The Talmud (Kiddushin 36A) records a debate between Rabbi Meir and Rabbi Yehudah, the latter maintaining that, when Yisrael conducts itself as banim, children, Hashem calls them children. If, however, they act inappropriately, they are called servants. Rabbi Meir rules that, regardless of their behavior, Hashem always calls Klal Yisrael banim. While we generally rule like Rabbi Yehudah, in this dispute, we follow Rabbi Meir’s ruling.
It is for this reason that, when we supplicate Hashem or give tzedakah for a specific purpose, we add, Eloka D’Meir aneini; “G-d of Meir, answer me.” Rabbi Meir is the one who contends that, regardless of our rectitude, we never lose “children” status. This is the merit on whose behalf we ask for Hashem’s blessing.
In Bava Basra (10A), Rabbi Akiva rules that, under all circumstances, Hashem calls Klal Yisrael banim. As a result, Rama (Yoreh Deah 372) rules that the grave of a mumor, apostate Jew, engenders tumah, ritual contamination, as does the grave of a committed Jew. At the end of the day, we are all banim.
Horav Asher Weiss, Shlita, adds that we may say Avinu Malkeinu, Our Father, Our King, because we are either Hashem’s children or His servants. Thus, even when we do not conduct ourselves as His children – we do not lose this unique title.
