I had asked the question " does Herbrew language use upper and lower case letters". The answer you gave was good accept, the last line which said " is to be like God" ? The study I am doing is about exactly that. I am a Christian, and I see this term "we are just like God", or some as bold to say " I AM" and " we are partakers of the divine nature"( 2 Peter1). And these terms are meant to teach that we, ouselves are gods. This is becoming very popular within the Christian community. I am ver troubled buy it. I do not believe we were ever created to be a bunch of gods running around. Your help would be greatly appreciated here.

You are correct that Christians often aren't careful to differentiate between the Creator and the created, which is a very serious mistake in monotheism, and it's great that you want to help them clarify. The term used in the Torah is that G-d created man B'Tzalmo (Breishit 1, 27), often translated "in His image", where the root TZL= shadow. Just as my shadow copies my actions, but even a child knows to differentiate that my shadow is not me but a relatively shallow copy, similarly when we try and emulate G-d's actions (via His traits- see Shemot 33-34- and His 613 detailed commandments), this differentiation should be crystal-clear, the One and Only G-d is the Creator and everything else is His creations. Neverthless man is unique among the creations that we can and should choose to "shadow" His traits and actions. For example, just as we often mention and remember twice a day, and every Shabbat and holiday that G-d took us out of bondage in Egypt, so it's not a coincidence that most of the combat soldiers in the IDF, who have been laboring and even altruistically giving their lives to free our brothers held hostage by the Hamas in Gaza, are religiously-motivated Jews. Just as G-d is altruistic (=by definition He gives without getting anything in return, for He doesn't lack anything), our soldiers' actions are clearly G-dly and Imitateo Dei. Similarly we find in this week's Torah portion (Breishit 47, 29), that when Ya'akov has Yosef promise that he will take care of his burial, "and you shall do to me kindness and truth", it is surprisingly called "truth", because altruism is the "truest" kindness, for the action is relatively altruistic and the dead obviously won't and can't return the favor.