English translation — בשלח א

A.

At the beginning of our parshah,

after the verse¹

"And God led the people around by the way of the wilderness by the Sea of Reeds, and the children of Israel went up armed from the land of Egypt,"

it stands²

: "And Moses took the bones of Joseph with him, for he had solemnly sworn [the children of Israel], saying, 'God will surely remember you, and you shall bring up my bones from here with you.'"

The Kli Yakar³ raises

on the juxtaposition of the verse "And Moses took the bones of Joseph" to the verse above⁴

"And the children of Israel went up armed"⁵,

and explains it with the introduction of what is stated in the "Yalkut

This portion⁶,

that they were traveling in the desert, two arks: the Ark of the Shechinah and the ark of Yosef, and the nations were asking: what is the nature of this ..

And they answered them: this one fulfilled ..

that Yosef fulfilled all the Ten Commandments

(which are on the tablets that are in the Ark of the Shechinah)

etc.".

And based on this he explains the juxtaposition: earlier it says "And armed (chamushim) the children of Israel went up, armed (mezuyanim),

and their weapon was the Holy Ark that went etc."⁷.

And upon this comes the verse after it — "And Moshe took the bones of Yosef with him",

to explain — what is the matter of the "weapon" <b>before </b>the Giving of the Torah,

<b>before </b>there was the "Holy Ark" — that this is "the bones of Yosef",

because "the ark of Yosef was similar as if all the Ten Commandments were engraved in it".

And afterwards he says a second explanation,

that it comes in continuation to the &lt;b&gt;beginning&lt;/b&gt; of the previous verse: since that "And God led the people around by the way of the wilderness [to] the Sea of Reeds",

is "Moses thought perhaps the sea would hinder them,

then He would split it for them in the merit of Joseph as our Rabbis of blessed memory taught&lt;sup&gt;8&lt;/sup&gt;

from the verse&lt;sup&gt;9&lt;/sup&gt;

The sea saw and fled; what did it see? The bones of Joseph."

It is however in need of explanation in both explanations

(and especially according to the plain meaning)

: in the

In earlier verses the matter is not mentioned that they went into the desert with the "Ark of the Shechinah"

(And consequently that Joseph's ark replaced the Holy Ark)

; and it is also not mentioned

(also not in the verses after this)

that the splitting of the Red Sea was in the merit of Joseph¹⁰.

From this it is understood,

that even though taking Joseph's bones is primarily a matter related to the Exodus from Egypt¹¹,

as Joseph adjured²

"God will surely remember you etc. and you shall bring up my bones",

this is nevertheless also connected with "And God led the people by way of the desert" — specifically the journey in the desert.

And it requires explanation — what is the connection between these two matters?

Also must one understand: since the Torah is eternal,

it is a directive to every Jew in all times and in all places,

it is understood,

that also <b>the </b>matter

("And Moses took the bones of Joseph with him" going into the desert¹²

at their exodus from Egypt),

there is in it an eternal directive.

And with added detail — there comes a matter <b>eternal </b>— in the <b>one-time </b>action of "And Moses took the bones of Joseph,"

going out from Egypt.

2.

Will one understand this with an introduction to what is stated in the verse "And Moses took the bones of Joseph with him."

At first glance,

Indeed,

That in his oath Joseph used regarding himself the expression

(As he concludes in the verse)

"And you shall bring up my bones from here with you"¹³

— But since it is not a language of honor for the righteous,

the Torah,

at first glance,

should have used not the expression "bones of Joseph"¹⁴,

but rather "And Moses took

(the ark)

of Joseph with him"¹⁵

(And especially according to the first explanation of the Kli Yakar),

and the like?

And it is to say that this itself the verse comes to emphasize,

that going out from Egypt Moshe took with him "&lt;b&gt;bones &lt;/b&gt;of Yosef" — which bones are called so because they are the essence and strength of the human and the animal&lt;sup&gt;16&lt;/sup&gt;

— the &lt;b&gt;essentiality &lt;/b&gt;of Yosef,

the essential matter of Yosef&lt;sup&gt;17&lt;/sup&gt;

— and &lt;b&gt;this &lt;/b&gt;

(taking &lt;b&gt;bones &lt;/b&gt;of Yosef)

is primarily relevant because "And God led the people by way of the &lt;b&gt;desert&lt;/b&gt;",

as follows.

