From the book by David Cooper:
On the verb of God: When we give a name to the nameless it is a stumbling block that trips most people. We think that if it has a name, it has an identity. An identity comes with attributes. So we think we know something about it. This is a mistake.
For thousands of years this mistake has become ingrained in the human psyche. The word “God” suggests an embodiment of something that can be grasped. We have given a name to the unknown and unknowable and then have spent endless time trying to know it. We try because it has a name; but we must always fail because it is unknowable. Judaism is so concerned about this misunderstanding, it goes to great lengths to avoid naming God. Yet various names seep through because our minds cannot work without symbols.
What then is the God that is written about in the bible? Kabbalists teach that the very first line of Genesis has been mistranslated. Most people think it says: “In the beginning, God created the heavens and the earth.” But the actual words in Hebrew can be read another way. A Kabbalist could say: “With a beginning, [It] created God [Elohim], the heavens and the earth.”
That is to say, there was an initial creation out of nothingness the potential to begin–Beginningness. Once there was a beginning, God (in a plural form) was created–a God to which the rest of creation could relate. Then the heavens and the earth were created.
The implication of this interpretation profoundly affects our entire relationship with God and creation, for it says that all the names we have for God and all the ways in which we relate to God are a few degrees removed from the source of creation that precedes even nothingness. This is called Ein Sof, which is not the name of a thing but is an ongoing process.
On Torah study: The literal account of the five books of Moses is almost impossible to appreciate without assistance. Hundreds of commentaries exist, and, as we might imagine, many offer interpretations that contradict others. Nobody agrees that there is a definitively “correct” way to read the Torah. In fact the oral tradition suggests that there are at least 600,000 different interpretations, representing the number of those who received the Torah through Moses at Mt. Sinai.
This is what makes the study of Torah so interesting. If we simply accept the literal meaning of what it says, then it is merely a book with many unusual stories. If we engage it, however, work with it and use a variety of methods to analyze the text, it yields hidden clues that lead us on to further investigation. Study like this, a continuous give and take, becomes a mystical relationship between the text and the one studying it.
Listen to Cooper’s own words in this interview: https://www.youtube.com/watch?v=AxEaMaOumA0