Prologue
Before G-d created anything there was only the infinite, eternal G-d. Then G-d spoke and brought the universe into existence. This paper is about the one thing an infinite, eternal, perfect being does not have. The one thing that only a creation made in His image can truly give G-d.
Before G-d created anything there was only the infinite, eternal G-d. Then G-d spoke and brought the universe into existence. This paper is about the one thing an infinite, eternal, perfect being does not have. The one thing that only a creation made in His image can truly give G-d.
הֵן לַיי אֱלֹהֶיךָ הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמָיִם הָאָרֶץ וְכָל־אֲשֶׁר־בָּהּ:
Behold! To Hashem your G-d belong the heavens, the heavens of the heavens, the earth and all that is in it. Deuteronomy 10:14, Nehemiah 9:6
Paraphrased for the modern palate that might be translated as, “To Hashem your G-d belongs the universe He created in its manifold dimensions, earth, and everything that is in it.” Aside from being equipped with a finite brain with which to perceive or recognize only windows into an infinite mind as a handicap. We, as earth bound human beings, can only relate to mental perceptions through the filter of our physical experience. We are by nature forced to look at everything we experience or think from a bottom-up view. From the created environment that allows us to live upward. This inherent, unconscious process then affects everything we examine. The point at which I am getting is that we have a natural tendency to associate things in our environment and experience by comparing them to other things in our environment and experience. Very often, without ever recognizing it, we impute our bottom-up associative view to things that are not actually associated in the way we have unconsciously assume. The human brain is an associational-relational machine. It automatically seeks out associations and comparisons. When none are found, the human brain then fills in the gap. This is a well-established psychological principle. Our brains are designed to make some kind of sense out of our experiences that it can accept. Even when we know two concepts are not actually related we must be aware and check ourselves to ensure we do not subconsciously fill in the gap. What does any of this have to do with the topic of this paper? The answer is we cannot simply make the end statement without first supplying the qualifying information else our brains will fill in those gaps for each person. When that happens we end up with something for which Hashem has often complained,
וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֹת יי וַעֲשִׂיתֶם אֹתָם וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם:
It will be to you Tzitzit that you will see and remember all the commandments of Hashem and perform them. You shall not explore after your hearts and after your eyes to fornicate with them. Numbers 15:39
I left the more literal meaning of (זֹנִים) in the translation to make a point. While the word is contextually used to signify sexual lust, the literal meaning of fornication, committing whoredom, playing the harlot, and spiritual whoredom i.e., idolatry, conveys a much more powerful and profound disgust. Following our heart and eyes is deeply profane to Hashem. It is interesting to note that there is a common saying amongst people, “Just follow your heart,” and “What does your heart tell you to do?” While Hashem teaches us not to follow our heart or our eyes. This is just one of many ways Hashem’s teaching irreconcilably contradicts man’s teachings. These irreconcilable contradictions are powerful indicators of what is a teaching of man and what is a teaching of Hashem. Anyway, what I am getting at here is there is some naturally occurring conflation when it comes to man relating to G-d that first needs to be separated before the premise of this paper may be articulated with, hopefully, no confusion. The following sections are here to separately define terms so that we may perceive them more accurately. Then we will be in a better position to understand how they interrelate even where there is no association between them preventing the automatic function of our brains from filling in the gaps.
G-d
Let’s talk about G-d for a moment. What can we say about G-d that G-d would agree with? Well, at best all we can say about G-d is that which G-d has told us about Himself:
Let’s talk about G-d for a moment. What can we say about G-d that G-d would agree with? Well, at best all we can say about G-d is that which G-d has told us about Himself:
- Before anything at all existed there was only G-d. This is attested to in Genesis 1:1, which relates that G-d existed before He created the universe. I say universe in the singular here and throughout the document. What I mean is what G-d has taught us in Deuteronomy 10:14. The manifold forms or dimensions that are the universe He created. This understanding leads to the next understanding, that is, G-d is the only true existence.
- G-d is both eternal, in the true sense of the word, and infinite. From our bottom-up view of, well, everything, we like to think of G-d as He was He is and He will be. But our environment is in the space-time continuum. G-d is entirely outside of His creation. With Him there is no past nor future. He is past, present, and future all at once. That is, G-d is the ever-present now. Space and time are two things that have no association with G-d. I say G-d is eternal in the true sense of the word because man almost exclusively uses his pseudo-sense of the word eternal. This is seen in everything from the gods mankind has conceived in his mind, to demons, the undead, vampires, and werewolves, to the superheroes of our modern era. These man-made concepts don’t die natural deaths, but can, and are, killed and die unnatural deaths. Hashem G-d is the only being that cannot die a natural nor unnatural death. Only Hashem is truly eternal. Hashem’s infiniteness means G-d has no bounds. This idea is very important and is the source for a difficulty with which man struggles in his bottom-up view of creation and G-d’s existence.
- Therefore, as Hashem has taught us in His Torah, He has absolutely no shape, form, nor image, which leads to the definition of G-d being holy, which means separate. G-d is the definition of eternal, existence, and also of holiness. Separateness in its true form. Hashem relates His separateness to man in several ways:
כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים עַל־הָאָרֶץ הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ אַף כִּי־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי:
But will G-d dwell upon the earth? Behold! The heaven of the heavens cannot contain You much less this house I have built for You? I Kings 8:27
כֹּה אָמַר יי הַשָּׁמַיִם כִּסְאִי וְהָאָ֖רֶץ הֲדֹם רַגְלָי אֵי־זֶה בַיִת אֲשֶׁר תִּבְנוּ־לִי וְאֵי־זֶה מָקוֹם מְנוּחָתִי:
Thus said Hashem, “The heavens are my throne, and the earth is my footstool. Where is this house that you could build to Me? Where is the place that could be for My resting? Isaiah 66:1
Essentially then, even a creation of infinite universes or, as it is popular today, a multiverse, does not include G-d the creator of all there is. G-d is completely outside of His creation, which, in relation to G-d is a kind of throne to Him. As a throne then, we understand Hashem is not inside nor part of His creation. Hashem does not sit on Himself, so to speak. Hashem is not His throne. G-d is completely holy in respect to His throne, which is all of creation. G-d and His creation-throne are of completely different substances. These two statements above need to be kept in mind when anyone claims Hashem, the infinite G-d, has incarnated as a man. Certainly if the entirety of the heavens, enormous as the heavens are, cannot contain G-d, nor a Temple that can accommodate hundreds of people built by man, how much less can a man contain the infinite G-d Who is outside of all of His creation? Now, we do know that G-d does in fact manifest in some way on the earth and has dwelled in a sense, in both the Tabernacle and the Temples in Jerusalem. Therefore, something must be going on that remains unexplained. Since the pantheistic concept of creation being made from G-d is not true. Since Hashem maintains in His Torah He is holy, separate from His creation. Then Hashem G-d must have created the means for Him to manifest Himself in some manner in His creation that creates a kind of benevolent, nondestructive dwelling amidst a substance contrary to His own substance. We will continue this theme in the Creation section. Right now, let’s continue the list of what we know about G-d.
