You Can’t See Me – The Illusion of Hiding

YOU CAN’T SEE ME!!!
There’s something delightfully innocent about a small child playing hide-and-seek. Sometimes, the child will simply cover their eyes and assume they’ve vanished: “If I can’t see you, you can’t see me.”

As adults, we smile at the sweet logic of this developmental stage. But spiritually speaking, we’re not so different. How often do we, too, “cover our eyes” to avoid seeing what we don’t want to face — about ourselves, our actions, or our obligations? We rationalize, deny, minimize, or justify — and, in doing so, try to hide from the truth, from others, and even from G-d.

Playing Hide-and-Seek with the Divine
The Torah is clear: G-d sees and knows all. As the Tanya (Ch. 41) says, “Behold, Hashem stands over him… and searches his heart.” We are always seen, always known — not only our actions but our inner thoughts and motives. This idea is so foundational that the Lubavitcher Rebbe included it among the “Twelve Torah Passages” he encouraged children to memorize.

And yet, we adults sometimes act as if we’ve forgotten this truth. We may think: “No one saw me,” or “I wasn’t in my right mind,” or “I’m away from my usual community, so it doesn’t count.” But these are all forms of self-delusion — akin to the child who believes that simply covering their eyes makes them invisible.

King David captures this spiritual awareness in Tehillim: “Where can I go from Your spirit? Where can I flee from Your presence?… Even the darkness will not obscure anything from You” (Psalm 139:7,12). G-d’s awareness isn’t limited by time, space, or human logic. Whether we’re in the light or in the shadows, He sees us — and loves us — fully.

“Ayeko?” – Where Are You, Really?
This illusion of hiding goes all the way back to Gan Eden. After Adam and Chava ate from the Tree of Knowledge, they tried to hide. G-d asks Adam, “Ayeko?” — “Where are you?” (Genesis 3:9).

Of course, G-d knew exactly where Adam was. The Alter Rebbe, Rabbi Shneur Zalman of Liadi, explained that this wasn’t a question of location — it was existential: “Where are you in your life? Where are you in relation to your purpose and your values?”

G-d still asks each of us this question: Ayeko? Are you living in alignment with your soul, your calling, your truth?

Running Doesn’t Work — Ask Jonah
The prophet Jonah tried to escape a Divine mission by boarding a ship in the opposite direction. He attempted to flee from the presence of G-d (Jonah 1:3). It didn’t work. In the belly of a great fish, surrounded by darkness, he realized the truth: G-d’s presence is everywhere. His prayer became a model for return and surrender. We often try to flee from discomfort — spiritually, emotionally, or morally — but as we say in therapy, “the only way to it is through it.”  Avoidance only deepens disconnection.

Denial and the Brain: A Modern View
From a psychological perspective, denial and avoidance are common defense mechanisms. They protect us from shame, guilt, or fear — but at a cost. Rationalizing a habit as “no big deal” or pretending our actions “don’t really matter” can create a false sense of safety. But these coping strategies eventually prevent real healing and growth.

Neuroscience offers insight here. The limbic system (emotions) can overpower the prefrontal cortex (reasoning) during stress or temptation. This makes self-deception more likely — and the more we repeat these patterns, the more we reinforce them neurologically. Thankfully, neuroplasticity means we can create new, healthier habits of self-awareness and accountability through small, repeated efforts (Singer et al., 2009; Schultz et al., 1997).

The Mishnah in Pirkei Avos (2:1) reminds us: “Know what is above you — an eye that sees, an ear that hears, and all your deeds are written in a book.” Or, as the Maggid of Mezritch interprets: “That which is above is from you (mimcha).” In other words, your internal state impacts not only your life — but even spiritual realms.

Teshuvah: The Courage to Return
The antidote to hiding is teshuvah — the process of returning. Teshuvah isn’t about shame or fear. It’s about realignment. It’s the sacred act of removing the blindfold and coming home.

Chassidic teachings emphasize that G-d’s knowledge isn’t outside of us — He knows us because He sustains us. Even in our moments of delusion or failure, we are intimately connected to Him. As Tanya (Ch. 2) explains, G-d’s awareness flows through us like the soul animates the body.

Hashem’s question is never “How dare you?” but rather “Where are you, My child?” The Baal Shem Tov taught that Hashem sees us not only with justice, but with infinite compassion.

This mirrors the approach of Acceptance and Commitment Therapy (ACT), which encourages people to acknowledge their imperfections with kindness while committing to values-based action (Hayes, Strosahl, & Wilson, 1999).

Removing the Blindfold
In the end, we are all like that child, covering our eyes. But we also have the potential to uncover them, laugh at our illusions, and re-engage with honesty and humility.

As Shir HaShirim Rabba (5:2) says: “Open for Me an opening the size of a needle’s eye, and I will open for you gates through which wagons can pass.”

G-d doesn’t expect us to leap. He simply asks us to begin — to take a small, sincere step toward Him. That’s how real change happens — incrementally, steadily, gently. Like the Kohein Gadol ascending the ramp, we rise with each faithful movement forward.

May we have the courage to uncover our eyes, return to truth, and step into the loving gaze of the One who sees us completely — and loves us anyway.

Select Sources:

• Tanya, Chapters 2 & 41 – Rabbi Shneur Zalman of Liadi
• Psalms 139:7–12 – “Where can I flee from Your presence?”
• Pirkei Avos 2:1 – “Know what is above you…”
• Jonah 1:3 – The prophet attempts to flee G-d’s presence
• Hayes, S. C., et al. (1999) – Acceptance and Commitment Therapy
• Singer, T., et al. (2009) – Neuroscience of emotional awareness
• Shir HaShirim Rabba 5:2 – Midrash on Divine response to repentance