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Crying out to Hashem

The Zohar in parashat Vayigash explains the happening of Yosef crying out, as the Torah states:

וְלֹֽא־יָכֹ֨ל יוֹסֵ֜ף לְהִתְאַפֵּ֗ק לְכֹ֤ל הַנִּצָּבִים֙ עָלָ֔יו וַיִּקְרָ֕א הוֹצִ֥יאוּ כׇל־אִ֖ישׁ מֵעָלָ֑י וְלֹא־עָ֤מַד אִישׁ֙ אִתּ֔וֹ בְּהִתְוַדַּ֥ע יוֹסֵ֖ף אֶל־אֶחָֽיו

Joseph could no longer control himself before all his attendants, and he cried out, “Have everyone withdraw from me!” So there was no one else about when Joseph made himself known to his brothers.

וַיִּתֵּ֥ן אֶת־קֹל֖וֹ בִּבְכִ֑י וַיִּשְׁמְע֣וּ מִצְרַ֔יִם וַיִּשְׁמַ֖ע בֵּ֥ית פַּרְעֹֽה

His sobs were so loud that the Egyptians could hear, and so the news reached Pharaoh’s palace.

Genesis 45-1:2

The Zohar elucidates that Yosef was not only crying because of his brothers but because, through prophecy, he saw the destruction of the Beit Hamikdash and the darkness that followed. He was also crying, the Zohar states, for the lost tribes as he was kissing his brothers. It is a question if the lost tribes will manage to return to the jewish nation, but seems from the Zohar that there is a possibility, G-d forbid, for them not to brought back again. 

The Zohar jumps into a different topic which is praying. Praying is connected with crying, Yosef was not just crying but he was also praying. From here it is learned that prayer has to be accompanied by crying. It should not just be a crying because the Beit Hamikdash is gone, not for how miserable a person could be. The crying should be about the missing connection of Hashem with the human being. The Beit Hamikdash is the expression of the love of Hashem for the jewish nation. When the sacrifices are missing it is parallel to prayer, and the tool jews have to express their love to Hashem. 

There is an important matter that the Zohar also discusses. That the prayer should not be heard. There are two different kinds of prayer, the one that is heard and the prayer that is not heard. The word in Hebrew for voice is קול, the Zohar explains that there are two ways of writing קול, with cholam on the ק so there would not be a ו. Writing קול without the ו represents a voice that is heard. As it can be seen in the following verse:

וַיִּתֵּ֥ן אֶת־קֹל֖וֹ בִּבְכִ֑י וַיִּשְׁמְע֣וּ מִצְרַ֔יִם וַיִּשְׁמַ֖ע בֵּ֥ית פַּרְעֹֽה

The Zohar makes a connection through the following verse: 

ק֣וֹל בְּרָמָ֤ה נִשְׁמָע֙

A voice is heard in Ramah

Jeremiah 31:15

 This pasuk is talking about Rachel crying for the exile of the jewish people. The connection between Rachel and Yosef is evident since they are mother are son. The Zohar continues saying that we are waiting for the redemption to come, that the waiting is about the missing ו to come to back to its place: קול. 

The Beit Hamikdash is not only the point of connection of the Jewish nation but for all of the nations. The Zohar explains elsewhere that when there was Beit Hamikdash, all the nations were receiving abundance through it. If the nations would have known the abundance they were receiving they would have guard it instead of destroying it. It says “in the time of the rebuilding of Beit Hamikdash be joyful with Jerusalem”. This means that the real joy will be when the full manifestation of Hashem’s love comes into place by rebuilding the Beit Hamikdash and through the gathering of the exile. 

It is a matter of dispute the time between the time of the destruction and the time of the redemption. The last parashat has a relationship with this parashat, the Zohar brings in parashat Miketz the verse in Job 28:3 : 

קֵ֤ץ ׀ שָׂ֤ם לַחֹ֗שֶׁךְ

He sets bounds for darkness

It is inferred from this that there is a time limit for the darkness. There is a time where redemption comes, and this is the time we are living now. People are going back to Eretz Israel, people are getting back to Judaism.

May it be, in our days, that our connection be not only through meditation but that it becomes a physical one, with the standing Beit Hamikdash.

*All of the Torah texts and its translation were obtained through
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