda's actions allow malchus to be thrust upon him but Yosef is deserving and what is the nature of this difference if the malchus is innate or thrust upon the recipient?  

ויכלכל יוסף.  Yosef is associated with כל which is the middah of yesod, כי כל בשמים וארץ.  The middah of yesod is that one plays an active role to the degree of giving to others.  Yosef provided for the entire country.  His malchus emanates from his own self perfection.  From his own active self perfection.  That is משלו, his malchus is merely a reflection of his internal malchus, of his self control to abstain from averah.  His rulership over his own emotions, his own limbs, is what demands that he be given malchus over others.    

Yehuda is associated with the sefirah of malchus דלית ליה מגרמיה כלום, his essence is not about receiving from above.  He does stumble in sin, he is not perfect.  He doesn't receive malchut due to self perfection.  Instead, it is his acceptance of his mistake, in his acknowledgement that there is something outside of him, that allows malchut to be bestowed upon him.  

The Sfas Emes cites from the Rim that הלל corresponds to Yosef and הודאה to Yehuda.  What does this mean?  הלל is related to בהלו נרו, the tzidkus of Yosef shines forth (Sfas Emes Chanukah 5631, 5647.)  He has the middah of גואה דקדושה, to be confident in his avodah because he is successful.  Yehuda is the middah of הודאה, of acknowledging his errors.  He realizes everything he receives is a זכות to receive it from Hashem.  He on his own is underserving and is thankful for all that he obtains.      

Middah Of Malchus

How did Pharaoh know the interpretations of the dreams he had given by everyone else was wrong but Yosef was right?  The Or Hachaim asks the word פרעה in the possuk  ואין פותר אותם לפרעה seem extra, we are talking about the dreams of Pharaoh, of course they were interpreting the dreams to him?  The Or Hachaim explains the word Pharaoh is not the name of the King but is a reference to the kingship of the Egyptians.  He explains that a king has dreams that are about the entirety of the kingdom, not personal dreams.  The interpreters said the dreams were about Pharaoh himself but Pharaoh understood his dreams, the dreams of a king, are about what effects the entirety of the nation.  Why does a king dream about the nation?   

Why was Yehuda specifically set to set up the Jewish settlement in Goshen?  Rav Chayim Shmulevitz explains that a king has to take responsibility for the nation.  Yehuda took achrayut for Binyamin, he guaranteed his safety and that is the main attribute of a king.  He explains with this the idea the Gemarah Yoma (22b) that Shaul lost the kingship because of one sin and Dovid did two sins and was forgiven.  What was the difference?  Shaul's sin was that he could not stand up to the demands of the people that wanted to spare the property of Amalek an Agag.  He did not stay the buck stops here, I need to ensure the commandment of Hashem is fulfilled.  That is a lack in the necessary middah for malchus and it was stripped from him.  Dovid sinned but those were sins that didn't contradict the middah of a melech and that could be forgiven.  

The Alter from Kelm (second maamer) asks why is it that Dovid, Shlomo, Yosef wanted malchus, were they people that wanted honor and recognition?  He explains that the melech has the ability to have a greater effect on the world.  The king has the power to fix people's problems.  This, he says, is the greatest demonstration of נושא בעול אם חבירו.  It was to fulfill this middah that the greatest of people desired kingship.  Not for greatness but to be great for others.  

The Rambam (Chanukah 3:1) says  וְגָבְרוּ בְּנֵי חַשְׁמוֹנַאי הַכֹּהֲנִים הַגְּדוֹלִים וַהֲרָגוּם וְהוֹשִׁיעוּ יִשְׂרָאֵל מִיָּדָם וְהֶעֱמִידוּ מֶלֶךְ מִן הַכֹּהֲנִים וְחָזְרָה מַלְכוּת לְיִשְׂרָאֵל יֶתֶר עַל מָאתַיִם שָׁנָה עַד הַחֻרְבָּן הַשֵּׁנִי.  It appears from the Rambam that the rulership of the Bais Chashmonei was a continuation of the story of the nes Chanukah.  What is the connection between their malchus and their repelling of the Greek decrees?  Rav Yeruchem Olshin explains with this idea of the Alter.  Since the Chashmoneim stood up for Klal Yisrael , were moser nefesh, they demonstrated the greatest act of נושא בעול and that is what gave the Chasmoneim the ability to be kings.  This is why a a melech must feel the sense of responsibility for others for the whole yesod of malchus it to affect a positive change in the lives of others.  

