We perceive G-d in two ways. We believe that He is pre-existent, the Cause, the Creator and the Sustainer of all reality. He is far beyond and above. Ultimately distant. No creature can fathom Him, for what can the painting know of the Painter? He created thought, so no thought can think of Him. He is utterly separate and distant beyond all concept of space and time.

And yet He is very, very near. There is no place or time where He is not. For if He were not there, that place could not exist, that second would never take place. He fills all worlds and encompasses all worlds.

G-d is both transcendent and immanent.

It is the unique privilege of the Jewish People to proclaim these two seemingly opposite aspects of our perception of G-d. Many religions have a concept of G-d being supremely elevated above all, but they falter in their recognition of His imminence. They fail to understand that He is here right now. He sees all, knows the secrets of every living thing and is interested in their every move.

During the kedusha prayer, the Jewish People rise and proclaim like the angels: "Holy, Holy, Holy, Hashem, Master of Legions. The whole world is filled with His Glory." And: "Blessed is the Glory of Hashem from His place."

The first statement depicts our relationship with G-d as immanent -- the universe is "filled with His Glory," no place or time being devoid of Him. The second statement expresses G-d's transcendence, His utter separation and elevation from this world -- "from His place."

This is the deeper meaning of the words of the Prophet Isaiah: "Peace to afar and to close at hand, says Hashem." To the righteous who are faithful to these two beliefs, G-d radiates a constant stream of Heavenly influence.

These two aspects express themselves in the awe of Heaven, on the one hand, and the love of G-d on the other. A person is awed by that which is above and beyond him. That which is near at hand doesn't strike fear into his heart. It's too close. On the other hand, love only flourishes in closeness. It's difficult to love when there is no contact.

"And you will bow down from a distance."

The hidden meaning of this verse in this week's parsha is that bowing -- an expression of fear and awe -- is the natural partner of distance -- G-d's transcendence.

Dear Daniel,

This is sort of a mistake in translation. The Hebrew word elohim most often refers to G-d, but it is actually a descriptive word meaning "one of power" or "force." Thus, it can also mean an angel (Genesis 32:29) or a powerful leader (Exodus 7:1).

Other forces seem to exist -- wind, fire, radioactivity, electromagnetism, chi, yang, etc. -- so the Torah tells us that they have no independent power. G-d is all powerful and all other forces are merely G-d's "agents" and they should not be deified.

The great commentator Rashi explains that the proper translation is not "other gods" but rather "gods of others." That is, anything that others believe in as a god, we should not.

So, you can believe the sun exists, but don't worship it.