Gimmel.

What is the essentiality of Yosef — it is said&lt;sup&gt;18&lt;/sup&gt;

in his &lt;b&gt;name&lt;/b&gt;&lt;sup&gt;19&lt;/sup&gt;

— "Yosef",

which "And she called his name Yosef &lt;b&gt;saying May Yosef &lt;/b&gt;Hashem for me &lt;b&gt;another son&lt;/b&gt;"&lt;sup&gt;20&lt;/sup&gt;.

Dalet.

Heh.

The matter of Yosef is — that there should come &lt;b&gt;another &lt;/b&gt; "son".

This is, however, still not the completeness of &lt;b&gt;Atzmut&lt;/b&gt; Yosef,

because then it would have had to say only "Yosef Hashem li ben".

From the fact that "Yosef" is "&lt;b&gt;leimor &lt;/b&gt;Yosef Hashem li ben &lt;b&gt;acher&lt;/b&gt;" it is understood,

that this is not "ben" simply,

but "ben acher",

that from "acher" one should make a "ben"&lt;sup&gt;21&lt;/sup&gt;.

From a Jew who is an "acher",

whose conduct is a conduct &lt;b&gt;acheres&lt;/b&gt; from Judaism,

until G-d forbid entirely "acher" — "she'eino tzad hak'dushah"&lt;sup&gt;22&lt;/sup&gt;

— one must from &lt;b&gt;him&lt;/b&gt; make a "ben",

a Jew in whom it is seen that he is a ben — banim atem laHashem Elokeichem&lt;sup&gt;23&lt;/sup&gt;.

explains one of the interpretations in the maamar of the Midrash&lt;sup&gt;25&lt;/sup&gt;

on the verse "Yosef Hashem li ben acher",

that "acher" means "who does the deeds of others, such as Yeravam and his companions".

Which at first glance is perplexing&lt;sup&gt;26&lt;/sup&gt;,

that Rachel prayed that there should come to her a son who

does the deeds of others, such as Yeravam and his companions?

Rather, this very thing is the interpretation of "Yosef Hashem li ben acher",

that from one who does the deeds of &lt;b&gt;others &lt;/b&gt;— should become a "son" to his Father in heaven,

to the Holy One, blessed be He].

And the matter pertains to the going out from Egypt and as preparation for this,

which then at the time of the Exodus,

was revealed in the entire world the actual and manifest existence of the statement "Send My son"²⁷,

that Jews are sons²⁸.

And therefore,

the measure of the Holy One, blessed be He, is measure for measure²⁹,

at the going out from Egypt — Jews

(through Moses — the shepherd of Israel and who took them out of Egypt — )

took with them the bones of Joseph,

a Jew causes that there should come about yet a "son" of the Most High; and he must effect this even upon one who until then was an "other".

D.

According to the above it will also be understood the "interweaving of their beginning in their end"³⁰

of the beginning of our portion with its end:

At the end of the portion³¹

it is told "And Amalek came and fought with Israel in Rephidim, and Moses said to Joshua, 'Choose for us men,'"

that the war was conducted by Joshua.

And as it is stated in the midrashim³²

the reason why the war had to be through Joshua,

not through Moses,

because Joshua is from the seed of Joseph

And it is written³³

"And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau stubble," and Amalek is indeed from the seed of Esau.

The possibility that Amalek could wage war with Jews came from the fact that among the Jews there arose a doubt in faith,

"Is the Lord in our midst or not?"³⁴

And which Jews could Amalek affect — only those who were "the stragglers <b>behind you</b>"³⁵,

"Those lacking strength because of their sin, that the cloud was spewing them out",

only those who were behind you — outside the cloud; the Jews who were found <b>inside</b>,

them Amalek could not affect.