What is it about being a king that must contain this middah, is it just due to proper circumstances because they are in control?  It is not just circumstance that a king has a big heart that goes out for others but it is part of the essence of his job.  The Sfas Emes Vayigash (5648) says ומדת יהודה מלכות בית דוד דלית לי' מגרמי' כלום. וכל כחו הוא מה שהוא כלי לקבל ומוכן תמיד בהכנעתו אל האדון ית"ש.  The middah of melucha is the king has on self identity, he is battal to where the ultimate king, Hashem.  The king realizes that his power is a mere reflection of this and hence feels only for others not for himself.  The Sfas Emes continues ,this is indicated in the names of Yehuda and Dovid themselves, ומדה זו הוא בחי' יהודה ודוד כמ"ש מו"ז ז"ל יהודה ה' כלול בו. ואות דל"ת שהוא מלא הכנעה בהיותו יודע שהשם בו. וכן אותיות דוד. הד' שפלות. וזכה אח"כ להמשכת הקדושה שע"ז רומז אות ו'. ומ"מ נשאר אח"כ ד' כמקודם.  Despite all the gedulah, they recognize that it is not due to their own merits and have a sense of complete nullification to put everyone before themselves.  

Says Rav Chayim Shmulevitz, that is what Pharoh saw is Yosef to make him second in command.  Just because he can interpret a dream does not make him worthy of being the prime minister, so why did he get the job?  Because he said אלקים יענה את שלום פרעה.  He did not take credit for himself but recognized that he was a mere reflection of a higher power.  That is the middah of malchus and when Pharoah heard that he knew this was his man.

Language Of The Soul

Tehillim (81:6) עֵ֤דוּת ׀ בִּיה֘וֹסֵ֤ף שָׂמ֗וֹ בְּ֭צֵאתוֹ עַל־אֶ֣רֶץ מִצְרָ֑יִם שְׂפַ֖ת לֹא־יָדַ֣עְתִּי אֶשְׁמָֽע.  The Targum says that the עדות is that Yosef did not have relations with אשת פוטיפר.  What is the עדות?  That he was taught all the languages when he left jail.  The Gemarah (Sotah 36b) elaborates on this story that in order to be appointed by Pharaoh he had to know the 70 languages so Gavriel came to teach him the languages but he was not able to understand it so a ה was added to his name and then he was able to know the languages.  Why was Yosef unable to learn the languages?  How was that fixed by adding a ה to his name?  And how is that a proof that he did not have relations with אשת פוטיפר?  The Gemarah also says Pharaoh did not no lashon hakodesh.  Why did he not know lashon hakodesh? 

The Shem MiShmuel cites the Chiduhay HaRim that the language of a nation reflects the middah of the nation.  All of the languages contain the impure middah of the nations but they cover over a spark of spirituality which is brought out when used for a holy purpose.  The Sfas Emes says Yosef was able to know the words of the languages but he did not find the secret to connect to their holiness.  The point of the golut is to be able to purify the languages; to bring out the holiness of the language. 

Therefore, Yosef had a ה added to his name.  The world was created with a ה.  In other words, the ה represents the holiness that is covered up by the creation.  The ה added to his name allows for Yosef to access the kedusha that is hidden in the language by connecting to the point of creation, the kedusha, in the language. 

That may be alluded to when Yosef tells the nation הא לכם זרע וזרעתם את האדמהץ.  With the letter ה I have acquired you, I am able to bring out the kedusha within you. 

Pharaoh, since he had no connection to kedusha was not able to speak lashon hakodesh.  His soul was stuck in a state where it could not connect with lashon hakodesh. 

The fact that Yosef needed a ה added to his name to have a connection to the language of the gentiles proves he had no connection to them.  Had he sinned with אשת פוטיפר, had he indeed had an intimate connection with her, then his soul would have been able to tolerate other languages.  The עדות that this was not the case was the fact that he needed a ה to learn the languages. 

(Sources can be found here.)

