"Acharei Hashem Elokeichem teilei'chu - after Hashem, your G-d, you shall follow; you shall fear Him, observe His commandments, listen to His voice, serve Him and cleave to Him. (Re'eh 13:5)" The word "after" in the Torah can be written either as achar or acharei. Chazal (Bereishis Rabba, Lech Lecha 15:1) explain that achar implies a close proximity in time or place, while acharei denotes a sense of distance. Rashi alludes to this earlier in Parshas Re'eh. The posuk says that the blessing should be delivered on Har Gerizim and the curse on Har Eival. "Are they not on the other side of the Jordan, far, in the direction of the sunset - acharei derech mevo ha'shemesh? (11:30)" Rashi explains that since the two mountains are far to the west of the Jordan, the Torah uses the word acharei to describe their location.
But if acharei always implies a sense of distance, then why does the Torah use that term when giving the command to follow Hashem? The posuk should have said, "Achar Hashem Elokeichem teileichu," which would imply that one should follow closely after Hashem?
The Chofetz Chaim answers that the word acharei in this context is meant to highlight that even one who feels distant from Hashem should never give up hope. Rather, he should try as best as he can to reconnect with and draw closer to Hashem. The Chofetz Chaim adds that this is the deeper meaning of the words in the tefillah of Mussaf on Rosh Hashana, "Fortunate is the man who does not forget you, the human being who strengthens himself in You." Praiseworthy is the individual who does not forget Hashem despite his challenges, but rather invests effort to draw closer to Hashem.
The navi Yirmiyahu expresses the pain of Klal Yisrael in exile who feel distant from the Shechina. "Meirachok Hashem nirah li - from a distance Hashem appeared to me. (31:2)" Radak understands that Klal Yisrael is responding to Hashem's statement in the previous posuk, "Matza chein bamidbar - they found favor in my eyes in the wilderness." Klal Yisrael replies that indeed they enjoyed a closeness to Hashem in the midbar, but that was long ago - meirachok. Now they are in exile and Hashem is hidden from them. Hashem answers, "V'ahavas olam ahavtich - I have always loved you with an eternal love." Hashem proclaims that His love for Klal Yisrael is everlasting. It has not diminished despite their sins, and He anxiously awaits their desire to draw closer to Him.
The potential to reconnect with Hakadosh Boruch Hu exists not only on a national level, but on a personal level as well. "Shalom shalom larachok v'lakarov - peace, peace for the distant and for the close. (Yeshaya 57:19)" Hashem calls out not only to the one who is close, but also to the one who is far away. In truth, anyone who has sinned is distant from Hashem. The Mabit (Beis Elokim, Ch. 1) defines the process of teshuva as "drawing close to Hashem from the distance of sin." But one who is entrenched in a path of wrongdoing naturally feels so estranged from the Ribbono shel Olam in his actions and attitudes, that he cannot see any way forward. "Why even bother trying to do teshuva?" he might ask himself. "Hashem doesn't want me anyway." It is precisely to such a person that Hashem calls out. Hashem never gives up on any individual, no matter how far he has strayed. "For You do not wish the death of one deserving of death...You await him; if he repents You will accept him immediately. (Mussaf of Yom Kippur)" This is the power of teshuva - to be able to move past prior indiscretions and forge a new path, to establish a new relationship with Hakadosh Boruch Hu.
But how is it humanly possible to draw close to Hashem when one feels so distant? The answer is Hashem promises to help. The Torah describes the process of teshuva that will take place when Klal Yisrael is in exile. "It will be when all of these things (trials and tribulations) come upon you...then you will take it to your heart...and you will return unto Hashem, your G-d, and listen to His voice...Then Hashem, your G-d, will bring back your captivity...and He will gather you in...(Even) if your dispersed will be at the ends of heaven, from there Hashem, your G-d, will gather you in and from there He will take you. (Nitzavim 30:1-4)" Hashem assures Klal Yisrael that he will never abandon them. No matter how alienated they are from Him - physically or spiritually - He will gather them in and redeem them.
There is always hope to reconnect and strengthen our bond with Hakadosh Boruch Hu. But there is one prerequisite - that "you will take it to your heart." As a nation and as individuals, we must take the first step. The Midrash (Eicha Rabba 5:21) describes how Klal Yisrael says to Hakadosh Boruch Hu, "It (our teshuva) is up to you, 'Bring us back to You, Hashem, and we shall return.' (Eicha 5:21)" But Hashem responds, "No, it is up to you, 'Return to me and I will return to you.' (Malachi 3:7)" Hashem promises that He will return to us, but only if we begin the process and try to draw closer to Him.
During the month of Elul and the yamim noraim, it is somewhat easier to connect with Hashem. His Presence is more perceptible. He makes Himself more accessible to those who seek Him (Rosh Hashana 18a). The question is, are we ready to take the first step?