“Moreover, I have given to thee one portion more than thy brothers, which I took out of the hand of the Emori with my sword and with my bow.” (Bereishis 48:22)

Yaakov tells Yosef that he is going to give him Shechem — one extra portion above his brothers — which he says he acquired “with my sword and my bow”. The simple reading, as found in the medrash, indicates that after Shimon and Levi attacked the city, Yaakov joined them in battle, and killed more people than both of them!

However, Targum Onkelos has a different understanding: “BiCharbi uvekashti” means “with my prayers and my supplications”. The Meshech Chochma (Rabbi Meir Simcha of Dvinsk 1843-1926) explains this as referring to two different types of tefillah.

The first (the sword) refers to our regular structured tefillos established by Chazal – shacharis, mincha, and maariv, which possess immense power. Those tefillas remain effective even if said without the proper kavana (though greater kavana increases their efficacy). In contrast, one needs near-perfect kavana when praying alone for one’s tefillos to be accepted. The Meshech Chochma stresses that this power of tefillah is amplified in a minyan of ten men: The prayers are effective even without flawless concentration, and most Rishonim (as he emphasizes) teach that tefillah b’tzibbur enjoys far greater acceptance than praying alone. This is why I often point to this Meshech Chochma when people claim, “I pray better alone without a minyan.”

The second (the bow) refers to crying out to Hashem in moments of need, despair, or pain. Those prayers are not the formal tefillos said three times a day, but rather personal requests of Hashem arising from specific situations. When a person cries out, it usually – almost automatically – carries an intense amount of kavana. Consider a woman about to give birth, screaming, “Imale‘” or similar expressions, calling out to her mother, who she associates comfort and care, especially when in pain.

As religious Jews, our natural response to distress or pain is to cry out to Hashem, as our ancestors did in Egypt (as we read in next week’s parsha). This spontaneous prayer draws its potency from our constant awareness of our connection to Hashem.

These two aspects of prayer are ideas that we can carry with us at all times. We use one or the other, or even both, depending on the situation. In our daily lives, we prepare ourselves three times a day with shacharis, mincha and maariv. The Shelah HaKaddosh (Yeshayahu ben Avraham Ha-Levi Horowitz 1555-1630) writing in Parshas Beha’aloscha, quotes a Chazal, “If only people would spend their entire day praying”. He explains that this means that we should preface our actions throughout the day with a prayer to Hashem that they succeed. For example, before driving to an appointment, we can ask Hashem, “Please let my drive be swift without delays or incidents.” These prayers are especially desired by Hashem, because they show our connection to Hashem through every detail of life.

When Yaakov needed the promise of his son Yosef, and gave him Shechem, he said, “I am giving you something that I acquired through both aspects of tefillah.” This highlights that when we combine both types of tefillah, we form an unbelievably strong connection to Hashem, greatly increasing the chances that Hashem will grant our request.

Let’s incorporate this idea into our everyday lives. Make every effort to pray with a minyon, as Chazal say that it gives our tefillos a much greater chance of being accepted. At the same time, let’s speak to Hashem throughout the day about everything we attempt to do. Not only will this bring us closer to Hashem, but this will also likely make us more successful in our endeavors.