[snarks_when_bored]

Indeed, the Hebrew term for God as Creator (in the void) is Ayn Sof which means "no thing" - One without end from which all being emerges and into which all being dissolves.

In Greek, it's ouden, 'nothing', from ou de hen, 'not at all one'.

But, A-G, why would one imagine that there are distinctions of form within the void, distinctions which are vital to the existence of intellect? That is, why would one suppose that the void can think?

[Alamo-Girl]

Thank you for your reply! I shall have to make this brief because it's so late and I must sleep, but I'd love to discuss it further tomorrow.

But, A-G, why would one imagine that there are distinctions of form within the void, distinctions which are vital to the existence of intellect? That is, why would one suppose that the void can think?

There is neither form nor autonomy in the void. There is only existence, and (because there is no autonomy in the void) - only the single existence, which can only be God. We know there must be existence because there was a first cause that was not caused. Thus we know God is transcendent.

He is also immanent, because there is in the void nothing of which anything can be made other than His own existence, or will.

Again with the Jewish mystics (who have been at this for a long time obviously) - the concept is that Creation (both heaven and earth, spiritual and physical) is God revealing Himself - hence the contrasts. The mechanism of good v evil, light v. darkness, truth v. lie, health v sickness, life v death, etc. reveal His properties by contrast to what are not His properties (to the extent He wishes to reveal Himself).

When the revelation is complete (Rev 21-22) this Creation (heaven and earth) is replaced with the perfect one which does not have those contrasts.