Opposite of Haughty

מכניע זדים.  Why do we say (according to those that have this text,) to subdue the wicked?  We also say in the al hanissim וזדים ביד עוסקי תורתך, why specifically the זדים and how is it the opposite of עוסקי תורתך?  The possuk in Mishlay (21:24) says זֵ֣ד יָ֖הִיר לֵ֣ץ שְׁמ֑וֹ ע֜וֹשֶֹ֗ה בְּעֶבְרַ֥ת זָדֽוֹן.  We see that a זד is one who does evil with a haughtiness.  That is why we pray that the insolent should be subdued (Sefaria translation.)  That was the battle against the Greeks.  Chazal enacted Chanukah as a holiday of הלל והודאה.  The word הודאה means submission like מודים חכמים לר"מ because to give thanks to someone, you must acknowledge that you need them (כמפורסם בשם רב הוטנר.)  The fight against the Greeks was a fight against this middah of זד.  The possuk in Mishlay teaches us that the haughtiness is called a לץ.  What is the connection between haughtiness and a לץ?  The לץ is not able to accept mussar, any adjustments to his/her life because s/he is ego-centric.  They believe that everything revolves around them and they have nothing to correct.  It is an ענף on being haughty.  Such a person can not bow themselves before the Torah.  That is why Chazal see the זד as the opposite of the עוסקי תורתך.  That is why the whole enactment of the holiday is to counteract זד through הודאה.  (Based upon a shmuz by R' Elefant.)  That is the סמיכות at the end of Shemone Esrai ונפשי כעפר לכל תהיה פתח לבי בתורתך (from Berachot 17a,) it is humility that is required to be able to acquire Torah (see Likutay Sichos volume 30 Toldot sicha 1.) 

The Kabbilistic books say that just as there is a Pharaoh of tumah in these parshiot, there is a level of  Pharaoh in kedusha.  The word פרעה can also be constructed as פריעה, to reveal (see the Zohar.)  The ability to reveal the light of soul.  The Alter Rebbe points out that פרעה has the same letters as העפר.  The way to accomplish this is by being humble.  It is through humility that one is able to love the self-focus on their own body and tap into the desire of the soul.  

Forget The Past

Yosef named his son Efraim because he forgot all the hardships and his father's household.  Why would Yosef want to forget his father's house?   Some people always live saying "what could have been."  They live in the past and bemoan why things didn't work out the way they expected.  Their entire life is filled with regret over how things worked out and they lose the power to deal with the challenges in front of them because they just dwell on the past.  This leads down a path of יאוש for they feel there is no way they can drag themselves out of their predicament.  That of course is a failing way to live.  Yosef was giving thanks for the fact that he could put the past behind him.  He didn't go around thinking I was the best son of Yaakov and now I'm here in Egypt and that's the end of my life.  He forgot where he came from and how he got there, not that he forget his illustrious ancestry but he  didn't use that as a reason for self-pity and giving up on making the best of the situation in front of him. (Based upon Rav Shlomo Amar.) 

Yosef And Chanukah

Many of the Chassidic books say that Yosef was unique among the shevatim for he had the ability to live in Egypt, occupy a prominent position in the government and still be faithful to his heritage.  This challenge was not the cup of tea for the other brothers.  They chose to be farmers, aloof from the rest of the world to be undisturbed in their search of God.  It is Yosef that is the paradigm of the Jew in exile.  Despite all the challenges thrown at him and his lack of living in a state conducive to his service of God, he didn’t stray from the path of his upbringing.

The Degel Machene Efraim and the Ohav Yisroel both connect Yosef to the 6 orders of the Mishna.  In the words of the Ohav Yisroel, וילבש אותו בגדי שש. ר"ל שרומז בזה שהקב"ה הלביש את יוסף בוא"ו מדות הק' דהוא אתקשרותא דכולא כנ"ל וירכב אותו במרכבת המשנה ר"ל בשית סדרי משנה סוד כללות התורה שבע"פ. והבן.  In the words of the Degel, וירכב אותו במרכבת המשנה אשר לו והנה תיבת אשר לו נראה מיותר וי"ל בזה דהנה הבעה"ט פירש כי בן זקונים הוא לו זקנם ר"ת זרעים קדשים נשים מועד וכו' ע"ש והנה מדבריו דברי אלקים אשר הופיע עליו ברוח קדשו נראה שמסתמא היה שורש נשמתו מן משנה וזכה שנעשה מרכבה לבחי' משנה והוא שאמר גם בגשמיות זכה לרכוב במרכבת המשנה והוא שדייק לומר אשר לו היינו שהיה מדריגתו ושורש נשמתו שהיה מרכבה למשנה כנ"ל והמש"י.  Why is Yosef connected to the Mishna?  Just as Josef had to forge his own path through exile, so too it is the תורה שבעל פה that carries us through the dark days of exile.  As the Gemorah in Sanhedrin (24a) says  במחשכים הושיבני כמתי עולם אמר ר' ירמיה זה תלמודה של בבל.  In the darkness of exile, it is the תלמוד בבלי  that ensures our safety.

