This week’s parsha is parshas Mikeitz. We learn that when the holy shevatim went to negotiate with the person in charge of Yosef’s household concerning the money found in Binyamin’s saddlebag, they chose to discuss the matter with him while standing at the entrance to the house. Here is the pertinent passuk (Bereishis 43, 19): "ויגשו אל האיש אשר על בית יוסף וידברו אליו פתח הבית"—they approached the man who was in charge of Yosef’s house and spoke to him at the entrance of the house. It is worthwhile explaining why they spoke with him at the entrance to the house rather than inside the house.
We find an intriguing explanation in the Sifsei Kohen, authored by the divine kabbalist Rabbi Mordechai HaKohen of Tzfat, zy”a, one of the young disciples of the Arizal. He posits that they deliberately requested to speak with him “at the entrance of the house,” because that is where the mezuzah is located embossed with the name שד"י on its external surface. Thus, they intended to invoke the tefilah of their father Yaakov, who prayed on their behalf employing the name שד"י, as it is written (ibid. 43, 14): "ואל שדי יתן לכם רחמים לפני האיש ושילח לכם את אחיכם אחר ואת בנימין"—and may Kel Shakkai (שד"י) grant you mercy before the man and may he release to you your other brother and Binyamin.
Here Rashi comments: Now you lack nothing buy prayer; hence, I pray for you. “Kel Shakkai”: This name indicates that He is sufficient in His granting of mercy, and Who has sufficient ability to give, may He grant you mercy. This is the simple meaning. According to its exegetical interpretation: He Who said to the world “enough!” should say “enough!” to my troubles; for I have not had any calm since my youth. There was the suffering with Lavan, the suffering with Eisav, the suffering with Rachel, the suffering with Dinah, the suffering with Yosef, the suffering with Shimon, and now the suffering with Binyamin. (Translator’s note: The Hebrew word meaning “enough” is “dai”— "די"; this is the basis of the exegetical interpretation of the name שד"י: Who said to the world “enough!”) “And may he release to you your (other) brother”: This refers to Shimon. “Other”: Ruach hakodesh was instilled in him to include Yosef.
Therefore, upon reaching the entrance to the house, the place where the name שד"י is supposed to be inscribed on the mezuzah, they recalled the tefilah that Yaakov Avinu prayed on their behalf invoking the sacred name Shakkai. Let us embellish this remarkable insight by referring to another passuk (ibid. 49, 24): "ותשב באיתן קשתו"—his bow was firmly emplaced. We find the following rendering in Targum Onkelos: "דְּקַיֵים אוֹרֵייתָא בְּסִתרָא"—he kept the Torah clandestinely. This implies that without a doubt Yosef HaTzaddik fulfilled the mitzvah of mezuzah in Mitzrayim, albeit clandestinely. Therefore, upon reaching the entrance to Yosef’s house, the shevatim sensed the kedushah of the mezuzah with the name Shakkai inscribed on it. This caused them to recall the tefilah Yaakov Avinu prayed on their behalf employing this sacred name: "ואל שדי יתן לכם רחמים לפני האיש".
