Why does the Torah use the double expression, "Hashbei'a Hishbi'a"?
Rashi: Because Yosef made his sons swear, that they would make their sons swear 1 [... until they left Egypt 2 ].
See Torah Temimah, note 75, who discusses from a Halachic perspective whether or not a parent can make an oath that would automatically be binding on the child.
Gur Aryeh does not assume this; refer to 13:19:1.1:1.
Why didn't Yosef make his [own] sons swear that they would take him out of Egypt [immediately], like his father Yaakov had made him swear?
Rashi: Because, unlike himself (who had the authority to take his father out of Egypt and bury him in Eretz Cana'an), Yosef knew that the Egyptians would never allow his sons to take his body from Egypt.
Hadar Zekenim #1: Because, whereas Yaakov made Yosef swear since Yosef had more authority to take him than his brothers did, Yosef knew that his sons had no more authority than others, so he made all [his brothers] swear.
Hadar Zekenim #2 (citing Bereishis Rabah 85:3): Because, since his brothers stole him from Shechem, 1 they were obligated to return him to Shechem - where they ultimately buried him. 2
But Yosef actually found them in Dosan (Bereishis 37:17) ! Rashi to Sanhedrin 102a, Sotah 13b - Dosan is a town near Shechem, and it is called by the name of Shechem. Alternatively, it was not a place at all; it means that his brothers were seeking 'Nichlei Dasos' (pretexts) to kill him. Iyun Yaakov (to Sotah 13b) - Or, he found them in Dosan, but the pit in which they cast him and from which they sold him was in Shechem. (Also refer to Bereishis 37:14:3:1* , and Bereishis 37:17:152 .)
According to this Midrash, the oath did not apply to the descendants of Yosef and Binyamin, and perhaps also not of Reuven. (PF).
What is the significance of the fact that it was specifically Moshe, who took Yosef's bones out of Egypt?
Sotah 13a: While the rest of Yisrael was busy taking the spoils of Egypt, Moshe went to fetch Yosef's coffin from the Nile. 1
Seforno: Because Moshe was the leader of that generation, and the obligations pertaining to the generation fall upon the leader to fulfill.
Moshav Zekenim: He did so in order to demonstrate that Yosef pardoned his (Moshe's) grandfather Levi. 2
Sotah 9b: Because Moshe - who was the greatest person in Yisrael - took upon himself to transport the bones of Yosef; therefore when Moshe died, and there was nobody greater than he, Hashem Himself saw to his burial, Midah k'Neged Midah. 3
And it is with reference to him that the Pasuk writes in Mishlei, "Chacham Lev Yikach Mitzvos" (Mishlei 10:8).
It is not clear as to why Yosef pardoned (or was initially more upset with) Levi than any of the other brothers who sold him (PF). Perhaps it was because, together with Shimon, Levi was the one who initially proposed killing Yosef, throwing his corpse into a pit and informing their father that a wild animal had killed him. See Targum Yonasan to Bereishis 37:20.
See Torah Temimah, note 69.
Why did Moshe opt to take out Yosef's bones rather than to take the spoils of Egypt, which was also a Mitzvah?
Oznayim la'Torah #1: Because, as opposed to taking the spoils, taking out Yosef's coffin did not involve any personal gain. 1
Oznayim la'Torah #2: Because Yosef's coffin was vital for the forthcoming miracles of Keri'as Yam-Suf, since it was only when the Yam-Suf 2 would see Yosef's coffin that it would agree to split. 3
If anything, it involved more effort; and, as the Mishnah states in Avos 5:28, 'The reward is commensurate with the effort.' See Oznayim la'Torah, who lists a number of other reasons to explain Moshe's choice. Refer also to 13:19:3.1:2.
Initially it refused to split, because it would have gone against the laws of nature to do so. It ultimately split before the coffin of Yosef, who broke the laws of nature when he refused all the advances of the wife of Potifera. See Oznayim la'Torah, DH 'va'Yikach Moshe' #2.
The Yalkut Shim'oni learns this from a Gezerah Shavah, "ha'Yam Ra'ah va'Yanos" (Tehilim 114:3), and "va'Yanos, va'Yeitzei ha'Chutzah" (Bereishis 39:12, in connection with Yosef and the wife of Potifera).
