The bracha of Al HaTzaddikim, where we pray for the welfare of the righteous ones, is the thirteenth blessing of the Shemoneh Esrei. Perhaps this is because thirteen is the gematria, the numeric value, of ahava, love, and Dovid HaMelech says in Tehillim that Hashem is Ohev Tzaddikim, 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 tzaddikim and the chassidim for it is in their merit that we live and are protected. Elaborating on this, Hashem assured Avraham that if there would be ten tzaddikim in S’dom, the three 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 tzaddikim. The Avudraham explains the tzaddikim are those who are completely righteous. Then we pray for the chassidim, 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 Yisrael, the elders of Your nation. Rav Yehuda 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 Yisrael as the talmidei chachamim, the Torah scholars, as the Gemara teaches us in Mesechtas Kiddushim, the word zaken is a composite which means zeh kana chachma.
Next, we say V’al pleitas sof’riehem. The Rokeach explains that the sofrim refer to the rabbeim and moros of children. The Olas Tamid explains that it also refers to the scribes who write Toros, tefillin 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 Yisrael’ [832] is “Hashem Ish milchama, 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.
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, “Habotei’ach 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 Hashem chasisi; al eivosha 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 latzaddikim – 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 tzaddikim 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.
Transcribed and edited by Shelley Zeitlin.
