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Save "Vayigash ~ The tears of Yosef 
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Vayigash ~ The tears of Yosef

We are going to see the times that Yosef cries in the Torah.

~ At every time, I'd like us to think what are the functions of the tears? What are they expressing?

~ How do we relate to the idea of Yosef crying? Is there something that bothers you? Why?

~ Note that Yosef cries 7 times.

(כא) וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־אָחִ֗יו אֲבָל֮ אֲשֵׁמִ֣ים ׀ אֲנַחְנוּ֮ עַל־אָחִינוּ֒ אֲשֶׁ֨ר רָאִ֜ינוּ צָרַ֥ת נַפְשׁ֛וֹ בְּהִתְחַֽנְנ֥וֹ אֵלֵ֖ינוּ וְלֹ֣א שָׁמָ֑עְנוּ עַל־כֵּן֙ בָּ֣אָה אֵלֵ֔ינוּ הַצָּרָ֖ה הַזֹּֽאת׃ (כב) וַיַּעַן֩ רְאוּבֵ֨ן אֹתָ֜ם לֵאמֹ֗ר הֲלוֹא֩ אָמַ֨רְתִּי אֲלֵיכֶ֧ם ׀ לֵאמֹ֛ר אַל־תֶּחֶטְא֥וּ בַיֶּ֖לֶד וְלֹ֣א שְׁמַעְתֶּ֑ם וְגַם־דָּמ֖וֹ הִנֵּ֥ה נִדְרָֽשׁ׃ (כג) וְהֵם֙ לֹ֣א יָֽדְע֔וּ כִּ֥י שֹׁמֵ֖עַ יוֹסֵ֑ף כִּ֥י הַמֵּלִ֖יץ בֵּינֹתָֽם׃ (כד) וַיִּסֹּ֥ב מֵֽעֲלֵיהֶ֖ם וַיֵּ֑בְךְּ וַיָּ֤שָׁב אֲלֵקֶם֙ וַיְדַבֵּ֣ר אֲלֵקֶ֔ם וַיִּקַּ֤ח מֵֽאִתָּם֙ אֶת־שִׁמְע֔וֹן וַיֶּאֱסֹ֥ר אֹת֖וֹ לְעֵינֵיהֶֽם׃ (כה) וַיְצַ֣ו יוֹסֵ֗ף וַיְמַלְא֣וּ אֶת־כְּלֵיהֶם֮ בָּר֒ וּלְהָשִׁ֤יב כַּסְפֵּיהֶם֙ אִ֣ישׁ אֶל־שַׂקּ֔וֹ וְלָתֵ֥ת לָהֶ֛ם צֵדָ֖ה לַדָּ֑רֶךְ וַיַּ֥עַשׂ לָהֶ֖ם כֵּֽן׃ (כו) וַיִּשְׂא֥וּ אֶת־שִׁבְרָ֖ם עַל־חֲמֹרֵיהֶ֑ם וַיֵּלְכ֖וּ מִשָּֽׁם׃ (כז) וַיִּפְתַּ֨ח הָאֶחָ֜ד אֶת־שַׂקּ֗וֹ לָתֵ֥ת מִסְפּ֛וֹא לַחֲמֹר֖וֹ בַּמָּל֑וֹן וַיַּרְא֙ אֶת־כַּסְפּ֔וֹ וְהִנֵּה־ה֖וּא בְּפִ֥י אַמְתַּחְתּֽוֹ׃ (כח) וַיֹּ֤אמֶר אֶל־אֶחָיו֙ הוּשַׁ֣ב כַּסְפִּ֔י וְגַ֖ם הִנֵּ֣ה בְאַמְתַּחְתִּ֑י וַיֵּצֵ֣א לִבָּ֗ם וַיֶּֽחֶרְד֞וּ אִ֤ישׁ אֶל־אָחִיו֙ לֵאמֹ֔ר מַה־זֹּ֛את עָשָׂ֥ה אֱלֹקִ֖ים לָֽנוּ׃
(21) They said to one another, “Alas, we are being punished on account of our brother, because we looked on at his anguish, yet paid no heed as he pleaded with us. That is why this distress has come upon us.” (22) Then Reuben spoke up and said to them, “Did I not tell you, ‘Do no wrong to the boy’? But you paid no heed. Now comes the reckoning for his blood.” (23) They did not know that Joseph understood, for there was an interpreter between him and them. (24) He turned away from them and wept. But he came back to them and spoke to them; and he took Simeon from among them and had him bound before their eyes. (25) Then Joseph gave orders to fill their bags with grain, return each one’s money to his sack, and give them provisions for the journey; and this was done for them. (26) So they loaded their asses with the rations and departed from there. (27) As one of them was opening his sack to give feed to his ass at the night encampment, he saw his money right there at the mouth of his bag. (28) And he said to his brothers, “My money has been returned! It is here in my bag!” Their hearts sank; and, trembling, they turned to one another, saying, “What is this that God has done to us?”
(כט) וַיִּשָּׂ֣א עֵינָ֗יו וַיַּ֞רְא אֶת־בִּנְיָמִ֣ין אָחִיו֮ בֶּן־אִמּוֹ֒ וַיֹּ֗אמֶר הֲזֶה֙ אֲחִיכֶ֣ם הַקָּטֹ֔ן אֲשֶׁ֥ר אֲמַרְתֶּ֖ם אֵלָ֑י וַיֹּאמַ֕ר אֱלֹקִ֥ים יָחְנְךָ֖ בְּנִֽי׃ (ל) וַיְמַהֵ֣ר יוֹסֵ֗ף כִּֽי־נִכְמְר֤וּ רַחֲמָיו֙ אֶל־אָחִ֔יו וַיְבַקֵּ֖שׁ לִבְכּ֑וֹת וַיָּבֹ֥א הַחַ֖דְרָה וַיֵּ֥בְךְּ שָֽׁמָּה׃ (לא) וַיִּרְחַ֥ץ פָּנָ֖יו וַיֵּצֵ֑א וַיִּ֨תְאַפַּ֔ק וַיֹּ֖אמֶר שִׂ֥ימוּ לָֽחֶם׃ (לב) וַיָּשִׂ֥ימוּ ל֛וֹ לְבַדּ֖וֹ וְלָהֶ֣ם לְבַדָּ֑ם וְלַמִּצְרִ֞ים הָאֹכְלִ֤ים אִתּוֹ֙ לְבַדָּ֔ם כִּי֩ לֹ֨א יוּכְל֜וּן הַמִּצְרִ֗ים לֶאֱכֹ֤ל אֶת־הָֽעִבְרִים֙ לֶ֔חֶם כִּי־תוֹעֵבָ֥ה הִ֖וא לְמִצְרָֽיִם׃ (לג) וַיֵּשְׁב֣וּ לְפָנָ֔יו הַבְּכֹר֙ כִּבְכֹ֣רָת֔וֹ וְהַצָּעִ֖יר כִּצְעִרָת֑וֹ וַיִּתְמְה֥וּ הָאֲנָשִׁ֖ים אִ֥ישׁ אֶל־רֵעֵֽהוּ׃ (לד) וַיִּשָּׂ֨א מַשְׂאֹ֜ת מֵאֵ֣ת פָּנָיו֮ אֲלֵקֶם֒ וַתֵּ֜רֶב מַשְׂאַ֧ת בִּנְיָמִ֛ן מִמַּשְׂאֹ֥ת כֻּלָּ֖ם חָמֵ֣שׁ יָד֑וֹת וַיִּשְׁתּ֥וּ וַֽיִּשְׁכְּר֖וּ עִמּֽוֹ׃
(29) Looking about, he saw his brother Benjamin, his mother’s son, and asked, “Is this your youngest brother of whom you spoke to me?” And he went on, “May God be gracious to you, my boy.” (30) With that, Joseph hurried out, for he was overcome with feeling toward his brother and was on the verge of tears; he went into a room and wept there. (31) Then he washed his face, reappeared, and—now in control of himself—gave the order, “Serve the meal.” (32) They served him by himself, and them by themselves, and the Egyptians who ate with him by themselves; for the Egyptians could not dine with the Hebrews, since that would be abhorrent to the Egyptians. (33) As they were seated by his direction, from the oldest in the order of his seniority to the youngest in the order of his youth, the men looked at one another in astonishment. (34) Portions were served them from his table; but Benjamin’s portion was several times that of anyone else. And they drank their fill with him.
(כז) וַיֹּ֛אמֶר עַבְדְּךָ֥ אָבִ֖י אֵלֵ֑ינוּ אַתֶּ֣ם יְדַעְתֶּ֔ם כִּ֥י שְׁנַ֖יִם יָֽלְדָה־לִּ֥י אִשְׁתִּֽי׃ (כח) וַיֵּצֵ֤א הָֽאֶחָד֙ מֵֽאִתִּ֔י וָאֹמַ֕ר אַ֖ךְ טָרֹ֣ף טֹרָ֑ף וְלֹ֥א רְאִיתִ֖יו עַד־הֵֽנָּה׃ (כט) וּלְקַחְתֶּ֧ם גַּם־אֶת־זֶ֛ה מֵעִ֥ם פָּנַ֖י וְקָרָ֣הוּ אָס֑וֹן וְהֽוֹרַדְתֶּ֧ם אֶת־שֵׂיבָתִ֛י בְּרָעָ֖ה שְׁאֹֽלָה׃ (ל) וְעַתָּ֗ה כְּבֹאִי֙ אֶל־עַבְדְּךָ֣ אָבִ֔י וְהַנַּ֖עַר אֵינֶ֣נּוּ אִתָּ֑נוּ וְנַפְשׁ֖וֹ קְשׁוּרָ֥ה בְנַפְשֽׁוֹ׃ (לא) וְהָיָ֗ה כִּרְאוֹת֛וֹ כִּי־אֵ֥ין הַנַּ֖עַר וָמֵ֑ת וְהוֹרִ֨ידוּ עֲבָדֶ֜יךָ אֶת־שֵׂיבַ֨ת עַבְדְּךָ֥ אָבִ֛ינוּ בְּיָג֖וֹן שְׁאֹֽלָה׃ (לב) כִּ֤י עַבְדְּךָ֙ עָרַ֣ב אֶת־הַנַּ֔עַר מֵעִ֥ם אָבִ֖י לֵאמֹ֑ר אִם־לֹ֤א אֲבִיאֶ֙נּוּ֙ אֵלֶ֔יךָ וְחָטָ֥אתִי לְאָבִ֖י כָּל־הַיָּמִֽים׃ (לג) וְעַתָּ֗ה יֵֽשֶׁב־נָ֤א עַבְדְּךָ֙ תַּ֣חַת הַנַּ֔עַר עֶ֖בֶד לַֽאדושם וְהַנַּ֖עַר יַ֥עַל עִם־אֶחָֽיו׃ (לד) כִּי־אֵיךְ֙ אֶֽעֱלֶ֣ה אֶל־אָבִ֔י וְהַנַּ֖עַר אֵינֶ֣נּוּ אִתִּ֑י פֶּ֚ן אֶרְאֶ֣ה בָרָ֔ע אֲשֶׁ֥ר יִמְצָ֖א אֶת־אָבִֽי׃ (א) וְלֹֽא־יָכֹ֨ל יוֹסֵ֜ף לְהִתְאַפֵּ֗ק לְכֹ֤ל הַנִּצָּבִים֙ עָלָ֔יו וַיִּקְרָ֕א הוֹצִ֥יאוּ כָל־אִ֖ישׁ מֵעָלָ֑י וְלֹא־עָ֤מַד אִישׁ֙ אִתּ֔וֹ בְּהִתְוַדַּ֥ע יוֹסֵ֖ף אֶל־אֶחָֽיו׃ (ב) וַיִּתֵּ֥ן אֶת־קֹל֖וֹ בִּבְכִ֑י וַיִּשְׁמְע֣וּ מִצְרַ֔יִם וַיִּשְׁמַ֖ע בֵּ֥ית פַּרְעֹֽה׃ (ג) וַיֹּ֨אמֶר יוֹסֵ֤ף אֶל־אֶחָיו֙ אֲנִ֣י יוֹסֵ֔ף הַע֥וֹד אָבִ֖י חָ֑י וְלֹֽא־יָכְל֤וּ אֶחָיו֙ לַעֲנ֣וֹת אֹת֔וֹ כִּ֥י נִבְהֲל֖וּ מִפָּנָֽיו׃
