A Taste of Torah in honor of Shabbat
from Rabbi Avi Weiss

Parshat Beshalah
January 29-30, 1999/ 13 Shevat 5759

A glimpse at the first time Jews praised God after leaving Egypt offers an understanding of two distinct ways of approaching God.

In the song after the splitting of the sea, the Jews proclaimed:  "This is my God and I will glorify him, ve-anveihu; the God of my father and I will exalt him, va-aromemenhu."  (Exodus 15:2)

One approach to God is that of  "Elokei avee, the God of my father," to believe because my parents believe.

Hence, the text states, va-aromemenhu; from the root rum meaning "above." In other words, although God is above me and I have little personal relationship with Him, nonetheless, I accept God because my parents accepted Him.

A second approach is implicit in the first part of the sentence.  Here the Jews proclaimed, "This is my God, zeh Kei-lee," the God with whom I have a very personal relationship. 

Hence, the modifying term, ve-anveihu (and I will glorify Him).  Anveihu is a compound of ani-Hu. This is what Martin Buber referred to as the most intense of relationships, that of the I-Thou.  This points to one who has a personal relationship with God and believes because he or she has been closely touched by the Almighty.

Which approach is correct?  Since both are mentioned, each has truth. Indeed, when reciting the amidah, we similarly state that, "God is our God Elokeinu" and, "God is the God of our ancestors Elokei Avoteinu , Abraham, Isaac and Jacob." Note the inclusion of both a personal relationship and a belief in God because He was the God of our patriarchs.

The sequence of these terms in both the biblical text and in the amidah is also of significance.  In both instances God is first described as being a personal God.

An important educational lesson can be learnt here: It is not enough for parents to expect their children to believe simply because they believe. Transmission of a belief in God to our youngsters is not automatic. What is most necessary is an atmosphere wherein a child comes to experience belief through sincere strivings and actions; not merely through rote approaches to prayer and ritual. 

Such children are in the best position to maintain their belief and to transmit it to their children and they to their children until the end of time.  

SHABBAT SHALOM

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Rabbi Avi Weiss, Hebrew Institute of Riverdale
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