Take the Zohar and find in it the description relating to Ain-Suph, the Western or Semitic Parabrahman. What passages have come so nearly up to the Vedântic ideal as the following:
The creation [the evolved Universe] is the garment of that which has no name, the garment woven from the Deity's own substance.[340]
Between that which is Ain or “nothing,” and the Heavenly Man, there is an Impersonal First Cause, however, of which it is said:
Before It gave any shape to this world, before It produced any form, It was alone, without form or similitude to anything else. Who, then, can comprehend It, how It was before the creation, since It was formless? Hence it is forbidden to represent It by any form, similitude, or even by Its sacred name, by a single letter or a single point.[341]
The sentence that follows, however, is an evident later interpolation; for it draws attention to a complete contradiction:
And to this the words (Deut. iv. 15), refer—“Ye saw no manner of similitude on the day the Lord spake unto you.”
But this reference to Chapter iv. of Deuteronomy, when in Chapter v. God is mentioned as speaking “face to face” with the people, is very clumsy.
Not one of the names given to Jehovah in the Bible has any reference whatever to either Ain-Suph or the Impersonal First-Cause (which is the Logos) of the Kabalah; but they all refer to the Emanations.
It says
For although to reveal itself to us, the concealed of all the concealed sent forth the Ten Emanations [Sephiroth] called the Form of God, Form of the Heavenly Man, yet since even this luminous form was too dazzling for our vision, it had to assume another form, or had to put on another garment, which is the Universe. The Universe, therefore, or the visible world, is a farther expansion of the Divine Substance, and is called in the Kabalah “The Garment of God.”[342]