That is one of the messages connecting Mekatz to Chanukah.  Yosef teaches us that it is the תורה שבעל פה that creates the orot to light up the dark days of the golus.

טבוח טבח וחנוכה

From the sefer Meor Yichezkal.

Believing Is Seeing

The verse in Shemos (4:31) says וַיַּֽאֲמֵ֖ן הָעָ֑ם וַיִּשְׁמְע֡וּ.  The Sfas Emes asks the order seems backward for in order to believe, one must first hear what’s said.  He explains that Klal Yisroel always have belief in whatever Hashem says even before they hear the message.  The most obvious example of this is נעשה ונשמע.  The midrash (cited in Baal Haturim,) says when Moshe married Tzziporah, Yitro stipulated the first son that Moshe has should serve avodah zarah.  Besides the question of how can Moshe agree to his son serving avodah zarah (see Sichos Mussar,) the other question arises is why would Yitro, who recognized Hashem, make such a stipulation? The Chidushai Harim explains that Yitro wanted that his grandson should come to recognize Hashem in the manner which he did, to try out all the types of religion and realize the truth on his own accord.  However, the Rim said that for us this isn’t the path, for we have natural emunah implanted within us.  We don’t need to discover Hashem, inside we know Hashem already, we just need to remove that which blocks our natural emunah. 

This natural emunah implanted within us is an inheritance from the avos. Rashi tells us at the beginning of the parsha that the avos didn’t question when they didn’t see the promises made to them by God being fulfilled?  Why didn’t they question Hashem? The level of emunah of the avos wasn’t just that they trusted that what Hashem said will happen, rather they viewed it as if it already happened.  For the avos, believing is seeing.  Rashi in parshas Noach says Noach was mekatnay emunah, maamen ve’ano maamen.  What does it mean that Noach believed, but didn’t believe? It was the level of emunah of the avos, to view the words of Hashem as it happened that Noach was lacking. Even though he believed that a flood would come, he couldn’t picture it happening (Birchas Peretz.)

This is the explanation of the Or Hachaim in Vayechi (49:15) about Yissocher, וירא מנוחה  refers to olam habah. How could Yissocher see Olam Habah if it wasn’t in front of him?  Yissocher had such a clarity of the reality; it was as if he saw it.  This was the level of emunah that the women in Egypt had, and therefore they stored away instruments to sing when they got out of Egypt (See Rashi 15:20).  They saw the prophecy of redemption as a reality, not an abstract idea.   

This idea is expressed in halacha as well. The Gemorah in Babba Bathra (119a) says that Eretz Yisroel was considered owned by Klal Yisroel even before they conquered the land because it’s promised to us from Hashem.  The words and promises of Hashem create the reality, at that time, even if it didn’t actually happen yet (see also Raavad in Laws of Zechia 3:8).    

Rashi says (6:12) Moshe made a kol vachomer: if Bnei Yisroel won’t listen to me for sure Pharaoh won’t.  The reason that Bnei Yisroel didn’t listen was because they were overworked and didn’t have the energy to listen to his words, as the verse says explicitly.  How can Moshe make a kal vachomer that Pharaoh, who isn’t overworked won’t listen?  The Baalai Mussar explain that Klal Yisroel naturally believes Hashem (and his prophets.)  If Klal Yisroel, the natural beleivers, don't believe, they don't take to heart what Moshe is saying, for sure Pharaoh won't listen (See Or Yahel, Lev Eliyahu.)  Rav Yeruchem in Daas Chachma U'Mussar volume 3 #1 points out based upon the Sforno that a lack of internalizing the message, for whatever reason, will cause a lack of belief in the message .

Towards the end of the parsha there is a description of how the Egyptians who feared the word of Hashem brought their animals inside before the hail came.  However, the animals of those who didn’t fear the word of Hashem were killed.  How can this be this called fearing God if they already had been stricken six times?  What fool would have left his animals outside?  The yiras shamaim described here isn’t a level of fear of heaven, rather it’s a description of the ability to accept the word of Hashem. It wasn’t a question of lack of understanding in the minds of the Egyptians, but rather a lack of a desire to believe.  The first step in emunah is to accept that what Hashem says will happen. That was the difference between the Egyptians who left their animals outside versus those that brought them inside.  The verse doesn’t say those who left their animals outside were lacking a fear of heaven, but they didn’t pay attention to what was said.  It was a lack of simas lev-the desire to accept the message (Birchos Peretz and Alter of Novardok). 

