The Vilna Gaon notes that the three characteristics of helping, saving and shielding are comparable.  What is the reason for enumerating each of them?    

He explains that these three words reflect three levels of bitachon which evoke the help of Hashem on a parallel plane, progressing from the lowest level of bitachon to the highest.   

The first level of bitachon, faith, is displayed when a person makes some sort of effort – hishtadlus – to ensure help from Above, and Hashem Yisborach comes to his aid. 

A person who has achieved the second level of bitachon doesn’t make any effort on his own behalf  and Hashem saves him.  This is as it says (Yirmiyah 17:7), “Baruch hagever asher yivtacah baHashem v’hayah Hashem mivtacho -- Blessed is the man who trusts in Hashem, then Hashem will be his security.”

The third level of bitachon, which is superior to the previous two, is demonstrated by a person who at times acts  in a way which seems to be contrary to human logic or rationale in an effort to help himself.  However, the person has the ultimate faith that Hashem will shield him and protect him from harm.   

Melech ozer, helper, means that Hashem blesses the acts of a person, i.e. his efforts.  U’moshia, and He helps the person who did not make any personal effort of his own.  U’magen, Hashem shields the person so that no fire or enemies will rule over him, i.e. one who puts himself in danger for the sake of Hashem.    

Avraham Avinu’s trust and faith in Hashem was supreme; it was the ultimate level of bitachon and therefore, he was willing to sacrifice himself al Kiddush Hashem.  That is why Hashem told Avraham, “anochi magen lach – I will be a shield for you, to save you from all the dangers, so that nothing can harm you.”   Moreover, in return for his absolute bitachon in Hashem  he is promised great reward from Hashem.    

For that reason too we conclude the first bracha of Shemone Esrei with “Magen Avraham,” and not “ozer Avraham” and/or “moshi’a Avraham”, for Avraham represents the ultimate level of bitachon in Hashem and His salvation in return. 

The Brisker Rav remarks on  the pasuk (Tehillim 27:14), “Kaveh el Hashem, chazak v’ya’ametz, v’kaveh el Hashem – hope to Hashem; strengthen yourself and He will give you courage, and hope to Hashem.”  The Chovos HaLevavos Shaar HaBitachon states that the middah of bitachon is more valuable than many other commodities.  Thus, when one is a baal bitachon – a man of faith – Hashem rewards him with more of this most precious treasure.   That is his great reward.  Hashem strengthens and encourages his heart again to “hope to Hashem,” and approach and even higher level of bitachon.   

A young soldier came home on a two-day furlough to his mother.  As he prepared to leave, she cried, “How can you leave now?  Tonight is Purim. At least stay for the megillah and the seudas Purim.” She could not understand why he had to return that afternoon  to his unit.   

After much pleading, the young man agreed to go with her to the Kapishnitzer Rebbe, and to accept his ruling.   The young man explained the dilemma, and the Kapishnitzer unexpectedly replied, “Listen to your mother.”   

Although it was contrary to the rules and there would surely be consequences for not returning on time, the soldier had bitachon and complied with the Kapishnitzer’s declaration.  He did not return to his unit that afternoon and celebrated  Purim with his mother.   

After they had concluded the Purim seudah, the soldier traveled back to the army base.  He was surprised to notice that the grounds seemed deserted.  Finally he found an officer who told him, “You are lucky you were not on base last night.  Everybody else who was here was stricken with a severe case of food poisoning, and some cases are critical.  G-d obviously saved you.”

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