“Underneath the subtlest level of all that exists in the relative field is the abstract, absolute field of pure Being, which is unmanifested [in Jewish/Hebrew idiom, un-created or un-emanated] and transcendental. It is neither matter nor energy [neither thought nor feeling;  beyond time and space]. It is pure Being, the state of pure existence.” [1]

“[Being] is present in all forms, words, smells, tastes and objects of touch; in everything experienced; in the senses of perception and organs of action; in all phenomena; in the doer and the work done; in all directions — north, south, east, west; in all times — past, present and future; It is uniformly present. It is present in front of man, behind him, to the left and right of him; above him, below him and in him…It is the omnipresent G-d for those who know and understand It, feel It and live It in their lives.” [2

How strange this sounded to me when I first read it, in 1971. I had no idea that it was the foundation of Torah, too, as Rabbi Levi Yitzhak of Berditchev sang:

Where will I find you? ?איה אמצאך
Where will I not find you? ?ואיה לא אמצאך
Where can I find you? ?וווּ קאן איך דיר יא געפינען
Where can I not find you? ?אוּן וווּ קאן איך דיר נישט געפינען
you, you, you, you … דו דו דו דו

Wherever I go: you! !אז וווּ איך גיי – דו
And wherever I stay: you! !אוּן וווּ איך שטיי – דו
Just you, only you, ,רק דו, נאר דו
again you, but you! !ווידער דו, אבער דו
you, you, you, you … דו דו דו דו

When something’s good: you. !איז עמיצן גוט – דו
When, G-d forbid, it’s bad: ay, you. !חלילה שלעכט – איי, דו
Oy, you, you, you, you, you, you, you … אוי, דו, דו, דו, דו, דו, דו, ,דו

East — you; ,מזרח – דו
West — you; ,מערב – דו
South — you; ,דרום – דו
North — you; !צפון – דו
you, you, you, you … דו, דו, דו, דו
In heaven: you. .שמים – דו
On earth: you. .ארץ – דו
Above: you. .מעלה – דו
Below: you. .מטה – דו
you, you, you, you … דו, דו, דו, דו

I had no idea then, either, how central this teaching would become in my own life.

We might recite this in public prayer, but it’s in private thought that this can transform our minds and open our hearts.

In these difficult times, let us affirm G-d’s Presence and Goodness, rather than question or doubt it. Certainly rather than try to explain it.

“…G-d cannot be perceived through the mind [intellect] alone. If you would know G-d, do not seek merely to prove His existence, but turn to Him with your heart; affirm your union with Him, affirm His responsiveness to prayer, pray to Him; if you actually turn to G-d and speak to Him in your heart, you will be astonished to find how close He is to you, you will feel His nearness, you will have found G-d.” [3]

את איז מער ניטא ווי ער אליין אין ווידער קערן אלץ איז גאט
“It is nothing but Him alone; once again, all is G-d.” [4]

Altz iz G-tt. All is G-d. G-d’s Being is in us and all around us. It’s what we are. 

Fill your mind — through repetition, attention and consideration — with the thought that if G-d is “everywhere,” it means: Here. Now. Always.

It can be no other way, if G-d’s Being is the very substance from which all is coming to be in every moment.

His “responsiveness to prayer” (Mrs. Lichtenstein’s words, emulating those of Rabbi Lichtenstein) means:

G-d — Being that is all around and in us — is perpetually responding in kind to the words and images we place before It.

As Torah says: “Keil chai v’kayam/אל חי וקים” — “The Living G-d.”


[1] Maharishi Mahesh Yogi; The Science of Being and the Art of Living; p. 27

[2] ibid. p. 29

[3] Lichtenstein, Tehillah; Applied Judaism; Can We Prove That G-d Exists?; p. 96
(originally part of “How Shall We Find G-d;” Jewish Science Interpreter, June, 1940; p. 4)

[4] Jay Michaelson offers the above quote, but without a specific citation.
“Rabbi Yitzchak Eizik Epstein (1770-1857)…rabbi of the town of Homel in White Russia for 58 years, was a leading figure in the first three generations of Chabad Chassidism.”