Baal Shem Tov, or Besht — the founder of Chasidism —
Maimonides saw the unity of the cosmos as the deepest reflection of God's unity, understanding that all creation was one living, intelligent Being. The Kabbalists saw the cosmos as the greatest image of God we could possibly know, Adam Kadmon or Adam Hagadol. But Heikhalot Rabbati, part of the earliest mystical traditions in Judaism, went one step deeper, seeing the cosmos as the body of God:
From [the Holy One’s] form
And all the trees will rejoice in the Word,
Heikhalot Rabbati 24:3
in Jewish Gnosticism, Scholem
To'ar, the Hebrew word translated as "form" above, also means "body", as in Genesis 29:17 and 39:6. It can also be used as a kind of code word for tselem, God's image. So we have in this passage some combination of the Kabbalistic perspective and a more directly pantheistic way of seeing the cosmos. One beautiful aspect of this poem is the way the cosmos, the planet, Torah and meditation are all interwoven.
Sallie McFague, who talks about "models of God", gives a modern version of seeing the cosmos in this way in her book The Body of God. The vision of Heichalot Rabbati may need to be modulated by a healthy dose of Maimonidean apophatic theology (which would negate any description of God that is anthropomorphic or "physiomorphic"). Nevertheless, Looking at the grandeur of the world around us, it's easy to think "The Holiness" Hakodesh Barukh Hu (the more ancient version of the epithet for God that we know as Hakadosh Barukh Hu, "The Holy One Blessed Be").
Design in progress © Rabbi David Mevorach Seidenberg 2006