(27) Your servant my father said to us, ‘As you know, my wife bore me two sons. (28) But one is gone from me, and I said: Alas, he was torn by a beast! And I have not seen him since. (29) If you take this one from me, too, and he meets with disaster, you will send my white head down to Sheol in sorrow.’ (30) “Now, if I come to your servant my father and the boy is not with us—since his own life is so bound up with his— (31) when he sees that the boy is not with us, he will die, and your servants will send the white head of your servant our father down to Sheol in grief. (32) Now your servant has pledged himself for the boy to my father, saying, ‘If I do not bring him back to you, I shall stand guilty before my father forever.’ (33) Therefore, please let your servant remain as a slave to my lord instead of the boy, and let the boy go back with his brothers. (34) For how can I go back to my father unless the boy is with me? Let me not be witness to the woe that would overtake my father!” (1) 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. (2) His sobs were so loud that the Egyptians could hear, and so the news reached Pharaoh’s palace. (3) Joseph said to his brothers, “I am Joseph. Is my father still well?” But his brothers could not answer him, so dumfounded were they on account of him.
(יב) וְהִנֵּ֤ה עֵֽינֵיכֶם֙ רֹא֔וֹת וְעֵינֵ֖י אָחִ֣י בִנְיָמִ֑ין כִּי־פִ֖י הַֽמְדַבֵּ֥ר אֲלֵיכֶֽם׃ (יג) וְהִגַּדְתֶּ֣ם לְאָבִ֗י אֶת־כָּל־כְּבוֹדִי֙ בְּמִצְרַ֔יִם וְאֵ֖ת כָּל־אֲשֶׁ֣ר רְאִיתֶ֑ם וּמִֽהַרְתֶּ֛ם וְהוֹרַדְתֶּ֥ם אֶת־אָבִ֖י הֵֽנָּה׃ (יד) וַיִּפֹּ֛ל עַל־צַוְּארֵ֥י בִנְיָמִֽן־אָחִ֖יו וַיֵּ֑בְךְּ וּבִנְיָמִ֔ן בָּכָ֖ה עַל־צַוָּארָֽיו׃ (טו) וַיְנַשֵּׁ֥ק לְכָל־אֶחָ֖יו וַיֵּ֣בְךְּ עֲלֵיהֶ֑ם וְאַ֣חֲרֵי כֵ֔ן דִּבְּר֥וּ אֶחָ֖יו אִתּֽוֹ׃ (טז) וְהַקֹּ֣ל נִשְׁמַ֗ע בֵּ֤ית פַּרְעֹה֙ לֵאמֹ֔ר בָּ֖אוּ אֲחֵ֣י יוֹסֵ֑ף וַיִּיטַב֙ בְּעֵינֵ֣י פַרְעֹ֔ה וּבְעֵינֵ֖י עֲבָדָֽיו׃
(12) You can see for yourselves, and my brother Benjamin for himself, that it is indeed I who am speaking to you. (13) And you must tell my father everything about my high station in Egypt and all that you have seen; and bring my father here with all speed.” (14) With that he embraced his brother Benjamin around the neck and wept, and Benjamin wept on his neck. (15) He kissed all his brothers and wept upon them; only then were his brothers able to talk to him. (16) The news reached Pharaoh’s palace: “Joseph’s brothers have come.” Pharaoh and his courtiers were pleased.
(כט) וַיֶּאְסֹ֤ר יוֹסֵף֙ מֶרְכַּבְתּ֔וֹ וַיַּ֛עַל לִקְרַֽאת־יִשְׂרָאֵ֥ל אָבִ֖יו גֹּ֑שְׁנָה וַיֵּרָ֣א אֵלָ֗יו וַיִּפֹּל֙ עַל־צַוָּארָ֔יו וַיֵּ֥בְךְּ עַל־צַוָּארָ֖יו עֽוֹד׃ (ל) וַיֹּ֧אמֶר יִשְׂרָאֵ֛ל אֶל־יוֹסֵ֖ף אָמ֣וּתָה הַפָּ֑עַם אַחֲרֵי֙ רְאוֹתִ֣י אֶת־פָּנֶ֔יךָ כִּ֥י עוֹדְךָ֖ חָֽי׃
(29) Joseph ordered his chariot and went to Goshen to meet his father Israel; he presented himself to him and, embracing him around the neck, he wept on his neck a good while. (30) Then Israel said to Joseph, “Now I can die, having seen for myself that you are still alive.”
(לג) וַיְכַ֤ל יַעֲקֹב֙ לְצַוֺּ֣ת אֶת־בָּנָ֔יו וַיֶּאֱסֹ֥ף רַגְלָ֖יו אֶל־הַמִּטָּ֑ה וַיִּגְוַ֖ע וַיֵּאָ֥סֶף אֶל־עַמָּֽיו׃ (א) וַיִּפֹּ֥ל יוֹסֵ֖ף עַל־פְּנֵ֣י אָבִ֑יו וַיֵּ֥בְךְּ עָלָ֖יו וַיִּשַּׁק־לֽוֹ׃ (ב) וַיְצַ֨ו יוֹסֵ֤ף אֶת־עֲבָדָיו֙ אֶת־הָרֹ֣פְאִ֔ים לַחֲנֹ֖ט אֶת־אָבִ֑יו וַיַּחַנְט֥וּ הָרֹפְאִ֖ים אֶת־יִשְׂרָאֵֽל׃
(33) When Jacob finished his instructions to his sons, he drew his feet into the bed and, breathing his last, he was gathered to his people. (1) Joseph flung himself upon his father’s face and wept over him and kissed him. (2) Then Joseph ordered the physicians in his service to embalm his father, and the physicians embalmed Israel.
(טו) וַיִּרְא֤וּ אֲחֵֽי־יוֹסֵף֙ כִּי־מֵ֣ת אֲבִיהֶ֔ם וַיֹּ֣אמְר֔וּ ל֥וּ יִשְׂטְמֵ֖נוּ יוֹסֵ֑ף וְהָשֵׁ֤ב יָשִׁיב֙ לָ֔נוּ אֵ֚ת כָּל־הָ֣רָעָ֔ה אֲשֶׁ֥ר גָּמַ֖לְנוּ אֹתֽוֹ׃ (טז) וַיְצַוּ֕וּ אֶל־יוֹסֵ֖ף לֵאמֹ֑ר אָבִ֣יךָ צִוָּ֔ה לִפְנֵ֥י מוֹת֖וֹ לֵאמֹֽר׃ (יז) כֹּֽה־תֹאמְר֣וּ לְיוֹסֵ֗ף אָ֣נָּ֡א שָׂ֣א נָ֠א פֶּ֣שַׁע אַחֶ֤יךָ וְחַטָּאתָם֙ כִּי־רָעָ֣ה גְמָל֔וּךָ וְעַתָּה֙ שָׂ֣א נָ֔א לְפֶ֥שַׁע עַבְדֵ֖י אֱלֹקֵ֣י אָבִ֑יךָ וַיֵּ֥בְךְּ יוֹסֵ֖ף בְּדַבְּרָ֥ם אֵלָֽיו׃ (יח) וַיֵּלְכוּ֙ גַּם־אֶחָ֔יו וַֽיִּפְּל֖וּ לְפָנָ֑יו וַיֹּ֣אמְר֔וּ הִנֶּ֥נּֽוּ לְךָ֖ לַעֲבָדִֽים׃ (יט) וַיֹּ֧אמֶר אֲלֵקֶ֛ם יוֹסֵ֖ף אַל־תִּירָ֑אוּ כִּ֛י הֲתַ֥חַת אֱלֹקִ֖ים אָֽנִי׃
(15) When Joseph’s brothers saw that their father was dead, they said, “What if Joseph still bears a grudge against us and pays us back for all the wrong that we did him!” (16) So they sent this message to Joseph, “Before his death your father left this instruction: (17) So shall you say to Joseph, ‘Forgive, I urge you, the offense and guilt of your brothers who treated you so harshly.’ Therefore, please forgive the offense of the servants of the God of your father.” And Joseph was in tears as they spoke to him. (18) His brothers went to him themselves, flung themselves before him, and said, “We are prepared to be your slaves.” (19) But Joseph said to them, “Have no fear! Am I a substitute for God?

