Everyone Took Gold. Moses Went Back for Joseph.

On the night of the Exodus, while every Israelite household was loading up silver and gold borrowed from Egyptian neighbors, Moses was doing something else entirely. He was at the bank of the Nile, calling into the water.

The Talmud in Sotah 13a, redacted in sixth-century Babylon, opens this episode with a verse from Proverbs (10:8): "The wise in heart will take commandments." The implication is pointed. Everyone else was taking treasure. Moses was taking a mitzvah.

Joseph had extracted a sworn oath from his brothers centuries before he died (Genesis 50:25): when God redeems you, carry my bones up with you. The Israelites knew the oath existed. What they did not know was where the body was. The Egyptians had sunk his coffin in the Nile as an augury, so that the river's waters would be blessed, and so that the Israelites could never easily leave. Either way, it was gone.

A woman named Serah bat Asher knew. She had descended to Egypt with Jacob's family in the original migration, and somehow she was still alive. Moses went to her and asked. She told him: the Nile. He went to the bank and called out. "Joseph, Joseph. The time has come that God swore to redeem you. And the time has come to fulfill the oath you made Israel swear. Show yourself, and we will take you. If not, we are released from the oath." The coffin floated to the surface.

The Talmud is not troubled by floating iron. It cites Elisha making an axhead rise from the bottom of a river, then makes the obvious point: if a student of a student of Moses could do that, surely Moses himself could. The coffin rose.

For the next forty years in the wilderness, two arks traveled together through the desert. One held the Tablets of the Covenant. One held the bones of Joseph. Travelers passing by would ask what this strange caravan was. They were told: one ark holds the dead, one holds the living God. And then they were told why a dead man deserved to travel alongside the divine. Joseph had kept every commandment in the Torah. He had honored his parents. He had refused the advances of Potiphar's wife. He had not coveted what was not his. His bones had earned the company.

The final burial, generations later, was at Shechem (Joshua 24:32). Rabbi Hama bar Hanina explained the choice: from Shechem, Joseph's brothers had sold him into slavery. To Shechem, Israel returned what had been lost.

The midrashic tradition asks one more question: why did Joseph's own descendants leave the burial to Moses and to all of Israel? The answer is honor. It was more honorable for Joseph to be buried by the multitude than by the few. More honorable to be carried by the greatest leader in Israel's history than by ordinary men. The man who had spent his life being carried away from where he belonged, sold and imprisoned and forgotten, was finally carried home by everyone.