Shemoneh Esrei 12: Why Avraham?

ברוך אתה ה’, מגן אברהם

Blessed are You, Hashem, Shield of Avraham

The conclusion of this most important brachah begs two questions: Why end only with Avraham and not include the other Avos?  And why conclude specifically with the term “מגן” as opposed to “עוזר” and “מושיע”?

The source for the word “מגן” with respect to Avraham is found after he defeated the Four Kings.  Hashem says to Avraham: “אל תירא – Al tira... (Do not fear…)” (B’reishis 15:1).  Avraham subjected himself to many dangers in his life to uphold the honor of Hashem.  Here, Hashem tells him: “I will shield you completely from all dangers.  Your reward is very great because of your bitachon (trust or reliance) on Me.”  This is one of the reasons that we end this brachah specifically with the term “מגן,” which means to shield completely, because of the bitachon that Avraham had in Hashem (Rav Avraham, son of the Gra).

Why do we end this brachah with only Avraham?  In addition to shielding Avraham from all dangers, Hashem was also telling Avraham that He would shield the “pintele Yid” in each Jew’s n’shamah.  A Jew is never too far from returning to Hashem.  The midah of Avraham was chesed and love.  He brought mankind closer to recognizing and serving Hashem through his acts of lovingkindness.  This “pintele Yid” was implanted into the genetic design of the Jewish people by Avraham, and Hashem promised to protect and shield it forever (Chidushei HaRim and S’fas Emes).

Also, we end only with Avraham because he recognized Hashem on his own at a time when the entire world stood against him.  Yitzchak and Yaakov had the benefit of Avraham blazing the trail before them.  In the end of days, fathers will be distanced from serving Hashem and children will come back on their own as did Avraham.  When we see today such a large percentage of our brothers and sisters so far from serving Hashem, we should be strengthened by מגן אברהם.  Hashem has shielded the “pintele Yid,” and children will return to Hashem on their own, as did Avraham (Rav Shimon Shkop).

To succinctly sum up the brachah of Avos: The Gemara (B’rachos 16b) states that only three men merited to be called “Avos”; Avraham, Yitzchak, and Yaakov were able to completely set aside their personal desires and dedicate themselves totally to Hashem’s service with m’siras nefesh, time and time again.  Each was completely and constantly davuk (attached) to Hashem.  So we begin our Shemoneh Esrei by mentioning the Avos in order to invoke זכות אבות  (z’chus Avos), the merit of the Avos, and to inspire ourselves to emulate their ways and to come closer to Hashem.