Our Gemara on Amud Aleph tells us an incredible theological idea:
Rabbi Yoḥanan said: Wherever you find a reference in the Bible to the might of the Holy One, Blessed be He, you also find a reference to His humility adjacent to it. Evidence of this fact is written in the Torah, repeated in the Prophets, and stated a third time in the Writings.
The Gemara goes on to quote a beautiful selection of verses that typify this principle:
It is written in the Torah: “For the Lord your God is the God of gods and the Lord of lords” (Deuteronomy 10:17), and it is written immediately afterward: “He executes the judgment of the fatherless and widow” (Deuteronomy 10:18), displaying his humility in caring for even the weakest parts of society. It is repeated in the Prophets: “For thus says the High and Lofty One that inhabits eternity, Whose name is sacred” (Isaiah 57:15), and it is written immediately afterward: “In the high and holy place I dwell with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15). It is stated a third time in the Writings, as it is written: “Extol Him Who rides upon the clouds, Whose name is the Lord” (Psalms 68:5), and it is written immediately afterward: “A father of the fatherless, and a judge of widows” (Psalms 68:6).
Mei Shiloach Likkutei Hashas on this daf makes a powerful point. Rabbi Yochanan offer this beautiful theological truth subsequent to discussing the reading of the section of the Torah that is read on Yom Kippur mincha, which discusses forbidden sexual relations. The meaning of this is, that even though humans can fall so low in sin, God can still be with them.
My good friend, Vukan Marincovic pointed out to me that the laws of purity and a sense of holiness of the camp is discussed, in all places, regarding how to cover excrement, as described in Devarim (23:14). Once again, God is found in the lowest places.
This idea is not merely a metaphor, but it is the actual. Meaning to say, when we are proud or defended instead of vulnerable, we drive God away. It is not a coincidence that the greatest prophet Moshe was also the most humble (Bamidbar 12). God who has no defenses and no pride is able to be simple, connected and present. Our failure to connect to Him is due to our pride alone. When you think about this, how true is this in any relationship?
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation 
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