Vayigash: Raising Our Voice in Prayer in the Time of Redemption
From the desk of Rabbi Nissim Lagziel, Mashpia in Oholei Torah: In parshas Vayigash, we will read about the surprising revelation of Yosef to his brothers, a revelation which led to Yaakov’s household descending to Egypt and eventually to the exile of Egypt. So, what can we learn from the missing vav and how is this connected with the Geula? • Full Article
By Rabbi Nissim Lagziel
BEGIN WITH A GRIN
What is the most shouted word in the world?
Quiet!
THE VOICE (NOT) HEARD
In parshas Vayigash, we will read about the surprising revelation of Yosef to his brothers, a revelation which led to Yaakov’s household descending to Egypt and eventually to the exile of Egypt.
The verse describes the tumultuous events with the words (45:16), “And the voice was heard [in] Pharaoh’s house, saying, ‘Joseph’s brothers have come!’ And it pleased Pharaoh and his servants.” A sharp-eyed reader of the Hebrew text would notice that the word “kol” (voice) is written without a vav. Since every letter in the Torah is precise, there must be a lesson that the Torah wants to impart with this missing letter. After all, if Rabbi Akiva would expound mounds upon mounds of halachos on the thorn of a yud, surely we can learn at least one halacha from a vav, right?
So what can we learn from the missing vav and how is this connected with the Geula?
It’s interesting to note that the first answer to this grammatical question is not found in the commentaries who usually address grammar such as Radak and the Minchas Shai, and not even in the work of (the great grammarian) R’ Wolf Heidenheim. The first one to comment on the missing vav is Rabbi Abba, one of the holy disciples, students of Rashbi in the holy Zohar. He suggests an innovative, fascinating explanation, both spiritual and practical.
He says that this “kol” that was heard in Pharaoh’s house was the voice of the Shechina crying for her children, the voice of the Shechina crying over the destruction of two Battei Mikdash. The letter vav represents the G-dly revelation that is absent during galus. The way to write a vav is a straight line. This line represents the descent and extension of the G-dly light to the Shechina and the lowest worlds in which we live.
The absence of a vav represents the absence of this G-dly revelation which is why the Shechina cries. The Zohar goes on to quote the famous verse about Rochel Imeinu (Yirmiyahu 31:14), “A voice is heard on high … Rachel weeping for her children, she refuses to be comforted for her children einenu (lit. he is not).” Rochel, who in kabbalistic mythology, represents the Shechina, cries for her children. She refuses to accept consolation. Why? Because “he is not.”
One minute! Is this another grammatical mistake? Shouldn’t it say “einam” (they are not)? It previously mentioned “children” in the plural!
The Zohar proves from here that Rochel, the Shechina, is not crying just over the Jewish people. She is crying mainly for their Father. She cries over the loss of the G-dly revelation. She refuses to be consoled over the absence of the vav. She sobs and laments over her husband, G-d, who left her. This is the “kol” heard in the house of Pharaoh. This is the broken and choked “kol” of the Shechina that reaches the highest heavens all the way to the foot of the Throne of Glory, until G-d Himself, who is called “Pharaoh” in this verse.
Why is G-d called by this impure, wicked person’s name? The Zohar explains that the word “Pharaoh” means an uncovering like the periah done at a circumcision. G-d is referred to as Pharaoh since from Him all the G-dly lights and revelations are revealed.
Who would have thought that one vav (which is not even written) can teach us so much!
But we promised that the message would also be practical. What does the crying of the Shechina have to do with us?
The Zohar goes on to explain that the halacha learned from the missing vav in this world is that our voice in prayer needs to be ‘not’ heard. That is, if we want our Shemone Esrei to be heard by G-d, we must make sure that our ‘kol’, our voice is lacking and not heard! We must pray quietly, in an undertone and then our prayer is heard “in the house of Pharaoh,” by G-d Himself!
The holy Shelah derives from this Zohar that not only is it forbidden to raise one’s voice in prayer (which is also mentioned in Shulchan Aruch in the Nigleh part of Torah) but “even he (the person praying) himself shouldn’t hear his own voice.”