4. G-d’s thoughts and ways are not our thoughts and ways (Isaiah 55:8-9)
5. G-d is not a man, does not lie, change His mind, nor change (Numbers 23:19;
Job 9:32; I Samuel 15:29; Hosea 11:9; ; Mal. 3:6 Ps. 1028).
6. G-d is alone (Deuteronomy 4:35, 32:39; II Samuel 7:22; I Kings 8:60; Isaiah 44:8,
45:14; I Chronicles 17:20)7, 8
7. G-d is incomparable to anything in His creation and therefore is incomprehensible.9
8. G-d is Savior: Isa. 43:3, 10-11, 45:15, 21, 49:26, 60:16; Hos. 13:4, Ps. 3:8
9. G-d is holy i.e., separate, set apart, righteous, just, fair, trustworthy i.e., faithful,
Almighty, merciful, forgiving…10
10. G-d is the only independent truth.
By independent truth I mean G-d is true when everything else that exists ceases to exist. G-d does not require any intelligent being to think, believe, or teach that He exists in order to make him true. Likewise, dependent truth only exists so long as at least one intelligent being thinks, believes, or teaches it is true. When man stops believing something, that something disappears. It returns to the nothing that it is.
4. G-d’s thoughts and ways are not our thoughts and ways (Isaiah 55:8-9)
5. G-d is not a man, does not lie, change His mind, nor change (Numbers 23:19;
Job 9:32; I Samuel 15:29; Hosea 11:9; ; Mal. 3:6 Ps. 1028).
6. G-d is alone (Deuteronomy 4:35, 32:39; II Samuel 7:22; I Kings 8:60; Isaiah 44:8,
45:14; I Chronicles 17:20)7, 8
7. G-d is incomparable to anything in His creation and therefore is incomprehensible.9
8. G-d is Savior: Isa. 43:3, 10-11, 45:15, 21, 49:26, 60:16; Hos. 13:4, Ps. 3:8
9. G-d is holy i.e., separate, set apart, righteous, just, fair, trustworthy i.e., faithful,
Almighty, merciful, forgiving…10
10. G-d is the only independent truth.
By independent truth I mean G-d is true when everything else that exists ceases to exist. G-d does not require any intelligent being to think, believe, or teach that He exists in order to make him true. Likewise, dependent truth only exists so long as at least one intelligent being thinks, believes, or teaches it is true. When man stops believing something, that something disappears. It returns to the nothing that it is.
Creation
G-d’s holiness is carried forward in creation. The universe was not made from Hashem’s essence. Hashem created a space for the universe and then brought the universe into existence within that space. We have already seen that G-d is completely nonspatial. Even a universe of infinite universes cannot contain G-d. A multiverse, however large that might be, remains the throne upon which G-d sits. The entire universe and all of its manifold dimensions are made of a substance entirely different from that of Hashem our G-d. Were this not true, pantheism would not be idolatry. This is separation par-excellence. Were G-d not alone or not the only god, then polytheism would not be idolatry. Were Hashem not completely set apart from His creation there would be no way to define Idolatry in all its many forms. So, how then do we see a translation of not only communication but also of manifestation of G-d in an environment contradictory to His essence? Two things have to take place for a continual relationship between the infinite, eternal, nonspatial G-d and his finite, spatial, time-bound creation. Since G-d cannot change His nature and man’s material form is contrary to Hashem’s essence, G-d must engineer creation to allow the translation to occur. Think of it along the lines of translating analog outputs into digital outputs. The systems are not compatible. One is the thesis and the other is the antithesis. However, we can make an intermediate system that effectively allows the two to communicate. We make a synthesis system that will translate between the two incompatible systems. Real world systems are analog. Computer systems are digital. For the two systems to interact with each other we create a synthesis device called a transducer.
Therefore, when Hashem created the universes, He did so with features built in to synthesize or serve as the transducer between His absolute separateness from the material universe He created. The supernal universes and the spiritual beings therein are included in the terminology for material universe. No spiritual being exists outside of any of the universes G-d created. Only G-d exists outside of all universes, spiritual and material, the He created. All angels are also created beings that are not made from the same essence as Hashem. They are part and parcel in and of creation. This is why Hashem is much holier than the highest angels. They do not reside with Hashem outside of creation. I want to posit here that Hashem made the supernal universes and the components within those universes i.e., angels, the transducer or synthesis through which interaction between Hashem and the creation He made in His image i.e., man, may interact. The spiritual realm connects with man’s mind and relates information on the mental or metaphysical level. Hashem may then use the spiritual transducer to represent Himself in phenomena to interact with man in his physical environment. Of course, this is my understanding of how this might work with a G-d Who is separate from His creation. I wouldn’t even call this a theory because I don’t know of any information to back it up. It’s really speculation on my part, but it’s speculation that makes sense, at least to me. The only support I can give is what I previously wrote based on Tanakh verses and something the sages have said:
G-d is called Hamakom “the place” because G-d is the place of the world, but the world is not G-d’s place. Midrash Tehillim 90:6
G-d’s holiness is carried forward in creation. The universe was not made from Hashem’s essence. Hashem created a space for the universe and then brought the universe into existence within that space. We have already seen that G-d is completely nonspatial. Even a universe of infinite universes cannot contain G-d. A multiverse, however large that might be, remains the throne upon which G-d sits. The entire universe and all of its manifold dimensions are made of a substance entirely different from that of Hashem our G-d. Were this not true, pantheism would not be idolatry. This is separation par-excellence. Were G-d not alone or not the only god, then polytheism would not be idolatry. Were Hashem not completely set apart from His creation there would be no way to define Idolatry in all its many forms. So, how then do we see a translation of not only communication but also of manifestation of G-d in an environment contradictory to His essence? Two things have to take place for a continual relationship between the infinite, eternal, nonspatial G-d and his finite, spatial, time-bound creation. Since G-d cannot change His nature and man’s material form is contrary to Hashem’s essence, G-d must engineer creation to allow the translation to occur. Think of it along the lines of translating analog outputs into digital outputs. The systems are not compatible. One is the thesis and the other is the antithesis. However, we can make an intermediate system that effectively allows the two to communicate. We make a synthesis system that will translate between the two incompatible systems. Real world systems are analog. Computer systems are digital. For the two systems to interact with each other we create a synthesis device called a transducer.
