The Yalkut Shimoni, a compilation of rabbinic teachings, explores this very idea. It asks, "Why do we use a pseudonym and call the Holy One ‘place’ (makom)?" The answer it provides is strikingly poetic: "Because He is the place of the world, and the world is not His place." God isn't contained by the world. Instead, the world exists within God. It's a subtle but powerful distinction.
But the rabbis, in their characteristic style, didn't leave it there. They wrestled with the concept. Rabbi Yosi ben Halifta admitted, "We don’t know whether the Holy One is the place of the world or if the world is His place." It’s a beautiful admission of the limits of human understanding when grappling with the infinite.
He then brings a verse from Exodus (Shemot 33:21), “…Behold, there is a place with Me…” which, he argues, suggests that God is the place, and the world exists within that divine space.
Rabbi Yitzchak adds another layer, referencing Deuteronomy (Devarim 33:21): “…which are the abode for the God Who precedes all…” He notes that this verse, too, leaves us wondering: is God the abode of the world, or is the world God's abode?
Ultimately, Rabbi Yitzchak leans toward the idea that God is the abode, citing Psalm 90:1: “O Lord, You have been our dwelling place throughout all generations.” This verse, he says, shows us that the Holy One is the abode of the world, and not the other way around.
The Yalkut Shimoni then uses a powerful analogy: a mighty mounted warrior. "This is like a mighty mounted warrior, whose armor and garments hang down around his steed. The horse is secondary to the rider, the rider is not secondary to the horse." The horse is powerful, but the warrior guides it. The armor protects the warrior, but the warrior is not defined by the armor. So, too, the world is subordinate to God.
This image emphasizes God's encompassing presence and power. The passage concludes with a reference to Habakkuk 3:8: "Only that You rode on Your steeds with Your chariots of salvation." This verse further reinforces the image of God as a powerful, active force, riding above and beyond the created world.
So, the next time you hear God referred to as Makom, remember this rich tapestry of interpretation. It’s an invitation to contemplate the nature of the Divine, and our place within it. Is God a place we inhabit, or are we, in fact, dwelling within God? It's a question worth pondering.