From the Teachings of the Lubavitcher Rebbe Rabbi Menachem Mendel Schneerson, Zt”l
In this week's Torah portion, Beshalach, we find the verse "And Moses took the bones of Joseph with him." When the Jews left Egypt in the Exodus, they fulfilled the oath they had made to Joseph and brought his casket to the Land of Israel for reburial. "G-d will surely remember you," Joseph had made them promise, "and you shall carry up my bones from here."
Seems Somewhat Odd and Even Unnecessarily Strident
At first glance, the Torah's repeated use of the word "bones" (atzmot in Hebrew) in connection to a tzadik (righteous person) seems somewhat odd and even unnecessarily strident. Why doesn't the Torah refer more respectfully to Joseph's "remains" or his "coffin"? The answer, as will be explained, is that the Hebrew expression "atzmot" has special significance.
The word "atzmot" is an allusion to "atzmiyut," meaning "essence." In the same way that a person's bones constitute the strength of his physical body, the phrase "the bones of Joseph" refers to Joseph's unique and powerful character. When the Torah tells us that Moses carried the "bones" of Joseph, it means that he took the essence of Joseph with him into the desert.
This "essence of Joseph" is alluded to in his name, as his mother Rachel declared when he was born: "And she called his name Joseph, saying, G-d will add to me another son (acher)." The function of Joseph is to "add" Jewish sons, and not just any sons, but even those who have fallen to the level of "acher," meaning "other." This essence of Joseph can restore even the most estranged Jew into a son of the Holy One, blessed be He.
The Indestructible Bond
When the Children of Israel left Egypt they became a nation, acquiring the status of G-d's "sons." The bond between a father and son is indestructible; no matter how far the son may roam, he will always remain his father's child. When Moses led the Jewish people out of Egypt, he utilized this special ability of Joseph to transform even an "other" into G-d's rightful "son."
We see this illustrated at the end of this week's portion, when the Torah describes how Amalek attacked the Jews at a place called Refidim. Amalek deliberately targeted those who were "weak" in faith and deed, and were "straggling behind" the rest of the Jewish camp. Nonetheless, Moses sent Joshua to fight Amalek, and even the weakest Jews were saved.
Indeed, we are promised that when Moshiach comes, not even one Jew will be left behind in exile. All Jews will be G-d's "sons," and together we will enter the Messianic era.
Reprinted from the Parshat Beshalach 5761/2001 edition of L’Chaim. Adapted from Volume 26 of Likutei Sichot.
“Then Moshe and Bnei Yisrael sang . . .” (15:1) Midrash Mechilta states: Even nursing babies stopped feeding and sang along. [Until here from the Midrash] R’ Yitzchak Arieli z”l (1896-1974; Mashgiach of Yeshivat Merkaz Harav; author of Enayim La’mishpat) explains:
Our Sages teach in several Midrashim that there are ten different levels of Shirah / song. The highest-level song will be sung at the time of the future redemption. What defined the song sung after the splitting of the Yam Suf?
R’ Arieli answers: This song resulted from a spiritual experience so powerful that all people–great and small–sang the same song, word-for-word. “Moshe and Bnei Yisrael sang,” says the verse, and Midrash Mechilta comments: “Moshe was equivalent to all of Yisrael, and all of Yisrael was equivalent to Moshe.” This song emanated from the soul, not from the intellect. Thus, even babies “sang.” (Haggadah Shel Pesach Shirat Ha’geulah)
Reprinted from this week’s whY I Matter parsha sheet for the Young Israel of Midwood.