(ה) וַיִּרְאוּ אֲחֵי יוֹסֵף כִּי מֵת אֲבִיהֶם. וּמָה רָאוּ עַתָּה שֶׁפָּחֲדוּ. אֶלָּא בְּעֵת שֶׁחָזְרוּ מִקְּבוּרַת אֲבִיהֶם רָאוּ שֶׁהָלַךְ יוֹסֵף לְבָרֵךְ עַל אוֹתוֹ הַבּוֹר שֶׁהִשְׁלִיכוּהוּ אֶחָיו בְּתוֹכוֹ, וּבֵרַךְ עָלָיו, כְּמוֹ שֶׁחַיָּב אָדָם לְבָרֵךְ עַל מָקוֹם שֶׁנַּעֲשָׂה לוֹ נֵס, בָּרוּךְ הַמָּקוֹם שֶׁעָשָׂה לִי נֵס בַּמָּקוֹם הַזֶּה. וְכֵיוָן שֶׁרָאוּ כָּךְ, אָמְרוּ, עַכְשָׁו מֵת אָבִינוּ, לוּ יִשִׂטְמֵנוּ יוֹסֵף וְהָשֵׁב יָשִׁיב לָנוּ אֵת כָּל הָרָעָה אֲשֶׁר גָּמַלְנוּ אֹתוֹ. וַיְצַוּוּ אֶל יוֹסֵף לֵאמֹר אָבִיךָ צִוָּה וְגוֹ', כֹּה תֹאמְרוּ לְיוֹסֵף אָנָּא וְגוֹ'. חִפַּשְׂנוּ וְלֹא מָצָאנוּ שֶׁצִּוָּה יַעֲקֹב דָּבָר זֶה. אֶלָּא בּוֹא וּרְאֵה כַּמָּה גָדוֹל כֹּחַ הַשָּׁלוֹם, שֶׁכָּתַב הַקָּדוֹשׁ בָּרוּךְ הוּא בְּתוֹרָתוֹ עַל כֹּחַ הַשָּׁלוֹם אֵלּוּ הַדְּבָרִים.

