קִצּוּר בִּאוּר אוֹפֶן הב': שׁ, שִׁוִּיתִי הוי' לְנֶגְדִּי תָמִיד, הוי' מוֹרֶה עַל הִתְהַוּוּת הָעוֹלָם וְהִתְהַוּוּת הַנִּבְרָאִים, אֲשֶׁר הִתְהַוּוּת הַבְּרִיאָה כּוּלָהּ וְחַיּוּתָהּ הוּא בְּדֶרֶךְ אֵין עֲרוֹךְ מֵאַיִן לְיֵשׁ. וְהִיא עֲבוֹדַת הַתְּשׁוּבָה הַבָּאָה עַל יְדֵי זֶה אֲשֶׁר תָּמִיד לְנֶגֶד עֵינָיו עִנְיַן הַהֲוָיָ' שֶׁל הָעוֹלָם וּמְלוֹאוֹ.

An explanation [by the Rebbe Rashab] of the second approach, abridged: “I have placed G‑d (Havayah) before me at all times.”

The Divine Name Havayah [lit., “being, becoming”]denotes the bringing into existence of the world and the created beings. The manner in which all existence is created and granted vitality is such that, as it comes into being from nothingness, it has no appreciation of its incomparably [distant Creator].

The act of teshuvah based upon this approach means having the creation of the world and its fullness always in mind.

Probing Beneath the Surface

In the second paragraph of Tzavaas HaRivash, the Baal Shem Tov opens up a new window on this verse. Its first word, Shivisi (שויתי), rendered above as “I have placed,” is related to the word shaveh (שוה), meaning “equal.” That is, a person should respond equally to all encounters and predicaments, until it matters little to him whether others are praising him or insulting him. He should respond to every situation in life with equanimity.1

This interpretation deepens the simple meaning of the verse. For when a person is constantly aware of G‑d’s Presence, he will have the composure to accept everything as the Divine Will. He will be joyful no matter what happens to him in life.

The understanding that the world is brought into being from absolute nothingness by G‑d’s infinite creative power nurtures such an approach, because instead of being distracted by worldly matters, one will seek to identify with that inner spiritual energy.