This idea can also be used to explain why the brothers didn’t recognize Yosef until he revealed himself.  Why didn’t they figure it out if there were so many hints?  It wasn’t that the brothers couldn’t understand the hints, but rather that they didn’t want to accept the reality.  The brothers refused to concede that indeed the viceroy was Yosef for then they would have to admit that they were wrong. It wasn’t a lack of knowledge, but rather a lack of a desire to accept the truth that withheld the brothers from recognizing Yosef (Degel Hamussar.)

Yosef: The Shabbos Man

After the brothers regret selling Yosef, The midrash cites the possuk (Job 12:14) הן יהרוס לא יבנה, once the עצה of the brothers was destroyed it was not  rebuilt.  The simple interpretation is that the brothers plans were thwarted by Hashem.  However, the language of the midrash indicates that it hasn't been rebuilt yet, but will in the future, what would be the meaning of this?

The Shem M'Shmuel explains that the avodah of the brothers was done with great fire and joy, their avodah was that of the heart.  Yosef is called קדקד נזיר אחיו, the midrash (end of Vayechi) says that Yosef called himself the head, he is the avodah of the שכל.  His avodah was in a manner of contemplation, calm and even-headed.  These two paths make up the difference between Shabbos and Yom Tov.  Shabbos is a day of oneg, it is a day where speech isn't encouraged, it is a time to come close to Hashem via meditation and deep thinking.  Yom Tov is a time of great joy, its a time when the heart can express its emotions freely.  The advantage of the avodah of the heart is that it can be accessible to all.  The advantage of the path of the brain is that the person rises above the world. The debate between Yosef and the brothers was which path to take, each side was trying to force the other side to follow their view.  The conclusion is that the way of the brothers can't fully be revealed yet.  It isn't time for everyone to be able to connect to Hashem and their must be some separation from the rest of the world.  However, there will be a time when the avodah of the brothers will come back.

 

The Ramban asks why didn't Yosef send a letter, text, whatsapp or email home to notify Yaakov that he was live and well?  He knew Yaakov was very distraught about his absence and this would've comforted him, why not show respect for his father?  In the above vein, the Shem M'Shmuel explains that Yosef lives a life of Shabbos, he doesn't take action to improve a situation, he lets Hashem work things out.  That is why the midrash is critical of Yosef for telling the sar haiskim to remember him, for Yosef isn't supposed to do any action to help out his situation; he sits and watches the play of God.

Rashi says that when Yosef dined with the brothers it was the first time they drank wine since the sale.  The question is why did the brothers partake if they didn't know they had relocated Yosef?  The Shem M'Shmuel explains that wine has the potential to cause danger if not drunk responsibly.  On Shabbos however, that damage isn't something to worry about for everything including wine is elevated on Shabbos.  Because they were united with Yosef, the brothers tasted "the taste of Shabbos" in the food and therefore partook of the wine as well.  The midrash derives from the possuk וטבח טבח והכן that Yosef kept Shabbos.  Why is that hinted to only now when Yosef is older already?  Explains the Shem M'Shmuel that Yosef can be the head, the Shabbos but only if the rest of the body is intact, only if the brother are with him.  As long as they were separated, Yosef and the brothers didn't keep Shabbos.  [It is quite a pela to say the brothers didn't keep Shabbos but that is what he says.  See Likutay Sichos volume 20 sicha 2 for a different approach as to why Yosef's keeping Shabbos is hinted here.]

Empathy

After the brothers are turned away by Yosef, the Torah tells us their reaction.  The brothers appear to be admitting their guilt in the sale of Yosef and then Reuvain seems to say I told you so.  Is that the conversation, what kind of comforting words is Reuvain offering?  The Sforno and Or Hachaim explain that the brothers don't admit their guilt for the act of the sail, they say that they are guilty for not hearing the cries of Yosef.  However, they still held that their decision of the sale was correct and Reuvain says your teshuva is not good enough.  The sale itself should not have taken place!  We see from her that the brothers felt even though their decision of the sale was correct, they should have taken pity on their brother.  True, cold logic dictated they were correct, but how can you ignore the pleas and cries of your young brother?  At least they should have treated him in a better fashion.  I can't help but be reminded of the line in the movie Nuremberg 2000, where the Jewish psychologist is trying to understand how the Germans could do such atrocious actions without any pains of conscious.  He concluded that the root of evil is the lack of empathy.  It wasn't so much the act that bothered the brothers, it was their lack of empathy for their brother that they regretted.  Even if one is determined that they are right and someone must be punished at least feel his/her pain and then maybe you will see the decision isn't vindicated.
The Rebbe (Likutay Sichos volume 30) takes issue with this approach for it still seems unnecessary for Reuvain to say "I told not to do anything to him and you didn't listen."  If he wanted to say they should regret the sale itself, just say you sinned in the sale itself and must do teshuva for that, why say it in a seemingly haughty manner?  The Rebbe explains that there are two kinds of teshuva.  There is teshuva that comes because of an external factor that causes a person to realize his/her mistake.  Then there is a greater level, where the person on his/her own accord recognizes the need for teshuva.  The brothers did teshuva because of the צרה in front of them, but it wasn't a voluntary teshuva.  Reuvain says that shouldn't be the reason for the teshuva, you should do teshuva because of what I explained earlier to you; that it is a great sin to harm Yosef (see inside for how this explains why the Rambam tells us the great principle of בחירה חפשית in the middle of הל' תשובה.)           