Therefore, when Hashem created the universes, He did so with features built in to synthesize or serve as the transducer between His absolute separateness from the material universe He created. The supernal universes and the spiritual beings therein are included in the terminology for material universe. No spiritual being exists outside of any of the universes G-d created. Only G-d exists outside of all universes, spiritual and material, the He created. All angels are also created beings that are not made from the same essence as Hashem. They are part and parcel in and of creation. This is why Hashem is much holier than the highest angels. They do not reside with Hashem outside of creation. I want to posit here that Hashem made the supernal universes and the components within those universes i.e., angels, the transducer or synthesis through which interaction between Hashem and the creation He made in His image i.e., man, may interact. The spiritual realm connects with man’s mind and relates information on the mental or metaphysical level. Hashem may then use the spiritual transducer to represent Himself in phenomena to interact with man in his physical environment. Of course, this is my understanding of how this might work with a G-d Who is separate from His creation. I wouldn’t even call this a theory because I don’t know of any information to back it up. It’s really speculation on my part, but it’s speculation that makes sense, at least to me. The only support I can give is what I previously wrote based on Tanakh verses and something the sages have said:
G-d is called Hamakom “the place” because G-d is the place of the world, but the world is not G-d’s place. Midrash Tehillim 90:6
Supernal Universes
According to metaphysics there are four supernal universes: Asiyah, Yetzirah, Beriyah, Atzilut. The metaphysical Tanakh source for the four supernal universes is Isaiah 47:3.
According to metaphysics there are four supernal universes: Asiyah, Yetzirah, Beriyah, Atzilut. The metaphysical Tanakh source for the four supernal universes is Isaiah 47:3.
ז כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף־עֲשִׂיתִיו:
All who shall be called by my Name, for My glory [Atzilut] have I created [Beriyah], formed [Yetzirah] and also made [Asiyah] them.
These universes may have been made first. The reason I say that is because the material universe i.e., the visible universe, is the entire space-time continuum. The supernal universes, albeit spiritual in nature, have spatial beings. Isaiah 43:7 relates the supernal universes from the highest to the lowest while I listed them from the lowest to the highest. Angels appear to be entities that are pseudo-immortal, that is, they are created beings that do not die natural deaths but can be destroyed by Hashem. While angels are spatial beings they do not seem to be time-bound. We know from Ezekiel chapter 1 that the Ophan are angels in the lowest universe, Asiyah. Whether Asiyah i.e., the universe of doing, is within or outside of time is not clear. It is also not clear whether Asiyah includes the material universe. The Ophan in Ezekiel’s vision touch the earth. However, that does not clarify whether they have crossed over from Asiyah to touch the earth in the material universe or whether the material universe is included in Asiyah. Since Asiyah is mentioned as a supernal universe by the mystic sages I will treat it here as being above the material, space-time continuum universe.
Since Hashem had to make a space for creation to exist I am suggesting that perhaps the supernal universes may have been created at that time. I don’t mean the angelic beings that inhabit them. I mean simply the four supernal areas that would sit outside of the space-time continuum of the material universe, of which angels are a part. The supernal universes would still be part of creation because Hashem would have to also create them, they did not exist with Hashem. Therefore, even the supernal universes are separate from Hashem and also because they were created as housing for the internal components of Hashem’s transducer necessary for translating between the essence of G-d and the material essence of man. As is clear from Ezekiel’s vision G-d is definitely outside of the supernal universes. As detailed in the vision we learn that anthropomorphic symbolism of Hashem begins in the highest universe, Atzilut. The Ophan were below Ezekiel in the universe of Asiyah. Ezekiel was metaphysically in the universe of Yetzirah along with the Chayos i.e., the Cherubs (see Ezekiel 10:15). He saw the likeness of a throne in the next higher universe, Beriyah. Then above that universe he saw the likeness like the appearance of a man in the highest supernal universe, Atzilut. This image is, of course, not G-d. What the prophet is seeing is the results of Hashem’s transducer translating that which is incomprehensible to the human mind in an anthropomorphic representation his mind can grasp. Even then, the Hebrew of the verse is clear that what Ezekiel was seeing was a likeness of a likeness that cold be loosely recognized as a man above a throne.
The highest supernal universe, Atzilut, is called the universe of the ten Sefirot. The otherwise invisible concepts through which the rest of creation unfolded. The bottom seven Sefirot manifest a mystical anthropomorphic representation of deity the mind of man can understand. We, on the other hand, are required not to translate what we see literally. We are required to base our understanding in what Hashem has taught us about Himself allowing us to recognize we are only seeing an anthropomorphic representation and not Hashem our G-d. Angels are called by the word “messenger.” Angels are messengers, emissaries, representatives, conduits, ambassadors. They are the parts of the machine, the components in electronic devices. They do not have free will. They cannot disobey nor rebel. They are created for a single purpose and must function according to that purpose. G-d did not create angels to have a relationship with them. He created angels as the components necessary to make his transducer. Angels are sometimes even representative of Hashem. When we read these stories it is imperative we remember Hashem is infinite, nonspatial, has no shape, form, nor image and, since the created universe cannot contain Him… Then an angel or a phenomena representing His presence is not actually Him. However, it’s as good as you’re going to get without dying from the experience. We will find this anthropomorphic process for the benefit of man’s finite mind in a material world enlarged upon in the Torah. Were it not so, the average person could not know Hashem their G-d. This is all well and good for the mental, the mystical realm. But Hashem also interacts with man inside of the environment He made for him, the physical world. For that I think we will find a combination of this methodology in the world of natural phenomena.
Since Hashem had to make a space for creation to exist I am suggesting that perhaps the supernal universes may have been created at that time. I don’t mean the angelic beings that inhabit them. I mean simply the four supernal areas that would sit outside of the space-time continuum of the material universe, of which angels are a part. The supernal universes would still be part of creation because Hashem would have to also create them, they did not exist with Hashem. Therefore, even the supernal universes are separate from Hashem and also because they were created as housing for the internal components of Hashem’s transducer necessary for translating between the essence of G-d and the material essence of man. As is clear from Ezekiel’s vision G-d is definitely outside of the supernal universes. As detailed in the vision we learn that anthropomorphic symbolism of Hashem begins in the highest universe, Atzilut. The Ophan were below Ezekiel in the universe of Asiyah. Ezekiel was metaphysically in the universe of Yetzirah along with the Chayos i.e., the Cherubs (see Ezekiel 10:15). He saw the likeness of a throne in the next higher universe, Beriyah. Then above that universe he saw the likeness like the appearance of a man in the highest supernal universe, Atzilut. This image is, of course, not G-d. What the prophet is seeing is the results of Hashem’s transducer translating that which is incomprehensible to the human mind in an anthropomorphic representation his mind can grasp. Even then, the Hebrew of the verse is clear that what Ezekiel was seeing was a likeness of a likeness that cold be loosely recognized as a man above a throne.
