Komentarz do Rodzaju 45:14

ויפל על צוארי בנימן אחיו ויבך AND HE FELL UPON HIS BROTHER BENJAMIN’S NECK AND WEPT — for the Temples which were to be in Benjamin’s territory and which would ultimately be laid in ruins (Genesis Rabbah 93:12).

ויפול, seeing that Joseph and Binyamin were full brothers the bond between them was stronger. They cried one after another.

He fell on his necks: On both sides of his neck, he fell on one side of his neck and then on the other side out of great love. 

For the two Temples which were destined to be... [According to Re’m, Rashi knows that it alludes to two] because it is written צוארֵי (plural) rather than צואריו. And [Rashi knows that it alludes to the Temple because] it says in Shir Hashirim (7:5), “Your neck (צוארך) is like an ivory tower.” Just as there, צוארך refers to the Temple, so too here, צוארי refers to the Temple.

על צוארי (he embraced him) around his neck; both sides of his neck. Seeing he embraced him from both sides, the word for “neck” appears in the plural mode.

ובנימין בכה על צואריו AND BENJAMIN WEPT ON HIS NECK — for the Tabernacle of Shiloh which was to be in Joseph’s territory and which would ultimately be laid in ruins (Genesis Rabbah 93:12).

For the Tabernacle of Shiloh... You might ask: Perhaps this phrase follows its plain meaning, [and Binyomin’s crying was not over the Tabernacle’s destruction]? Rashi’s explanation about Yoseif’s crying is understandable because there it is written צוארֵי, the plural form, rather than צואריו. But here it is written צואריו. Perhaps it follows its plain meaning. Nachalas Yaakov answers: Re’m explained at length [citing Midrash Rabbah 92:12. See] there. Also Matnos Kehunah [on that Midrash] writes that [Chazal’s interpretation is because] צואריו is singular. However, they both overlooked the Gemara in Megillah 16b which also states [as the Midrash Rabbah:] “How many necks did Binyomin have?!” [thus implying that the interpretation is based on the switch between צוארֵי and צואריו]. However, Rashi explains that this line should be deleted from the Gemara’s text because it is normal for Scripture to refer to צואר in the plural form. Accordingly, Re’m’s efforts were in vain [because Rashi states that Scripture’s switching between plural and singular of צואר is not a basis of expounding the word]. Rather, it seems that the [following] change in wording is the basis for the exposition. Regarding the [other] brothers it is merely written that Yoseif wept upon them. But with Binyomin it mentions צואר (neck). Therefore צואר is to be expounded: it hints to the Temple, which is called צוארך, as mentioned above. The reason that two Temples are mentioned for Binyomin and one for Yoseif is because in fact it was so, not because this was learned from plural and singular forms [of the word צואר].