The following is the proposed distinction between the creator and the creator maintaining monotheism. How can the God who alone existed who fills all create ex-nihilo? Is exnihilo possible?

The word ἐκένωσεν (ekénōsen) is used in Philippians 2:7,
"[Jesus] made himself nothing ..."

The trouble essentially lies in a belief that man and God are totally different.  They are totally the other.  What most do not realize is that such a declaration is far from being monotheistic.  Monotheism states that “In the beginning God alone existed”.  In the strict monism, God alone would imply, there was nothing outside of God.  If there was something - even if we call it nothing - outside of him it simply leads to a dualism - God and the outside of God. Then there were two uncreated realities.  We may say God and Something called Nothing.

“Creatio Ex Nihilo” or as we say in English, “creation out of nothing.” That is really a contradiction.  Nothing can come out of nothing unless that nothing is really hidden something.  In fact we will see that the nothing we are referring to is laden with hidden plenties. 

Any creative work we might attempt begins with some material already.  The doctrine of creatio ex nihilo says that God had no such pre-existents to work with.  If God alone existed as we montheists declare where and with what did God create? Where is this “nothing” and what does it consists of so that God can create something out of it?.  Fortunately the very Judaic monotheistic mystics provided the answer.


If we need to maintain monotheism, first God who alone is uncreated will have to create the nothing within himself. Where else can he create? This concept is nothing new within Abrahamic theology. Jewish mysticism conceived that and presents it as the process of contraction -Tzimtzum or hiding.

The tzimtzum  ( צמצום pronounce ṣimṣūm meaning "contraction/ constriction/ condensation") is a term used in the Lurianic Kabbalah to explain Isaac Luria's new doctrine that God began the process of creation by "contracting" his Ein Sof (infinite) essence in order to allow for a "conceptual space" in which finite and seemingly independent realms could exist. This primordial initial contraction, forming a Khalal Hapanui  "vacant space", (חלל הפנוי‎) into which new creative light could beam, is denoted by general reference to the tzimtzum. This practically corresponds to the emptying of God out of his intense love to surrender his overpowering dominance and the incomprehensible essence for the sake of the creation; giving them the free will and independence. This is in perfect consonancee with the definition of God as love. Love is sacrifice even to death. The creator who is present as the only existence gave up his everything so that he can give place to his creation and give them the total freedom and independence even to torture and crucify him.  This is love in its highest form.


Because the tzimtzum results in the "empty space" in which spiritual and physical Worlds and ultimately, free will can exist, God is often referred to as "Ha-Makom" (המקום‎ lit. "the Place", "the Omnipresent") in Rabbinic literature ("He is the Place of the World, but the World is not His Place"). After this tzimtzum... He drew down from the Or Ein Sof a single straight line [of light] from His light surrounding [the void] from above to below [into the void], and it chained down descending into that void.... In the space of that void He emanated, created, formed and made all the worlds. (Etz Chaim, Arizal Heichal, 2) This primordial initial contraction, forming a Khalal / Khalal Hapanui ("vacant space", חלל הפנוי) into which new creative light from the creator could beam, which filled the realms with creation. The word with its vibration created everything within the vacant space. In Kabbalistic interpretation, this describes the paradox of simultaneous Divine presence and absence within the vacuum and resultant Creation. Relatedly, Olam — the Hebrew for "World/ Realm" — is derived from the root עלם meaning "concealment".






This is“Abracadabra”; which is originally from an Aramaic phrase that means “I create what I speak” which is usually spelled out as אברא כדברא. Abracadabra may also might have derived from the Persian Abrasax (the name of the Supreme Being) and the Chaldee [Aramaic] word דִּבּוּרָא (the utterance), so that the meaning of it is, “the word of God.”  It came to pass as it was spoken."

It must be noted that the concealment of the Or Ein Sof did not affect Atzmut itself, for Atzmut is the essence of God which transcends everything, including changes. A finite taken out of infinite still leaves the infinite infinite. On the one hand, if the "Infinite" did not restrict itself, then nothing could exist—everything would be overwhelmed by God's totality. Thus existence requires God's transcendence, as above. On the other hand, God continuously maintains the existence of, and is thus not absent from, the created universe. Creation therefore requires God's immanence.

In the early science this emptiness was never considered as nothingness.  They considered that the emptiness of vacuum is filled with ether.  Though it was later discarded by assuming that light travels a photon particles, it was revived soon after the quantum wave model when everything in the world was considered ultimately the Word, vibrations with a meaning - encoded vibration. Matter itself is considered as a vibration in the Schrodinger Equation - a rate of change of a wavefunction


Stoic logos spermatikos:


“The word logos, however, also had a rich tradition in Greek thought.  While logos can be a very general term, meaning simply “word, account, explanation or thing,” the philosopher Heraclitus (c.535-475 B.C.) used it in the sense of an ordering principle for the universe.  Thus, the logos is the divine logic that gives order to the universe.  Heraclitus appears to have associated it with fire and to have linked it with reason in human beings.  This sense of logos was most fully developed by the Stoics, who taught that the universe was permeated with the logos that gave order and rationality to all things….There was a logos within each person (human reason) [logoi] and a logos that pervaded the universe (a rationality that governs the universe).  By extension, the logos within human beings enabled them to move in harmony with the logos of the universe.  Those who were governed by passions and emotions, however, were thought to have turned away from the universal logos and to have become bestial in their behavior.  This concept provided the basis for the Stoic ethical system.

“Ontological existence is conferred upon, and sustained, for all of created reality through the Logos Col. 1 and Acts 17,.  This Logos did not merely craft preexisting matter, but brought into being all that is, and by extension, will transfigure all reality into His Image, when He is in all and through all, as the Spirit works to complete this action within history (Rom. 8:22-24, 1 Cor. 15:28)”.

Archaeological Study Bible, Ed. Walter Kaiser. Zondervan, 2005, pg. 1721.