As related in this week's Torah portion, Vayeishev,

As related in this week's Torah portion, Vayeishev, when Joseph went at his father's behest to check on his brothers in Shechem he met a man "wandering in the field," who was actually the angel Gabriel. In response to Joseph's question if he knew where they might be, the man replied, "They have departed, for I heard them say, 'Let us go to Dotan.' "Rashi, the foremost Torah commentator, explains that with these words the angel was trying to warn Joseph to keep away from his brothers, who were intending to harm him. "They have departed" suggested "they have removed themselves from brotherhood," and "let us go to Dotan" meant they were looking for a legal way ("datot") to kill him. Nonetheless, Joseph ignored these veiled warnings and continued on his way.
Thus we see that in his desire to fulfill his father's request Joseph demonstrated true self-sacrifice, to the point that he was willing to endanger his life. Yet this in itself raises several questions: Jacob had asked Joseph to "go see the welfare of your brothers and the welfare of the flock, and bring me back word." If Joseph were to be killed by his brothers, he would obviously not be able to report back to Jacob.
Furthermore, what justification did Joseph have for endangering his life in order to fulfill the commandment of honoring one's parents, when it is not one of the three mitzvot (commandments) a Jew is permitted to give up his life rather than transgress: idolatry, illicit relations and murder?
The great codifier of Jewish law, Moses Maimonides, explains that in certain circumstances it is indeed permissible to demonstrate this extreme level of self-sacrifice, even when it isn't "necessary": "If the person is tremendously great, pious and G-d-fearing, and sees that the generation is reckless [in observing that particular mitzva], he is permitted to sanctify G-d's Name and sacrifice his life for even a minor commandment, in order that the people see and take note."
Joseph was well aware that his brothers were lacking in the mitzva of honoring parents, which had been amply demonstrated by their behavior in the incident of Shechem as well as in their antipathy toward him. He thus resolved to fulfill his father's wishes at all costs.
The same dynamics are also evident in the story of Chanuka, which we are now celebrating. Strictly speaking, there was no need for Matityahu and his sons to risk their lives and engage in war against the Syrian-Greeks. Nonetheless, it was their willingness for self-sacrifice above and beyond the "letter of the law" that ultimately led to miracles and wonders.
In fact, in the merit of their deeds they found the "cruse of pure oil with the High Priest's seal," symbolic of the inner essence of every Jew, and merited "to institute these eight days of Chanuka to give thanks and praise to Your great Name."

Adapted from Vol. 35 of Likkutei Sichot