The word "Imo" implies that Moshe kept Yosef's bones together with him. How could he take bones of a dead person into Machaneh Leviyah?
Nazir 45a: We see from here that it is permitted for a Tamei Mes, and even for a Mes, to enter the Machaneh Leviyah. 1
See Torah Temimah, note 72 & 73.
What are the connotations of the word "Itechem," which Yosef said while speaking to his brothers?
Rashi: He hinted to his brothers 1 that their bones too, would be taken out of Egypt by their respective children.
See Sifsei Chachamim.
Bearing in mind that Yosef used the term "Itechem," why does the Torah record that Moshe took Yosef's bones "Imo," rather than 'Ito'?
Oznayim la'Torah: Based on the Vilna Ga'on, that 'Ito' implies with a different motive, whereas 'Imo' implies with the same intent; Yosef said "Itechem," because whereas in his humility, he meant that Yisrael, who would leave Egypt with the intention of receiving the Torah and inheriting Eretz Yisrael, should take out his bones to bury them. Moshe took out Yosef's Aron to transport it alongside his Aron (the Aron ha'Kodesh), to demonstrate how it is possible to keep the Mitzvos of the Torah (under the most adverse conditions). 1
Yerushalmi Sotah, 1:10: "Imo" implies that Moshe would receive the same treatment ,as a reward for what he did on behalf of Yosef. 2
Why does the Torah mention taking Yosef's remains at this point?
Maharal (Gevuros Hashem Ch. 40, p. 149): Am Yisrael could not leave Mitzrayim without Yosef's remains. 1 Although Yosef was included in the count of 70 that descended to Egypt, he was personally at a higher level, all his own. 2
Maharal (loc. cit., p. 152): Chazal teach that the sea would split in Yosef's merit (see Maharal's explanation); perhaps this is another reason why Yosef's remains are mentioned at this point. Compare to 13:19:3.1:2.
Maharal: Just as Yaakov was not (explicitly) counted among the 70, and he was buried in Eretz Yisrael, so too was Yosef (see also Shemos 1:6:1.1:1 ). [Yosef was Yaakov's primary offspring, and the events in Yosef's life reflect those of Yaakov (Rashi to Bereishis 37:2; see our comments from Gur Aryeh, question Bereishis 37:2:1.05 and on)]. Our Rashi continues (based on the Midrash) that the remains of all the Shevatim were brought out of Egypt; refer to Bereishis 50:25:5:3 . The descent to Mitzrayim was by those numbered among the "70 souls" (see Bereishis 46:27:151.3 ) - most of whom would remain buried there in Egypt. Although Yaakov and his children descended initially to Egypt, as part of that number; they were on a higher level, such that Mitzrayim was no longer their fitting place after their passing.
What is the significance of the phrase "Pakod Yifkod," with which the Redemption was promised?
Refer to Shemos 3:18:5 , Shemos 3:18:5.2 and Shemos 3:18:5.3 ; and to Bereishis 50:25:2 .
Why is this written on the second day [after leaving Egypt]? Did Moshe not take the bones on the first day?
Moshav Zekenim: He did indeed take the bones on the first day, but they were mixed with the bones of his brothers - and it was only after they arrived in Sukos and were more settled that he separated Yosef's bones from those of the others.
How will we reconcile the current Pasuk, which writes that Moshe took Yosef's bones, with the Pasuk in Yehoshua 24:32, which states that the Bnei Yisrael took them?
Moshav Zekenim #1: Moshe aroused the people to take them. Therefore the Torah attributes the Mitzvah to him.
Moshav Zekenim #2 (citing R. Moshe): Initially, Moshe took them, but since he could not enter Eretz Yisrael, Bnei Yisrael buried them in Shechem - and it is because they finished the Mitzvah that the Mitzvah is attributed to them. 1
As the Gemara explains in Sotah 13b. See Maharal's explanation (13:19:152.1:1).
The Gemara in Sotah 13b explains that although Moshe began the Mitzvah (of bringing Yosef for burial in Eretz Yisrael), because he did not complete it, it was ultimately not attributed to him (but rather to Bnei Yisrael as a whole - see Yehoshua 24:32). Why is this the rule?
