Parashat Miketz: To whom are we praying?

This week’s Torah portion delves deeper into the story of Joseph and his brothers. At the beginning, we read about Joseph’s ascent to greatness in Egypt and his appointment as second to the king. Later, the story becomes more intricate as Jacob sends his sons from the land of Canaan to Egypt to purchase grain due to the famine that affected the entire region.

When the brothers appear before Joseph, the person in charge of Egypt’s grain reserves, he acts as a stranger, accuses them of spying, detains Simeon, and sends the rest of them back to Canaan with the grain they acquired. Joseph’s plan unfolds as the story progresses, but for now the brothers return to their homes in Canaan with the acquired provisions, along with the hardships they suffered in Egypt.

Later, when the grain they brought from Egypt is depleted, the brothers seek to return to Egypt to purchase more. However, they encounter a problem: The Egyptian ruler who accused them of spying, none other than Joseph, conditions their return on bringing Benjamin, the youngest brother, to Egypt. They rightfully fear that bringing Benjamin to Egypt will not end well; and their father, Jacob, opposes it. He is concerned that in addition to losing Joseph, for whom Jacob never ceases to mourn, he will also lose Benjamin, thus both sons of his beloved wife Rachel will be gone. Only Judah’s intervention and the guarantees he pledges – which he upholds, as later revealed in the story – persuade Jacob to agree to send Benjamin to Egypt with his brothers.

Jacob instructs his sons to organize themselves and bring a gift for the Egyptian ruler, adding a prayer: “And may El Shaddai [the Almighty God] grant you compassion before the man”(Genesis 43:14). The use of the name El Shaddai is uncommon in the Bible; each time it appears, interpreters make efforts to explain its meaning.

The use of an uncommon name of God

We should add an important comment here. We find many names for God in the Bible. Commentators consistently explain that there are differences among them. The main name is the tetragrammaton YH-VH, which is considered the “essential name” of God. Other names used in the Bible, such as El, Elohim, El Shaddai, and Tzevaot, are based on the context. Therefore, when we find a specific name of God mentioned in a particular context, we are invited to clarify why that name is used in that precise context. Here is an example of the use of the name El Shaddai, inviting an inquiry into the meaning of the name and its relevance to the specific event.

Rashi, the foremost commentator on the Torah, indeed takes the time to explain the meaning of the name and its connection to the event in each instance. In this case, when dealing with Jacob’s prayer for his sons descending to Egypt, Rashi writes: “El Shaddai – whose grant of mercy is sufficient and who has sufficient power to grant – may He grant you compassion.”

In other words, the name El Shaddai, which includes the Hebrew word dai (meaning enough or sufficient), is mentioned in this situation because its meaning relates to prayer. This significance is applicable to any prayer and can teach us about the proper form of prayer.

According to Rashi, the name El Shaddai has a double meaning. On the one hand, when God has concern and compassion for a person, there is no need to worry. God’s compassion is the best solution for any situation. We need to hope for and request these mercies; and if we merit them, we have no further reason to worry about what might happen. Moreover, the name implies that we can rely on God, who is able to do anything. The belief that God is omnipotent forms the basis for trusting and relying on Him. Man cannot rely on limited abilities; but since God is omnipotent, we can depend on and trust Him.

When we pray and seek salvation, whether it is individual salvation for a specific person or national salvation for the entire Jewish people, we must remember the two foundational aspects of prayer mentioned in this Torah portion: God’s mercies are the goal to which we aspire; and God, in whom we trust, can indeed deliver us from any trouble. ■

The writer is rabbi of the Western Wall and Holy Sites,