The highest supernal universe, Atzilut, is called the universe of the ten Sefirot. The otherwise invisible concepts through which the rest of creation unfolded. The bottom seven Sefirot manifest a mystical anthropomorphic representation of deity the mind of man can understand. We, on the other hand, are required not to translate what we see literally. We are required to base our understanding in what Hashem has taught us about Himself allowing us to recognize we are only seeing an anthropomorphic representation and not Hashem our G-d. Angels are called by the word “messenger.” Angels are messengers, emissaries, representatives, conduits, ambassadors. They are the parts of the machine, the components in electronic devices. They do not have free will. They cannot disobey nor rebel. They are created for a single purpose and must function according to that purpose. G-d did not create angels to have a relationship with them. He created angels as the components necessary to make his transducer. Angels are sometimes even representative of Hashem. When we read these stories it is imperative we remember Hashem is infinite, nonspatial, has no shape, form, nor image and, since the created universe cannot contain Him… Then an angel or a phenomena representing His presence is not actually Him. However, it’s as good as you’re going to get without dying from the experience. We will find this anthropomorphic process for the benefit of man’s finite mind in a material world enlarged upon in the Torah. Were it not so, the average person could not know Hashem their G-d. This is all well and good for the mental, the mystical realm. But Hashem also interacts with man inside of the environment He made for him, the physical world. For that I think we will find a combination of this methodology in the world of natural phenomena.
Material Universe
Space, the final frontier. Well, maybe it is and maybe it isn’t. To say that G-d does not manifest Himself in His creation is incorrect. To say, as we all have been taught, that G-d is everywhere, well, is also incorrect. That’s the way it appears when we listen to what G-d tells us about Himself. Even under the best possible circumstances, the garden of Eden, G-d did not continuously manifest a presence. So, let’s start at Gan Eden shall we. I think the results of the Gan Eden episode overshadows an important element for the creation of man and placing him in an environment that was conducive to his temporal needs and to Hashem’s reason for creating him. If we stop reading at the end of Genesis chapter 2 and examine that setting what do we see? How about a climate-controlled environment that provided all human needs with no threat to well-being. Along with that we see a very close relationship between G-d and man. To me that suggests G-d decided to bring about creation to have the one thing an eternal, completely alone being does not have. A relationship with another similar being. In that sense, creation is about providing everything that would be necessary for that to take place. Now, G-d being the Almighty, He could have simply willed such a being into existence. He could have given angels free will and never have continued creation into the space-time continuum in which we live. I would think there were a lot of options the Almighty had before Him that our finite minds cannot even consider. Regardless any of those considerations Hashem G-d chose to make man in His image and not the angels. As the all-knowing, infinite, Almighty G-d. I have to think He made the best choice.
I don’t know why creating an environment that, when compared to Hashem, are two irreconcilable opposites might be the best choice. I trust Hashem knows best in this area. Nonetheless, here we are with a spark of the Divine within us i.e., the image of G-d, exemplified in our ability to freely choose between options to our detriment or our betterment. Further augmented with intellect and speech we are equipped to provide that which Hashem wanted by creating everything that exists outside of Him. Because we also want the same thing Hashem wants i.e., a deep and abiding relationship based in love. We are capable of understanding why G-d made us able to freely choose between options. A deep and abiding relationship based in love cannot be experienced unless both parties make the choice to extend their love to each other. Therein lays the crux of the experience. The free choice of both parties to love each other. Now, sure, man’s idea of love is that it is purely emotional and cannot be directed nor can we choose to whom we will show our love. I tend to think Hashem’s version is correct and true. The material universe appears to be solely for the purpose of bringing about and ensuring our existence as human beings to have a close and loving relationship with our Creator.
Space, the final frontier. Well, maybe it is and maybe it isn’t. To say that G-d does not manifest Himself in His creation is incorrect. To say, as we all have been taught, that G-d is everywhere, well, is also incorrect. That’s the way it appears when we listen to what G-d tells us about Himself. Even under the best possible circumstances, the garden of Eden, G-d did not continuously manifest a presence. So, let’s start at Gan Eden shall we. I think the results of the Gan Eden episode overshadows an important element for the creation of man and placing him in an environment that was conducive to his temporal needs and to Hashem’s reason for creating him. If we stop reading at the end of Genesis chapter 2 and examine that setting what do we see? How about a climate-controlled environment that provided all human needs with no threat to well-being. Along with that we see a very close relationship between G-d and man. To me that suggests G-d decided to bring about creation to have the one thing an eternal, completely alone being does not have. A relationship with another similar being. In that sense, creation is about providing everything that would be necessary for that to take place. Now, G-d being the Almighty, He could have simply willed such a being into existence. He could have given angels free will and never have continued creation into the space-time continuum in which we live. I would think there were a lot of options the Almighty had before Him that our finite minds cannot even consider. Regardless any of those considerations Hashem G-d chose to make man in His image and not the angels. As the all-knowing, infinite, Almighty G-d. I have to think He made the best choice.
I don’t know why creating an environment that, when compared to Hashem, are two irreconcilable opposites might be the best choice. I trust Hashem knows best in this area. Nonetheless, here we are with a spark of the Divine within us i.e., the image of G-d, exemplified in our ability to freely choose between options to our detriment or our betterment. Further augmented with intellect and speech we are equipped to provide that which Hashem wanted by creating everything that exists outside of Him. Because we also want the same thing Hashem wants i.e., a deep and abiding relationship based in love. We are capable of understanding why G-d made us able to freely choose between options. A deep and abiding relationship based in love cannot be experienced unless both parties make the choice to extend their love to each other. Therein lays the crux of the experience. The free choice of both parties to love each other. Now, sure, man’s idea of love is that it is purely emotional and cannot be directed nor can we choose to whom we will show our love. I tend to think Hashem’s version is correct and true. The material universe appears to be solely for the purpose of bringing about and ensuring our existence as human beings to have a close and loving relationship with our Creator.
Manifestations
When it comes to manifestations of Hashem there are two types. Mystical or spiritual manifestations experienced in meditation, trances, and dreams and physical manifestations through phenomena. If, as I have been saying, Hashem is not everywhere in His creation. Then there are limitations, constraints Hashem abides to ensure when He does manifest in His creation, He does not irreparably damage or destroy the environment we require to survive.
