(I am hoping to make a habit of sharing these “Tefillah Thoughts”, thoughts that have become central parts of my own davening. Shorter in format than other posts have been. Not all of them are well-founded. Just sharing ideas that have become important and meaningful to me as I say the words in the Siddur. You can decide for yourself if they add meaning to your own davening, or if you just aren’t as convinced as I am.)

On the line in the beginning of Shemoneh Esrei…

Rabbi Y.B. Soloveitchik takes the possessive in “Elokei Avraham, Elokei Yitzchaq, vEilokei Yaaqov — the G-d of Avraham, the G-d of Yitzchaq, and the G-d of Yaaqov” in a sort of mystical way: that one can somehow take possession of the Creator.

I want to say something similar, but with a more rationalist presentation:

The posessive could be used to show that two things exist in relation to each-other in a number of different ways. Including, but probably not limited to:

• Property: “My car”.
• Part: “My arm”.
• Familial relationship: “My son.” “My wife.”
• Social relationship: “My friend.”

So I don’t see why R Soloveitchik has to take this line from Shemoneh Esrei in such an esoteric way. Rather, it could simply be saying that Avraham, Yitzchaq, and Yaaqov each formed a relationship, a Yedidus as R Wolbe would put it. (See my translation of a later version of his Olam haYedidus, here.)

What this means to us, and something to think about while davening, is that the Avos give us three distinct ways of building a relationship with HQBH:

Avraham, the consummate baal chessed, is an example of how to connect to the Almighty by emulating Him.

Yitzchaq, the offering of the Aqeidah, shows us how to connect to Him in a straightforward way, by seeking that relationship directly.

And Yaaqov, the ish tam yosheiv ohalim, teaches us to connect to Hashem by trying to understand His Will, by studying His Torah and using it to shape ourselves.

Relationships can be complex and multifaceted. A full relationship with the Almighty would involve all three, although, emulation, passion, and understanding can each come to the fore at different times in our lives and within different situation.

This is Shemoneh Estrei, not a philosophy class. So this idea has to become real and personal. After saying “Elokei Avraham” think of what aspects of Avraham’s story speak to you as examples. When he planted an eishel to provide shade and a place one knew they could come for hospitality? When he left communing with Hashem Himself to care for three travelers, and then — despite recovering from surgery — ran to prepare them food? What was Yitzchaq’s stand out moments for you? When he went “lasuach basadeh — to flirt with Hashem in the field”? (I am assuming “lasuach” connotes speach that is flirtatious because of the mishnah, “al tarbeh sikhah im ha’ishah“.) Or perhaps it’s the description of Hashem as “Pachad Yitzchaq“, a Presence so immediate to Yitzchaq he is overwhelmed. Yaaqov, the “ish tam yosheiv ohalim”. Or how we ask that Hashem “give Truth to Yaaqov, and Chessed to Avraham.”

Or better, perhaps other thoughts speak to your own place.

And what is that place? Where do I stand in my own relationship to Hashem? This tefillah is giving me a framework for that analaysis.

And a framework to rededicate myself in whichever needs work at the moment.

But the berakhah concludes referring to Hashem as Magein Avraham. We sum up by referring to the emulation aspect of our relationship. To follow Avraham’s path of Chessed, or partnering with the Creator to bring His Good to others. Having the security of Bitachon and clarity about what that Good looks like are not ends in themselves, but necessary means of accomplishing that goal.