Commento su Genesi 43:14

ואל שדי AND GOD ALMIGHTY — Now you lack nothing except prayer, and therefore I pray for you (Genesis Rabbah 91:11).

THAT HE MAY SEND AWAY YOUR OTHER BROTHER, AND BENJAMIN. In line with the literal interpretation of Scripture, it would seem that Simeon was not a favorite of his father because of the Shechem affair.¹⁷⁷Above, 34:25-30. This was why he did not say, “My son Simeon, and Benjamin,” as he would not mention him by name, and as he left him in Egypt for a long time. Indeed, had there been food in his house, he would not yet have sent Benjamin, and he would have left him [Simeon] in Egypt.
Now Rashi wrote, “The other one: the spirit of prophecy was enkindled within Jacob so as to include Joseph.” In Bereshith Rabbah¹⁷⁸92:3. they also said: “That he may send away your brother: this refers to Joseph. The other one: this refers to Simeon.” This is correct, for at the moment of prayer, Jacob directed his heart to pray in a general manner for the other one [Joseph] also, for perhaps he is still alive.
There in Bereshith Rabbah,¹⁷⁸92:3. the Rabbis expounded on the verse in yet another way, saying, “Rabbi Yehoshua ben Levi interpreted the verse as alluding to the exiles: And G-d Almighty give you compassion before the man — this is a reference to the Holy One, blessed be He, as it is said, The Eternal is a man of war,¹⁷⁹Exodus 15:3. and it is written, And He gave them compassion before their captors.¹⁸⁰Psalms 106:46. That he may send away your brother — this alludes to the Ten Tribes exiled by the Assyrians.¹⁸¹II Kings 17:6. The other one, and Benjamin — this refers to the exile of Judah and Benjamin. And as for me, bereaved by the First Destruction [brought about by the Babylonians], I am bereaved by the Second Destruction [caused by the Romans], but no more will I be bereaved.”¹⁸²Following the redemption from the Roman exile, there will no longer be a destruction. See Ramban’s work, Sefer Hage’ulah (Book of Redemption) in my Kitvei Haramban, Vol. I, where he expounds this theme at great length. This is the language of the Rabbis, may their memory be blessed.
The intent of this text is to suggest that Jacob’s going down to Egypt alludes to our present exile at the hand of Edom, as I will explain,¹⁸³See the beginning of Seder Vayechi. and the prophet [Jacob] saw this matter at its very inception, and so he prayed about it in a general way, which was applicable to the moment as well as to the future.¹⁸⁴See Ramban above, 12:6. This verse, according to their interpretation, contains a great mystic thought. Jacob was saying: “And G-d Almighty, by the Divine attribute of justice, give you the compassion that is before Him,” meaning that “He should direct you upward from the Divine attribute of justice to that of compassion.” The student versed in the mystic teachings of the Torah will understand.

כאשר שכולתי שכלתי, an expression parallel to Esther’s saying when she risked her life appearing uninvited before the king, saying: כאשר אבדתי אבדתי, “if I have forfeited my life, so be it.” (Esther 4,16)