Elliott Dorff, in My People's Prayer Book (2:64), offers an interpretation of the three blessings in the introductory, or 'thanksgiving,' section of the Amidah as follows:
"The order of our relationships to G-d: The first (Avot = 'ancestors') describes G-d as an old and familiar ancestral deity who shielded Abraham and who will remember his love for our ancestors in loving and protecting us. The second (G'vurot = 'power') describes a G-d who supports, sustains, and even revives us. The third (K'dushah) speaks of G-d as separate and apart from us, as wholly other, and as therefore deserving of respect and awe. The Amidah begins, then, by recognizing G-d's manifestation to us in all three of these way."
תניא כוותיה דרבי יוסי בר' חנינא אברהם תקן תפלת שחרית שנא' (בראשית יט, כז) וישכם אברהם בבקר אל המקום אשר עמד שם ואין עמידה אלא תפלה שנאמר (תהלים קו, ל) ויעמד פינחס ויפלל יצחק תקן תפלת מנחה שנאמר (בראשית כד, סג) ויצא יצחק לשוח בשדה לפנות ערב ואין שיחה אלא תפלה שנאמר (תהלים קב, א) תפלה לעני כי יעטף ולפני ה' ישפוך שיחו יעקב תקן תפלת ערבית שנאמר (בראשית כח, יא) ויפגע במקום וילן שם ואין פגיעה אלא תפלה שנאמר (ירמיהו ז, טז) ואתה אל תתפלל בעד העם הזה ואל תשא בעדם רנה ותפלה ואל תפגע בי
There is a teaching in agreement with R. Jose b. R. Hannina: Abraham instituted the morning Tefillah; as it is said, "And Abraham got up early in the morning to the place where he had stood" (Gen. xix. 27) — "standing" means prayer; as it is said, "Then stood up Phineas and prayed" (Ps. cvi. 30). Isaac instituted the afternoon Tefillah; as it is said, "And Isaac went out to meditate in the field at eventide" (Gen. xxiv. 63) — "meditation" [sihah] means prayer; as it is said, "A prayer of the afflicted when he fainteth, and poureth out his complaint [sihah] before the Lord" (Ps, cii. 1). Jacob instituted the evening Tefillah ; as it is said, "And he lighted [paga'] upon the place, and tarried there all night" (Gen. xxviii. 11) — "alighting" means prayer; as it is said, "Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession [paga'] to Me" (Jer. vii. 16).
And Abraham got up early in the morning to the place where he had stood before the LORD.
(ב) וַ֠יֵּרָא מַלְאַ֨ךְ יְהֹוָ֥ה אֵלָ֛יו בְּלַבַּת־אֵ֖שׁ מִתּ֣וֹךְ הַסְּנֶ֑ה וַיַּ֗רְא וְהִנֵּ֤ה הַסְּנֶה֙ בֹּעֵ֣ר בָּאֵ֔שׁ וְהַסְּנֶ֖ה אֵינֶ֥נּוּ אֻכָּֽל׃ (ו) וַיֹּ֗אמֶר אָנֹכִי֙ אֱלֹהֵ֣י אָבִ֔יךָ אֱלֹהֵ֧י אַבְרָהָ֛ם אֱלֹהֵ֥י יִצְחָ֖ק וֵאלֹהֵ֣י יַעֲקֹ֑ב וַיַּסְתֵּ֤ר מֹשֶׁה֙ פָּנָ֔יו כִּ֣י יָרֵ֔א מֵהַבִּ֖יט אֶל־הָאֱלֹהִֽים׃ (יג) וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶל־הָֽאֱלֹהִ֗ים הִנֵּ֨ה אָנֹכִ֣י בָא֮ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ וְאָמַרְתִּ֣י לָהֶ֔ם אֱלֹהֵ֥י אֲבוֹתֵיכֶ֖ם שְׁלָחַ֣נִי אֲלֵיכֶ֑ם וְאָֽמְרוּ־לִ֣י מַה־שְּׁמ֔וֹ מָ֥ה אֹמַ֖ר אֲלֵהֶֽם׃ (יד) וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־מֹשֶׁ֔ה אֶֽהְיֶ֖ה אֲשֶׁ֣ר אֶֽהְיֶ֑ה וַיֹּ֗אמֶר כֹּ֤ה תֹאמַר֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל אֶֽהְיֶ֖ה שְׁלָחַ֥נִי אֲלֵיכֶֽם׃ (טו) וַיֹּאמֶר֩ ע֨וֹד אֱלֹהִ֜ים אֶל־מֹשֶׁ֗ה כֹּֽה־תֹאמַר֮ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ יְהוָ֞ה אֱלֹהֵ֣י אֲבֹתֵיכֶ֗ם אֱלֹהֵ֨י אַבְרָהָ֜ם אֱלֹהֵ֥י יִצְחָ֛ק וֵאלֹהֵ֥י יַעֲקֹ֖ב שְׁלָחַ֣נִי אֲלֵיכֶ֑ם זֶה־שְּׁמִ֣י לְעֹלָ֔ם וְזֶ֥ה זִכְרִ֖י לְדֹ֥ר דֹּֽר׃ (טז) לֵ֣ךְ וְאָֽסַפְתָּ֞ אֶת־זִקְנֵ֣י יִשְׂרָאֵ֗ל וְאָמַרְתָּ֤ אֲלֵהֶם֙ יְהוָ֞ה אֱלֹהֵ֤י אֲבֹֽתֵיכֶם֙ נִרְאָ֣ה אֵלַ֔י אֱלֹהֵ֧י אַבְרָהָ֛ם יִצְחָ֥ק וְיַעֲקֹ֖ב לֵאמֹ֑ר פָּקֹ֤ד פָּקַ֙דְתִּי֙ אֶתְכֶ֔ם וְאֶת־הֶעָשׂ֥וּי לָכֶ֖ם בְּמִצְרָֽיִם׃
