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“He dreamed: All of a sudden, there was a stairway set up on the earth and its top reaching to heavens – and behold, the angels of G’d going up and down on it.” – Genesis 28:12, Tree of Life Version Jacob journeys on foot to Haran, in order to take a wife from his own kindred. Along the way, he encounters the place (hamakom). He “spent the night there, for the sun had set” (Genesis 28:11, TLV). And, he dreamt of angels ascending and descending upon a ladder between earth and heaven. This ascent and descent of the angels upon the ladder in Jacob’s dream may be understood as being symbolic of prayer (Sforno). When Jacob awakes, he proclaims, “This is none other than the House of G’d – this must be the gate of heaven” (Genesis 28:17, TLV). Within this context, a parallel may be drawn between this place (hamakom) on earth, and the place, also in Hebrew, hamakom, used to describe where the L’RD resides in Shomayim (Heaven). “Blessed is the glory of the AD’NAI from His place” (Ezekiel 3:12, TLV). Much later in history both the first and second temples were built on this very same spot. “I have surely built You a magnificent House, a place for Your dwelling forever” (1 Kings 8:13, TLV). Contrast these words, spoken by King Solomon when he inaugurated the first Temple, with his words, later on in his speech, “So will G’d really dwell on the earth? Behold, heaven and the heaven of heavens cannot contain You. How much less this house that I have built.” (1 Kings 8:27, TLV). This contrast points to a perspective drawn from the Talmud, concerning how G’d may be both transcendent, in His place (hamakom) in Heaven; and immanent, for example, when His Presence, the Shechinah appeared at the Beis HaMikdash (Temple). “Now when the kohanim came out of the Holy Place, the cloud filled the house of the AD’NAI, so that the kohanim could not stand to minister because of the cloud, for the glory of the AD’NAI filled the house of AD’NAI” (1 Kings 8:10-11, TLV). According to the Talmud, even though G’d resides in Shomayim (Heaven), He can still hear the whispered prayers of a penitent, standing near a column, during a prayer service at a place of worship. Perhaps, the column suggests a connection between heaven earth. Thus G’d is both immanent and transcendent, near and far at the same time. On an individual basis, at various times, He may seem close, while at other times He may seem far away. For many people, G’d seems to be distant, far away from the mundane business and chatter of the world. This dilemma may be approached through finding the opportunity to speak to G’d, from the depths of the heart, preferably, during a quiet time set aside for this purpose. Although, even in the sanctuaries of prayer today, an opportunity my be presented for an individual connection to G’d, when we resolve ourselves to tune out any distractions within or without. After the destruction of the second Beis HaMikdash (Temple), prayer became the main form of worship, inasmuch that the offerings ceased, when the Temple was destroyed in 70 C.E. Yet, without the Temple, there was an integral element missing, in regard to the seeking of atonement for aveiros (transgressions). The Midrash offers the following prophetic statement, cloaked within a dialogue between G'd and Moses: “Moses spake before the Holy One, blessed be he, ‘Will not a time come upon when Israel will have neither Tabernacle nor Temple? What will happen to them (as regards atonement)?’ He replied, ‘I will take a righteous man from amongst them and make him a pledge on their account, and I will atone for their iniquities’” (Midrash, Exodus 35:4). Because of the atoning death and resurrection of Yeshua, we may seek his intercession for us at the right hand of G’d in Heaven (Psalm 110:1). He is the conduit between heaven and earth: “And he said, ‘Amen, amen I tell you, you will see heaven opened and angels of G’d going up and coming down on the Son of Man'” (John 1:51, TLV). “Therefore, let us confidently approach the throne from which G’d gives grace, so that we may receive mercy and find grace in our time of need” (Hebrews 4:16, Complete Jewish Bible).