Maharal (Chidushei Agados Vol. 2, p. 54, to Sotah 13b): Bringing along Yosef's remains was the means (Emtza'i) towards the Mitzvah; whereas reburial in Eretz Yisrael was the goal (Tachlis). The one who completes a goal defines its Tzurah; 1 as such, it is attributed entirely to him. 2
Maharal frequently uses the terminology of "Chomer" and "Tzurah;" for explanation refer to 14:15:4:1* and to 14:13:4:1* .
Maharal (Nesivos Olam, Nesiv ha'Torah Ch. 18, p. 76): The purpose of a Mitzvah is to complete the person. Thus, a Mitzvah is attributed to the person who fulfills it completely.
QUESTIONS ON RASHI
Rashi writes that they took out the bones of the other tribes as well, even without an oath. If so, why was the oath necessary regarding the bones of Yosef?
Oznayim la'Torah: Because, as the Midrash states, the Egyptians either hid Yosef's coffin in the Nile, in order to bless the water of the Nile; or, as others say, they buried it in the kings' mausoleum and surrounded it with dogs and witchcraft, rendering it inaccessible. 1 It was only on account of the Shevu'ah, that Moshe made the necessary effort to retrieve it. 2
Maharal (Chidushei Agados Vol. 2, p. 53, to Sotah 13a): According to the first opinion, the Egyptians intended that Yosef continue to serve as their Mashbir (provider of sustenance). But Hashem's intent was that he would not be buried among Resha'im. To the second opinion, it would have been disgraceful had Yosef not been buried (on dry land) at all! Rather, he was buried amidst the royalty -- but without any identifying marker, so that he would not be deified.
Interestingly, in a similar vein, Yosef was only able to bury his father Yaakov, on account of the oath that he had made to him. Refer to Bereishis 50:6:1:1.
Rashi writes: "'Hashbei'a Hishbi'a' - [Yosef] made [his brothers] swear, that they would [in turn] make their sons swear [to take his remains with them out of Egypt]." Why specifically two generations? (If later descendants were automatically included, an oath upon the first generation should be sufficient to include the second one as well!)
Gur Aryeh #1: As Rashi concludes, "... therefore, he made them swear that when they would be redeemed and leave [Egypt], they should carry his [remains along with them]." The Exile did not begin in earnest until all of the Shevatim passed away (Shemos 1:6); and if so, they could not yet be redeemed either. The earliest generation that could experience the Redemption was the Shevatim's children; and their oath would be binding on whichever generation would live to see it. 1
Gur Aryeh #2: The oath taken by Yosef's brothers was not binding on future generations, as they were considered individuals. But the next generation was considered Klal Yisrael, such that their oath included all future generations of the Klal.
Gur Aryeh: The duration of the Galus in Egypt, measured from the death of Levi until the Exodus, was 116 years.
Rashi writes: "'Hashbei'a Hishbi'a' - [Yosef] made [his brothers] swear, that they would [in turn] make their sons swear [to take his remains with them out of Egypt]. Why didn't Yosef adjure his sons to carry him to Eretz Kena'an immediately [as Yaakov had done] ... ?" But Rashi should have asked this question when the Torah first told the story, upon Yosef's passing in Bereishis 50:25?
Gur Aryeh: Whereas our Pasuk alludes to a double oath, Bereishis 50:25 only mentions one oath. If Yosef was adjuring only his brothers' generation to swear, we understand that it was not so urgent for them to bring him for burial immediately. 1 But our verse makes it clear that Yosef wanted his brothers to pass on the oath to their own children - a tradition that was liable to be broken (for perhaps they would die suddenly without telling their sons; or perhaps the matter would be forgotten over time). With that risk in mind, Rashi asks here, that Yosef should have commanded them to bring him to Kena'an immediately.
Gur Aryeh: Yaakov had the additional concern that the Egyptians might deify his remains, because he had caused the Nile to flood its banks, ending the famine. But Yosef had no such concern. For additional reasons why only Yaakov was returned to Eretz Kena'an for immediate burial, refer to Bereishis 50:25:5.
