Shemone Esrei 4 - Recognizing Hashem’s Dominion
(Sources: Sifsei Chaim, Beur Tefillas Shemone Esrei, Midos Veemuna, Rav Schwab, Iyun Tefilla, Siddur Hamevoar, Mesivta,)
After establishing the proper mindset — simchah shel mitzvah — recognizing Hashem as the source of all blessing and Master of all, and appreciating the remarkable intimacy of standing before Him, we proceed to the next words of Shemoneh Esrei.
Elokeinu.
The Name Elokeinu expresses that Hashem is the sole Master of all powers and forces in creation, unlimited in ability and absolute in control.
At first glance, the world appears to be governed by a multiplicity of independent systems: nature, chance, human action, political power, economic forces etc.. The Torah demands that we reject this illusion. There are no autonomous forces. There is only Hashem — continuously creating, sustaining, and directing all existence at every moment.
Hashem chooses to operate through intermediaries — natural law, physical processes, historical events — but these are not independent agents. They are merely conduits (tzinoros) through which His will is expressed. The term Elokim refers specifically to this mode of Divine governance: Hashem as the hidden but absolute controller of all forces.
Rav Dessler illustrates this idea with a parable:
When one sees a person writing with a pen, no one imagines that the pen is writing and the person merely guides it. We understand instinctively that the person is performing the act of writing; the pen is only an instrument. Similarly, Hashem governs the world through the forces of nature, but those forces have no independent power. They are tools through which He acts — and, at the same time, veils through which He conceals Himself.
(Sifsei Chaim, Shemoneh Esrei, p. 11; Emunah veHashgachah, p. 16)
By saying Elokeinu, we affirm that there is one and only one true force in existence — Hashem — who animates, directs, and sustains all reality at every instant.
Elokei Avoseinu — Elokei Avraham, Elokei Yitzchak, Elokei Yaakov
We next invoke Hashem as the G-d of our forefathers:
This transition reflects that our knowledge of Hashem is not only philosophical or abstract. It is also relational and historical — built upon the lived experience of human beings who encountered Hashem, served Him, and revealed Him to the world.
This idea is illustrated by the following story:
A Jew with little formal Jewish education was once invited for a Shabbos meal at a rabbi’s home. Throughout the meal he remained polite and cordial, yet his gaze was repeatedly drawn to the rabbi’s bookshelf filled with sefarim. The rabbi, puzzled, eventually asked what fascinated him so much, especially since he did not read Hebrew.
The guest replied, “I have been admiring the craftsmanship of the bookcases. The carpenter who built them must have been a master.”
The rabbi responded, “Please look at me for a moment. Can you tell Who made me?”
The guest admitted that he could not.
The rabbi said, “That is because I have not yet perfected myself as I should. If I had, you would be able to recognize my Creator simply by looking at me.”
(Heard from Rabbi Gershon Bess, Shabbos Parshas Matos–Masei, 1990)
Beyond its ethical message — that a person must strive to reflect Hashem through refined character — the story teaches that Hashem becomes known through people. The Avos are a premier example of such revelation. Each revealed a distinct aspect of Hashem to the world.
The Sifsei Chaim and Rav Shimon Schwab each provide explanations:
Sifsei Chaim
- Elokei Avraham — Avraham revealed Hashem through chesed. His boundless kindness enabled others to perceive Divine benevolence.
- Elokei Yitzchak — Yitzchak revealed Hashem through yirah, awe and reverence.
- Elokei Yaakov — Yaakov revealed Hashem through Emes, harmony and wholeness, revealing all forces as the integrated truth of Hakadosh Boruch Hu.
- (Sifsei Chaim, Be’ur Tefillas Shemoneh Esrei, p. 12)
Rav Schwab
- Rav Schwab states that the Avos revealed three dimensions of Hashem’s sovereignty (Malchus):Avraham revealed Hashem as King of the universe particularly by spreading the knowledge of Hashem throughout the world.
- Yitzchak revealed Hashem as King over each individual particularly by his self-sacrifice at the Akeida.
- Yaakov revealed Hashem as the G-d of Israel — whose unique relationship with Hashem endures even when other nations do not recognize His Kingship.
- (Iyun Tefillah, pp. 298–299)
Why Elokeinu Comes Before Elokei Avoseinu
We say Elokeinu before Elokei Avoseinu to express that one must first arrive at awareness of Hashem through his own intellect. Only afterward may he/she rely on the mesora of our ancestors.
(Dover Shalom)
In summary, in these opening words of Shemoneh Esrei, we declare that Hashem is not merely our inherited G-d, nor merely a philosophical idea. He is the singular force behind all reality (Elokeinu) and His dominion is revealed through the lives of those who embodied His attributes (Elokei Avoseinu).