“Lishuatekha Kiviti Ado-nai” — The Secret of the Segula for Salvation

“Lishuatekha Kiviti Ado-nai” — The Secret of the Segula for Salvation

“Lishuatekha Kiviti Ado-nai” — (I hope for Your salvation, O L-rd). (Bereishit 49:18) The Midrash Bereishit Rabbah (98:18) reveals that when, in Parashat Vayechi (49:16), Yaakov blessed Dan: “Dan shall judge his people as one of the tribes of Israel,” Yaakov was referring to the judge Samson, a descendant of Dan. Yaakov foresaw that Samson might become the final redeemer, Mashiach. But when he saw his downfall in a prophetic vision, he immediately cried out: “Lishuatekha Kiviti Ado-nai” — (I hope for Your salvation, O L-rd).

The Hidden Meaning of the Segula for Salvation

The Mekubalim teach that the words of Yaakov Avinu from the Torah are a blueprint for salvation. However, since we are far from the level of Yaakov Avinu, in order to strengthen this pasuk, it should be recited in a special manner, namely: “Lishuatekha Kiviti Ado-nai. Kiviti Ado-nai Lishuatekha.

Ado-nai Lishuatekha Kiviti”.

The secret of reciting this prayer-blueprint three times is that in the first pasuk, the Name of Hashem, symbolizing rachamim (mercy), appears at the very end—it is, as it were, still far from the person praying: “Lishuatekha Kiviti Ado-nai”. In the second pasuk, it appears in the middle—and is closer to the person praying: “Kiviti Ado-nai Lishuatekha”. And in the third pasuk, it appears at the very beginning: “Ado-nai Lishuatekha Kiviti” — and G-d Himself brings the salvation closer. Whoever recites this prayer should have the kavanah that salvation comes only from Hashem, and move His holy Name from the end to the beginning of the prayer. Rebbe Moshe of Kobrin taught that if a person finds himself in a difficult situation, he should say: “Lishuatekha Kiviti Ado-nai” — (I hope for Your salvation, O G-d); If the problem is more serious, he should say:  “Kiviti Ado-nai Lishuatekha” — (I hope, G-d, for Your salvation); And if the situation is utterly desperate, he should say: “Ado-nai, Lishuatekha Kiviti” — (G-d, I hope for Your salvation). The meaning of this practice is that a person should repeat these expressions of bitachon — and he will merit redemption.  Rebbe Shlomo Kalish was once with Rebbe Chaim of Brisk at shalosh seudot, and heard him repeat for 20 minutes: “Lishuatekha Kiviti Ado-nai… Kiviti Ado-nai Lishuatekha… Ado-nai, Lishuatekha Kiviti,” — with deep concentration and faith.  Shaarei Teshuvah (at the end of siman 118) writes that Maari Tzemach zt”l would say: “When I say in Shemoneh Esrei in the 15th Berachah: “Ki Lishuatekha Kivinu Kol HaYom” — (for we hope for Your salvation all day long), I think about the fact that I truly await salvation from G-d, because He saves us again and again—every day and every moment. And I have seen many times that when I was in a difficult situation and recited this phrase, help came to me.”  Rabbeinu Chida (in Etzba Ketanah) asks: Why do we say in Shemoneh Esrei: “For we have awaited Your salvation all day”? If a person is worthy of salvation, he will receive it even without hope. And if he is unworthy, how will waiting help him?  Rabbeinu Chida answers: the very act of awaiting and hoping for salvation is already a zechut (merit). And by virtue of it, a person may become worthy of yeshuah.  The Midrash (Yalkut Tehillim) says: “Even if Israel’s only merit is that they rely upon Him, that alone is sufficient to merit geulah.”  This is the meaning of “Lishuatekha Kiviti Ado-nai” — I trust in You, and through this trust I merit salvation.  In this blessing (Et Tzemach David) we ask: “Et Tzemach David Meherah Tatzmiach” — that G-d bring geulah (redemption) through Mashiach ben David. If we are unworthy, we nevertheless say “Ki Lishuatekha Kivinu”, we rely on You, G-d, and in this merit we ask You to send us geulah.

How This Segula Saved Someone from Death During the War

In a Jewish family in Europe, before the Holocaust, when it had already become clear that events would unfold according to the worst possible scenario, a father warned his daughter that at the most dangerous moment of her life she should remember the prayer “Lishuatekha” and repeat it in a specific order: “Lishuatekha Kiviti Ado-nai. Kiviti Ado-nai Lishuatekha. Ado-nai Lishuatekha Kiviti”. At Auschwitz, at dawn, the Germans lined up the Jews to separate those fit for work from the rest, who would be sent to the gas chambers. Standing in line, the daughter remembered her father’s instructions. She began reciting the prayer-blueprint without stopping, according to the Ashkenazi tradition—instead of the “t” sound, she pronounced a “s” sound: “Lishuatekha Kivisi Ado-nai. Kivisi Ado-nai Lishuatekha. Ado-nai Lishuatekha Kivisi”. As her turn approached, she began forcing the words of the prayer through her clenched teeth with even greater intensity out of fear. The SS man standing nearby was originally from Austria-Hungary, and his Hungarian mother’s surname was Kivisi. Hearing the word Kivisi several times, he thought that the girl was saying her surname, and immediately gestured for her to step aside. The girl, who survived that hell, later related how the prayer “Lishuatekha” had saved her life. (Based on “The Well of Torah” by Rabbi Elimelech Biderman)