When it comes to manifestations of Hashem there are two types. Mystical or spiritual manifestations experienced in meditation, trances, and dreams and physical manifestations through phenomena. If, as I have been saying, Hashem is not everywhere in His creation. Then there are limitations, constraints Hashem abides to ensure when He does manifest in His creation, He does not irreparably damage or destroy the environment we require to survive.
Spiritual Realm
The finite mind of man connects with the spiritual realm during sleep. When we are asleep our conscious mind are inactive, and our subconscious mind are very active. It is the subconscious mind that connects with the spiritual realm. Thus, meditation and trances, which can be engaged using our conscious minds, are age old methods of seeking a mystical experience. The nature and results for any of these methods is not automatically correct. Every person of every culture and every religion has access to them. Yet, as explained in the Zohar,11 the person’s desires or aspirations of the person seeking a metaphysical experience. Because every person regardless of their aspirations, can use the same methods of seeking a mystical experience, Hashem ensures only the worthy can ascend His mountain (Psalm 24:3-5). Thus, the unworthy will experience falsehood while the worthy i.e., they who walk in all of Hashem’s ways, may experience the true prophetic visions and word of G-d.
There is no guarantee a vision will be anthropomorphic in nature. Elijah has a similar vision as Ezekiel (I Kings 19:9-14) in which he also sees three types of phenomena a great and mighty wind, an earthquake, and fire. Then, after the fire, the prophet hears a calm, still voice. Elijah does not have an anthropomorphic vision as did Ezekiel. The difference might be because Elijah’s experience appears to have occurred while he was asleep. Aside from some angels, anthropomorphic visions of the Divine seem always to at least have just enough similarity or likeness of the likeness of something that the human mind can recognize it. In many cases a large, healthy dose of terror and dread accompany visions (Genesis 15:12; Exodus 19:16, 20:15; Leviticus 9:24; Job 4:12-15; Daniel 10:8-9). Attainment of the true prophetic level requires the would-be prophet of G-d to experience dread, terror, a stormy (confusing) spirit, thick dark clouds, flashes of lightening, and intense fire before entering the true prophetic level of Hashem G-d. Even afterwards the attainment may bring with it anguish, torment, suffering, mocking, physical weakness. (See: Meditation And The Bible, Aryeh Kaplan)
Material Realm
While anthropomorphism runs throughout the Tanakh Hashem’s manifestations in the material world are often vague, indistinct, almost amorphous in nature. The prophet and/or people may see some kind of phenomena e.g., fire, smoke, or cloud but no image of Hashem. Anthropomorphic representation in “like the likeness of” something or someone seems to be reserved for the metaphysical arena. There is, however, one exception. In Exodus chapter 24 Hashem instructs Moses to return to Him on the mountain with Aaron, Nadab, Abihu, and the seventy elders of Israel. Verse 10 after ascending the mountain they all see a similar anthropomorphic vision of G-d similar to that of Ezekiel’s vision. In the proper perspective i.e., remembering all that G-d has already taught us about Himself, we understand the representation is only for our minds. Hashem does not have shape, form, nor image. Furthermore, Hashem reminds everyone in 20:19 that He has spoken to them from heaven. He was not on earth in the cloud, and neither was the anthropomorphic image they and the seventy elders of Israel saw actually G-d. Moses reminds everyone of this critical, foundational principle in Deuteronomy 4:11-12. At Sinai Hashem manifested in thick cloud and smoke. The people perceived no image and only heard a voice. This is the standard understanding of Hashem G-d. That Moses reiterates this core principle of a nonspatial, imageless G-d after the visual experience of G-d with the seventy elders says that they recognize the anthropomorphic representation as an aid, not a reality, not an actual image of G-d.
The finite mind of man connects with the spiritual realm during sleep. When we are asleep our conscious mind are inactive, and our subconscious mind are very active. It is the subconscious mind that connects with the spiritual realm. Thus, meditation and trances, which can be engaged using our conscious minds, are age old methods of seeking a mystical experience. The nature and results for any of these methods is not automatically correct. Every person of every culture and every religion has access to them. Yet, as explained in the Zohar,11 the person’s desires or aspirations of the person seeking a metaphysical experience. Because every person regardless of their aspirations, can use the same methods of seeking a mystical experience, Hashem ensures only the worthy can ascend His mountain (Psalm 24:3-5). Thus, the unworthy will experience falsehood while the worthy i.e., they who walk in all of Hashem’s ways, may experience the true prophetic visions and word of G-d.
There is no guarantee a vision will be anthropomorphic in nature. Elijah has a similar vision as Ezekiel (I Kings 19:9-14) in which he also sees three types of phenomena a great and mighty wind, an earthquake, and fire. Then, after the fire, the prophet hears a calm, still voice. Elijah does not have an anthropomorphic vision as did Ezekiel. The difference might be because Elijah’s experience appears to have occurred while he was asleep. Aside from some angels, anthropomorphic visions of the Divine seem always to at least have just enough similarity or likeness of the likeness of something that the human mind can recognize it. In many cases a large, healthy dose of terror and dread accompany visions (Genesis 15:12; Exodus 19:16, 20:15; Leviticus 9:24; Job 4:12-15; Daniel 10:8-9). Attainment of the true prophetic level requires the would-be prophet of G-d to experience dread, terror, a stormy (confusing) spirit, thick dark clouds, flashes of lightening, and intense fire before entering the true prophetic level of Hashem G-d. Even afterwards the attainment may bring with it anguish, torment, suffering, mocking, physical weakness. (See: Meditation And The Bible, Aryeh Kaplan)
Material Realm
While anthropomorphism runs throughout the Tanakh Hashem’s manifestations in the material world are often vague, indistinct, almost amorphous in nature. The prophet and/or people may see some kind of phenomena e.g., fire, smoke, or cloud but no image of Hashem. Anthropomorphic representation in “like the likeness of” something or someone seems to be reserved for the metaphysical arena. There is, however, one exception. In Exodus chapter 24 Hashem instructs Moses to return to Him on the mountain with Aaron, Nadab, Abihu, and the seventy elders of Israel. Verse 10 after ascending the mountain they all see a similar anthropomorphic vision of G-d similar to that of Ezekiel’s vision. In the proper perspective i.e., remembering all that G-d has already taught us about Himself, we understand the representation is only for our minds. Hashem does not have shape, form, nor image. Furthermore, Hashem reminds everyone in 20:19 that He has spoken to them from heaven. He was not on earth in the cloud, and neither was the anthropomorphic image they and the seventy elders of Israel saw actually G-d. Moses reminds everyone of this critical, foundational principle in Deuteronomy 4:11-12. At Sinai Hashem manifested in thick cloud and smoke. The people perceived no image and only heard a voice. This is the standard understanding of Hashem G-d. That Moses reiterates this core principle of a nonspatial, imageless G-d after the visual experience of G-d with the seventy elders says that they recognize the anthropomorphic representation as an aid, not a reality, not an actual image of G-d.