Comes Amalek

(through the evil inclination)

and asks³⁷

: Since that he

(Amalek)

wages war only with those "lacking strength because of <b>their sin</b>",

but not those who were within the cloud — so what is the necessity that the Jews "sinners who fear sin"³⁸

should <b>go out</b> from the cloud,

as Rashi explains³⁶

as Rashi explains³⁹

"<b>Go out</b> from the cloud" and "wage war

(with Amalek)

Outside the cloud is a place of danger in physicality and spirituality,

and all this in order to save Jews whom "the cloud was spewing out"?

is the introduction to Yetzias Mitzrayim

(and to the war with Amalek)

"And Moshe took the <b>bones of Yosef</b> with him" — and consequently,

when a situation arises that a Jew is in a state of "other" towards our Father in Heaven,

he asks "Is Hashem in our midst?",

and like the parable that Rashi brings⁴⁰

of a "man who placed his son on his shoulder and went out on the <b>road</b> etc. He met a person, that son said to him: Have you seen my father? His father said to him: Do you not know where I am etc." — he does not see

(does not recognize)

his father, meaning,

until he does the deeds of others,

then it is demanded of the Jews,

"mighty ones and fearers of sin"³⁸,

to go out from within the cloud to save that Jew and bring him back into the cloud,

and he should see our Father in Heaven,

see how the Almighty occupies Himself with every Jew as His son,

"I am always among you and ready for all your needs"⁴¹,

and it should be seen by all that he is a son.

And this is the content and intention that the war was by Yehoshua: the war was conducted by Moshe Rabbeinu and in his agency of Moshe,

men of Moshe⁴²

; together with this

(— choose <b>for us</b>)

had the war,

save Jews who are weak in their faith,

"lacking strength because of their sin" — it needed to be by Yehoshua who is of the seed of Yosef,

because this is the service of Yosef,

"Yosef has added to me another son",

and what <b>Moshe </b>took with him going out from Egypt.

5.

Based on this is also understood the juxtaposition of the verses,

that the verse "And Moshe took the bones of Yosef with him" comes after the verse "And God led the people around the way of the <b>desert </b>Sea of Reeds":

The taking along "the bones of Yosef with him" was relevant

(which then⁴³

would have been a complete redemption⁴⁴),

one would not have been compelled <b>for themselves</b>⁴⁵

to so much in "the bones of Yosef" — but]

Because "God led the people by way of the <b>wilderness</b>" — from Egypt Jews went into the wilderness,

"the great and terrible wilderness, with fiery serpents and scorpions and thirst, where there is no water"⁴⁶,

it is a place of danger in physicality,

because it is a place of danger in spirituality,

"no man dwelt there"⁴⁷

— a place which is not in the category of settlement of <b>them </b>called man⁴⁸,

a place where the "supernal man" does not come, concerning which it is stated⁴⁹

"and upon the likeness of the throne was a likeness as the appearance of a man upon it from above"⁵⁰,

it can happen there that a Jew should not withstand the trials which are present there,

and he should stand in a state and condition of "other"

heaven forbid

therefore they had to take along the bones of Yosef,

the service and empowerment of "Yosef Hashem li ben acher" — from the state and condition of "acher" to make a son to our Father in heaven.

6.

and this is also the lesson that one takes out for &lt;b&gt;all &lt;/b&gt;times and places — from that which "And Moshe took the bones of Yosef with him":

The conduct of Jews all the time of the duration of the exile is indeed — as is simple and explained in books⁵¹

— a conduct in the "wilderness of the nations"⁵².

One has in this the eternal instruction that being in exile one must⁵³

take along the bones of Joseph,

the service of Joseph to make an "other" so that he should return to be a son to our Father in heaven.

And this is also the connection to the conclusion of the previous verse "and armed went up the children of Israel from the land of Egypt",

that one of the interpretations of "and armed" is⁵⁴

(as brought also in Rashi⁵⁵)

"one out of five went out and four parts died in the three days of darkness".

On this the Torah continues,

since that "and Moses took the bones of Joseph with him",

since one takes along "the bones of Joseph" during all the time

(also including the time of exile)

afterwards,

that from each

A Jew who is "other" is made a son to our Father in heaven,

will <b>every </b>Jew be redeemed from exile.

