Our relationship to God is a complete mystery. God is Kadosh; His presence surrounds the void and yet continues to fill it. He makes a place within Himself for us, we enjoy a relationship with Him, and yet there is really nothing but God. God is absolutely one and only, and yet mysteriously and miraculously His oneness includes the multitudes of us. We therefore recite, “You are Kadosh—beyond all and within all—there is nothing but You. And yet, mysteriously, Your name is Kadosh—paradoxically we still exist, are able to acknowledge You as Kadosh and call to You.” If God has a name, then there must be those who can relate to Him and call out to Him. Otherwise, what’s the point in having a name? If we are able to acknowledge and address God as Kadosh, then this means that we exist. And not only do we exist, we are able to call to God and enjoy a personal relationship with Him. Now the mystery becomes even more mysterious. Because God is beyond the world, we are not God. Yet because He is manifest within the world and within us, we are certainly of great Divine content and significance. God is Kadosh, yet we, too, can reach the status of being kadoshim—“holy ones,” (which, as noted earlier, refers not only to angels but also to enlightened holy people). The third blessing reminds us of the unbelievable mystery we are participating in when we pray. We acknowledge the paradoxical meaning of our existence when we praise God as Kadosh, and we recognize that we, too, can be kadoshim, forever praising Him. We praise that He is Kadosh—the Holy One; there is nothing but Him, and yet His name is Kadosh and we—the kadoshim—forever praise Him. Jewish life empowers us to experience the ultimate mystery—the Holy of holies—God, the one and only Holy, who paradoxically includes us, the many holies. Rabbi Joseph Ber Soloveitchik, a great sage of 20th century, once said, “Judaism is not the path to paradise but to paradox.” In jest, I tell people that I am not an Orthodox rabbi, but rather a paradox rabbi.