יא וַתִּקְרְבוּן וַתַּעַמְדוּן תַּחַת הָהָר וְהָהָר בֹּעֵר בָּאֵשׁ עַד־לֵב הַשָּׁמַיִם חשֶׁךְ עָנָן וַעֲרָפֶל: יב וַיְדַבֵּר יי אֲלֵיכֶם מִתּוֹךְ הָאֵשׁ קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים וּתְמוּנָה אֵינְכֶם רֹאִים זוּלָתִי קוֹל:
11You approached and stood at the foot of the mountain, and the mountain was burning with fire up to the heart of heaven, darkness, cloud, and thick cloud. 12 Hashem your G-d spoke to you from the midst of the fire; you were hearing the sound of words, but you were not seeing a likeness, only a voice.
Even as far back in Gan Eden Hashem manifested non-spatially without an image as a wind moving through the garden. Hashem’s presence in the midst of Israel was from atop the cover of the Ark of the Covenant from between the two Cherubim. The Voice would come from heaven and emanate from between the Cherubim. When the Tabernacle was completed Hashem manifested His presence as a cloud upon it, filling the Tabernacle during the day and as benevolent fire by night. Then there are different types of angels that appear in the world performing various functions on behalf of Hashem our G-d. There are occasions where angels are serving as emissaries of G-d as if G-d were actually present. On these occasions, the angel may be spoken to as if they are G-d because they come with the full authority of G-d. Regardless any particular form or phenomena the constant, unchangeable rule remains Hashem is eternal, nonspatial, has no shape, form, nor image, and is completely holy from His creation. With all of this background behind us I can finally make the simple statement that embraces everything previously explained without fear of misunderstanding or confusion. The only thing man can give to G-d that G-d does not already have is a relationship based in deep, abiding love. This is the one thing that cannot be created or made. It only happens by way of two consenting free wills.
All Our Heart Soul and Being
וְאָהַבְתָּ אֵת יי אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ:
You shall love Hashem your G-d with all your heart, all your soul, and all your being.
וְאָהַבְתָּ אֵת יי אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ:
You shall love Hashem your G-d with all your heart, all your soul, and all your being.
The Shema precedes the above statement declaring Hashem’s identity as the One and only G-d and the G-d of Israel. Deuteronomy 6:5 follows the Shema and is the signature statement of relationship following the Shema. It is far from the only reminder that Hashem’s purpose for creating man is to have a relationship.1 Not just any kind of relationship. Not as passing acquaintances or regular friends. A relationship based in deep and abiding love i.e., all our heart, soul, and being. The one thing mankind can give the Perfect, Eternal, Almighty, Faithful, True, Alone G-d is a loving relationship with another being. A relationship is the one thing an absolutely alone G-d would not have. Does G-d need even that from man? I don’t have the answer to that question. I would say that our conceptualization of need does not in any way apply to G-d. I’m basing that statement on the understanding that there is nothing in creation that may be compared to G-d and G-d is completely incomprehensible to the finite human mind. This, of course, is built upon the lesson that G-d and the universe He created are entirely different in nature, substance, and essence. Yet it is very clear from the creation of Adam and Eve and throughout Tanakh G-d wants a deep and abiding relationship of love with mankind. Jumping all the way to the end of the story, the messianic era, we can see that a loving relationship is the final result. World peace, world knowledge of Hashem and His Torah, Hashem dwelling in the midst of Israel forever… A close relationship based on love.
יב וְעַתָּה יִשְׂרָאֵל מָה יי אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם־לְיִרְאָה אֶת־יי אֱלֹהֶיךָ לָלֶכֶת בְּכָל־דְּרָכָיו וּלְאַהֲבָה אֹתוֹ וְלַעֲבֹד אֶת־יי אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ: יג לִשְׁמֹר אֶת־מִצְוֹת יי וְאֶת־חֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לְטוֹב לָךְ:
Now Israel what does Hashem your G-d ask from His nation? For His nation to honor Hashem your G-d. To walk in all His ways and to love Him. To serve Hashem your G-d with all your heart, and all your soul. To observe the commandment of Hashem and His ordinance which I command you today for your good. Deuteronomy 10:12-13
Moses succinctly summarized exactly what Hashem wants. For there to be a close relationship of love between two beings of completely different and incompatible substances there must be a protocol for them to be close. The substance of man is incompatible with fire, extreme cold, and space, but with the correct set of protocols man can closely engage these environments without being harmed. I think this is a good analogy for man to also come close to G-d, a being so different from His creation man could not survive being close to Him. Protocols, contingencies, guidelines, and special equipment are necessary for man to engage space, fire, or Hashem. Therein lay the efficacy of Hashem’s commands, percepts, and ordinances i.e., walking before Him, walking in all His ways, just like Abraham did.
רַק בַּאֲבֹתֶיךָ חָשַׁק יי לְאַהֲבָה אוֹתָם וַיִּבְחַר בְּזַרְעָ֣ם אַחֲרֵיהֶם בָּכֶם מִכָּל־הָעַמִּים כַּיּוֹם הַזֶּה:
Only your forefathers Hashem cherished to love them, and He chose their offspring after them, you, from amongst all the people as this day. Deuteronomy 10:15
It certainly appears that we are being taught how to love our Creator who is nothing like any part of His creation. Showing our love to G-d then is accomplished by walking in all His ways. This is certainly not a new teaching being revealed in Deuteronomy 10:15. It is a reteaching after hundreds of years in slavery as Hashem related to Isaac in Genesis 26:5.
עֵקֶב אֲשֶׁר־שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי:
Because Abraham obeyed My voice, observed My charge, My commandments, My statutes, and my teaching.
All of which is also captured in the common phrases, “walk before Me,” and “walk in all My ways.” Doing these things is an act of love because they are the means by which we may draw close to Hashem. And while absolute closeness is not possible between the two contradictory substances, a remarkably close proximity may be achieved. Hashem explained what we must do to love Him with all our heart, soul, and being. It does not end with our responsibility. G-d also has a responsibility to create methods that allow Him to draw close to us within our environment that He created so we could live and thrive. Enter the supernal universes and the spiritual realm. This is where the rubber meets the road, so to speak. When Hashem created the universe He created it in two different forms, neither of which is compatible with His essence. The supernal universes and the spiritual forms therein were created to represent Hashem and His nature in “forms.” These “forms” then are symbols that the finite human mind can grasp. We may have to grapple with them, but we can come to grasp them. The supernal universes hold the first anthropomorphic representations of the Divine. Take note, no angel actually stands in the presence of G-d. G-d is alone, and angels are part of G-d’s creation, not made of the same substance as G-d. Therefore, the representation of a being sitting on a throne in the highest supernal universe is still nothing more than a spiritual anthropomorphic representation of G-d for the finite mind of man. This is not actually Hashem. The supernal universes and everything in them are part of Hashem’s creation. Hashem is holier, much more separate from, the supernal universes and the angelic beings He created therein.
