I. God is Nothingness (No-thing-ness)
Or Neerav, Introduction 16
God, in His most fundamental reality, is unknown to man and, in principle, unknowable. The only thing known about God in this fundamental reality is His existence. Kabbalists called the God of this fundamental reality "Ein Sof," meaning “without limit,” or even "Ayin," "Nothingness."
Before He gave any shape to the world, before He produced any form, He was alone, without form and without resemblance to anything else. Who then can comprehend how He was before the Creation? Hence it is forbidden to lend Him any form or similitude, or even to call Him by His sacred name, or to indicate Him by a single letter or a single point... But after He created the form of the Heavenly Man, He used him as a chariot wherein to descend, and He wishes to be called after His form, which is the sacred name "YHWH"
II. The Revelation of Nothing
Shmot Rabba 29:7
“Said Rabbi Abahu....in the name of Rabbi Yochanan...When the Holy Blessed One gave the Torah, no bird chirped, no fowl fluttered, no ox lowed, the angels did not fly, the Seraphim did not utter the Kedusha, the sea did not roar, the creatures did not speak; the universe was silent and mute. And the voice came forth “Anochi Adonai Elohecha” (I am the Infinite, your God).
"A Hasidic Matan Torah" - Yoel S.
"Some Hasidic masters take it a step further, amplifying the human role in matan Torah. For example, R. Naftali Tzvi Horowitz of Ropshicz (1760-1827) quotes his teacher, R. Menachem Mendel of Rimanov (1745-1815), to the effect that God only pronounced the first aleph of anochi. He then explains that the letter aleph represents the name of God, Yahweh, because the א is written as a combination of two yods and one vav, which is the numeral equivalent of י-הוה."
III. Finding Nothing Everywhere
"A Hasidic Matan Torah" - Yoel S.
"The Ba’al Shem Tov took the kabbalistic notion of divine revelation to its logical extreme, proclaiming that God is inherent in all existence. More importantly, he declared that God’s essence can easily be discovered: All we need to do is to uncover the divine from the numerous “garments” which obstruct it from view. Put differently, God need not reveal Godself, because God is always there. We need only open our eyes and watch God being revealed in all God’s glory.
Thus, it is not God who changes during revelation, it is we who change. We consummate the revelation that began with creation and culminated with matan Torah. Humans are bestowed with the unique gift of being able to pierce through the superficial layers of finite nature and expose the infinite divine."
IV. Bonus Text: Nothingness, God, and Physics
Kabbalah and Contemporary Cosmology: Discovering the Resonance, Daniel C. Matt, Ph.D.
In the beginning was the big bang, fourteen billion years ago. The primordial vacuum was devoid of matter, but not really empty – rather, in a state of minimum energy, pregnant with potential, teeming with virtual particles. Through a quantum fluctuation, a sort of bubble, in this vacuum, there emerged a hot, dense seed, smaller than a proton, yet containing all the mass and energy of our universe. In less than a trillionth of a second, this seed cooled and expanded wildly, faster than the speed of light, inflating into the size of a grapefruit. The expansion then slowed down, but it has never stopped.
In its first few seconds, the universe was an undifferentiated soup of matter and radiation. It took a few minutes for things to cool down enough for nuclei to form, and at least 300,000 years for atoms to form. For eons, clouds of gas expanded. Huge glimmering balls of hot gas formed into stars. Deep within these stars, nuclear reactions gave birth to elements such as carbon and iron. When the stars grew old, they exploded, spewing these elements into the universe. Eventually this matter was recycled into new solar systems. Our solar system is one example of this recycling, a mix of matter produced by cycles of stars – stars forming and exploding. We along with everything else are literally made of stardust.