ההוד וההדר

Rashi at the beginning of Devarim (1:5) says that Moshe translated the Torah into 70 languages, yet Chazal understand the translation of the Torah into Greek was a terrible thing.  Why was it different than the translation of Moshe?  The Gemorah in Babba Kamma 83a declares that one shouldn't learn the chochma of the Greeks.  However, Chazal extol the virtues of the Greek language even allowing it to be used for kedusha (see Megillah 9b.)  Why is the chochma frowned upon but the language praised?    
The answer is the difference between הוד והדר.  The two words are often found together but there is a difference between them.  The Malbim says that הדר is an external beauty as opposed to הוד which is a reflection of true, inner beauty.

The Greeks indeed had הדר, they had an external beauty to them.  There language was very elegant, refined and sophisticated.  However, they were lacking in הוד, the outer appearance was an empty shell, there was no substance inside.  The הדר of יון was a positive and could be incorporated into קדושה, however the inside, the chochma was poison, toxic and destructive.     
  
The Kabbalists teach that Chanukah is the תיקון of the ספירת ההוד.  What does this mean?  Chazal were מתקן the holiday of Chanukah as days of הלל והודאה.  The word הודאה comes from the same root as הוד.  What is the relationship between the הוד of splendor, beauty and glory and the הוד of thanks?  Furthermore, we know from the Ushpizin that the Kabbalists line up Aharon with הוד and he is of course connected to Chanukah as we know from the Ramban at the beginning of Behalosca, how is he an example of הוד?  And why do the Kabbalists lump together נצח והוד, what is their relationship?  I will try to explain a little according to my little understanding and level based upon the works of our holy masters and teachers. 

The Gemorah in Shabbas (88b) says the angels complained how could Hashem give the Torah to mankind and they cited the verse Tehillim (8:2) תנו הודך על השמים.  Why the usage of the word הוד to describe the Torah?  We know that the Avos already learnt Torah, so what was the greatness in the giving us the Torah at Sinai?  Many commentators explain that at Sinai the power of פסק and decision making was given over to Klal Yisroel. As demonstrated by the Sages disagreeing with the very  halachik ruling of God in the sugyah of תנור של עכנאי (Babba Metzia 49b) [see intro. to Ketzos Hachoshen.]  It was this בעלות on Torah given to Klal Yisroel that bothered the angels.  They understood that possibly man can have the zechus to study Torah but how can he have the power to make an everlasting imprint on it?  The middah of hod is on the gevurah side of the scales.  The middah of gevurah is where the sod of tzimtum starts, its the process of Hashem containing his light to allow for something else to coexist.  This is the middah of hod, to allow for another side to exist but join together to make one splendorous union (see Rav Hutner Chanukah maamer 7.)
(See Berochos (58a) and the explanation is in the same vein, the Beis Hamikdash is man's place to serve God.)

The verse says Isaiah 66:1 והארץ הדום רגלי, this world is the place where the הוד of Hashem comes into recognition.  אין מלך בלא עם, its the recognition and subjugation of the people that bring out the glory, honor and greatness of the king.  הוד is intertwined with נצח for there is a need to first combat the desire to be separate from God and only after that is it possible to to part of the 'עם ה and bring out the הוד.  That is why הודאה is connected to הוד, for it is the "thanks", the connection of the human to the בורא עולם that is the ultimate splendor.  

It is already מפורסם בעולם that Chanukah is the holiday of תורה שבעל פה, it is the power of the man-made Torah that was the cause of the victory over the Greeks.  It is the תורה שבעל פה that is the הוד, the beauty of man uniting with Hashem via the Torah.  That's why the Moshe received the 'קרני 'הוד only after the second Luchos because only then was there a need for תורה שבעל פה.  The first Luchos conained all of Torah in them, there was no need for תורה שבעל פה, that is a chiddush of the second Luchos (Beis Halevi.)