FINDING YOUR TRUE VOICE
Why is it so important to pray silently? What is so terrible if the one praying dares to raise his voice?
The Alter Rebbe explains in Torah Ohr (Vayechi 45, 3) that the Shemone Esrei represents a Jew’s utter subservience before G-d. He stands before the Creator like a servant before his master and even more than that. The subservience is so deep and absolute that the person himself stops feeling his own existence and this is expressed in the fact that even he himself doesn’t hear the sound of his prayer.
This Chassidic explanation sheds light on a strange practice of the Arizal. In the Shaar Ha’Kavannos R’ Chaim Vital writes, “He [the Arizal] never prayed out loud even the part of the tefilla that is said sitting,” not just the Shemone Esrei. Even the pesukei d’zimra and kerias Shema were said silently. Why? In order to “teach humility and awe and fear before G-d” – utter subservience, without a peep and without a tune!
What connection is there to the true and complete Geula? It’s interesting to note that the Alter Rebbe himself maintains that in the Future it will all change. In the future, we will say the Shemone Esrei out loud! He illustrates this by drawing a parallel to chuppa and kiddushin. Whoever has attended a Jewish wedding knows that the bride is silent. She says nothing, not even a sound or “yes,” “I agree.” Why?
Because the kalla represents the Jewish people and the chassan represents Hashem. The silence of the kalla alludes to the utter subservience required of us in order to truly come close to Hashem. But, in the future, the kalla will speak. The kalla will open her mouth and say exactly what she’s thinking, and so will we! In the Geula, we will open our mouth and pray all of the Shemone Esreis, Shacharis, Mincha and Maariv, out loud.
Whoever reads the words of the Alter Rebbe is astounded. In the future is when our voices will be heard?! In the future, when the revelation of G-dliness will be felt far more than before, we will make our existence known? And in tefilla, of all things, which is meant to symbolize the peak bond with G-d and the peak closeness and subservience to Him? Sounds backward, no?
The Rebbe explains that it all hinges upon a massive change in our perspective on our bond with G-d. Every connection with Hashem is through subservience; this is the key to enter into the realms of holiness, except that in galus, this subservience is limited and lacking. Even if man will reach the highest level and merit to attain ‘nullification of existence,’ this subservience is defined by the fact that he “negates” his own existence. The nullification negates each of his faculties, starting from his power of will and ending with his power of action. “I have no independent will,” “I have no independent feelings,” etc.
In the Geula era, the subservience will reach the peak of perfection. Physical flesh “will see” and feel G-dliness and therefore, G-dliness itself will permeate his existence as in inseparable part of him. It’s not that I won’t have desires and feelings but that my desires and feelings are His! The G-dly truth will become apparent that the Jewish people are one with G-d Himself. It’s not that ‘I’ don’t exist but that the ‘I’ is Him!
Therefore, there won’t be a problem with praying out loud because praying out loud will express how we and He, the kalla and chassan, aren’t two separate existences where one submits to the other, but the two existences are one!
TO CONCLUDE WITH TWO STORIES
We will end with two pointed Chassidic stories about the power of silence.
Some Karliner Chassidim once visited the Beis Medrash of Rabbi Avrohom Yaakov of Sadigura and, as was their custom, they prayed loudly.
After the davening, R’ Avrohom Yaakov said to them, “You should know that once, Chassidim also came to my father, Rabbi Yisrael of Ruzhin, who davened like you, loudly, shouting, and my father said to them, “Why are you screaming loudly? You can scream quietly.”
Another time, the Chassidim of Rabbi Mendel of Vorka were sitting at the Rebbe’s table for many hours and didn’t hear him say anything. In their awe of him, it was so utterly silent that you could hear the buzzing of a fly.
Among those sitting there was Rabbi Yitzchok Yaakov Rabinowitz who later became the Biala Rebbe. When the meal was finished and they had bentched, R’ Yitzchok Yaakov said to the others, “Today, the Rebbe held an unusual tisch. He taught me and asked piercing questions that penetrated into the veins until they threatened to burst. But I didn’t weaken. I answered all the things he asked.” And that was all without saying a word!
Good Shabbos!
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