(5) And when Joseph’s brethren saw that their father was dead, etc. (Gen. 50:13). What did they see that frightened them? As they were returning from the burial of their father, they saw their brother go to the pit into which they had hurled him, in order to bless it. He blessed the pit with the benediction “Blessed be the place where He performed a miracle for me,” just as any man is required to pronounce a blessing at the place where a miracle had been performed in his behalf. When they beheld this they cried out: Now that our father is dead, Joseph will hate us and will fully requite us for all the evil which we did unto him. And they sent a message unto Joseph, saying: Thy father did command … “So shall ye say unto Joseph: Forgive” (Gen. 50:15–16). We have searched the entire Scripture and are unable to find any place where Jacob uttered this remark. This statement is introduced to teach us the importance of peace. The Holy One, blessed be He, wrote these words in the Torah for the sake of peace alone.

Rabbis cry, too
(איכה א, ב) בכה תבכה בלילה שתי בכיות הללו למה אמר רבה אמר רבי יוחנן אחד על מקדש ראשון ואחד על מקדש שני בלילה על עסקי לילה שנאמר (במדבר יד, א) ותשא כל העדה ויתנו את קולם ויבכו העם בלילה ההוא אמר רבה א"ר יוחנן אותו (היום) ליל ט' באב היה אמר להן הקב"ה לישראל אתם בכיתם בכיה של חנם ואני אקבע לכם בכיה לדורות ד"א בלילה שכל הבוכה בלילה קולו נשמע ד"א בלילה שכל הבוכה בלילה כוכבים ומזלות בוכין עמו ד"א בלילה שכל הבוכה בלילה השומע קולו בוכה כנגדו מעשה באשה אחת שכנתו של רבן גמליאל שמת בנה והיתה בוכה עליו בלילה שמע רבן גמליאל קולה ובכה כנגדה עד שנשרו ריסי עיניו למחר הכירו בו תלמידיו והוציאוה משכונתו
§ The Gemara returns to its interpretation of verses in Lamentations: “She cries [bakho tivke] at night” (Lamentations 1:2). These two cries, indicated by the use of a compound verb, why are they written? Rabba says that Rabbi Yoḥanan says: One is a cry over the destruction of the First Temple, and one is a cry over the destruction of the Second Temple, which was destined to be destroyed. The term “at night” indicates that the crying is over matters of night, as it is stated with regard to the response of the Jewish people to the report of the spies after their return from the land of Canaan: “And all the congregation lifted up their voice, and the people cried that night” (Numbers 14:1). Rabba says that Rabbi Yoḥanan says: That day that they heard the spies’ report was the evening of the Ninth of Av. The Holy One, Blessed be He, said to the Jewish people: You cried an unwarranted cry, and so I will establish for you a reason to cry for generations. Alternatively, the term “at night” indicates that with regard to anyone who cries at night, his voice is heard due to the ambient silence. Alternatively, the term “at night” indicates that in the case of anyone who cries at night, the stars and the constellations cry with him. Alternatively, the term “at night” indicates that in the case of anyone who cries at night, one who hears his voice is touched by his suffering and cries with him. There was an incident involving one woman, the neighbor of Rabban Gamliel, whose son died, and she would cry over his death at night. Rabban Gamliel heard her voice and cried with her until his eyelashes fell out. The next day his students noticed that he had been crying, and they removed the woman from his neighborhood so that Rabban Gamliel could sleep.

~ What kind of cry is Rabban Gamliel's? Does it surprise you?

רב הונא כי מטי להאי קרא יראה יראה בכי אמר עבד שרבו מצפה לו לראותו יתרחק ממנו דכתיב כי תבואו לראות פני מי בקש זאת מידכם רמוס חצרי רב הונא כי מטי להאי קרא בכי (דברים כז, ז) וזבחת שלמים ואכלת שם עבד שרבו מצפה לאכול על שלחנו יתרחק ממנו דכתיב (ישעיהו א, יא) למה לי רוב זבחיכם יאמר ה' ר' אלעזר כי מטי להאי קרא בכי (בראשית מה, ג) ולא יכלו אחיו לענות אתו כי נבהלו מפניו ומה תוכחה של בשר ודם כך תוכחה של הקדוש ברוך הוא על אחת כמה וכמה רבי אלעזר כי מטי להאי קרא בכי (שמואל א כח, טו) ויאמר שמואל אל שאול למה הרגזתני להעלות אותי ומה שמואל הצדיק היה מתיירא מן הדין אנו על אחת כמה וכמה
The Gemara relates that when Rav Huna reached this verse, which can be read as: “Will see” [yireh] and “shall appear” [yera’e], he cried. He said: Can it happen to a slave whose master expects to see him, that the master will eventually distance himself from him and not want him anymore? As it is written: “When you come to appear before Me, who has required this at your hand, to trample My courts?” (Isaiah 1:12). Similarly, when Rav Huna reached this verse, he cried: “And you shall sacrifice peace-offerings, and you shall eat there” (Deuteronomy 27:7). Can it happen to a slave whose master expects him to eat at his table, that his master will eventually distance himself from him? As it is written: “To what purpose is the multitude of your offerings to Me? says the Lord” (Isaiah 1:11). The Gemara similarly relates: When Rabbi Elazar reached this verse, he cried: “And his brethren could not answer him, for they were affrighted at his presence” (Genesis 45:3). He said, in explanation of his emotional reaction: If the rebuke of a man of flesh and blood was such that the brothers were unable to respond, when it comes to the rebuke of the Holy One, Blessed be He, all the more so. When Rabbi Elazar reached this verse, he cried: “And Samuel said to Saul: Why have you disquieted me, to bring me up” (I Samuel 28:15). He said: If Samuel the righteous was afraid of judgment when he was raised by necromancy, as he thought he was being summoned for a Divine judgment, all the more so that we should be afraid.

~ In this piece, certain rabbis are crying when they read certain verses of Torah. There are a lot more.

Have you ever encountered a verse or scene in the Torah that made you want to cry? Have you ever encountered a book that made you want to cry?

