Some quotes from Moses Cordovero. (1522-1570)
"Nothing is outside of God. This applies . . . to everything that exists, large and small - they exist solely through the divine energy that flows to them and clothes itself in them. If God's gaze were withdrawn for even a moment, all existence would be nullified . . . Contemplating this, you are humbled, your thoughts purified. - Moses Cordovero, Or Yaqar.
Do not say "This is a stone and not God." God forbid!
Rather, all existence is God, and the stone is a thing pervaded by divinity. - Moses Cordovero
Before anything emanated, there was only Ein Sof. Ein Sof was all that existed. Similarly after it brought into being all that exists, there is nothing but it. You cannot find anything that exists apart from it . . . God is everything that exists, though everything that exists is not God. It is present in everything, and everything comes into being from it. Nothing is devoid of its divinity. Everything is within it; it is within everything and outside of everything. There is nothing but it. - Moses Cordovero, Elimah Rabbati.
The essence of divinity is found in every single thing - nothing but it exists. Since it causes every thing to be, no thing can live by anything else. It enlivens them; its existence exists in each existent. Do not attribute duality to God. Let God be solely God. If you suppose that Ein Sof emanates until a certain point, and that from that point on is outside of it, you have dualized. God forbid! Realize, rather, that Ein Sof exists in each existent. Do not say "This is a stone and not God." God forbid! Rather, all existence is God, and the stone is a thing pervaded by divinity. - Moses Cordovero, Shi'ur Qomah.
Everything is catenated in its mystery, caught in its oneness . . . The entire chain is One. Down to the last link, everything is linked with everything else, so divine essence is below as well as above, in heaven and earth. There is nothing else. - Moses de Leon, Sefer ha-Rimmon.
Nothing is outside of God. This applies . . . to everything that exists, large and small - they exist solely through the divine energy that flows to them and clothes itself in them. If God's gaze were withdrawn for even a moment, all existence would be nullified . . . Contemplating this, you are humbled, your thoughts purified. - Moses Cordovero, Or Yaqar.
When powerful light is concealed and clothed in a garment, ir is revealed. Though concealed, the light is actually revealed, for were it not concealed, it could not be revealed. This is like wishing to gaze at the dazzling sunn. Its dazzle conceals it, for you cannot look at its overwhelming brilliance. Yet when you conceal it - looking at it through screens - you can see and not be harmed. So it is with emanation: by concealing and clothing itself, it reveals itself. - Moses Cordovero, Pardes Rimmonim.
Ein Sof cannot be conceived, certainly not expressed, though it is intimated in every thing, for there is nothing outside of it. No letter, no name, no writing, no thing can confine . . . Ein Sof has no will, no intention, no desire, no thought, no speech, no action - yet there is nothing outside of it. - Azriel of Gerona, Commentary on the Ten Sefirot.
Ultimately all the sefirot and all the creation that emanates from them are one with Ein Sof. Moses Cordovero compares the process with water flowing through vessels of different colours - the water remains one and of one colour, though it appears to divide and to change colour. Everything is one, nothing exists but the one divine being. This position is very similar to that of the Sufi philosopher Ibn Al'arabi.
Moses ben Jacob Cordovero ( משה קורדובירו Moshe Kordovero ; 1522–1570) was a teacher of the Mystical Tradition in 16th-century Safed, Israel. He is known by the acronym the Ramak (Hebrew: רמ"ק).
While he was a mystic inspired by the imagery of the Zohar, Cordovero utilised the conceptual framework of evolving cause and effect from the Infinite to the Finite, the method of philosophical style discourse he held most effective in describing a process that reflects sequential logic and coherence.
Immediately after him in Safed, Isaac Luria articulated a subsequent system of mystical theology, with new supra-rational doctrines recasting previous thought. While Lurianism displaced the Cordoverian scheme and became predominant in Judaism, its followers read Cordoverian works in harmony with their teachings. Where to them, Lurianism described the "World" of Rectification, Cordovero described the pre-Rectification World. -
https://en.wikipedia.org/wiki/Moses_ben_Jacob_Cordovero