I was never a fan of haggadic (allegoric) interpretation of the Torah. Look at this week’s chapter, Genesis 45.
In Gen45:14, Yosef weeps on Benyamin’s neck—but the Hebrew for neck, tzavrei, is plural. RaShI, based on a midrash, interprets that as a prophecy of the destruction of the two Temples (in the Song of Songs, tzavar, neck, allegorically means the Temple, located at the boundary between Judah and Benyamin). Yosef thus weeps about Benyamin’s two necks (the Temples) which would be destroyed.

RaShI’s view is not congruent with the fact that Yosef also wept while embracing his other brothers. It is not logical to surmise that Yosef’s tears at meeting Benyamin held hidden meaning; rather, at meeting his other brothers he only wept with straightforward joy.

Figures in the Torah commonly weep when meeting their long-lost relatives. Thus, Esau weeps upon meeting Jacob (Gen33:4).

In Gen45:14, Yosef weeps at Benyamin’s neck (plural in Hebrew), and Benyamin weeps at Yosef’s neck (plural, pausal elongation). RaShI takes Benyamin’s neck (plural) for the two Temples, but cannot find any two objects in Yosef’s land for Benyamin to weep for. RaShI, therefore, has to treat tzavaraiv (Benyamin’s neck) as plural of majesty (semantic singular, “We, Louis XIV…”). RaShI, therefore, arrives at an implausible assertion that in the same phrase one instance of tzavrei is plural, but the second instance of the very same form (possessive suffix added) is singular.

The word tzvr (Hebrew for neck) is often employed in plural when referring to a single person, even though context doesn’t call for plural of majesty. Hebrew doesn’t normally employ plural of majesty in reference to body parts. It is plausible that tzvr means not specifically neck, but the upper shoulders area. The letter aleph in tzavar is mater lectionis (consonantal representation of vowel a), and suggests the word’s very ancient origin. Ancient nouns tend to be a bit vague, rather than denoting objects precisely.

The Hebrew word catef, often translated as shoulders, is unlikely to have such meaning. Hebrew normally uses the duplicative suffix -aim for paired bodily parts (einaim for eyes). The root ctf has a cognate ctr, “turn around.” The form kamatz-tzere (cAtEf) denotes a result of action, while shoulder refers to a static object and must be a noun. Overall, catef seems to mean side (the result of turning around), usually a backside, and only later acquired the shoulder meaning.

The meaning of tzvr as “upper shoulder area” explains its use both as singular (the narrator mentally concentrates on the neck) and plural (he thinks of shoulders). Weeping normally takes place on shoulders rather than necks, thus tzavrei (plural) in the context of weeping. A golden chain, depending on its size, can be worn on the neck (singular tzavar) or shoulders (plural tzavrei).
Yosef and Benyamin wept on each other’s shoulders rather than necks.

Another question about the same chapter, Genesis 45.
After Joseph ascended to the top of Egyptian society, he understandably bore a grudge against his brothers, who had sold him into slavery. But why didn’t he try reestablishing contact with his loved and loving father, Jacob? Joseph’s behavior seems cruel until we understand the Torah’s message here. Jews live as a nation rather than a loose assembly of individuals. The higher a Jew is, the more the balance of his behavior must tilted from individualism toward communal responsibilities. Our forefathers lived only for the sake of future generations of Jews. Everything Joseph does only serves as a lesson and illustration for the Jews to come. Joseph, therefore, suppressed his natural urge to meet his father in order to set the scene for their future encounter during the famine—the account is tremendously instructive and poignant.