The Or Gedalyahu points out that Aharon is the father of תורה שבעל פה for the first time we find a סברה מחודש is by Aharon (in Shemini, 8 connected to Chanukah.)  And therefore, even though normally the lighting of the menorah can be done even by a non-kohan (Yoma 24b,) it is Aharon that is commanded to light the menorah in Behaloshca for the menorah is the symbol of תורה שבעל פה as the Netziv discusses is Tetzaveh.  That is the connection of Aharon to הוד.

The Greeks were the antithesis to הוד.  They agreed that God created the world but denied his constant השגחה and involvement in the world.  They refused to be the 'עם ה, to acknowledge man's subjugation to God.  Therefore, there entire focus was on the greatness of man for they didn't want to acknowledge reliance upon God.  The Greeks believed in acquiring chochma, but only as a means to enhance the gratness of man.  They were interested in perfecting the human mind for its own sake, they had no עסק in chochma that involved closeness to Hashem.  Greek Philosophy wasn't interested in producing the religious man, it was interested in making the perfect man.  In the al hanisim we say להשכיחם תורתך ולעבירם מחוקי רצונך.  Why do we emphasis that its Hashem’s Torah and mitzvot and focus on the חוקים, just say they wanted us to forget Torah and mitzvot?  The Rebbe explains that the Greeks weren’t against the chochma of the Torah or the mitzvot, they were against the connection to Hashem that comes about because of it.  They want that connection to the chochma of the Torah as well and therefore had it translated to Greek but couldn't stand the ביטול to Hashem's wisdom that exists in the learning of a Jew.  That's why they singled out the חוקים for since it defies human logic they didn't find any redeeming qualities in it.

We find in חנוכה on emphasis on הדור מצוה more than in other mitzvos, why is there this emphasis here?  Based upon what we have explained it is self understood.  We take the power of the הדר of the Greeks and fuse it with הוד, we use the external beauty not as an empty facade, but to enhance the internal beauty of the mitzvah.  

The root of this Weltanschauung  can be traced back to parshas Noach to Shem and Yefes.  Rashi (19:23) says that Shem acted with zerizes to cover his father’s ערוה and was rewarded with tzitzis.  Yefes, who didn’t move as fast was rewarded with burial.  The Maharal explains that the body is naturally sluggish and slow, therefore Yefes acted according to his body and was rewarded with a bodily reward .  This is also hinted to in his name, Yefes, which comes from the word יופי which means (external) beauty. Yefes was the father of Yovon and therefore his traits passed on to Yovon.  Shem, who acted based upon the neshama got a ruchnious reward, he was rewarded with a mitzvah.  Klal Yisroel descends from Shem and inherited his traits.  יפת אלקים ליפת is the whole essence of the Greeks, the whole concern is with outer beauty but we are concerned with connecting to Hashem and bringing out His הוד והדר.

In the second verse of our parsha, when describing the cows it says יפות מראה ובריאת בשר.  The word used to describe their appearance is מראה.  In verse 18 when Pharaoh tells over the dreams to Yosef it says  בריאת בשר ויפת תאר, why is there a switch in order of  health and the appearance and  why switch the words from מראה to תאר?  See the Rogatchover.  However, based upon what we have said, Pharaoh like the Greeks first considered the external appearance and only afterward was concerned about the internal well being.  What caught his eye first was the external appearance of the cows and only afterward did he notice the internal healthiness.  However, when speaking to Yosef, he first said what was important to Yosef which was the internal well being and only afterward described the external appearance.  The word מראה is used to describe pure aesthetic beauty without any reflection on the inside.  The word תאר on the other hand is a beauty that is reflective of a pure pnemious.   That is why Rachel is described first as יפה תאר and only afterward as יפה מראה for her external beauty, מראה, was a reflection of the the תאר, the inner beauty.  This was a process of learning for Yosef as well, he went from Yosef who was מסלסל בשערו to the Yosef who was in jail because of physical appearance.  He had learnt the hard way that the external appearance is only import as a reflection of the inside, not in its own right.
ההוד וההדר לחי עולמים.     

Wishing everyone a lichtig and freilich Chanukah.  May we merit to see the light of Moshiach speedily in our days (mammash.)