אמר לו ר"ש אפשר ס"ת חסר אות אחת וכתיב (דברים לא, כו) לקוח את ספר התורה הזה אלא עד כאן הקב"ה אומר ומשה אומר וכותב מכאן ואילך הקב"ה אומר ומשה כותב בדמע כמו שנאמר להלן (ירמיהו לו, יח) ויאמר להם ברוך מפיו יקרא אלי את כל הדברים האלה ואני כותב על הספר בדיו
Rabbi Shimon said to him: Is it possible that the Torah scroll was missing a single letter? But it is written: “Take this Torah scroll” (Deuteronomy 31:26), indicating that the Torah was complete as is and that nothing further would be added to it. Rather, until this point the Holy One, Blessed be He, dictated and Moses repeated after Him and wrote the text. From this point forward, with respect to Moses’ death, the Holy One, Blessed be He, dictated and Moses wrote with tears. The fact that the Torah was written by way of dictation can be seen later, as it is stated concerning the writing of the Prophets: “And Baruch said to them: He dictated all these words to me, and I wrote them with ink in the scroll” (Jeremiah 36:18).

~ One of the answers to the question 'how is it possible for Moshe to have written this entire Torah?' is that Moshe wrote while crying, particularly when writing about his own death.

~ What kind of cry is this? What kind of image does this bring of Moshe?

שְׁמַע רַבִּי פִּנְחָס בֶּן יָאִיר חַתְנֵיהּ וּנְפַק לְאַפֵּיהּ. עַיְּילֵיהּ לְבֵי בָנֵי, הֲוָה קָא אָרֵיךְ לֵיהּ לְבִישְׂרֵיהּ. חֲזָא דַּהֲוָה בֵּיהּ פִּילֵי בְּגוּפֵיהּ. הֲוָה קָא בָכֵי וְקָא נָתְרָן דִּמְעָת עֵינֵיהּ וְקָמְצַוְּחָא לֵיהּ. אָמַר לוֹ: אוֹי לִי שֶׁרְאִיתִיךָ בְּכָךְ. אָמַר לוֹ: אַשְׁרֶיךָ שֶׁרְאִיתַנִי בְּכָךְ, שֶׁאִילְמָלֵא לֹא רְאִיתַנִי בְּכָךְ — לֹא מָצָאתָ בִּי כָּךְ. דְּמֵעִיקָּרָא כִּי הֲוָה מַקְשֵׁי רַבִּי שִׁמְעוֹן בֶּן יוֹחַי קוּשְׁיָא, הֲוָה מְפָרֵק לֵיהּ רַבִּי פִּנְחָס בֶּן יָאִיר תְּרֵיסַר פֵּירוּקֵי. לְסוֹף, כִּי הֲוָה מַקְשֵׁי רַבִּי פִּנְחָס בֶּן יָאִיר קוּשְׁיָא — הֲוָה מְפָרֵק לֵיהּ רַבִּי שִׁמְעוֹן בֶּן יוֹחַי עֶשְׂרִין וְאַרְבְּעָה פֵּירוּקֵי.
Rabbi Pineḥas ben Ya’ir, Rabbi Shimon’s son-in-law, heard and went out to greet him. He brought him into the bathhouse and began tending to his flesh. He saw that Rabbi Shimon had cracks in the skin on his body. He was crying, and the tears fell from his eyes and caused Rabbi Shimon pain. Rabbi Pineḥas said to Rabbi Shimon, his father-in-law: Woe is me, that I have seen you like this. Rabbi Shimon said to him: Happy are you that you have seen me like this, as had you not seen me like this, you would not have found in me this prominence in Torah, as the Gemara relates: At first, when Rabbi Shimon ben Yoḥai would raise a difficulty, Rabbi Pineḥas ben Ya’ir would respond to his question with twelve answers. Ultimately, when Rabbi Pineḥas ben Ya’ir would raise a difficulty, Rabbi Shimon ben Yoḥai would respond with twenty-four answers.

~ What kind of cry is Rabbi Pinchas ben Yair's?

הוה קא אזיל וקרע מאניה וקא בכי ואמר היכא את בר לקישא היכא את בר לקישא והוה קא צוח עד דשף דעתיה [מיניה] בעו רבנן רחמי עליה ונח נפשיה
Rabbi Yoḥanan went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? Rabbi Yoḥanan screamed until his mind was taken from him, i.e., he went insane. The Rabbis prayed and requested for God to have mercy on him and take his soul, and Rabbi Yoḥanan died.

~ What kind of cry is Rabbi Yochanan's?

