The Emotional Reunion of Yaakov and Yosef
Words can hardly capture the emotion that Yaakov (Jacob) must have felt when he was finally reunited with his beloved son Yosef (Joseph) after so many long and painful years. For decades, Yosef had been missing, presumed lost forever, and Yaakov had refused to be comforted. Now, suddenly, the impossible had happened—Yosef was alive. Not only that, but he had risen to become the viceroy of all of Egypt, sustaining an entire region and saving countless lives during a devastating famine. When Yaakov traveled to meet him, their reunion was charged with overwhelming emotion.
Why Did Yaakov Not Cry?
Yet the Torah highlights a striking detail. We are told that Yosef fell upon his father’s neck and wept profusely (Bereishit 46:29), but there is no mention of Yaakov crying. Why not?
Rashi explains that at that very moment, Yaakov was reciting Kriat Shema. This explanation itself demands clarification. After years of anguish and longing, why would Yaakov choose this precise moment to recite Shema? And if the time for the mitzvah (Torah commandment) had arrived, why did Yosef not recite it as well?
Reciting Shema at the Height of Gratitude
The Maharal offers a profound insight. Yaakov was overcome not only with emotion, but with an intense sense of love and gratitude toward Hashem (God). After a lifetime of pain and uncertainty, he was now witnessing—with his own eyes—the fulfillment of Hashem’s plan. The son he thought was lost was alive, exalted, and serving as the conduit through which Hashem was sustaining the world.
In that moment of clarity, Yaakov instinctively proclaimed Shema—an affirmation of loving Hashem and accepting His Kingship, Ol Malchut Shamayim. Through Shema, Yaakov expressed his recognition that Hashem alone directs every detail of creation, and that all He does is ultimately for the good (Gur Aryeh, Bereishit 46:29).
Gratitude That Leads to Submission
Rabbi Aryeh Finkel explains that this was the highest expression of gratitude. Genuine gratitude is not merely saying thank you; it is the recognition of how deeply indebted we are to Hashem, which naturally leads to humility and submission before Him.
As we declare in Hallel: “Mah ashiv laHashem kol tagmulohi alai—What can I repay to Hashem for all the kindness He has bestowed upon me?” (Tehillim 116:12). When a person truly internalizes this awareness, the appropriate response is complete subjugation to Hashem. Yaakov’s gratitude was so overwhelming that he expressed it in the most elevated way possible—by reciting Shema (Har Yera’eh, Vayigash).
Accepting Hashem’s Kingship in Moments of Salvation
Yaakov was not alone in responding this way. Chazal relate that when Mordechai was paraded through Shushan wearing royal garments and riding the king’s horse—led by none other than Haman—he too recited Shema. Overcome with gratitude as he witnessed the beginning of Haman’s downfall and the reversal of the Jewish people’s fate, Mordechai chose to proclaim Hashem’s Kingship and submit himself fully to Him. This account is cited by the Netivot Shalom.
The Central Message of Kriat Shema
The Sefer HaChinuch (Mitzvah 420) teaches that it is a tremendous privilege that we are able to recite Shema daily, for it contains the most fundamental principles of Jewish belief. Central among them is the acceptance of Hashem’s Kingship, affirming that He alone governs every aspect of the world and of our lives.
Mercy and Judgment as One Loving Source
This idea is alluded to in the words Shema Yisrael, Hashem Elokeinu, Hashem Echad. Chazal explain that the Name Hashem (the Shem Havayah) represents Divine mercy, while Elokim signifies judgment.
Yet in truth, mercy and judgment are one and the same, for everything Hashem does—whether it appears kind or difficult—is ultimately for our benefit. This unity is encapsulated in the words Hashem Echad: all Divine attributes flow from one loving Source—our compassionate Father, who desires only our good (Rabbi Zalman Sorotzkin, Aznayim LaTorah, Va’etchanan).
Daily Acceptance of Ol Malchut Shamayim
Each day, when we recite Kriat Shema, we are given a priceless opportunity to reaffirm that Hashem is fully in control of every dimension of our lives. Investing even a small amount of additional time and concentration yields immeasurable spiritual reward. At the very least, one must have basic intent—kavanah—to accept Ol Malchut Shamayim during the first verse in order to properly fulfill the mitzvah.
Living—and Leaving This World—with Shema
A powerful illustration of this comes from the life of Rabbi David Jungreis, who served as Av Beit Din of the Badatz in Yerushalayim. In addition to being a great talmid chacham (Torah scholar), he was renowned for his exceptional middot (character) and deep yirat Shamayim (fear of Heaven). He was especially meticulous in the mitzvah of Kriat Shema, reciting it with extraordinary concentration and emotion—often to the point of tears. Those who witnessed it testified that such intensity was rarely seen, even during Ne’ilah on Yom Kippur.
Toward the end of his life, when Rabbi Jungreis was hospitalized, his devotion did not waver. He continued to recite Shema slowly and with profound intent. The Beit Yisrael, the Gerrer Rebbe, once visited him and noticed that he was in the middle of reciting Shema, so he quietly left the room. When he returned several minutes later, Rabbi Jungreis was still immersed in Shema.
This devotion remained with him until his final moments. Surrounded by his family on his deathbed, he recited Shema Yisrael with intense fervor—and with those holy words, his neshamah (soul) departed from this world.
By Rabbi Daniel Shasha, author of “Living Appreciation”