Yosef: Breslov Or Litvok And A Personal Chanukah

The verse says (39:3) וירא אדניו כי ה' אתו.  How did Potiphar know that Hashem was with him?  Rashi says that Yosef was constantly mentioning the name of Hashem.  The source of Rashi is a midrash Tanchuma which says that Potiphar saw Yosef whispering and assumed Yosef was using witchcraft until Yosef explained he was praying to Hashem.  The Ramban challenges the explanation of Rashi (but he doesn’t explain what’s bothering him.)  He interprets that Potiphar realized the success of Yosef must be from G-d.

The midrash Rabba seems to have a different interpretation from that of the Tanchuma.  The two midrashim have the same story line but the Rabba adds that Yosef ended up forgetting (doesn’t say what) and brings a support from the verse (41:51) of why Yosef called his son Menasha because he forgot all his amal.  What does this part of the midrash mean, what did he forget and what does it have to do with how Potiphar knew Hashem was with Yosef?  The meforshim explain based upon a previous midrash in Vayishlach which explains the verse (33:18) ויעקב בא שלם to mean he was complete in his Torah.  The midrash contrasts between Yosef who forgot his learning in Egypt and Yaakov who didn’t forget his learning in the house of Lavan.  The midrash there cites the same verse about Menashe as proof.  It’s apparent in the light of this midrash that the midrash in our parsha understands amal to mean the work of Torah.  Clearly the midrash Rabba understands that Yosef wasn’t praying to Hashem but rather reviewing his learning.  It seems that the two midrashim have a different understanding as to what Yosef did in the house of Potiphar.  According to the Tanchuma, Yosef was praying to Hashem as he was doing his work (see Rav Shimshon Pinkus,) which is the Breslov approach but according to the Rabba he was learning even as he was working like the Nefesh Hachaim delineates, the Litvish approach.

Two questions come to mind when reading the midrash.  1.  Why is it that Yosef forgot his learning, especially if he was reviewing?  How does this fit with Rashi in Vayigash (45:27) that Yosef sent wagons as a sign that he remembered they had been learning eglah arufah?  2.  Why would Yosef name his son after the fact that he forgot his learning?  The Chosom Sofer (Shabbos 21b) explains that because Yosef was subject to such oppression, he forgot the learning that he was taught by his father.  Despite all his hardships, in jail Yosef started to learn again anew.  Yosef named his son after his forgetting to demonstrate that even though he forgot his learning still he was able to rebuild and continue learning.  It’s the Torah that’s learnt under hardship that sticks with the person, not the Torah that one learns when its easy.  The midrash says in the beginning of parshas Mikatz says  קץ שם לחושך Hashem makes an end to the darkness, there is light at the end of the tunnel.  The Pittsburger Rebbe points out thatחשך  has the same letters as שכח.  The midrash is indicating that at the time of Yosef’s exit from prison, not only was he free of his physical bondages, he was free of his spiritual bondages as well.  In jail, Yosef’s time of forgetting stopped and now he received the Torah of difficulty.  The Torah that he acquired in his time of difficulties is the Torah that stuck with him.  (See the Netziv on parshas Mikatz for a different approach.)

Chazal say about the story of creation that חשך corresponds to the golus of Yavan.  Yavan tried to get Klal Yisroel to forget the Torah.  What saved Klal Yisroel was to learn and stand up for Torah with mesiros nefesh.  We learn from Chanukah that even if the Torah of our youth- the Torah learnt in times of ease doesn’t hold up, a person must have his own, individual Chanukah to learn when times are hard.  It is the Torah that’s learnt when times are difficult, and the pressures of life are at their highest that a person will end up remembering.  It is that Torah that proves one is a true עבד השם

The Ramban also brings the end of the Rabba which says that the Shechinah came to prove to Potiphar that Yosef wasn’t using witchcraft, rather Hashem was helping him.  As opposed to the Tanchuma which understands that Potiphar figured it out for himself, the Rabba says that the Shechinah came to prove the righteousness of Yosef.  This seems to be other debate between the Rabba and the Tanchuma will the Shecinah appear to a rasha to prove the righteousness of a tzaddik.  The Tanchuma seems to hold it is not fitting for the Shechinah to appear to a rasha even for the sake of the tzaddik.  Therefore, it concludes that Potiphar understood on his own accord that Hashem was helping Yosef.  Rav Ozban (Rosh Yeshiva of Telz, Riverdale) points out that if even a rasha like Potiphar realized the success of Yosef came from Hashem for sure we should realize that our success comes from Hashem and not from our own endeavors.