And as discussed several times⁵⁶

In explanation of the language of our sages in the answer to the question of the wicked son — "If he had been <b>there </b>he would not have been redeemed",

that specifically when he would have been "there" — in Egypt — "he would not have been redeemed",

but in the redemption of this present exile,

he too will be redeemed,

And a full verse states <b>and the </b>Scripture <b>promised </b>that no outcast shall be cast out from him — brought <b>to a ruling</b>⁵⁷,

And this itself arouses in him that he should return to Hashem and to His Torah,

become a son

(wise)

to his Father in heaven.

7.

Parshat Beshalach is always read in the month of Shevat.

That the month of Shevat is connected especially with

(the service of)

Yosef.

And as is known, that the twelve months of the year correspond to the twelve tribes&lt;sup&gt;58&lt;/sup&gt;,

and the tribes according to the order of their generations turns out,

that the month of Shevat — the eleventh month

(from Nisan)

— corresponds to Joseph&lt;sup&gt;59&lt;/sup&gt;.

The connection of the month of Shevat to Joseph will be understood by way of introduction of what is explained in Kabbalah&lt;sup&gt;60&lt;/sup&gt;

that in the twelve months of the year shine the twelve permutations of the Name Havayah,

in each month shines a unique permutation of the Name Havayah.

The permutation of the Name Havayah of the month of Shevat&lt;sup&gt;61&lt;/sup&gt;

is the permutation that is derived from the initials&lt;sup&gt;62&lt;/sup&gt;

"&lt;b&gt;H&lt;/b&gt&gt;amer &lt;b&gt;Y&lt;/b&gt;amirenu &lt;b&gt;V&lt;/b&gt;ehiyeh &lt;b&gt;H&lt;/b&gt;u"&lt;sup&gt;63&lt;/sup&gt;.

Which prima facie requires explanation: all matters in Torah are with utmost precision.

One must therefore say that the words "המר ימירנו והי׳ הוא",

which is the combination of the name Havayah that is in the month of Shevat — are connected with the content of the verse.

It is not understood: in the verse it says indeed

(earlier)

"&lt;b&gt;ולא &lt;/b&gt;ימירנו",

it is a negative commandment from the Torah,

until that "כל הממיר לוקה"&lt;sup&gt;64&lt;/sup&gt;.

It is only that "&lt;b&gt;ואם &lt;/b&gt;המר ימירנו

(is)

והי׳ הוא ותמורתו יהי׳ קודש".

And here one says that the combination of the name Havayah that is in the month of Shevat is from the words "המר ימירנו והי׳ הוא" &lt;b&gt;by themselves&lt;/b&gt;,

as if it is a positive matter,

and moreover — a command "המר ימירנו",

whereas

The simple meaning of the verse and the matter is indeed the opposite,

that one may not exchange,

"And he shall not exchange it."

And one can say the explanation of this,

according to the above: the content of the matter of exchange in spiritual service is*&lt;sup&gt;64&lt;/sup&gt;

— that which one exchanges one thing for another,

that from a profane thing one makes holiness,

which is the above content of "Yosef Hashem li ben acher",

that from an "acher" one makes a "ben".

What in the service of making from an "other" a "son" requires a descent into the profane,

that a Jew must go out from his place,

where he finds himself "within the cloud",

in the four cubits of Torah and of prayer,

and go out beyond the cloud,

as above,

and be in the place where the "other" finds himself,

and there effect that from the "other" should become a "son" openly.

That this is indeed a movement of "transformation",

transformation on the part of the influencer,

he changes his place and goes out into the public domain,

and there he effects the transformation of the "other",

that instead of an "other" he should become a "son"⁶⁵.

On this can come a claim: why does he need to go out from his four cubits,

four cubits of holiness,

and go into the public domain,

in order to seek out an "other" and make of him a son?

It is better that he should remain in the four cubits

of holiness,

and in particular

(claims "he")

that this going out is connected with a trial and one asks of the Supreme One "and lead us not etc. and not to a trial"⁶⁶,

all the more so that one should not place oneself into a trial⁶⁷.

To this the Torah answers,

that the regular daily offerings must be "and he shall not exchange it",

this is the order in the usual way; but when one sees a Jew in the desert,

the desert of the nations etc. as above,

in a situation of danger to life,

and need one speak further if it is about several Jews,

then one must interrupt from the study of Torah and the service of prayer etc.⁶⁸

and go out to fulfill the greatest commandment to save these Jews who find themselves in a situation of danger.

