21 Nov REVITALIZING OUR PRAYERS – PART EIGHTEEN

The bracha of Al
HaTzadikim, where we
pray for the welfare of
the righteous ones, is the
thirteenth blessing of the
Shemone Esrei. Perhaps
this is because thirteen is
the gematria, the numeric
value, of ahava, love, and Dovid HaMelech says
in Tehillim that Hashem is Oheiv Tzadikim, He
loves the righteous. The Kol Bo points out that
this blessing contains all of the letters of the alef
beis, for the righteous fulfill the entire Torah
from alef to taf.
The Tur points out that there are 42 words in
this blessing (Nusach Ashkanaz). Perhaps this
alludes to the verse v’dibarta bam, and you
should speak about Them (the Torah), and the
word bam has the gematria of 42. This is fitting
since bam [spelled beis-mem] alludes to the
Torah she’bichsav, the Written Law, which starts
with a beis (namely Bereishis), and the Torah
she’baal peh, the Oral Law, which starts with a
mem, (namely Mei’eimasai).
As a preface to this blessing, the Yaros Devash
explains that we have a special blessing- to
pray for the tzadikim and the chasidim for it is
in their merit that we live and are protected. I
would like to elaborate on this Hashem assured
Avraham that if there would be ten tzadikim
in S’dom, the 3 million people of S’dom (This

number I heard from Rav Miller) would not
have been destroyed. Even more telling is the
fact that Hashem did not destroy the wicked
world before the mabul, the flood, as long as
the righteous Mesushelach lived. And, even
after Mesushelach died, the destruction was still
staved off for his seven days of mourning. Such
is the cloak of protection for a righteous person.
In a similar vein, Moshe Rabbeinu instructed
the spies to check out whether in the land of
Canaan, ha’yeish bah eitz im ayin, there is a tree
or not. Rashi explains this mysterious directive:
That the spies should check out whether there
was a righteous person in Canaan who would
protect the people in his merit. So, three times
a day, we pray with gratitude for the health and
wellbeing of the righteous.
We start the blessing praying for the tzadikim.
The Avudraham explains the tzadikim are those
who are completely righteous. Then we pray for
the chasidim, who he explains are baalei teshuva,
those who repented from sins and therefore have
to add extra safeguards so as not to sin again.
Then we pray for the ziknei amcha Beis
Yisroel, the elders of Your nation. Rav Yehudah
bar Yakar, zt”l, zy”a, explains these are the
parnasei hatzibor, the leaders of the community.
Or, he suggests, it might simply refer to the
elderly, whose strength is failing them. The Eitz
Yosef defines ziknei amcha Beis Yisroel as the
talmidei chachamim, the Torah scholars, as the

Gemora teaches us in Mesechtas Kiddushim, the
word zakein is a composite which means zeh
kana chachma.
Next, we say V’al pleitas sof’riehem. The
Rokei’ach explains that the sofrim refer to the
rabbeim and moros of children. The Olas Tomid
explains that it also refers to the scribes who write
Toros, tefilin and mezuzos, and to the authors of
Torah novellae. The Eitz Yosef explains it to
refer to remnants of great sages who were called
sofrim, counters, because they knew how to
count the letters of the Torah and reveal secrets.
A great example of this is, for instance, the only
verse in the Torah that has the same gematria as
‘Eretz Yisroel’ [832] is “Hashem Ish milchamah,
Hashem Shemo – Hashem is the Man of war,
Hashem is His Name,” reminding us that victory
in battle via our brave IDF is ultimately only by
the decision of Hashem.
We continue, V’al geirei hatzedek, praying
for the righteous converts, as the Yaros Devash
explains, is in line with the Torah mandate of
v’ahavtem es hageir, that we have a special
commandment to love the convert.
Then, we finish off with Aleinu, and for
ourselves, even if we have none of the
aforementioned attributes. We beseech, yehemu
rachamecha, may Your mercy be stirred, Hashem
Elokeinu, Hashem our G-d. The Eitz Yosef
elaborates, in Your mercy may You convert
Elokeinu, which is middos hadin – the attribute
of strict justice, to Hashem, which is middos
harachamim – the attribute of mercy. Eitz
Yosef further explains that this petition for
mercy is based on what Hashem told Moshe
Rabbeinu: “Verichamti es asher haracheim,
af al pi she’eino kidai – I will have mercy
on those that I am merciful to, even though
they don’t deserve it.”
The blessing then continues with
the request, “V’sein sachar tov l’chol
habot’chim b’shimcha be’emes – And grant
good reward to those who trust truthfully
in Your Name.” The Avudraham explains
the phrase b’shimcha be’emes to mean the
truthfulness of Your Name, as it says in
the beginning of Va’eira, when Hashem
says to Moshe, Ani Hashem, and Rashi
explains, “Shehu Ne’eman l’shaleim sachar
tov lo’osei r’tzono – He is trusted to give
fine reward to those who fulfill His will.”
The Avudraham understands the phrase
b’shimcha be’emes to refer to those who
believe in this manifestation of Hashem’s
Name.
I would like to suggest that perhaps this
can also mean one whose trust in Hashem
is real, and not merely lip service. For
example, there are people who, while they
voice “Hashem will help”,they really put
their trust solely in the doctor, or in the
medicine, but not in Hashem.
The Siddur Mefuresh says that when we
say v’sein sachar tov, and give good reward,
we are not referring to the reward for the
bitachon itself. We don’t ask for reward
for mitzvos in this world. Rather, we are
asking that the difficulties and challenging
situations where we put our trust in Hashem,
Hashem should indeed help us. As the verse

promises us ,” Haboteach Ba’Hashem chesed
yisov’venhu”-One who trusts in Hashem will be
surrounded with kindness!
And thus we continue, V’lo neivosh ki b’cha
batachnu, we should not be embarrassed by
having our trust go unanswered since we put
our faith in You. This alludes to the assurance
in Tehillim [31:2], “B’cha Hahsem chasisi; al
eivoshah l’olam – In You Hashem I took refuge;
may I not be embarrassed forever.” Rabbeinu
Avraham, the son of the Gaon, zt”l, zy”a, adds
beautifully that the words lo neivosh can also
be rendered ‘do not delay’ (our requests), for
the term bosheish means ‘to delay,’ as in the
verse bo’sheish Moshe, and Moshe was delayed.
The Yaros Devash adds that when we pray v’lo
neivosh, we should not be embarrassed, we
should ask feverishly that we should not be
embarrassed in the Next World, which is the
worst embarrassment of them all.
Then, we conclude the blessing, “Baruch Atah
Hashem, Mishan uMivtach latzadikim – Blessed
are You, Hashem, the Support and Confidence
of the righteous.” The Eitz Yosef explains this
to mean the support of the righteous in this
world, and the confidence of the tzadikim in
the Next World. He also suggests an alternate
interpretation: The mishan, support, is for the
righteous against the evil inclination. As it says,
Im ein HaKadosh baruch Hu ozro, eino yacha lo,
if Hashem doesn’t help us, we wouldn’t be able to
overcome the yeitzer hara. Mivtach, confidence,
refers to how He gives the righteous their full
reward. The Siddur Mefuresh adds a beautiful
thought on the word mivtach, explaining that
Hashem grants the righteous confidence, thereby
freeing them from worry.
In the merit of our praying for the righteous,
and invoking our trust in Hashem, may Hashem
bless us with long life, good health, and
everything wonderful.