(Sources: Rav Schwab)
Melech Ozer U’Moshia U’Magein:
Explanation 2
The previous article explained the Sifsei Chaim’s approach to the phrase “Melech ozer u’moshia u’magein.” This article will share Rav Schwab’s approach:
“Melech ozer u’moshia u’magein. Baruch Atah Hashem, Magein Avraham.”
Hashem, Our King, Helper, Savior, and Shield
Rav Schwab
The previous phrase of Shemoneh Esrei speaks of the future redemption and the coming of Mashiach (Umeivei goel livnei vneihem). Until that time arrives, Hashem serves as our King—Melech. Because we willingly recognize His sovereignty and submit ourselves to His rule, He responds by acting as our ozer, moshia, and magein.
As an ozer, Hashem grants success to our efforts. We are obligated to act responsibly and pursue our obligations through natural means, but the effectiveness of those efforts comes only from Him.
There are times, however, when human effort is entirely inadequate. We encounter situations in which no amount of planning, labor, or ingenuity can solve the problem before us. At such moments, Hashem acts as a moshiah, rescuing us when we are completely powerless to rescue ourselves.
Beyond these forms of assistance lies an even greater expression of Divine care. Hashem acts as a magein, protecting us from dangers before they materialize. He shields us not only from physical threats but also from forces that endanger our spiritual survival.
Rav Schwab notes that Divine protection often manifests itself in ways that are not immediately apparent. Circumstances that seem undesirable may ultimately preserve the Jewish people. For example, he suggests that had it not been for the fierce antisemitism that existed in certain countries, many Jews might have entirely assimilated and forgotten their identity. The very pressures that caused suffering also served, in some measure, to preserve Jewish identity and continuity.
This concept becomes even more significant in the period immediately preceding Mashiach. Chazal teach that the generation before the redemption will be marked by unprecedented spiritual confusion and widespread rebellion against Hashem. The forces of heresy, moral corruption, and spiritual decline will become increasingly dominant. Indeed, the Gemara records that certain Amoraim declared that they did not wish to witness these tumultuous times.
Just as the darkness of night is greatest immediately before dawn, so too the world reaches a state of profound spiritual darkness before the arrival of Mashiach. Rav Schwab observed that the dangers confronting the Jewish people are not limited to physical threats. Equally dangerous are the ideologies and moral distortions that seek to distance mankind from Hashem.
Our survival amid these physical and spiritual challenges is possible only because Hashem continues to serve as our magein. He shields us from influences that might otherwise overwhelm us and preserves the integrity of Klal Yisrael until the final redemption.
Why We Conclude With “Magein Avraham”
This protection comes in the merit of Avraham Avinu.
Avraham stood virtually alone in a world immersed in idolatry and false beliefs. He challenged the prevailing assumptions of his society and remained unwavering in his commitment to the truth. Time and again, he endangered himself in order to proclaim the existence of Hashem and spread His message throughout the world.
The challenges faced by Avraham bear a striking resemblance to those faced by Jews living during the period of Ikvesa d’Meshicha, the era immediately preceding the final redemption. Just as Avraham confronted a culture steeped in error and spiritual darkness, so too we live in a world that often opposes Torah values.
It is therefore in Avraham’s merit that we are sustained. We conclude the blessing with Magein Avraham because the same Hashem who protected Avraham from the spiritual and physical dangers of his generation continues to protect his descendants today.
The Meaning of the Two Bowings
This blessing contains a unique feature. We bow both at its beginning and at its conclusion. These two bowings express two distinct dimensions of our relationship with Hashem.
The first bow occurs when we proclaim, “Elokei Avraham, Elokei Yitzchak, v’Elokei Yaakov.” Through this bowing, we acknowledge that we are heirs to a sacred tradition. Our relationship with Hashem was bequeathed to us by our forefathers and transmitted through countless generations. We submit ourselves to the same King whom they served.
Yet inherited faith alone is not enough.
Many Jews have grown up with little knowledge of Torah or with few meaningful connections to their spiritual heritage. Others possess a rich inheritance but must still struggle to make that inheritance their own. Every Jew must cultivate a personal relationship with Hashem that emerges from his own experiences, challenges, and choices.
This is the lesson of Avraham Avinu. Unlike later generations, Avraham could not rely upon parents, teachers, or society to guide him toward Hashem. He discovered the truth despite his environment and often in opposition to it. He forged an independent and deeply personal relationship with Hashem and then dedicated his life to sharing that truth with the world.
The second bowing, at the words Magein Avraham, reflects this second dimension of Jewish faith. It reminds us that each Jew must not only inherit a relationship with Hashem but also build an individual, personal one. We begin the blessing by acknowledging the faith we received from our ancestors, and we conclude it by affirming our responsibility to emulate Avraham—to seek Hashem personally and strengthen our own unique connection to Him.
In doing so, we become worthy of the blessing’s closing words: Baruch Atah Hashem, Magein Avraham. (Rav Schwab)
Rabbi Daniel Rubin can be reached at This email address is being protected from spambots. You need JavaScript enabled to view it..