And when he argues that he does not want to go because he is afraid that he might be harmed spiritually,

the Torah says that this is a "foolish pious one"⁶⁹.

When it concerns a man or a woman⁷⁰,

a male child or a female child⁷¹

who are drowning in a river,

and certainly in a situation of spiritual danger

(for the one who causes him to sin is more severe than the one who kills him⁷²),

then one must <b>run</b> to save,

without calculations.

And if one does not do this,

it is not only that this is the opposite of a pious one, even a pious one who is not wise,

the opposite of a conduct of beyond the line of the law,

but this is the opposite of the law.

And a law the most severe — danger to life.

8.

And when one conducts himself in the aforementioned manner,

from the side of,

and according to,

the instruction of the Torah

he is however, heaven forbid and may it not be said, not lowering the Torah,

he does not make any compromises in the Torah,

and all the more so if, heaven forbid and may it not be said,

he does not make any changes in Torah and commandments]

Comes the promise "המר ימירנו and it will be &lt;b&gt;he and his exchange &lt;/b&gt;will be holy",

In addition that this does not harm him G-d forbid,

But both "he" and both "his exchange"

(The second Jew who is on the level of "other")

Will be "holy".

And in a manner of &lt;b&gt;and it will be&lt;/b&gt;,

Which this itself stands in the acronym of Havayah that is in the month of Shevat,

"המר ימירנו &lt;b&gt;and it will be he&lt;/b&gt;": "and it will be" — in his being it will be&lt;sup&gt;73&lt;/sup&gt;.

And one says "&lt;b&gt;and it will be he&lt;/b&gt;" — it is obvious that in him there will be no descent,

But added that "and it will be — in his being &lt;b&gt;it will be&lt;/b&gt;",

He is &lt;b&gt;and it is drawn thus &lt;/b&gt;in the strength and completeness of his holiness.

And likewise regarding the recipient,

one says "and it will be he",

by this "other" as it is, his Judaism is indeed in a manner of "he",

hidden,

in concealment.

It is indeed found within him,

and according to the ruling of the Rambam⁷⁴

that every Jew "desires to be of Israel and desires to perform all the commandments etc.",

This is, however, in a manner of concealment⁷⁵,

the opposite of "this" which indicates a revealed thing.

And the Jewish mashpia acts and does that "&lt;b&gt;and it will be he&lt;/b&gt;" — that the spark of Judaism that is found in him in concealment,

should &lt;b&gt;act&lt;/b&gt; his activity openly and in a manner of "and it will be — in his being it will be",

with all the strength.

9.

From the combination of the name Havayah that is in the month of Shevat one takes out another essential directive in the service of "Yosef Hashem li ben acher":

There are those who come with a complaint

(with a pretext)

: When one does with a Jew and brings him <b>into</b> the place where the doer is located and that one <b>remains</b> there,

in the four cubits of Torah and of prayer — <b>within</b> the cloud,

one understands the benefit in this,

One has from an "other" made a "son" to his Father in heaven.

What, however, is the benefit of laying tefillin with a Jew

(or another mitzvah and the like)

<b>One time</b>⁷⁶

— at the time he returns back outside the cloud,

to his previous four cubits,

He does not remain in the four cubits of Torah and prayer?

— The truth is however the opposite,

And in truth from the Torah,

and a clear ruling in the Torah

The word of Hashem, this is the halacha,

And in the language of the Yad HaChazakah

: Every person must see

himself etc. as if he is half innocent and half guilty, and likewise the entire world is half innocent and half guilty, etc. He did one mitzvah, behold he tipped the scale for himself and for the entire world to the side of merit, and caused for him and for them salvation and deliverance etc.

In addition to the clear ruling — is

Every time that a Jew fulfills a mitzvah, "mitzvah" becomes from the term tzavta and connection⁸⁰

between the fulfiller of the mitzvah and the Most High

(mitzvah of the mitzvot),

and he becomes connected with the Most High in an eternal unity⁸¹.