(2) And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed... (6) Moreover He said: ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face; for he was afraid to look upon God. (13) And Moses said unto God: ‘Behold, when I come unto the children of Israel, and shall say unto them: The God of your fathers hath sent me unto you; and they shall say to me: What is His name? what shall I say unto them?’ (14) And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’ (15) And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations. (16) Go, and gather the elders of Israel together, and say unto them: The LORD, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, hath appeared unto me, saying: I have surely remembered you, and seen that which is done to you in Egypt.
DIRECTIONS: Using a chumash or Tanach, look up these verses in context. Then, on a separate piece of paper, respond to the following:
(1) Who is speaking in these verses?
(2) What names does Hashem have in these verses? List them.
(3) What might be the reason for listing the names of the Patriarchs here?
(1) And Hannah prayed, and said: My heart exulteth in the LORD, My horn is exalted in the LORD; My mouth is enlarged over mine enemies; Because I rejoice in Thy salvation.
DIRECTIONS: Using a Tanach, look up these verses in context. Then, on a separate piece of paper, respond to the following:
(1) What actions are used to describe how Hannah speaks to Hashem? How are they different?
(2) Put yourself in Hannah's place. Was her prayer appropriate? What might you change?
(3) Compare Hannah's prayer with the first three blessings of the Amidah. What similarities do you notice?
DIRECTIONS: This is a selection from the book of Psalms, which contains many different types of prayers. Some are included in our prayer services. Read the Psalm carefully. Then, on a separate piece of paper, respond to the following:
(1) What role(s) does Hashem play in this Psalm? In other words, what image of Hashem does the Psalmist have in mind?
(2) This Psalm begins in the "depths." How does that introduction differ from the first blessing of the Amidah?
(1) Some time later, the word of the LORD came to Abram in a vision. He said, “Fear not, Abram, I am a shield to you; Your reward shall be very great.”
(1) אחר הדברים האלה — Wherever the term אחר is used it signifies immediately after the preceding event; whilst אחרי signifies a long time afterwards. אחר הדברים האלה AFTER THESE THINGS means: after this miracle has been wrought for him in that he slew the kings and he was in great anxiety, saying, “Perhaps I have already received, in this G-d-given victory reward for all my good deeds” — therefore G-d said to him, אל תירא אברם אנכי מגן לך FEAR NOT ABRAM, I AM THY SHIELD against punishment: for you shall not be punished on account of all these people whom you have slain. And as for your being anxious regarding the receipt of any further reward, know that שכרך הרבה מאד YOUR REWARD IS VERY GREAT (Genesis Rabbah 44:5).
DISCUSSION QUESTIONS:
(1) Based on your knowledge of Abraham and Sarah's stories, how would you describe their relationships with G-d?
(2) Most Orthodox siddurim do not include the phrase pokeid sarah, based on Genesis 21:1, leaving the prayer focused on our male ancestors' relationships with G-d. What does the inclusion of the matriarchs and the phrase "rememberer of Sarah" add to our prayer?
(3) The Reform siddur is uncomfortable with the phrase pokeid sarah, and instead uses 'ezrat sarah ("Helper of Sarah"). What does this change, if anything?