You mean you prefer to gather the opinions of NON-experts? The real intent of a blessing is causing G-d to come down to us. When we reach a limit to which we cannot probe the matter any deeper, we say this is nature. This is indicative of our newfound meaning of the word baruch meaning going in a downward direction. What does HIYA stand for? Via this understanding, there really does not exist any distance between us and G-d. G-d delights in our mention of His secret hiding place, the world, and waits for us to uncover Him. Thoughts? Attempts to provide an exposition of the Name have come to be known as Shelosh Esreh Middot, or the Thirteen Attributes of God and are usually based on exegesis of Exodus 34:6-7 (mystical speculation about the Name is found in Kabbalistic literature). Therefore in the first blessing of the Amidah we must bow since we are directly facing the Almighty King of Kings, G-d. We have already bent our knees when we mentioned the word "baruch" and now we are speaking directly to G-d, so we must be in the most humble manner of prostration. The reason is that we can not relate to G-d as He is since He is completely beyond our realm of experience and of our mental ability to comprehend Him. Thanks for your vote! E-lokanu, we are told by the sages, has the numerical equivalent of "the nature". However that does not mean that we must relate to the world as a separate entity from G-d. Just the opposite, we must relate to the world as an extension of G-d. It's a good question. The second word, "Ha-Olam" is translated as "the world". . If we have mentioned G-d's essence, Atah, "you", why do we mention in the blessing E-lokanu, translated as "our G-d"? (You must log in or sign up to reply here. Each day Jews make one hundred blessings. Melech Ha-Olam are two words that must be understood. google_ad_width = 120;