PARSHAS MISHPATIM
Near, Far, Wherever You Are
Should I perceive myself as distant from G-d or close to Him? Am I to view myself as far removed, with G-d seemingly out of reach, or should I feel His presence as closer to me than my very breath? This question encapsulates a profound dilemma: Should our stance towards G-d be one of love or fear…or perhaps a blend of both? Clearly, it’s the latter.
The revered Berditchever Rebbe, Rabbi Levi Yitzchak of Berditchev, offers a profound insight into this week’s Torah portion, presenting a fundamental teaching on Matan Torah. It culminates in the notion of “V’hishtachavisim meirachok” — “And you will bow down from afar,” suggesting that it is our recognition of G-d’s distance that brings us to a state of reverence and awe. Indeed, G-d exists both far beyond our reach and as near as can be.
Or Ein Sof, the endless light of G-d before Tzimtzum, precedes all of existence, ungraspable to any creature, even angels. G-d is “Rachoik” — holy, separate, and beyond any comprehension.
Conversely, G-d is also “Memalei kol almin” — He fills all worlds. And not as water fills a cup, but as the substance of the cup itself. Water does not fill a cup; it fills the cavity, the empty space that the cup holds. The Divine presence infuses the very fabric of creation, filling reality, like the cup is filled by glass or plastic, whatever it itself is made up of. G-d is closer to us than our own breath; our breath is a manifestation of G-d’s light.
This dual reality echoes the words of the prophet Isaiah: “Shalom, shalom, l’rachok v’l’karov” — “Peace, peace, to the distant and the close.” It speaks to those who grasp their immense distance from G-d’s infinite light, yet also recognize His profound nearness. Peace is when opposing factors harmonize. To achieve peace is to unite these seemingly opposing experiences of G-d — the transcendent and the immanent — in harmony.
In the greeting “Shalom Aleichem,” which we say to an individual although it is in the plural, we are wishing to that person to achieve peace between the complex facets of the human spirit. Only one who can be at peace within oneself can be at peace with others. So too,our relationship with G-d is one of peace when we are able to simultaneously connect the different approaches of how God manifests, and how we connect to him, by loving and revering Him, embracing His closeness and His majesty.
Through “V’shtachavisim meirachok,” we understand that our bowing, our reverence, arises from recognizing G-d’s transcendence. The sensation of G-d’s nearness kindles love within us. When we perceive G-d in our very essence, in each breath we take, and in everyone we hold dear, we begin to see the Divine presence in all aspects of creation. This realization fosters a deep, abiding love. G-d’s proximity is as significant as His transcendence; He is as present within us as He is beyond us. The endless light of Hashem, “Or Ein Sof,” extends infinitely above and penetrates to the deepest recesses, without limit or end.
In this light, we aspire to live in a balance of love and awe, allowing the tangible presence of G-d to guide our emotions and actions. Our goal is to integrate and foster peace in all aspects of our lives, regardless of our circumstances. Whether we find ourselves in moments of closeness or in times of distance, our task is to discern G-d’s presence in everything, near, far, wherever you are.
With the anticipation of the coming of Moshiach Tzidkenu, we yearn for the day when our physical eyes will witness the Divine presence manifestly, transforming our spiritual longing into a visible reality. As we stand at the threshold of this hope, let us embrace the sanctity of Shabbat and the renewal of Rosh Chodesh, carrying forward the prayer that we may witness this revelation today.