And additionally to this — since this is a result of a mitzvah,

it has within itself the quality

(as a clear ruling in the Mishnah)

"A mitzvah <b>draws</b> a mitzvah"⁸²,

the mitzvah will <b>draw</b> him to do another mitzvah,

which will draw another mitzvah etc. — until he becomes a guardian of Torah and mitzvos.

What for now he does not see with fleshly eyes that "and its exchange shall be holy" — on this the answer is clear and the instruction⁸³

from the combination of the Name Havayah <b>precisely</b>: "He shall exchange it and it shall be",

that

(the <b>continuation</b> of the verse)

"and its exchange shall be holy" — is <b>not</b> said in the acronym:

A Jew must do the avodah that lies upon him "if he shall redeem it or exchange it, then it and its exchange shall be holy",

he must exert himself,

<b>וכדבעי</b>⁸⁴

even though through this he will descend

(<b>temporarily</b>)

and goes out

(<b>temporarily</b>)

from his four cubits,

in order to effect upon another Jew who is on the level of "other" — but the outcome thereof, whether the influenced Jew will actually

(immediately)

become "and its exchange shall be holy" or, heaven forbid, not — is not a condition in his mission.

In clear style: the mission of a Jew is <b>to do</b> the deed; <b>to accomplish</b> — that is the portion of the One Above.

It is obvious that this does not mean, heaven forbid, that a one-time action with a Jew is sufficient

(whether in Torah study or in fulfillment of a commandment)

and afterwards he leaves him, heaven forbid.

As long as one has access to that Jew, one must kindle in him the "candle of Hashem is the soul of man"⁸⁵,

and as the Sages command⁸⁶

and the like — even a hundred times,

until it should be "a flame rising on its own"⁸⁷,

he becomes a luminous candle.

The intention is,

that also in a case when one meets a Jew and at the same time one sees only an opportunity to do with him a single act of a commandment,

because he does not know if and when he will see him again,

he must do according to <b>all his ability</b> at this time,

and this is <b>his mission</b>,

"if he shall exchange it, then it and its exchange shall be holy."

10.

All of the above pertains especially to our generation and to this time.

That the tenth of Shevat,

is the day of passing—the hilula—of the nasi of our generation,

the Rebbe, the father-in-law,

which in several years falls close to the portion of Beshalach.

That on the day of the hilula of a tzaddik, "all his deeds, Torah, and service with which he served

all the days of his life"⁸⁸,

and this illuminates "and is revealed in the aspect of <b>revelation</b> from above <b>downward</b>"⁸⁹.

We see that this conduct of Yosef,

"Yosef has granted me a son, another" — from an "other" making a "son" — this was a central point of "his deeds and his Torah and his service" of the Baal HaHillula,

the Yosef of our generation

(as his first name),

upon which he was moser nefesh in actual practice,

throughout all the days of his life in this world,

and sent emissaries who were moser nefesh regarding this,

until also the emissaries of his emissaries who are found in all corners of the earth and do and are successful in bringing close Jews to their Father in heaven.

And since they do this in his mission and in the power of the Nasi of our generation who bears the name Yosef,

it is additional that in them there is not, G-d forbid, any descent in their level,

but on the contrary,

their mind and heart become pure &lt;b&gt;thousand &lt;/b&gt;times as much&lt;sup&gt;90&lt;/sup&gt;,

and this virtue that becomes

Revealed by that "other",

that "In the place where penitents stand, even completely righteous people cannot stand"⁹¹,

is also revealed by the emissaries,

and all this in a manner of Yitzchak

(seal of his name of the baal hahilula)

and laughter — with joy and a good heart,

and — "And Hashem blessed him",

also each one by himself.

And through this service all Jews enter into the hosts of Hashem,

it becomes <b>established</b> the host of all Israel and the collective of Israel,

and the children of Israel go out with a high hand,

"with a revealed head"⁹²,

with the coming of Mashiach our righteousness,

that Mashiach will in the future bring back the righteous in repentance⁹³,

in the true and complete redemption⁹⁴.

(From sichos of Shabbos Parshas Beshalach 5723 — 5738,

<b>Shabbos Parshas Va'eira 5745)</b>