The Context:
As the Torah narrates the Jewish people’s exodus from Egypt, it makes a curious juxtaposition. First it describes their itinerary: “So G-d led the people around by way of the desert to the Red Sea, and the children of Israel were armed when they went up out of Egypt.” And then the following verse appears: “Moshe took Yosef’s bones with him, for he had adjured the sons of Israel, saying, God will surely remember you, and you shall bring up my bones from here with you.” (Shemos 13:18-19)
The Question:
What thematic connection is there between the journey of the Jewish people into the desert and the fact that Moshe took Yosef’s coffin with him?
Preface to the Explanation:
The language the Torah uses to describe Yosef’s body is unusual, “the bones of Yosef.” Why couldn’t the verse have used a more respectable phrase like “Yosef’s coffin”? The bones, in this sense, refer to the essence of the person, the immovable truth of who they are beneath all exteriors.
The essence of Yosef is alluded to in his name, “So she named him Yosef, saying, ‘May G-d grant me yet another son!’” (Bereishis 30:24) In the chassidic interpretation, the task of Yosef is to transform the “otherness” of the outsider, the soul who is distant from G-d, into “yet another son,” one who is intimate with G-d. It was this ability of Yosef which the Jewish people needed as they left Egypt for the Land of Israel.
The Explanation:
If the Jewish people had immediately entered Israel upon leaving Egypt there would be no space for the “outsider,” every Jew would enjoy a complete relationship with G-d. But this was not what G-d had in mind; “G-d led the people around by way of the desert to the Red Sea...” The physical desolation of the desert alludes to a place of spiritual danger. Because they were entering a reality which would degrade their spiritual connection, they needed the essence of Yosef to accompany them as a reminder that every Jew’s task is to ensure that even those lost in the desert return to their identity as G-d’s child.
The End in the Beginning:
This provides us with a deeper understanding of the connection between this beginning of the parsha and the end which concludes with Moshe appointing Yehoshua to lead the battle against Amalek. Yehoshua was a descendent of Yosef and therefore the perfect antidote to its particular evil. Amalek preyed on those Jews who were outside the Clouds of Glory due to their sins. Thus, it was the calling of Yehoshua to leave the safety of the clouds and reclaim those souls who had drifted “outside” the Divine embrace.
Mystical Allusions:
The Kabbalah teaches that every month corresponds to one of the twelve tribes, and the month of Shevat, when we read Beshalach, aligns with Yosef. Furthermore, the acronym of the Divine name associated with this month is the verse “And if he does replace it, then [both] that one.” (Vayikra 27:33) (Siddur Ha’Arizal) The first letters of each of those words are the four letters of G-d’s ineffable name.
The verse speaks of the law concerning the improper substitution of consecrated animals. Ideally, one is not allowed to attempt to transfer the sanctity of a consecrated animal onto an unconsecrated animal. If he does declare this intention, however, then both animals are considered to be consecrated.
Now we can appreciate the relevance of this verse to the month of Shevat, which is linked with Yosef. The idea of improper substitution alludes to the mandate of reaching the spiritually disconnected and attempting to “consecrate” them by bringing them closer to G-d. In an ideal world, there would be no reason to leave the “Divine cloud” and enter a place of spiritual danger. But in desperate times such as these, we must attempt to bring in every soul who resides outside.
Thus, the passing of the previous Rebbe, Rabbi Yosef Yitzchok, was in this month of Shevat, since he personified this mandate of Yosef to transform the “other” into a “son.”
The Lesson:
In the allusion to the name of G-d in the above verse, the latter half of the verse is not included in the allusion, “[both] that one and its replacement are holy.” That is, only the first half of the verse referring to the act of attempted replacement is used to allude to the Divine energy of the month of Shevat. The continuation of the verse which states that both animals are granted sacred status is not included.
This points to a larger lesson in outreach. Often we feel discouraged if we do not see lasting, profound change from our efforts. Yet this is not what is asked of you. We are to make the effort, to value every mitzvah and connection we can offer to the other. The continuation of the verse, whether this results in actual holiness in the person, is left to G-d.
