Ayeh

I've always wondered what we mean when we say the words "Ayeh Makom Kevodo" - "Where is the place of His glory?" in Kedusha on Shabbos.

According to Rebbe Nachman, "Kevodo Malei Olam" and "Ayeh makom kevodo" are two ways of perceiving God's presence:

"Ayeh makom kevodo - Where is the place of His Glory?" indicates God’s utter transcendence; "M’lo kol ha’aretz kevodo - The entire earth is full of His Glory," indicates God’s immanence.

This is certainly true. But I thought of another possibility as well. R David Fohrman explains the difference between "Eiphoh" and "Ayeh". Both words mean "where". But as we know, the Torah would not have two words with same exact meaning; what is the subtle difference between the two words?

"Eiphoh" is used when you want to know, literally, where something is. "Eiphoh haSherutim?" - where is the bathroom?

But "Ayeh" is not about where something is, literally. Its used for rhetorical purposes - when the questioner is posing a challenge. For example, when a father asks his 4 year old son, who has cookie crumbs all over his mouth - "Where did the cookies go!?" - the father know exactly where the cookies are. He is challenging his child; the cookies should still be here!

When God asked Kayin, after he had murdered Hevel, "אֵי הֶבֶל אָחִיךָ" - where is Hevel your brother? - God is challenging Kayin. God knows exactly where Hevel is! God is challenging Kayin; why is Hevel not here!

This is how we can understand "Ayeh Makom Kevodo." We know where God is - God is everywhere, and He is also beyond, just as Rebbe Nachman said. But the angels are asking, and we are asking along with them - where are you, God? Why are you not here yet, in all of your glory?! We need you! Reveal yourself in all your glory!