... (ישעיה כב, ד): עַל כֵּן אָמַרְתִּי שְׁעוּ מִנִּי אֲמָרֵר בַּבֶּכִי, אָמַר רֵישׁ לָקִישׁ בִּשְׁלשָׁה מְקוֹמוֹת בִּקְּשׁוּ מַלְאֲכֵי הַשָּׁרֵת לוֹמַר שִׁירָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְלֹא הִנִּיחָן, וְאֵלּוּ הֵן: בְּדוֹר הַמַּבּוּל, וּבַיָּם, וּבְחֻרְבַּן בֵּית הַמִּקְדָּשׁ. בְּדוֹר הַמַּבּוּל מַה כְּתִיב (בראשית ו, ג): וַיֹּאמֶר ה' לֹא יָדוֹן רוּחִי בָּאָדָם לְעֹלָם. בַּיָּם כְּתִיב (שמות יד, כ): וְלֹא קָרַב זֶה אֶל זֶה כָּל הַלָּיְלָה. וּבְחֻרְבַּן בֵּית הַמִּקְדָּשׁ כְּתִיב (ישעיה כב, ד): עַל כֵּן אָמַרְתִּי שְׁעוּ מִנִּי אֲמָרֵר בַּבֶּכִי אַל תָּאִיצוּ לְנַחֲמֵנִי. אַל תֹּאסִפוּ אֵין כְּתִיב כָּאן אֶלָּא אַל תָּאִיצוּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַלְאֲכֵי הַשָּׁרֵת, נִחוּמִין אֵלּוּ שֶׁאַתֶּם אוֹמְרִים לְפָנַי, נִאוּצִין הֵן לִי, לָמָּה (ישעיה כב, ה): כִּי יוֹם מְהוּמָה וּמְבוּסָה וּמְבוּכָה לַה' אֱלֹקִים צְבָאוֹת. ... דָּבָר אַחֵר, וַיִּקְרָא ה' אֱלֹקִים צְבָאוֹת בַּיּוֹם הַהוּא לִבְכִי וּלְמִסְפֵּד וגו', בְּשָׁעָה שֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַחֲרִיב אֶת בֵּית הַמִּקְדָּשׁ, אָמַר, כָּל זְמַן שֶׁאֲנִי בְּתוֹכוֹ אֵין אֻמּוֹת הָעוֹלָם נוֹגְעִין בּוֹ, אֶלָּא אֶכְבּשׁ אֶת עֵינַי מִמֶּנּוּ, וֶאֱשָׁבַע שֶׁלֹא אֱזָקֵק לוֹ עַד עֵת קֵץ, וְיָבוֹאוּ הָאוֹיְבִים וְיַחְרִיבוּ אוֹתוֹ, מִיָּד נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא בִּימִינוֹ וְהֶחֱזִירָהּ אֲחוֹרָיו, הֲדָא הוּא דִּכְתִיב (איכה ב, ג): הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב, בְּאוֹתָהּ שָׁעָה נִכְנְסוּ אוֹיְבִים לַהֵיכָל וּשְׂרָפוּהוּ, וְכֵיוָן שֶׁנִּשְׂרַף אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוּב אֵין לִי מוֹשַׁב בָּאָרֶץ, אֲסַלֵּק שְׁכִינָתִי מִמֶּנָּה וְאֶעֱלֶה לִמְכוֹנִי הָרִאשׁוֹן, הֲדָא הוּא דִכְתִיב (הושע ה, טו): אֵלֵךְ אָשׁוּבָה אֶל מְקוֹמִי עַד אֲשֶׁר יֶאְשְׁמוּ וּבִקְּשׁוּ פָנָי. בְּאוֹתָהּ שָׁעָה הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹכֶה וְאוֹמֵר אוֹי לִי מֶה עָשִׂיתִי, הִשְׁרֵיתִי שְׁכִינָתִי לְמַטָּה בִּשְׁבִיל יִשְׂרָאֵל, וְעַכְשָׁו שֶׁחָטְאוּ חָזַרְתִּי לִמְקוֹמִי הָרִאשׁוֹן, חַס וְשָׁלוֹם שֶׁהָיִיתִי שְׂחוֹק לַגּוֹיִם וְלַעַג לַבְּרִיּוֹת, בְּאוֹתָהּ שָׁעָה בָּא מטטרו"ן וְנָפַל עַל פָּנָיו וְאָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם אֲנִי אֶבְכֶּה וְאַתָּה לֹא תִבְכֶּה, אָמַר לוֹ אִם אֵין אַתָּה מַנִּיחַ לִי לִבְכּוֹת עַכְשָׁו, אֶכָּנֵס לְמָקוֹם שֶׁאֵין לְךָ רְשׁוּת לִכָּנֵס וְאֶבְכֶּה, שֶׁנֶּאֱמַר (ירמיה יג, יז): וְאִם לֹא תִשְׁמָעוּהָ בְּמִסְתָּרִים תִּבְכֶּה נַפְשִׁי מִפְּנֵי גֵוָה וגו'. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַלְאֲכֵי הַשָּׁרֵת בּוֹאוּ וְנֵלֵךְ אֲנִי וְאַתֶּם וְנִרְאֶה בְּבֵיתִי מֶה עָשׂוּ אוֹיְבִים בּוֹ, מִיָּד הָלַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא וּמַלְאֲכֵי הַשָּׁרֵת וְיִרְמְיָה לְפָנָיו, וְכֵיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת בֵּית הַמִּקְדָּשׁ, אָמַר בְּוַדַּאי זֶהוּ בֵּיתִי וְזֶהוּ מְנוּחָתִי שֶׁבָּאוּ אוֹיְבִים וְעָשׂוּ בוֹ כִּרְצוֹנָם. בְּאוֹתָהּ שָׁעָה הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹכֶה וְאוֹמֵר אוֹי לִי עַל בֵּיתִי, בָּנַי הֵיכָן אַתֶּם, כֹּהֲנַי הֵיכָן אַתָּם, אוֹהֲבַי הֵיכָן אַתֶּם, מָה אֶעֱשֶׂה לָכֶם, הִתְרֵיתִי בָּכֶם וְלֹא חֲזַרְתֶּם בִּתְשׁוּבָה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִרְמְיָה, אֲנִי דוֹמֶה הַיּוֹם לְאָדָם שֶׁהָיָה לוֹ בֵּן יְחִידִי וְעָשָׂה לוֹ חֻפָּה וּמֵת בְּתוֹךְ חֻפָּתוֹ, וְאֵין לְךָ כְּאֵב לֹא עָלַי וְלֹא עַל בְּנִי, לֵךְ וּקְרָא לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב וּמשֶׁה מִקִּבְרֵיהֶם, שֶׁהֵם יוֹדְעִים לִבְכּוֹת. אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אֵינִי יוֹדֵעַ הֵיכָן משֶׁה קָבוּר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לֵךְ עֲמֹד עַל שְׂפַת הַיַּרְדֵּן וְהָרֵם קוֹלְךָ וּקְרָא בֶּן עַמְרָם בֶּן עַמְרָם עֲמֹד וּרְאֵה צֹאנְךָ שֶׁבְּלָעוּם אוֹיְבִים. מִיָּד הָלַךְ יִרְמְיָה לִמְעָרַת הַמַּכְפֵּלָה וְאָמַר לַאֲבוֹת הָעוֹלָם, עִמְדוּ שֶׁהִגִּיעַ זְמַן שֶׁאַתֶּם מִתְבַּקְּשִׁין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרוּ לוֹ לָמָּה, אָמַר לָהֶם אֵינִי יוֹדֵעַ, מִפְּנֵי שֶׁהָיָה מִתְיָרֵא שֶׁלֹא יֹאמְרוּ בְּיָמֶיךָ הָיְתָה לְבָנֵינוּ זֹאת. הִנִּיחָן יִרְמְיָה וְעָמַד עַל שְׂפַת הַיַּרְדֵּן וְקָרָא בֶּן עַמְרָם בֶּן עַמְרָם עֲמֹד הִגִּיעַ זְמַן שֶׁאַתָּה מְבֻקָּשׁ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. אָמַר לוֹ מָה הַיּוֹם מִיּוֹמַיִם שֶׁאֲנִי מְבֻקָּשׁ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לוֹ יִרְמְיָה אֵינִי יוֹדֵעַ. הִנִּיחוֹ משֶׁה וְהָלַךְ אֵצֶל מַלְאֲכֵי הַשָּׁרֵת, שֶׁהָיָה מַכִּיר אוֹתָן מִשְּׁעַת מַתַּן תּוֹרָה, אָמַר לָהֶם מְשָׁרְתֵי עֶלְיוֹנִים כְּלוּם אַתֶּם יוֹדְעִים מִפְּנֵי מָה אֲנִי מִתְבַּקֵּשׁ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרוּ לוֹ בֶּן עַמְרָם אִי אַתָּה יוֹדֵעַ שֶׁבֵּית הַמִּקְדָּשׁ חָרֵב וְיִשְׂרָאֵל גָּלוּ, וְהָיָה צוֹעֵק וּבוֹכֶה עַד שֶׁהִגִּיעַ לַאֲבוֹת הָעוֹלָם, מִיָּד אַף הֵם קָרְעוּ בִגְדֵיהֶם וְהִנִּיחוּ יְדֵיהֶם עַל רָאשֵׁיהֶם וְהָיוּ צוֹעֲקִים וּבוֹכִין עַד שַׁעֲרֵי בֵּית הַמִּקְדָּשׁ, כֵּיוָן שֶׁרָאָה אוֹתָם הַקָּדוֹשׁ בָּרוּךְ הוּא מִיָּד וַיִּקְרָא ה' אֱלֹקִים צְבָאוֹת בַּיּוֹם הַהוּא לִבְכִי וּלְמִסְפֵּד וּלְקָרְחָה וְלַחֲגֹר שָׂק, וְאִלְמָלֵא מִקְרָא שֶׁכָּתוּב אִי אֶפְשָׁר לְאָמְרוֹ, וְהָיוּ בוֹכִין וְהוֹלְכִין מִשַּׁעַר זֶה לְשַׁעַר זֶה, כְּאָדָם שֶׁמֵּתוֹ מוּטָל לְפָנָיו, וְהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא סוֹפֵד וְאוֹמֵר אוֹי לוֹ לַמֶּלֶךְ שֶׁבְּקַטְנוּתוֹ הִצְלִיחַ וּבְזִקְנוּתוֹ לֹא הִצְלִיחַ. ...

