EXOD935 Lest such a conception of a monotheistic God, described both as immanent and transcendent, appear to the rational mind as contradictory or mutually exclusive, it is necessary to add that to logic of the Rabbis these two sides of the divine character were considered as complementary. When they beheld held in rapturous admiration the wonders of the universe, they described God as transcendental; when they witnessed the painful struggle with which human beings grappled with the problems of life, they pronounced Him to be immanent. This immanence was impressed upon the Jew by the teaching that His presence (Shechinah) and His Holy Spirit (Ruah Ha'kodesh) fill the earth whenever sincere attempts are made to plant the sublime amidst the prosaic and the mundane [this verse]. God is at once above the universe and, at the same time, the very soul of the universe. The link is the inflation of His Spirit and His abiding Presence, His Ruah Ha'kodesh and His Shechinah. This must be remembered when discussing the duties Judaism has assigned to man in the worship of his Creator.