In the material universe, Hashem uses surrogates, representatives, ambassadors, and phenomena to manifest in His creation, without actually entering His creation. In the mystical arena Hashem uses spiritual forms and symbology the prophet can conceive and grasp. This process is no different than is the rule for how the Torah was written. The Torah was written for man to understand, therefore, even when the Torah speaks about the infinite, holy, One G-d Who is absolutely alone, without any shape, form, or image, it uses terms and concepts man can grasp and understand. The entire universe, as enormous as it is to us, is but a tiny, microscopic speck, or smaller, in relation to the eternal, infinite G-d. How much smaller than is the earth, a mountain, or man? Is it even reasonable to think that the eternal G-d, of a substance unlike the substance of His creation, reduced itself to fit inside of a substance with which it is not compatible e.g., a dark cloud, no matter how large it was, even to engulf a mountain? It is more likely G-d, the infinite being, makes spiritual entities and physical phenomena through which to relate His presence. And yet, that is as close as man can get to experiencing the true, undiluted, presence of G-d. G-d made the means for us to make ourselves holy to the degree that we may stand in His presence by walking in all His ways. G-d also made the means for Him to manifest Himself through some phenomena when He created the universe. G-d has already applied all of His heart, soul, and being towards loving us by doing all of this. Now, all that is necessary is for us to reciprocate the same love by "walking in all His ways."
In the material universe, Hashem uses surrogates, representatives, ambassadors, and phenomena to manifest in His creation, without actually entering His creation. In the mystical arena Hashem uses spiritual forms and symbology the prophet can conceive and grasp. This process is no different than is the rule for how the Torah was written. The Torah was written for man to understand, therefore, even when the Torah speaks about the infinite, holy, One G-d Who is absolutely alone, without any shape, form, or image, it uses terms and concepts man can grasp and understand. The entire universe, as enormous as it is to us, is but a tiny, microscopic speck, or smaller, in relation to the eternal, infinite G-d. How much smaller than is the earth, a mountain, or man? Is it even reasonable to think that the eternal G-d, of a substance unlike the substance of His creation, reduced itself to fit inside of a substance with which it is not compatible e.g., a dark cloud, no matter how large it was, even to engulf a mountain? It is more likely G-d, the infinite being, makes spiritual entities and physical phenomena through which to relate His presence. And yet, that is as close as man can get to experiencing the true, undiluted, presence of G-d. G-d made the means for us to make ourselves holy to the degree that we may stand in His presence by walking in all His ways. G-d also made the means for Him to manifest Himself through some phenomena when He created the universe. G-d has already applied all of His heart, soul, and being towards loving us by doing all of this. Now, all that is necessary is for us to reciprocate the same love by "walking in all His ways."
References
1. All your heart and soul:
Deuteronomy: 4:29, 6:5, 10:12-13, 11:13, 13:4, 26:16, 30:1-2, 6, 10; Joshua: 22:5, 23:14, 24:23; 1 Samuel: 7:3, 12:20-25; I Kings: 2:3-4, 3:5-6, 8:46-53 (48), 14:8; II Kings: 23:25; Jeremiah: 29:11-14 (13); Joel: 2:12-14; II Chronicles: 6:36-40 (38), 34:31
2. Take to (upon, know, seek) your heart & soul:
Deuteronomy: 4:29, 39, 6:6, 8:5, 11:18, 30:1, 14, 32:46-47; Joshua: 22:5, 24:23; 1 Samuel: 7:3; I Kings: 8:46-53 (47), 61, 9:4, 15:14; II Kings: 20:3; Jeremiah: 15:16; Ezekiel: 3:10; Psalm: 69:33, 73:26, 86:11; 90:12, 139:23-24; I Chronicles: 22:19, 28:9, 29:18; II Chronicles: 1:11-12, 16, 19:2-3, 9, 30:13-20 (19), 31:20-21
3. What Hashem asks/wants of/from us:
Deuteronomy: 10:12-13
4. Love Hashem:
Exodus 20:6; Deuteronomy: 5:10, 6:5, 7:9, 10:12, 11:1, 13, 22, 13:4, 19:9, 30:6, 16, 20; Joshua: 22:5, 23:11; Judges 5:31; Isaiah 56:6
5. Do as is in Hashem’s heart and desire:
1 Samuel: 2:34-35, 13:14; II Samuel: 7:3; II Kings: 10:30-31
6. Only Abraham, Isaac, & Jacob did Hashem cherish to love them:
Deuteronomy: 10:15
7. G-d is one, singular, absolute unity (40 references):
Exodus 20:2-3; Numbers 23:19; Deut. 4:11-12, 35, 39, 5:7, 6:4,14, 32:39; I Samuel 2:2; Isa. 40:18, 25, 28, 41:4, 43:10-11, 44:6, 24, 45:5-6, 14, 18, 21, 22, 46:5, 9, 48:11; I Kings 8:60; II Kings 19:19; Hosea 13:4; Neh. 9:6; Joel 2:27; Malachi 2:10; Psalms 73:25, 81:8-9, 146:3; I Chronicles 17:20
8. No other G-d (21 & 60 references):
Explicit – Deut. 4:35, 39, 32:39; Isa. 40:18, 25, 28, 41:4, 43:10-11, 44:6-8, 24, 45:5-6, 14, 18, 21, 22, 46:9, 48:11; Mal. 2:10; Neh. 9:6; I Sam. 2:2; II Sam. 7:22; I Kings 8:60; II Kings 19:19; Joel 2:27
Implicit – Ex. 20:3, 34:14; Deut. 5:7, 6:14, 7:4, 9, 8:19, 11:16, 28, 13:2, 6, 13, 17:3, 18:20, 28:14, 36, 64, 29:26, 30:17, 31:18, 20, 32:12; Josh. 23:16; Judges, 2:12, 17, 19; I Sam 8:8, 26:19; I Kings 6:9, 11:4, 10, 14:9; II Kings 5:17, 17:7, 35, 37, 38, 22:17; II Chron. 7:19, 22, 34:25; Jer. 1:16, 7:6, 9, 18, 11:10, 13:10, 16:11, 19:4, 13, 22:9, 25:6, 32:29, 35:15, 44:3, 5, 8, 15; Isa 45:20-22
9. Nothing compares to nor is like G-d i.e., G-d is incomprehensible (23 references):
Ex. 8:10; 9:14, 15:11; Deut. 3:24, 4:35, 33:26; Isa. 40:18, 25, 46:5, 9; Ps. 40:6, 71:19, 86:8, 89:6, 7, 113:5; I Sam. 2:2; II Sam. 7:22; I Kings 8:23; I Chron. 17:20; II Chron. 6:14; Jer. 10:6, 49:16
10. Thirteen Attributes of Mercy: Exodus 34:6-7
11. Zohar 2:81a, 2:13a, 2:203a, 3:227a, Pardes Rimonim 25.7, Shaarey Orah 5 (Warsaw, 1883) pg. 50b. These confuse the mind. See Zohar 3:123a, Tikuney Zohar 11b, Reshit Chakhmah, Shaar HaYirah 4 (16c).
