Let me guess, God is not part of everything and you know this because someone like CoinCube told you. Lol.
You guys are comedians. You make shit up as you go.
The reverse is true actually. I learned about most of these concepts because someone like BADecker told me. I rejected them for a very long time until I could no longer deny their inherent rationality and truth.
I don't make anything up. I make rational arguments and highlight the assumptions I make in those arguments. I may occasionally speculate but when I do I clearly identify the idea as speculation and advise the reader to think about the topic and reach their own conclusion not simply rely on my musings.
The concept of an infinite God's necessary distance to allow a finite creation to exist is actually a very deep one. However, you won't appreciate it because you don't believe in God. To be honest its not a topic I fully grasp. However for those interested in the topic here is an interesting article on it. A brief excerpt below full article at link.
Tzimtzum: A Kabbalistic Theory of Creation by Dr. Sanford Drobhttp://thejewishreview.org/articles/?id=121An article in a recent issue of U.S. News and World Report begins with what would seem at first to be a rather odd question for one of our nation's major news weeklies. How, the article asks, did the universe begin and it proceeds to provide the following by way of an answer:
"In the beginning, there was no time, no matter, not even space. Then in some unfathomable way, a universe emerged from a dimensionless point of pure energy (U.S. News and World Report, March 26, 1990)."
This, the article assures us, is as close to a description of 'the beginning' as science can currently provide, and it is to probe deeper into the questions of cosmic origins that the National Aeronautics and Space Administration plans, on April 12, 1990, to place the 1.5 billion dollar Hubble Space Telescope into earth orbit on the most sophisticated scientific satellite ever constructed.
As I pondered the news weekly's description of creation, I was struck by what appears to be at least a superficial similarity to the account of creation provided in the Kabbalah. Indeed, the description reads almost as if it were a translation from a passage in the opening pages of Chayim Vital's Sefer Etz Chayyim, the classic exposition of the Kabbalah of the Ari, Rabbi Isaac Luria. Rabbi Luria, starting from completely different assumptions and operating in a universe of discourse which is, to use an unusually precise metaphor, light years away from the Hubble telescope, arrived at the very same conclusion: that the universe emerged from a dimensionless point which gave rise to a world of matter, space, and time. Only, for the kabbalists, that dimensionless point is not so much an impenetrable beginning, but is rather the end result of a process occurring within God Himself. This process, known as tzimtzum (divine contraction or concealment) is, according to the Lurianic scheme, the very essence of creation; it is the means by which an infinite unified God "makes room," so to speak, for a finite, pluralistic world. Through an understanding of the doctrine of tzimtzum we may, without ever turning our gaze upon the astronomical heavens, gain some genuine insight into how a universe of matter, space and time could emerge from a single point in a metaphysical void.
The kabbalistic account of creation is, to the uninitiated, a very strange, difficult and perhaps even disturbing notion. However, it is a notion which gives expression to a series of paradoxical, but deeply profound ideas. Amongst them is the notion that the universe as we know it is the result of a cosmic negation. The world, according to Lurianic kabbalah, is not so much a something which has been created from nothing, but rather a genre of nothingness resulting from a contraction or concealment of the only true reality, which is God. A closely related notion is the idea that it is the very unfathomability and unknowability of God and His ways which is the sine qua non of creation itself. Creation, the doctrine of tzimtzum implies, is, in its very essence, "that which does not know."
One cannot be expected to understand or accept such notions without some significant and serious explanation. In this essay I offer a philosophical exposition, commentary, and in some respects, elaboration of the concept of tzimtzum as it appears in the kabbalistic system of Rabbi Isaac Luria (1534‑1572) and his disciples such as Rabbi Chayim Vital and later, Rabbi Schneur Zalman of Lyadi. In addition, I offer an idealist and rationalist philosophical context in which these ideas can, I believe, be best understood.
