El/Elohim (God), El Olam (The Everlasting God), El Shaddai (Lord God Almighty), El Elyon (The Most High God)
YHVH (unpronounced, "yah" or Adonai/LORD - possibly the word for "Beingness" or "Love")
Adonai (Lord, Master), Adonai Nissi (The Lord My Banner), Adonai-Raah (The Lord My Shepherd), Adonai Rapha (The Lord That Heals), Adonai Shammah (The Lord Is There), Adonai Tzidkenu (The Lord Our Righteousness), Adonai M’koddishchem (The Lord Who Sanctifies You), Adonai Yireh (The Lord Will Provide), Adonai Shalom (The Lord Is Peace), Adonai Tzevaot (The Lord of Hosts)
חזר ואמר להם אם הלכה כמותי מן השמים יוכיחו יצאתה בת קול ואמרה מה לכם אצל ר"א שהלכה כמותו בכ"מ עמד רבי יהושע על רגליו ואמר (דברים ל, יב) לא בשמים היא מאי לא בשמים היא אמר רבי ירמיה שכבר נתנה תורה מהר סיני אין אנו משגיחין בבת קול שכבר כתבת בהר סיני בתורה (שמות כג, ב) אחרי רבים להטות אשכחיה רבי נתן לאליהו א"ל מאי עביד קוב"ה בההיא שעתא א"ל קא חייך ואמר נצחוני בני נצחוני בני
[Rabbi Eliezer] went and said, “If is like me, from Heaven they will prove it”.
A heavenly voice came out and said, “what have you with R. Eliezer, who is like him in every place?” Rabbi Yehoshua stood on his feet and said “[The Torah] is not in heaven,” (Deuteronomy 30:12).
What does "[The Torah] is not in heaven" mean? Rabbi Yirmiyah said: “That the Torah was given at Sinai, we do not pay to a heavenly voice, since You already wrote at Sinai in the Torah, “After the majority to incline,” (Exodus 23:2).
[Afterward,] Rabbi Natan met the prophet Elijah and said to him, “What did the Holy One Blessed be He do in that hour?” He said to him: “He smiled and said, “My sons have defeated Me, My sons have defeated Me.”
גּוֹי אֶחָד אֶת רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, מָה רָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְדַבֵּר עִם משֶׁה מִתּוֹךְ הַסְּנֶה. אָמַר לוֹ אִלּוּ מִתּוֹךְ חָרוּב אוֹ מִתּוֹךְ שִׁקְמָה כָּךְ הָיִיתָ שׁוֹאֲלֵנִי, אֶלָּא לְהוֹצִיאֲךָ חָלָק אִי אֶפְשָׁר, לָמָּה מִתּוֹךְ הַסְּנֶה, לְלַמֶּדְךָ שֶׁאֵין מָקוֹם פָּנוּי בְּלֹא שְׁכִינָה אֲפִלּוּ סְנֶה. בְּלַבַּת אֵשׁ, בַּתְּחִלָּה לֹא יָרַד אֶלָּא מַלְאָךְ אֶחָד שֶׁהָיָה מְמֻצָּע וְעוֹמֵד בְּאֶמְצַע הָאֵשׁ, וְאַחַר כָּךְ יָרְדָה שְׁכִינָה וְדִבְּרָה עִמּוֹ מִתּוֹךְ הַסְּנֶה
A non-Jew once asked Rabbi Joshua ben Karhah: "Why did the Holy One, Blessed be He, see fit to speak to Moses from within a thorn-bush?" [Rabbi Joshua retorted]: If it had been a carob tree or a sycamore tree, would you not have asked the same question?! However, to send you away you without any answer is not possible. [So] why from within a thorn-bush? To teach you that there is no empty place devoid of God's Omnipresent Glory, not even a [lowly] thorn-bush.
(35) It has been clearly demonstrated to you-a that the LORD alone is God; there is none but Him.
By bettering ourselves, we can fix the universe and return it to its original wholeness. This tikkun (mending) can be accomplished by observing the laws and commandments of the Torah. By doing mitzvot, we can free the imprisoned Divine Lights, raise them to their proper places and restore the world (tikkun olam) (Finding God, pg. 76).
The imitation of God by acting the way God acts means becoming more and more like God; it means at the same time knowing God" (You Shall Be, pg. 55).
Rabbi Zalman views God as a process. To aid in this transition in language, he uses the term “godding,” which encapsulates God as a process, as the process that the universe is doing, has been doing, and will continue to do. This term means that God is emerging, growing, adapting, and evolving with creation.
Can you accept the idea that some things happen for no reason, that there is randomness in the universe? Some people cannot handle that idea...But why do we have to insist on everything being reasonable? Why must everything happen for a specific reason? Why can’t we let the universe have a few rough edges? (P. 46-47)