The Torah portion of Vayigash begins with the words, “וַיִּגַשׁ אֵלָיו יְהוּדָה And Yehudah approached him (Yosef).” The simple meaning of the verse is Yehudah approached Yosef to plead with him that Binyamin be allowed to return home and not be kept as a slave in Egypt.
The commentaries wonder why Yehudah had to approach Yosef since he (and his brothers) were already standing in front of Yosef. They offer several explanations:
- The Inner Circle
According to the Ohr HaChaim, Yehudah was asking to be allowed past Yosef’s inner circle of advisors and to speak to him in private. The reason he asked for this is that if he would win a public argument with Yosef, he might be put to death for besting him. As such, he asked for permission to speak to Yosef in private. - Closer than his Brothers
Some say that Yehudah separated himself from his brothers and approached Yosef because he was the most responsible for Binyamin, having promised his father he would bring him back. As such, he was speaking on his own behalf rather than on behalf of his brothers.
The Midrash says that the term הֲגָשָׁה/“approach” can have the following three meanings:
- An approach for battle as it says, “And Yo’av and the nation that was with him approached Aram to make war.”
- An approach to appease someone as it says, “And the sons of Judah approached Joshua in Gilgal saying...”
- An approach can refer to prayer as it says, “And it was at Mincha time, and Elijah, the prophet, approached and said (a prayer to) G-d...”
In this context, Yehudah approached Yosef with the intention to do all these three. He planned to begin by speaking appeasing words but was willing to escalate the conversation to harsh words or even to begin a battle should it be necessary. At the same time, he was praying to G-d that he would be successful in his mission to save Binyamin.
Ten Expressions of Prayer
The Midrash says that there are ten expressions used in Tanach to describe prayer. These are: שַׁוְעָה, צְעָקָה, נְאָקָה, רִּנָה, פְגִּיעָה, בִּצּוּר, קְרִּיאָה, נִּפוּל וּפִּלּוּל וְתַחֲנוּנִּים – calling out, crying, moaning, singing, beseeching, begging, calling, prostrating, and pleading.
Here are the sources for these expressions.
- “The Israelites were groaning under the bondage and cried out (וַיִּזְעָקוּ); and their cry (שַוְעָתָם) rose up to G-d.”
- “G-d heard their groaning (נַאֲקָתָם )”
- “As for you, do not pray for this people, do not raise a cry of prayer (רִּנָה) on their behalf, do not plead (תִּפְגַע) with Me...”
- “In my distress (לִּי בַצַר), I called (א ֶ֥קְרָא) on the L-rd”
- “And I threw myself down (וָָֽא תְנַפַל) before G-d.”
- “And Pinchas arose and he prayed (וַיְפַלֵּל)”
- “And I pleaded (וָא תְחַנַן) with G-d”
The Sifri adds:
- עתירה – entreating as in the verse, “And Isaac entreated on behalf of his wife.”
- עמידה – Standing (in prayer) as in the verse, “And Pinchas stood and prayed.”
- And חילוי – Begging as in the verse, “And Moshe begged G-d...”
שַוְעָה, צְעָקָה, נְאָקָה - Calling out, Crying, and Groaning
These expressions indicate that prayer comes from the depth of a person’s heart. The verse which is the source of these expressions speaks about the Jewish people crying out to G-d when Pharaoh was oppressing them excessively. According to the Ramban, even though the time of the redemption had arrived, it was only when this heartfelt prayer was uttered that G-d decided to bring the redemption.
This is the most important ingredient of prayer – to pray with deep feeling and with an outpouring of one’s soul.
נִּפוּל – Prostrating
Our sages say that Moshe prayed on Mount Sinai while standing as it says, “And I stood on the mountain;” while sitting as it says, “And I sat on the mountain;” and while prostrating as it says, “And I threw myself down before G-d.”
Today, we continue to pray in similar ways. The reading of the Shema is (usually) done while sitting, the Amidah is done while standing, and when we put our heads down during tachanun it’s considered that we’re prostrating ourselves.
Rabbi Bachya gives three reasons for prostrating during prayers (i.e., covering our faces when saying tachanun).
- Having a Sense of Awe
We cover our faces (when saying tachanun) in awe of the Shechinah (Divine presence). This is similar to how Moshe covered his face out of fear of gazing at the Almighty and how the angels retreat (out of humility) after approaching (“running towards”) the Divine presence. - A Sign of Pain and Humility
By prostrating (and doing Nefilat Apayim) one indicates his pain and humility which are key ingredients to teshuvah. G-d cares about our pain and is likely to answer prayers expressed out of the pain one is experiencing. There are many stories in the Talmud about G-d answering the prayer of a person who was experiencing pain. - To Indicate Powerlessness
Falling on one’s face (or covering one’s face with one’s hand) indicates that the person feels powerless and doesn’t know what he wants or needs. He leaves all of the decisions of every aspect of his life to G-d Almighty and accepts whatever He decides. This is one of the reasons we put our feet together when we say the Amidah.
בִּצוּר, קְרִּיאָה – Calling out in Pain
The source for these expressions in the context of prayer is, בַצַּר לִּי אֶקְרָא ה' וְאֶל אֱלֹ-הַי אֲשַׁוֵּעַ – “In my distress I called on the L-rd, I cried out to my G-d...” The Chida cites a tradition, based on this verse, that in a time of distress one should first make a Torah study session (“I called on the L-rd refers to Torah study”) and then pray for that matter (as the verse continues, “I cried out to my G-d”).
פִּלוּל – Prayer and Judgment
The Talmud says that when Pinchas killed Zimri and Kozbi, he threw them down in front of G-d and said, “Master of the Universe, was it because of these sinners that twenty-four thousand members of the Jewish people fell?” This is why the expression of prayer regarding this incident is “וַיְפַלֵּל” which has a connotation of judgment (i.e., a prayer which includes a “claim” to G-d). Indeed, G-d accepted this “prayer” and the plague ceased.
This teaches us that it may be appropriate to include in one’s prayer as to why one believes that it’s an appropriate request.
רִּנָה – Singing
One should pray with joy and sing G-d’s praises when praying. Many Chassidim and Rabbe’im would have certain tunes with which they were accustomed to praying. This is based on the verse that indicates that prophets would sing in order to achieve a spirit of prophecy as the verse says, “When the musician played, the Hand of G-d came upon him (Elisha).”
תַחֲנוּנִּים – Pleading
This denotes that the person is beseeching G-d despite his feeling unworthy of being answered. Moshe, the great leader of the Jewish people, who was undoubtedly worthy to have his prayers answered, prayed in this manner. The humility of such a prayer makes the person worthy to be answered.
May G-d Answer our Heartfelt Prayers!
Wishing you a Shabbat Shalom UMevorach!
Copyright 2025 by Rabbi Aryeh Citron