... "That is why I say, 'Let me be, I will weep bitterly, [press not to comfort me for the ruin of my poor people.'" (Isaiah 22:4)] Said Resh Lakish: There were three moments when the angels wanted to say a song in front of the Holy One of Blessing and He did not permit them, namely: in the generation of the flood, and at the Sea [of Reeds] and at the destruction of the Beit Hamikdash (Temple). At the generation of the flood, as it is written "Ad-nai said, 'My breath shall not abide in man forever'" (Genesis 6:3); at the Sea, as it is written "the one could not come near the other all through the night" (Exodus 14:20); and at the destruction of the Temple as it is written "that is why I say, 'Let me be, I will weep bitterly, press not to comfort Me" (Isaiah 22:4). It is not written "do not continue" but "do not press" [this tells that] the Holy One of Blessing said to the angels of service: 'all these consolations that you are saying in front of Me press Me. Why? " For my Lord E-lohim of Hosts had a day of tumult and din and confusion" (Isaiah 22:5) ... Another interpretation of "My Lord E-lohim of Hosts summoned on that day to weeping and lamenting, etc (Isaiah 22:12) - at the moment that the Holy One of Blessing decided to destroy the Beit Hamikdash He said: while I am still in it, the peoples of the world cannot touch it, rather, I will turn My eyes away from it and swear that I won't see it until the end of times, and the enemies came and destroyed it. Immediately the Holy One of Blessing swore by His right hand and hid it on His back, as it is written "He has hidden His right hand in the presence of the foe" (Lamentations 2:3). At that very moment the enemies entered in the Temple and burned it and once it was burned the Holy One of Blessing said: again, there is no dwelling for Me on the earth/land, I will separate my Shechinah (Presence) from it and I will go to my original residence, as it is written: 'And I will return to My abode until they realize their guilt and search for My face' (Hosea 5:15). At that very moment the Holy One of Blessing was crying and saying "Oy/woe to Me, what did I do? I caused My Shechinah to stay below because of Israel, and now that they sinned I returned to My original residence, 'chas veshalom' I should become a joke to the peoples and a motif of laughter among humans! At that very moment came Metatron and fell on his face and said in front of Him: Master of the Universe! I should cry, but You should not cry! He said: if you don't let Me cry now, I will enter into the place where you have no permission to enter, and there I will cry - as it is written "for if you will not give heed, My inmost self will weep in the Hidden Places, because of your arrogance etc" (Jeremiah 13:17). The Holy One of Blessing said to the angels of service: let's all, you and I, go see what the enemy did to My house. Immediately the angels of service, the Holy One of Blessing and Jeremiah [arrived] in front of it. When the Holy One of Blessing saw the Beit Hamikdash, He said: obviously this is My house and the place of My rest, the enemies came and did as they pleased. At that very moment the Holy One of Blessing cried and said: 'Oy!/woe to Me on account of My house! My children, where are you? My kohanim, where are you? My beloved ones, where are you? What can I do for you, I warned you and you did not do teshuvah! The Holy One of Blessing said to Jeremiah: 'I am like a person who had an only son, and made a chupah for him, and he died under his chupah, and you have no empathy for Me or my son, go call Avraham, Yitzchak, Ya'akov and Moshe because they know how to cry. [Jeremiah] said to Him: 'Master of the Universe, I don't know where Moshe is buried' The Holy One of Blessing said: 'Go to the River Jordan and yell: Son of Amram! Son of Amram! Stand up and see your flock swallowed up by the enemies!' Immediately Jeremiah went to the Cave of Machpela and told the Ancestors of the World: "Raise up because the time of you being wanted by the Holy One of Blessing has arrived!' They asked him 'Why?' and he answered 'I don't know' - that was because he was afraid they would say "it was under your days that this happened to our children!" Jeremiah set them, and then went to the banks of the River Jordan and called 'Son of Amram! Son of Amram! Raise up because the time of you being wanted by the Holy One of Blessing has arrived!' He said: 'Why is this day any different than any other day, that I am wanted by the Holy One of Blessing?' Jeremiah said: 'I don't know.' He set him. Moshe went to the angels of service, whom he knew from the times of the giving of the Torah, and asked: 'High ones of the service, do you know why am I being wanted by the Holy One of Blessing?' They said to him: 'Son of Amram, don't you know that the Beit Hamikdash was destroyed and [the people of] Israel is exiled?' He began screaming and crying until he got to the Ancestors of the World, and immediately they too tore their clothes, and put their hands on their heads, and began screaming and crying until they got to the gates of the Beit HaMikdash, and as soon as the Holy One of Blessing saw them, immediately "Lord E-lohim of Hosts summoned on that day to weeping and lamenting, and to let hair go untrimmed and to use of sackcloth". And weren't for the text to be explicitly written, one could not say it, but they were crying and walking from gate to gate, as a person whose dead relative is in front of their eyes, and the Holy One of Blessing was speaking like one speaks a eulogy, saying: "Oy to the king who was able in his early days, but was not able in his old age!"

This is a famous petichta [proem] to the midrashic collection "Eicha Rabbah" or "Lamentations Rabbah". What is translated above is just a piece, the petichta is much longer.

As far as I know the only petichtot are to this collection of midrashim. There are 36 of those proems, and it makes up a fourth of the book. The structure is almost always the same: "Rabbi So-and-So opened/patach" his discourse on the destruction of the Temple with a verse from a prophet or writings, through midrashic connections illustrates questions regarding the destruction and theodicy (why people suffer) and closing with the first verse from Lamentations [Eicha/How]. Petichta 24 is the only one not to close with a verse from Lamentations, but from Jeremiah 31:17 "there is hope for you, says Ad-nai, and your children will return to their borders".

~ Is it surprising to you to have the image of God crying?

