Photo Credit: Jewish Press
Our previous article discussed Hashem’s role as the creator of the world and the director of its events, showcasing His involvement through the miracles of Yetziat Mitzrayim.
“Your G-d” – Special Relationship
Aside from revealing Hashem’s presence in the world, Yetziat Mitzrayim also highlighted and established His unique bond with us.
The fourth language of redemption emphasized this connection. After briefly mentioning the first three phrases in one verse, Hashem dedicated an entire verse to the fourth: “And I will take you to Me as My people, and I will be your G-d, and you will know that I am Hashem, your G-d, who removes you from under the suffering in Egypt (Sh. 6:6-7).” Through the redemption from Egypt, Hashem solidified His special relationship with us.
Hashem began illustrating this relationship even before the exodus with the plagues. The plagues not only showcased Hashem’s power but also His distinct care for us, as He spared us from the plagues inflicted on the Egyptians (Sh. 8:18).
The exodus from Egypt and the subsequent salvation at Yam Suf solidified our bond with Hashem, leading us to declare, “Am zu ga’altah… am zu kanitah (Sh. 15:13-16).” By redeeming us, Hashem claimed us as His own.
Responsibility
This redemption added another layer to why we, as the Jewish people, must fulfill His mitzvot – He liberated us from Egyptian servitude on the condition that we serve Him instead. Avodat Hashem is not just a privilege but also a responsibility, a prerequisite for our freedom.
The Kuzari (1:25) viewed this as the reason why Hashem introduced Himself at the Aseret HaDibrot as “your G-d who took you out of Egypt,” rather than as the Creator of the world. While acknowledging Hashem as the creator is crucial, Yetziat Mitzrayim forms the basis of our unique relationship and specific responsibilities to Him.
Father – Son
Hashem likened His relationship with us to that of a father and his son. Although Hashem created all humans in His image, He selected us as His children (Avot 3:14). While all humans reflect G-d, we, the Jewish people, enjoy a personal connection with Him.
This analogy manifested during makkat bechorot. By refusing to release the Jewish people, Pharaoh effectively held Hashem’s children captive. In response, Hashem struck down all of his firstborns (Sh. 4:22).
Moshe emphasized our unique bond with Hashem in Sefer Devarim by linking the prohibition of mourning practices to our status as His children. “Banim atem laHashem Elokeichem” – as Hashem’s children, we must conduct ourselves with dignity (Rashi, Dev. 14:1).
Rebbe Akiva utilized our personal relationship with Hashem as a basis for our prayers. When others failed to invoke Hashem’s mercy during a drought, Rebbe Akiva addressed Him as “Avinu Malkeinu – our Father, our King,” leading to immediate rainfall (Taan. 25b). Referring to Hashem as “Avinu Malkeinu” attracts His special attention and compassion, prompting Him to respond to us as a father does to his children’s pleas. Regardless of our circumstances, we can always turn to our Father, Hashem, seeking forgiveness and assistance.
One of Rebbe Akiva’s prominent students, Rebbe Meir, utilized Hashem’s designation of us as His children to demonstrate the eternal nature of our unique relationship. Just as a son forever retains that distinction, we will always remain Hashem’s people – even after transgressions (Kidd. 36a). Similar to rebellious children who never lose their status, Hashem remains our Father. Even when forced to exile us, He accompanies us.
Husband – Wife
Chazal perceived our relationship with Hashem as even more intimate, likening it to the bond between a husband and wife. This comparison stems from the creation of the keruvim resembling a man and a woman. Hashem communicated with Moshe and the Jewish people from the space between these keruvim, underscoring the husband-wife dynamic of our connection with Him.
With this perspective, the midrash equates the Jewish people’s commitment and interaction with Hashem at Har Sinai to a bride under the wedding canopy (V”R 20:10), while Rebbe Akiva interprets Shir HaShirim as an allegory for the love shared between Hashem and the Jewish people.
A Genuine Relationship
Viewing Hashem as our Father and Husband significantly impacts the kind of relationship we should strive for. We should perceive avodat Hashem as more than a duty or privilege but as a means of demonstrating respect and love for Hashem, whom we should regard as a paternal and spousal figure.
Understandably, Rambam (M”T Hil. Teshu. 10:3) used Shir HaShirim’s depiction of lovesickness as a model for ahavat Hashem. This lovesickness serves as the basis for the mitzvah of d’veikut (closeness to Hashem). The Torah employs the root davek (d,v,k) to describe man’s relationship with his wife and our relationship with Hashem because we should leverage our familiarity with the former to cultivate the latter.
Our forthcoming article will delve into the deeper, emotional facets of our relationship with Hashem.