The Body of an Ethereal God Wk 3: The Body of God

God's covenant was made, not only with the Hebrew nation physically present in Sinai, but also with future generations. The ark and, later, the temple in Jerusalem were considered the dwelling of God. Since the destruction of the Second Temple, the divine presence was dispersed among the Jewish people – referred to in the Talmud as the Shekhina. The script became the medium for the omnipresence of the Divine. Tangible offerings were sublimated into words and in daily prayers. This idea of divine omnipresence befits well the Jewish concept of God invisible, which is devoid of its own body or corporeality.
Among the summaries of principles of belief, the thirteen principles written by Maimonides were considered in high esteem. Out of the Thirteen, the first three are relevant:
1. «Exalted be the Living God and praised, He exists – unbounded by time is His existence»;
2. «He is one - and there is no unity like His oneness – Inscrutable and infinite is His oneness»;
3. «He has no semblance of a body nor is He corporeal – nor has His holiness any comparison. God is one, is invisible and omnipresence and has no corporeality».
Maimonides’ principles caused a rift in the rabbinic world in the middle Ages. One of the earliest critics who was close to Kabbalist circles was Rabbi Moses ben Hasdai Taku. He did not accept Maimonides’ allegorical interpretation of anthropomorphic language, in which the biblical text in the Pentateuch attributes voices to God. For Rabbi Moses, God's power was infinite and he could «minimize» himself, appear at random and likewise make noises at will. Mainstream Judaism continues to consider God invisible and omnipresent. It never supported ideas of reincarnation of the soul (Gilgul Neshamot); it even utterly rejected it. With the emerging impact of the Kabbala during the 12th and 13th centuries, the idea of reincarnation of the soul became part of Jewish mysticism.
https://embassies.gov.il/holysee/Relations/Pages/Corporeality.aspx
The Guide for the Perplexed was originally written in about 1190 by Maimonides in Classical Arabic using the Hebrew alphabet. It was first translated in 1204 into Hebrew by a contemporary of Maimonides, Samuel ibn Tibbon. The work is divided into three books. According to Maimonides, he wrote the Guide "to enlighten a religious man who has been trained to believe in the truth of our holy Law, who conscientiously fulfills his moral and religious duties, and at the same time has been successful in his philosophical studies."
This work has also a second object in view: It seeks to explain certain obscure figures which occur in the Prophets, and are not distinctly characterized as being figures. Ignorant and superficial readers take them in a literal, not in a figurative sense. Even well informed persons are bewildered if they understand these passages in their literal signification, but they are entirely relieved of their perplexity when we explain the figure, or merely suggest that the terms are figurative. For this reason I have called this book Guide for the Perplexed.
https://en.wikipedia.org/wiki/The_Guide_for_the_Perplexed