(ירמיהו יג, יז) ואם לא תשמעוה במסתרים תבכה נפשי מפני גוה אמר רב שמואל בר איניא משמיה דרב מקום יש לו להקב"ה ומסתרים שמו מאי מפני גוה אמר רב שמואל בר יצחק מפני גאוותן של ישראל שניטלה מהם ונתנה לעובדי כוכבים ר' שמואל בר נחמני אמר מפני גאוותה של מלכות שמים ומי איכא בכיה קמיה הקב"ה והאמר רב פפא אין עציבות לפני הקב"ה שנאמר (דברי הימים א טז, כז) הוד והדר לפניו עוז וחדוה במקומו לא קשיא הא בבתי גואי הא בבתי בראי ובבתי בראי לא והא כתיב (ישעיהו כב, יב) ויקרא אדושם ה' צבאות ביום ההוא לבכי ולמספד ולקרחה ולחגור שק שאני חרבן בית המקדש דאפילו מלאכי שלום בכו שנאמר (ישעיהו לג, ז) הן אראלם צעקו חוצה מלאכי שלום מר יבכיון: (ירמיהו יג, יז) ודמע תדמע ותרד עיני דמעה כי נשבה עדר ה' אמר ר' אלעזר שלש דמעות הללו למה אחת על מקדש ראשון ואחת על מקדש שני ואחת על ישראל שגלו ממקומן ואיכא דאמרי אחת על ביטול תורה בשלמא למאן דאמר על ישראל שגלו היינו דכתיב כי נשבה עדר ה' אלא למאן דאמר על ביטול תורה מאי כי נשבה עדר ה' כיון שגלו ישראל ממקומן אין לך ביטול תורה גדול מזה תנו רבנן שלשה הקב"ה בוכה עליהן בכל יום על שאפשר לעסוק בתורה ואינו עוסק ועל שאי אפשר לעסוק בתורה ועוסק ועל פרנס המתגאה על הצבור
The verse states: “But if you will not hear it, my soul shall weep in secret [bemistarim] for your pride” (Jeremiah 13:17). Rav Shmuel bar Inya said in the name of Rav: The Holy One, Blessed be He, has a place where He cries, and its name is Mistarim. What is the meaning of “for your pride”? Rav Shmuel bar Yitzḥak said: God cries due to the pride of the Jewish people, which was taken from them and given to the gentile nations. Rav Shmuel bar Naḥmani said: He cries due to the pride of the kingdom of Heaven, which was removed from the world. The Gemara asks: But is there crying before the Holy One, Blessed be He? Didn’t Rav Pappa say: There is no sadness before the Holy One, Blessed be He, as it is stated: “Honor and majesty are before Him; strength and gladness are in His place” (I Chronicles 16:27)? The Gemara responds: This is not difficult. This statement, that God cries, is referring to the innermost chambers, where He can cry in secret, whereas this statement, that He does not cry, is referring to the outer chambers. The Gemara asks: And doesn’t God cry in the outer chambers? Isn’t it written: “And on that day the Lord, the God of hosts, called to weeping, and to mourning, and to baldness, and to girding with sackcloth” (Isaiah 22:12)? The Gemara responds: The destruction of the Temple is different, as even the angels of peace cried, as it is stated: “Behold, their valiant ones cry without; the angels of peace weep bitterly” (Isaiah 33:7). The verse continues: “And my eye shall weep sore, and run down with tears, because the Lord’s flock is carried away captive” (Jeremiah 13:17). Rabbi Elazar said: Why these three references to tears in the verse? One is for the First Temple; one is for the Second Temple; and one is for the Jewish people who were exiled from their place. And there are those who say: The last one is for the unavoidable dereliction of the study of Torah in the wake of the exile. The Gemara asks: Granted, according to the one who said that the last tear is for the Jewish people who were exiled, this is as it is written: “Because the Lord’s flock is carried away captive.” However, according to the one who said that this tear is for the dereliction of the study of Torah, what is the meaning of: “Because the Lord’s flock is carried away captive”? The Gemara answers: Since the Jewish people were exiled from their place, there is no greater involuntary dereliction of the study of Torah than that which was caused by this. The Sages taught that there are three types of people for whom the Holy One, Blessed be He, cries every day: For one who is able to engage in Torah study and does not engage in it; and for one who is unable to engage in Torah study and nevertheless he endeavors and engages in it; and for a leader who lords over the community.

~ What do the rabbis teach with the tears of God in this passage?

Tears can have another function
וְאָמַר רַבִּי אֶלְעָזָר: מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ נִנְעֲלוּ שַׁעֲרֵי תְּפִלָּה, שֶׁנֶּאֱמַר: ״גַּם כִּי אֶזְעַק וַאֲשַׁוֵּעַ שָׂתַם תְּפִלָּתִי״. וְאַף עַל פִּי שֶׁשַּׁעֲרֵי תְפִילָּה נִנְעֲלוּ, שַׁעֲרֵי דִמְעָה לֹא נִנְעֲלוּ, שֶׁנֶּאֱמַר: ״שִׁמְעָה תְפִלָּתִי ה׳ וְשַׁוְעָתִי הַאֲזִינָה אֶל דִּמְעָתִי אַל תֶּחֱרַשׁ״.
On the subject of prayer, Rabbi Elazar also said: Since the day the Temple was destroyed the gates of prayer were locked and prayer is not accepted as it once was, as it is said in lamentation of the Temple’s destruction: “Though I plead and call out, He shuts out my prayer” (Lamentations 3:8). Yet, despite the fact that the gates of prayer were locked with the destruction of the Temple, the gates of tears were not locked, and one who cries before God may rest assured that his prayers will be answered, as it is stated: “Hear my prayer, Lord, and give ear to my pleading, keep not silence at my tears” (Psalms 39:13). Since this prayer is a request that God should pay heed to the tears of one who is praying, he is certain that at least the gates of tears are not locked.

Rebbe Zalman Schachter-Shalomi, interview on 2005:

Q: Christians talk about a personal relationship with God, so when you say that it sounds very Christian.

A: This is so funny, because it looks to me the other way. Jesus is so thoroughly Jewish, and he talks about God as Abba: “Our Father who art in Heaven, hallowed be thy name.” The Judaism has been filtered out for Christians, so they don’t know anymore what his origin is. And the worst thing yet is with Islam. They don’t understand what they owe to Judaism when they speak about the relationship to Allah. We need to just make this very clear. When you speak about the Ba’al Shem Tov and Hasidism and so on, it becomes very, very clear that there was a personal relationship. Just four generations ago for many people here, their mothers would put on a kerchief and say the prayer over the candles and then pray for every member of their family at that time and pour out their heart. People came for Rosh Hashanah, Yom Kippur. Even Rudolph Otto describes “the idea of the holy.” He says he came to a synagogue, and he discovered it when people were praying, because when you say “Baruch atah adonai,” you’re addressing God.

I remember when I was a child, my dad had just finished his prayer, and I peeked underneath his tallit, which he had over his head, and I saw he had been crying. So I said, “Papa” — I was speaking German at that time — “why do you cry?” He said to me, “Because I talked with God.” So I said, “Does it hurt when you talk with God?” And he said, “No, it doesn’t hurt. It’s very good. I only cried because it was so long since I last talked to him.” You get the sense that the personal was very, very real in everything that we did. It was only from the 1920s, I would say, to the late ’60s, ’70s that even in most synagogues God was absent.

https://www.pbs.org/wnet/religionandethics/2005/09/30/september-30-2005-rabbi-zalman-schachter-shalomi-extended-interview/9753/

Ted Lendon:

But if you look at it in Greek terms it is admired, and it should be admired ... what I guess I would say to you is something that we don’t notice, which is that since 1600, maybe 1500, the west has been extraordinarily self controlled place. That is, we do not, men do not cry in public. In fact, the accepted, shall we say, volume of or the accepted range of emotion that men are allowed to display in public is limited.

And if you go back before that, to the middle ages, you see kings crying and all sorts of things that we would consider quite off color these days. Of course there have been periods of greater emotional openness, the 1960s, of less emotional openness, all this doesn’t much matter. In practice, since 1600 we have been a society that has defined manliness in large part in terms of self control, to such a degree that we no longer notice. [Art of Manliness Podcast, #299 - What the Ancient Greeks Thought About Manliness]

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