One of the more mysterious terms in a chapter full of enigmas is the concept of "the image of God" mentioned in the first chapter of Bereshis. As the Malbim notes in his commentary, this two word term (in Hebrew) has puzzled Chazal and the meforshim through the ages.
The Malbim himself offers an incredible explanation of what tzelem Elokim means which has tremendous ramifications for the sensitive of mind. He starts off by excluding what it doesn't mean, showing how the word tzelem can indeed mean either a spiritual or physical image so that one should not think that the concept of a four limbed biped in any way reflects what God really looks like. He also notes the interesting fact that in many ways we are not "just like God" which is a conclusion you might erroneously make based on the exclusion of the physical aspect of tzelem. Perhaps one might think that if we are spiritually modeled on His image, that we are just like him in that regard. While this is true to some extent, specifically in the areas of free well and self-awareness, it is certainly not true when one considers that God, unlike us, has no yetzer hara to deal with.
But then what is this elusive tzelem? For this, the Malbim notes that man is called by Chazal an olam katan, a small world or universe (depending on the context). He then notes something seemingly obvious but which I've seen nowhere else: if something is called small, there must be something else out there just like it that is much bigger. For example, an insect is only small when compared to a human or a pachyderm. When compared to a microbe, on the other hand, it's gigantic. What is this olam gadol that makes man a katan?
His answer is God Himself. There are two entitites in the universe with free well and self-awareness, as mentioned before: God and Man. Then the Malbim draws a parallel to extend the idea even further.
We know that in addition to free well and self-awareness, Man is further a unique being in the universe in that he is a combination of the physical and spiritual. His body is taken from the Earth while his soul is placed directly into him by God. Further, various mystical works note that the soul itself shares many properties with God - just like the Ribono shel Olam, the soul sees but is unseen, is a single entity without any division, etc. But Malbim goes one step further. Just as the soul is clothed by the physical body, so God is physically clothed by the universe.
In other words, when you look at a fellow human being you see his physical body but you interact with his soul. When one looks at the universe, one is now, in a sense, seeing God's body, the physical manifestation of His existence. Beyond that, staring back at us is the Ribono shel Olam himself!
This would explain so many concepts in halacha. Consider the Mishkan. Some meforshim considered it to be analogous to the human body. Others consider it a microcosm of the universe itself. But according to the Malbim's explanation, there is no contradiction. The human body is a microcosm of God's "body", the universe so the Mishkan represents both.
Further, recall the statement by Chazal that all God has in this world since the destruction of the Temple (may it be speedily rebuilt) is a person's four amos of halacha. Now what is the significance of four amos? It is, according to law, a man's personal space. In other words, it is the boundary of the miniature universe of each individual and the border between when the person ends and the surrounding Godly environment begins.
For the sensitive of mind, this is an amazing interpretation. God is not truly invisible, unseen and unreachable. His presence, on a physical level, is around us in everything we react with in the world. We see Him in the rain, a beautiful sunset or the wind blowing our schach away. And isn't this a great message for Sukkos, when we leave our insulating homes behind and place a minimal barrier between ourselves and the universe around us.