G-d is indicative of the ongoing process of creation/existence.

These are not static states of being that are measurable and deterministic, but continuous and ongoing.

G-d is truth.

Whenever you find truth, wherever you encounter what is true, is where you will find G-d.

Lies and deceptions, untruth is where we find the shadow of G-d, which we call the Devil or Satan. If you are at one, in harmony, and attuned to the ongoing creative process, then all will be well. If you oppose it, try to subvert or change it, things will become chaotic and meaningless.

p36:

When Elijah says, "the Crown of all is the place where the tefillin rest", he is saying that the concept of Israel is bound to G-d's purpose in creation.

Here is the explanation:

"G-d's purpose in creation was to bestow good and He created the Torah as the means through which man attains this good. Thus the only ones who can reach the ultimate Good are those who accepted the Torah.

The ones who accepted the Torah are the Jewish people.

G-d's original purpose required someone to receive His Good. In accepting the Torah, Israel become that someone...

..The Jewish people are G-d's Tefillin.

When we say that G-d wears tefillin. we are saying that His ultimate purpose is bound up with the concept of Israel."

One might, at first glance, if not an orthodox Jew, reject this outright. There are obviously some serious flaws in logic, and some huge assumptions.

However, R' Kaplan is a trained physicist, and is capable of impeccable logic. So why would he make such outrageous statements about the tefillin?

Let us do an exercise in attunement. In order to do that, I will need your attention for a moment longer.

Let us honour this amazing Rabbi, and play around with these ideas, and see if we can come up with anything that might be more acceptable to the modern awareness. Who knows, we might even uncover a gem or two.

"G-d's purpose in creation was to bestow good"

Accepting that the purpose was to "bestow good" implies that there is something that is not good in G-d's creation. But how can the Perfect Being create something that is not perfect? This must bring us to the conclusion that the "not-good" is a part of the "good", and not the opposite.

What is that good that is bestown upon us? How can we judge what is "good" in G-d's eyes, unless He somehow tells us. Now, the secret to unfold here is how does He tell us. That is the mystery that we have sought for aeons.

Now let's tackle the human question around what is good. Firstly what is good for us? But perhaps more importantly, what is good for G-d? How could we answer the first question if we are unaware? The second if we have no relationship with the Unknown?

What if we change its tense from the past tense - which speaks of an event that occurred in a past time, and we are its so-to-say recipients of this event? But, I say, it is not an event that occurred, and someone (even G-d Himself) wrote a record of this event, in order for us to remember it. Rather, I say, it is something that is still occurring. It is dynamic, and continuous. One could say that every day, every moment, truly is a creation in its own right. Thus it should be: G-d's purpose in creation IS to bestow good, the present tense. It is not that I need to be good to fulfil or remember an event that occurred thousands of years ago. But, more importantly, to particpate in this momentous event that is still unfolding today.

"...and He created the Torah as the means through which man attains this good."

"...and he creates the Torah as the means through which man attains this good." It is all happening in the present. The Torah is a book, but referred to as a "Living tree". Just as we have Adam Kadmon, a template of human shape, so the Torah is the template that each one of us who accept the Torah have to fill - with our individual existences. It is a way, a shaping, of our spiritual, and hidden, aspect. A way to behave. The only way we express our spiritual/hidden aspects - the true aspects of who and what we are - is through our actions!

The Torah, as an expression of manifestations of the Spiritual, is a teaching - from G-d, not about G-d.

"The only ones who can reach the ultimate Good are those who accept the Torah."

"G-d's original purpose required someone to receive His Good. In accepting the Torah, Israel became that someone."

But Israel is both a nation and refers to our ancestor, Jacob - who was not the first to accept the Torah. Or it is referring to the nation of Israel at Sinai? This is apparently not quite true, as it seems that not all the people present at Sinai accepted the Torah, even after the revelation and all the miracles - so how can it be expected that we, who have not experienced these miracles, should accept the Torah?

Quantum Explanation (QE): If we look at the Torah as an ongoing process—which it is, essentially—as our understanding shifts. If we define Israel as the "nation" that accepts the Torah - and through this acceptance, gains some comprehension. of the process(es) inherent in the universe. For there are many who believe that they are part of the nation of Israel, but do not accept the Truth.

Though I want to emphasise that the acceptance is also an ongoing process. As Israel is the one who struggles with G-d, it is a struggle this acceptance of Torah. It, too, is an ongoing process and not an one time "I accept the Torah". Every day, the process begins anew. By the thoughts you have upon awakening—whether they are prayers or curses, blessings or concerns.

Every thought, every feeling that arises we have the choice to shape in the manifest world. We have the choice to substantiate it in whatever way we choose—or not. And the Torah's wisdom is there to help us design this shape.

Let me put it this way. If I want to design something that flies, like an aeroplane, I would study the laws pertaining to motion, the influence of air, the mass of the object, etc, etc. I would use the best information I have available. That is what the Torah is essentially. G-d's spiritual instruction manual. And it is an action manual. It speaks of how to act in the material world.

But it must be based on the belief that G-d speaks to us. That there is a communication between us. Remember, that if you want to understand these very difficult and challenging things, to try and comprehend that on your own without guidance and facilitation, would be neigh impossible. A child will not understand the mathematics that describes this world in any accurate fashion, unless he has been taught and guided, combined with his own innate ability. So it is with the Torah and the writing and commentaries that have proceeded from it.