Lawless thoughts in your heart:
Deuteronomy: 15:9-11; II Kings: 10:31 (not performing acts of kindness or charity)
Not serving Hashem with gladness and goodness of heart:
Deuteronomy: 28:45-47
Hashem sees into the heart, man’s true intention:
1 Samuel: 16:1-7; I Kings: 8:38; Jeremiah: 17:10; I Chronicles: 28:9, 29:17; II Chronicles: 6:29-30, 16:9
The Stone Edition Tanakh
Sefaria.org
Davka Writer 7
Meditation And The Bible, Aryeh Kaplan
Meditation And Kabbalah, Aryeh Kaplan
1. All your heart and soul:
Deuteronomy: 4:29, 6:5, 10:12-13, 11:13, 13:4, 26:16, 30:1-2, 6, 10; Joshua: 22:5, 23:14, 24:23; 1 Samuel: 7:3, 12:20-25; I Kings: 2:3-4, 3:5-6, 8:46-53 (48), 14:8; II Kings: 23:25; Jeremiah: 29:11-14 (13); Joel: 2:12-14; II Chronicles: 6:36-40 (38), 34:31
2. Take to (upon, know, seek) your heart & soul:
Deuteronomy: 4:29, 39, 6:6, 8:5, 11:18, 30:1, 14, 32:46-47; Joshua: 22:5, 24:23; 1 Samuel: 7:3; I Kings: 8:46-53 (47), 61, 9:4, 15:14; II Kings: 20:3; Jeremiah: 15:16; Ezekiel: 3:10; Psalm: 69:33, 73:26, 86:11; 90:12, 139:23-24; I Chronicles: 22:19, 28:9, 29:18; II Chronicles: 1:11-12, 16, 19:2-3, 9, 30:13-20 (19), 31:20-21
3. What Hashem asks/wants of/from us:
Deuteronomy: 10:12-13
4. Love Hashem:
Exodus 20:6; Deuteronomy: 5:10, 6:5, 7:9, 10:12, 11:1, 13, 22, 13:4, 19:9, 30:6, 16, 20; Joshua: 22:5, 23:11; Judges 5:31; Isaiah 56:6
5. Do as is in Hashem’s heart and desire:
1 Samuel: 2:34-35, 13:14; II Samuel: 7:3; II Kings: 10:30-31
6. Only Abraham, Isaac, & Jacob did Hashem cherish to love them:
Deuteronomy: 10:15
7. G-d is one, singular, absolute unity (40 references):
Exodus 20:2-3; Numbers 23:19; Deut. 4:11-12, 35, 39, 5:7, 6:4,14, 32:39; I Samuel 2:2; Isa. 40:18, 25, 28, 41:4, 43:10-11, 44:6, 24, 45:5-6, 14, 18, 21, 22, 46:5, 9, 48:11; I Kings 8:60; II Kings 19:19; Hosea 13:4; Neh. 9:6; Joel 2:27; Malachi 2:10; Psalms 73:25, 81:8-9, 146:3; I Chronicles 17:20
8. No other G-d (21 & 60 references):
Explicit – Deut. 4:35, 39, 32:39; Isa. 40:18, 25, 28, 41:4, 43:10-11, 44:6-8, 24, 45:5-6, 14, 18, 21, 22, 46:9, 48:11; Mal. 2:10; Neh. 9:6; I Sam. 2:2; II Sam. 7:22; I Kings 8:60; II Kings 19:19; Joel 2:27
Implicit – Ex. 20:3, 34:14; Deut. 5:7, 6:14, 7:4, 9, 8:19, 11:16, 28, 13:2, 6, 13, 17:3, 18:20, 28:14, 36, 64, 29:26, 30:17, 31:18, 20, 32:12; Josh. 23:16; Judges, 2:12, 17, 19; I Sam 8:8, 26:19; I Kings 6:9, 11:4, 10, 14:9; II Kings 5:17, 17:7, 35, 37, 38, 22:17; II Chron. 7:19, 22, 34:25; Jer. 1:16, 7:6, 9, 18, 11:10, 13:10, 16:11, 19:4, 13, 22:9, 25:6, 32:29, 35:15, 44:3, 5, 8, 15; Isa 45:20-22
9. Nothing compares to nor is like G-d i.e., G-d is incomprehensible (23 references):
Ex. 8:10; 9:14, 15:11; Deut. 3:24, 4:35, 33:26; Isa. 40:18, 25, 46:5, 9; Ps. 40:6, 71:19, 86:8, 89:6, 7, 113:5; I Sam. 2:2; II Sam. 7:22; I Kings 8:23; I Chron. 17:20; II Chron. 6:14; Jer. 10:6, 49:16
10. Thirteen Attributes of Mercy: Exodus 34:6-7
11. Zohar 2:81a, 2:13a, 2:203a, 3:227a, Pardes Rimonim 25.7, Shaarey Orah 5 (Warsaw, 1883) pg. 50b. These confuse the mind. See Zohar 3:123a, Tikuney Zohar 11b, Reshit Chakhmah, Shaar HaYirah 4 (16c).
Lawless thoughts in your heart:
Deuteronomy: 15:9-11; II Kings: 10:31 (not performing acts of kindness or charity)
Not serving Hashem with gladness and goodness of heart:
Deuteronomy: 28:45-47
Hashem sees into the heart, man’s true intention:
1 Samuel: 16:1-7; I Kings: 8:38; Jeremiah: 17:10; I Chronicles: 28:9, 29:17; II Chronicles: 6:29-30, 16:9
The Stone Edition Tanakh
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Davka Writer 7
Meditation And The Bible, Aryeh Kaplan
Meditation And Kabbalah, Aryeh Kaplan