Our last piece described Hashem’s role as creator of the world and director of its events and how He displayed this directorship through the miracles of Yetziat Mitzrayim.
“Your G-d” – Special Relationship
In addition to proving Hashem’s involvement in the world, Yetziat Mitzrayim also demonstrated and initiated His unique relationship with us.
The fourth of the “languages of redemption” emphasized this point. After Hashem mentioned the first three phrases briefly in one pasuk, He devoted an additional full pasuk 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).” Hashem used the redemption from Mitzrayim to forge His special relationship with us.
Hashem began making this point even before the exodus – with the makkot. The makkot proved not just Hashem’s power, but also his special care for us. He showed this care by sparing us from the plagues He rained upon the Egyptians (Sh. 8:18).
The exodus from Egypt and subsequent salvation from the hands of the Egyptians at Yam Suf cemented our relationship with Hashem and inspired us to exclaim, “Am zu ga’altah… am zu kanitah (Sh. 15:13-16).” By redeeming us, Hashem acquired us.
Responsibility
This redemption added another reason why we, the Jewish people, must fulfill His mitzvot – He redeemed us from servitude to the Egyptians on the condition that we serve Him instead. Avodat Hashem is a privilege, but also a responsibility, a condition of our liberation.
The Kuzari (1:25) saw this as the reason Hashem began the Aseret HaDibrot by introducing Himself as “your G-d who took you out of Egypt,” as opposed to the One who created the world. Though recognizing Hashem as creator is important, Yetziat Mitzrayim is the basis of our singular relationship with and unique responsibility towards Him.
Father – Son
Hashem equated His relationship with us to that of a father with his son. Though Hashem created all human beings in His image, He chose us as His children (Avot 3:14). All humans resemble G-d; we, the Jewish people, have a personal relationship with Him.
This equation was the basis of makkat bechorot. By refusing to release the Jewish people, Pharaoh effectively held Hashem’s children hostage. Hashem responded by exterminating all of his firstborns (Sh. 4:22).
Moshe revealed our unique relationship with Hashem in Sefer Devarim by linking the prohibition of slashing ourselves or tearing out patches of hair in mourning to our status as His children. “Banim atem laHashem Elokeichem” – as Hashem’s children, we must carry and present ourselves with dignity (Rashi, Dev. 14:1).
Rebbe Akiva saw our personal relationship with Hashem as an added basis for our tefillot. After others failed to secure Hashem’s mercy during a drought, Rebbe Akiva addressed Him as “Avinu Malkeinu – our Father, our King,” and it immediately began to rain (Taan. 25b). Our referring to Hashem as “Avinu Malkeinu” evokes His special attention and mercy; He responds to us like a father’s responds to his children’s cries. No matter how desperate our situation, we can always turn to our Father, Hashem, to beg forgiveness and ask for His assistance.
One of Rebbe Akiva’s main talmidim, Rebbe Meir, used Hashem’s description of us as His children to prove the eternal nature of our special relationship with Him. Just as a son always retains that distinction, we are eternally Hashem’s people – even after we sin (Kidd. 36a). Like rebellious children who always remain children, no matter how they behave, Hashem remains our Father. In fact, even when He is forced to exile us, He goes along with us.
Husband – Wife
Chazal saw our relationship with Hashem as even more intimate – they compared it to the relationship between a husband and wife. The source for this is the fashioning of the keruvim in the forms of a man and woman. Hashem addressed Moshe and the Jewish people from the space between these keruvim to teach us the husband-wife nature of our relationship with Him.
With this in mind, the midrash compares the Jewish people’s commitment and “meeting” with Hashem at Har Sinai to a bride at her wedding canopy (V”R 20:10) and Rebbe Akiva explains Shir HaShirim as an allegory for the love between Hashem and the Jewish people.
A True Relationship
Relating to Hashem as our Father and Husband dramatically impacts the type of relationship we should strive for. We are meant to see avodat Hashem as more than just a responsibility or privilege. We should view it as a way of showing respect and love for Hashem, who we should see as a Father and spouse-like figure.
Understandably, the Rambam (M”T Hil. Teshu. 10:3) used Shir HaShirim’s description of lovesickness as a model for ahavat Hashem. This lovesickness is also the prototype for the mitzvah of d’veikut (closeness to Hashem). The Torah uses the root davek (d,v,k) to refer to both (and only) man’s relationship with his wife and our relationship with Hashem because we should use our familiarity with the first as a paradigm for developing the second.
Our next piece will study these deeper, emotional sides of our relationship with Hashem.
