The Tearful Shema

By Rabbi Danny Mirvis

“And Yosef prepared his chariots and he went up to meet Yisrael (Ya’akov) his father, to Goshen, and he presented himself to him, and he fell on his neck and he wept on his neck a good while” (Bereishit 46:29).

After listing all the members of Ya’akov’s family that came down to Egypt, we read of Yosef’s emotional reunion with his father. The wording of the verse is somewhat vague, for it is unclear who fell on whose neck and who wept on whose shoulder. Furthermore, why was only one of them crying at this highly poignant moment?

Rashi explains that it was Yosef who fell on his father’s neck and began to cry. At that time, “Ya’akov did not fall on Yosef’s neck and did not kiss him, and our rabbis say that he was reading the Shema” (Rashi, Bereishit 46:29).

Whilst we can perhaps understand why Ya’akov wished to offer a prayer to Hashem at this moving time, why did he choose to recite the Shema? What connection is there between the Shema and Ya’akov’s reunion with Yosef?

We can explain by understanding the opening line of the Shema—“Hear O Israel, Hashem our G-d, Hashem is one” (Devarim 6:4). Nearly all the commentators on this verse are troubled by the same problem—the seemingly unnecessary repetition of Hashem’s name. Why does it not just say, “Hear O Israel, Hashem our G-d is one”?

Rashi (Devarim 6:4) explains that the two appearances of Hashem’s name refer to two separate periods in history. At this point in time, “Hashem Elokeinu”—Hashem is our G-d but not recognized by all. In time to come, after the final redemption, “Hashem echad”—Hashem will be one, recognized by all the nations of the world, as it is written, “And Hashem will be King over all the world. On that day, Hashem will be one and His name will be one” (Zechariah 14:9).

The Kli Yakar (Devarim 6:4) takes a similar route to Rashi and quotes the Gemara in Pesachim, which is concerned by the notion that only “on that day” Hashem will be one:

“Is that to say that He is not one now? Rabbi Acha bar Chanini answered, ‘The world to come is not like this world. In this world, upon hearing good news one says, “Blessed is He Who is good and performs good” (Baruch haTov v’haMeitiv) and upon hearing bad news one says, “Blessed is the true Judge” (Baruch DayanHaEmet). The world to come is entirely “Blessed is He Who is good and performs good” (i.e. there will only be good news)’” (Pesachim 50a).

The Kli Yakar connects this Gemara with the different names used for Hashem in this verse. Whereas “Hashem” (yud followed by heh followed by vav followed by heh) is the name associated with mercy (rachamim), “Elokeinu” is the name of judgment (din).

In this world, “Hashem Elokeinu”—we experience both “Hashem” (mercy) and “Elokeinu” (judgment). The perceived conflict between Hashem’s mercy and judgment make it difficult for some to acknowledge His unity. In this world, Hashem remains “our G-d” but is not recognized by all. In the world to come, “Hashemechad”—we will only know Hashem’s name of mercy, we will only bless, “Baruch haTov v’haMeitiv” and with all suffering and conflict forgotten, all will recognize that Hashem is one.

For many years, Ya’akov dwelt on Hashem’s judgment in the world and struggled to come to terms with the death of his son. Upon being reunited with Yosef, he was overwhelmed with a feeling of Hashem’s mercy in this world. He therefore chose to recite the Shema as a statement of the unity of Hashem—that Hashem of judgment is the very same Hashem of mercy.

By learning to appreciate the unity of Hashem, may we merit to witness the day when “Hashem will be King over all the world. On that day, Hashem will be one and His name will be one.” 

Rabbi Danny Mirvis is CEO of World Mizrachi, and Rabbi of Ohel Moshe Synagogue in Herzliya Pituach. He is a member of the Mizrachi Speakers Bureau (Mizrachi.org/speakers).