The Tefillah “Al HaTzadikim” from the Shmoneh Esrei beseeches: “May Your mercies be aroused, L-rd our G-d, upon the righteous, upon the pious… Grant ample reward to all who truly trust in Your Name and place our lot among them always; may we never be disgraced, for we have put our trust in You. Blessed are You, L-rd, the support and security of the righteous.”
According to halacha, it is customary to preface the concluding Bracha of any Tefillah with a statement resembling the essence of that Bracha. However, the concluding Bracha of the Al HaTzadikim prayer seems to deviate from this practice. The Tefillah expresses a desire to avoid disgrace due to trusting in Hashem and concludes with praise for Him as the support and security of the righteous. This apparent disconnect prompts an exploration of the deeper meaning behind the plea to avoid disgrace through trust in Hashem.
The conventional interpretation suggests that the request not to be disgraced implies avoiding disappointment when anticipated outcomes do not materialize. However, delving into the teachings of the Ramchal reveals a more profound understanding. “One who has Bitachon even if he has few good deeds he will not be ashamed as the Pasuk states: ‘And you shall know that I am Hashem Whom those who trust in will not be ashamed’ (Yeshayah 49:23). This is because even the one who is poor has hope, and one who is poor in good deeds has hope, for Hashem reveals Himself to him and revokes all his sins…Chavakuk came and established the entire Torah on one foundation: Living one’s Emunah, which is bitachon.”
We see from the above that the Ramchal doesn’t understand the words: “I am Hashem Whom those who trust in will not be ashamed,” to mean that they will not be ashamed because what they trusted Hashem will do will not be fulfilled, rather, they will even not be ashamed of any of their sins for Hashem reveals Himself to him and revokes all his sins.
With this perspective, the closing words of Al HaTzadikim take on a richer meaning: “May we never be disgraced, for we have put our trust in You.” This implies that, through our trust, we won’t be ashamed of our sins, as Hashem, in His mercy, forgives them, rendering us righteous. This interpretation aligns the concluding Bracha, “Blessed are You, L-rd, the support and security of the righteous.” It also justifies the inclusion of a section on trust within the Bracha for the righteous, as one with trust is inherently considered righteous, echoing the Pasuk “And the Tzaddik with his Emunah will live.”
Priority1
