9. Infinity
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G-d is not just big -- He is infinite. If He were only "big", then those things that are small would be further from Him and those things that are big would be closer. But to the Infinite, big and small are irrelevant terms. He is everywhere and He is found wherever He wishes to be found.
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FYI, infinity is a set of "numbers" all of which are large (some larger than others). Is the Gd the largest infinity, the smallest, or somewhere between (silly question)? As finite things, why does Gd bother with us at all (not so silly)? Conceptually, Gd may interact with many sets of finites; maybe we can be the favorite (at least on Shabbat)?
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G-d's love is indeed infinite! He is everywhere, and wherever you go, G-d will always be with you,and bless his people forever!
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To address the comment about Spinoza. The difference between Spinoza's belief system and what the Rebbe addresses is the foundation of their assertations. It is obvious from Spinoza's writings that he is very busy defending his point of view and his right to say it. If it were the truth, "Why doest thou protest too much?" However the Rebbe, the Previous Rebbe, and the Alter Rebbe before them quite simply quote the Torah, the foundation of all truth, and Lurianic Kabbalistic literature, to prove that two of the names of G-d formed in the tetragramaton, Havayah and Elokim are both infinite in their scope and magnitued. As in the Tanya it says "He pervades all worlds equally." Also in the Tanya it says that which is commonly known needs no approbation. As an added note, I find it quite interesting that the tone of the discussions of the Rebbe's writing come on the very date in which we read in the parsha Shelach of Israel's less then enthusiastic reception of the news from the spies.
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Spinoza was not condemned for saying G-d is infinite--this is a standard teaching of the Kabbalah, which was extremely popular at that time. Neither was he condemned (by Jews) for saying that G-d is everywhere. Such statements abound in mainstream Jewish literature of the period. The Christians may have had other issues, but the Jewish issue with Spinoza was not (principally) his theology, but his approach to the Biblical text. His particular form of pantheism was objectionable because it rendered G-d entirely impersonal, but then Gersonides' G-d is yet more so, and yes he has often been called all sorts of names--and yet his commentaries are still studied.
As for the excommunication--considering the reaction of the Christian church to Spinoza's heresies, the Jewish community had little choice but to disassociate themselves from him.
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What the difference between your statement about G-d (who is “not only big, but Infinite, and is everywhere”) and Spinoza point of view, which was condemned (and still is) by orthodox Judaism.
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The concept of G-d is beyond human perception. G-d is great. Thanks for sharing!
Regards.
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Today's lesson reminded me of one I learned in law school about the limitations of secular, manmade laws. Our tax professor asked which investment was worth more: one that paid 5% interest in perpetuity or one that paid 10% in perpetuity. "Perpetuity" is a term used in law to mean "forever." The professor and the class agreed that the one paying 10% was more valuable because the returns were greater during a lifetime. I disgreed; they are equal. If both pay "in perpetuity," that is, forever, then both are equal. They have no endpoint, no point of termination, so any difference is eliminated. This is the nature of the infinite and so, the beginning of understanding. Man's finite perspective creates the illusion of differences. We are all one entity within G-d's Oneness of creation. I learned a real lesson about the limits of man's laws and man's ability to understand G-d.
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Our hearts are infinities, we can not say how much love is inside of them, but we can love G-d forever and feel his eternal love.
His love is Infinity as the universe he has created. It is a reason why, "Wherever you go, G-d is with you"
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