Let’s take a closer look at the word Kadosh which we have previously defined as “holy” or “transcendent” or “Divine.” Precisely because God transcends the limitations of time, space and being, He is able to be manifest within every moment, place and person. This is the mystery of Divinity and the miraculous power of transcendence. Although it is common to say that God is “infinite,” this term is actually incorrect. For most people, infinite suggests something that goes on and on in space. But God is the creator of space. Therefore, He is not bound by the laws and limitations of space. When we describe God as “infinite,” what we really mean is that God is “space-less.” While “infinite” is the opposite of “finite,” “space-less” means “free from the limitations of space.” One who is space-less is free to be both beyond space and within space simultaneously. This quality is what allows God who is Kadosh to be beyond this finite world and yet completely within every inch of it. People often describe God as “eternal,” however this is equally as incorrect as “infinite.” The word “eternal” describes that which goes on and on in time. But God created time and therefore is not bound by its limitations. If we describe God as “eternal,” what we really mean is that God is “timeless.” The word “eternal” is merely the opposite of the word “temporal,” while “timeless” means “free of the limitations of time.” The One who is timeless is free to be both beyond time and within time simultaneously. Therefore, God who is Kadosh is both beyond time and yet present within every moment. This principle is also true when we refer to God as being “One.” What we are really trying to say is that God is “non-dual.” “One” is limited because it is “the opposite of many.” He who is “non-dual” however, is free of the confines of one or many; free to be beyond the many and within the many. Therefore, God is beyond you, me and everyone else in this world, yet is also manifest within each of us. According to the Kabbalah, in the beginning there was just the presence of God. However, when God wanted to create the world, He created a space within Himself and made place for beings other than Himself through a process of concealment and self-withdrawal called tzimtzum. Within this space, God created humanity and gave Himself to humanity—giving us the opportunity to intimately identify and bond with Him. However, the Kabbalah maintains that although God’s presence “surrounds the void, it continues to fill it.” In other words, although God withdrew Himself to create a space for us, His presence mysteriously continues to fill the space from which He withdrew. Paradoxically, we exist within Him, yet we are completely filled by Him. As it is stated in the Tikuney Zohar, “There is no place that is empty of Him.” Imagine you are in a room filled with water. Surely, you could not be there unless some water was displaced. Now imagine you were told that the room was emptied of the water, but the water is still there. Sounds ridiculous, right? Such is the wonder and mystery of God. God is beyond all, while remaining completely within all. We acknowledge this profound truth when the congregation recites the Kedushah during the cantor’s public repetition of the Amidah: “Kadosh, Kadosh, Kadosh, the Lord of Legions, His presence fills the entire earth.”