I would like to return to the section we analyzed last time, but now from a different perspective. The first beracha of the Amida introduces God to us as:

The God of Abraham, the God of Isaac and the God of Jacob אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב

Last time we examined the humility of Moshe when he covered his face in the divine presence as a model for our own posture in prayer. This is true not only within the world of tefilla but helps to foster a broad sense of theological humility. Part of that humility demands that I recognize that the path by which I come close to God is not the only path.

Rabbi Eliyahu Eliezer Dessler z”l in his powerful work of musar the Michtav MeEliyahu picked up on the repetitive use of the word elohai and articulated succinctly a deep message¹:

The word “elokai” is repeated for each [of the forefathers] because each one of them worshiped God with their own unique characteristics².

Just as Abraham, Isaac, Jacob, Sara, Rebekah, Rachel and Leah worshiped God in different ways, so too there are many different paths today that lead to connection with the Creator. There are many Jews who connect to God in ways that are totally outside the boundaries of normative Jewish law. While I choose to daven in an Orthodox setting, I understand that for most Jews today that is simply not an option. I know that the way that I daven is right for me, and I trust that spiritually mature adults can make that decision for themselves.

I want to take this in broader direction, beyond the confines of tefila. We began our analysis of the first beracha of the Amida with a focus on truth and integrity. Then, we moved to humility – both in terms of our being able to stand before God with integrity as well as a sense of theological humility before the infinite Creator of the World.

When communities or individuals can ground themselves in honesty, integrity and humility, they garner tremendous respect both from their own constituency as well as onlookers. However, the opposite is also true. When communal leaders display dishonesty, hypocrisy and arrogance, they not only defame themselves and their communities but also cause a desecration of the Holy Name. Sadly, this happens all too often within the Jewish world.

I am inspired by shuls that display the values of honesty and humility, even if they don’t have a mechitzah or they change the liturgy in ways that I never would. It is important to me to pay careful attention to the details of the siddur and liturgy. On the other hand, those who observe the letter of the law in terms of Tefila but display a disregard for these core values do a disservice to the entire Jewish community and ultimately to God.

1. See Volume three in the Hebrew edition page 82. The lecture was originally delivered in 1942/3 in England.

   See also שו”ת פנים מאירות חלק א סימן לט where he answered the following question, “אשר בקש מכ”ת ממני להודיע טעמו למה אנו אומרי’ אלהי אברהם אלהי יצחק ואלהי יעקב ג’ פעמי’ אלהי והי’ סגי בפעם אחד לומר אלהי אברהם יצחק ויעקב?“.

   The מאור ושמש on parashat shmot ד”ה ובזה נבוא לבאר touched on the same theme where he wrote, “לכך ויאמר עוד וגו’ אלהי אבותיכם אלהי אברהם וגו’ וְיִחֵד הַשֵּׁם על כל אחד ואחד. רצה לומר, שתלמדו מהאבות שכל אחד עובד כפי בחינתו, וְיָגַע להשיג מציאותו, ולא מִצְוַת אֲנָשִׁים מְלֻמָּדִים, לכן כל אחד קרא לי שֵׁם כפי בחינתו“.

2. מכתב מאליהו חלק ג עמ’ 81 ברכת אבות] אלקי אברהם אלקי יצחק ואלקי יעקב:  נאמר “אלקי” בכל אחד, שכל אחד במדתו המיוחדת עבד את ה’, והגיע למדרגת “רצו לפני כסוסים” וכו’ סנהדרין צ”ו