The song "Hashem is here, Hashem is there..." seems to pose many interesting theological problems. What concerns would you have with this song? How would you educate your child on the challenges this song presents?
The lyrics are:
Hashem is here, Hashem is there, Hashem is truly everywhere. Hashem is here, Hashem is there, Hashem is truly everywhere. Up, up, down, down, right, left and all around, here, there and everywhere, that’s where he can be found. (As quoted here).
Children cannot grasp the concept of m'lo chol h'aretz kevodo without relating it to something concrete (e.g. the old bearded grandfather in the sky). In fact, children think of Hashem as "being" in the sky because they don't see Hashem "down here".
I think the song is OK for kids in the same way we teach anthropomorphic midrashim. When the child matures, we should reteach these concepts on an appropriate level. (No source)
The song is a wonderful song.
I don't think that it poses any theological problems. Actually, it expresses one of the tenets of Torah Judaism.
Children understand very well that there are things that are true that they don't understand. They understand that lack of understanding does not take away from a truth expressed.
On the topic of the words of this song Meir Zev Mark, author of EmunahSpeak, http://emunahspeak.blogspot.com/ writes the following words, including in his words a famous observation of the Kotzker Rebbe Zatzal:
"Hashem is here, Hashem is there, Hashem is truly everywhere is all that stands between us and spiritual blindness because as the Kotsker Rebbe observed, the one who does not see the Omnipresent [literally, place] in every place, will not see Him in any place."
I would explain to them that Hashem does not have a body. He is not really here or there. Ultimately Hashem is not lacking any knowledge and awareness, so I would try and explain that Hashem is all knowing. Always trying to keep in mind the level of the child and respond to their questions. Preferably I would not introduce the song, thus avoiding many of the issues it presents.
R' Yosef Masas, in Mayim Chaim, amidst his rejection of Kabbalistic recitations, has the following to say:
ואף כי עדין רגל על לשוני לומר קודם ברכת המוציא בשבתות. הנוסח למבצע על ריפתא. כאשר רגיל בפי כל ישראל אחד האיש ואחד האשה. אף שאין לי בה מובן? התם שאני. מפני שיש בה נגון. ואהבת הנגון מכסה מום חסרון ידיעה
And even though I still say the formula of למבצע על ריפתא, which all Jews, men and women, say, even though I don't understand it, there it's different because it has a nice tune, and the love of the tune covers over any blemish in the song.
The same could (hypothetically) be said for this song - it has a nice catchy tune, so it's OK if the words are a bit problematic. You could probably explain that to a child - the words aren't exactly right, but it's a fun song to sing!
So interestingly this concept does have its place in chinuch especially when taken in the realm of cultivating אמונה.
Rav Shlomo Wolbe זצ"ל explains that one should employ a measured approach to implanting אמונה. It is almost inevitable that your child will ask questions, and as parents we have a wonderful opportunity to begin to explain how Hashem is responsible for every creation.
This being said, there will no doubt come a time, when your child will ask where Hashem can be found. The best response to this question is to explain that He is everywhere. Often people make the mistake of either saying “He is in שמים” or “He is right here in the room with us now!” The problem with the first response is that a child is aware of spaceships and astronauts, and when he sees an aircraft in the sky he will equate the fact that it is currently in the domain of Hashem. In so doing, he will mistakenly deduce that any pilot or astronaut can personally meet Hashem. Alternatively, if a child is told that Hashem is in the room with him, he is not able to understand the magnitude of this statement, and will just think that there is some invisible presence in the room with him. This can potentially lead to undue trepidation. When he sits in bed at night all alone, thinking that there is something else with him in the room, he will be unsettled with fear. For this reason, when communicating the presence of Hashem, one should always try to say that He is everywhere (Source: זריעה ובנין בחינוך, 'הסברת אמונה', עמ' לט-מ).
