The blessing of Es Tzemach, where we pray for salvation, is the fifteenth bracha of Shemoneh Esrei. Perhaps we can say that the number fifteen hints to Hashem’s Name Y-ah [a yud and a hei], which has the numerical values of fifteen since it is used in connection to salvation, as when Moshe Rabbeinu prayed for Yehoshua, “Y-ah yoshi’acha mei’atzas meraglim – May Hashem save you from the counsel of the spies” (Rashi, Bamidbar, 13:16).
We ask, “Es tzemach Dovid Avdecha meheira satzmiach – May the sprouting of Dovid, Your servant, quickly grow.” The Eitz Yosef explains that we refer to the future scion of Dovid as Es Tzemach because one of the names of Moshiach is Tzemach. The Iyon Tefillah adds that we use the language of sprouting because the Medrash Shochar Tov cites that, “Ein ha-geulah ba’ah al uma zu b’vas achas, ela kima kima – Salvation won’t come to this nation in one shot, but only gradually.” Thus, the process is compared to the sprouting of a plant. He concludes that this is why we say ‘meheira,’ that it should be speedy and not too gradual of a process.
“V’karno torum Bi’yishu’asecha – His horn should be elevated with Your salvation.” The Alos Tomid teaches us that every moment in which we hope for salvation, we fulfill two mitzvos m’divrei kabolah, from the Prophets. The first mitzvah is found in Chavakuk (2:3), “Im yismahmai’ah chakeih lo, ki vo yavo – Even if he is delayed, hope for him for he surely will come.” The second one is in Tzefanya (3:8), “Lachein chaku li, n’um Hashem – Therefore hope to Me, says Hashem.”
“Ki lishu’asecha kivinu kol hayom – For Your salvation we hope every day.” In a very fundamental Gemara in Shabbos (31a), Rava reveals to us what the Heavenly Tribunal will ask each of us on the day of our final reckoning. First, we will be asked, “Nasatah v’nasata be’emunah? – Did you do business with integrity?” Then we will be asked, “K’vata itim laTorah? – Did you make fixed times every twelve hours to study Torah?” The third question will be, “Asakta bpirya v’rivya? – Did you try to have a Jewish family?”
Now, what do you think the fourth question will be? I would have thought perhaps, “Hispalalta b’minyan? – Did you pray regularly in a quorum of ten? Or, “Shamarta Shabbos? – Did you religiously keep the Shabbos?” Maybe I’d have thought, “Nasata tzedakah? – Did you give charity?” or “Achalta kosher? – Did you eat Kosher? “Hanacta tefillin? – Did you don the tefillin?” “Shamarta taharas hamishpacha? – Did you keep family purity?” Any of these would certainly be expected.
Yet, the fourth question is a shocker! “Tzipisa li’yeshuah? – Did you hope for salvation?” I’m afraid many people will be stumped by this question. Indeed, the Shaarei Teshuvah in Orach Chaim (118:1) quotes the Arizal as saying that when we say that we hope for salvation every day, we should have in mind that with this request we will be able to acquit ourselves in the affirmative when asked by Hashem, “Tzipisa li’yeshuah?” The Shaarei Teshuva adds from the Mahar”i Tzemach, zt”l, zy”a, that at this point we also pray to be saved from any pega’im ra’im, bad happenings. And, he comments that he has seen great benefits from this prayer. The Olas Tomid elaborates that one should pray to be healthy, if sick to be cured, for one’s livelihood, and for anything else that needs salvation.
“Ki lishu’asecha kivinu kol hayom.” The word ki can be rendered ‘because of.’ The Chida, zt”l, zy”a, explains that we are worthy of salvation simply because we hope for it every day.
The Gemara in Sanhedrin (104b) relates that there was a woman who lost her husband and shortly thereafter buried a son, lo aleinu, rachmana litzlan. Rabban Gamliel lived right next to this widow and they shared a common wall. Every night, Rabban Gamliel heard her crying bitter tears. With true empathy, the Gemara tells us how Rabban Gamliel cried along with her until his eye lashes fell out.
This story is also recorded in Eicha Rabbosi with an addendum. When Rabban Gamliel heard her cry, he also remembered the destruction of the Beis HaMikdash, the Temple, and cried for it as well. The Aleinu Lishabei’ach explains the connection. Rabban Gamliel realized that such a double tragedy can only happen because we are bereft of the protection of the Temple. Calamities occur because we don’t have the defense of the ketores-the holy incense. Tragedy happens because we don’t have the mizbei’ach, the altar that makes peace between us and our Father in heaven.
When we say this blessing hoping for salvation, we should reflect that so many people today are in financial distress because we don’t have the shulchan that brought financial stability to Klal Yisrael. Likewise, an event such as October 7 could only happen because we don’t have the protection of the Beis HaMikdash.
We conclude this blessing, “Baruch Atah Hashem, Matzmiach keren yishuah – Blessed are You Hashem, Who will sprout the horn of salvation.” The Otzar HaTefillos comments that the first time this blessing was said was by the angels when Klal Yisrael miraculously crossed the Yam Suf. May it come the time that we witness the final salvation with the coming of the Moshiach and the building of the Beis HaMikdash, bimheira biyameinu, speedily in our day.
Transcribed and edited by Shelley Zeitlin.
