Your understanding of the meaning of "God" sometimes reminds me of that shared by some ancient Greek philosophies and Christian thelogical systems heavily influenced by Greek philosophical thought. That being said, let's unpack the Lord's Prayer. It should be interesting to see where our understanding intersects or diverges.
The prayer opens with "Our Father in heaven, hallowed be your name."
Prayer forms us, and the Lord's Prayer begins the ongoing process with it's first term: "Our." The prayer does not begin with "My Father," but with "Our Father." Immediately, Jesus pushes us to step away from the rank individualism which characterizes much of modern American Christianity and discover (or rediscover)that we are one humanity before God.
Taken seriously, over time the insight may transform our perspective. At first, it challenges our egoism, weakening our tendency to expect all the creation and God to center on us. As time goes on, and we become aware of the diversity of people praying the same words, we may begin to lay aside divides fueled by racism, ideology,economics, culture and nationalism. Eventually, we may realize God is the parent of all persons, even those who do not acknowledge this is so. The term "our" is subversive of all typical human divisions, leading us to acknowledge our kinship.
"Father" presents problems for any number of modern Christians, mostly because of a heightened sensitivity to gender issues. The term "Father" plays a critical role in the prayer, however. It translates the Greek term "Abba," which is the kind of intimate word a small child might use, the rough English equivilent being "Daddy." Praying the prayer encourages us to know the kind of God who is approachable, who loves us, and who wishes to nurture us.
Christian commentators of past generations often contrasted such an image of God with the supposed first century Jewish notion of a distant, law-giving God. Commentators of the past half century or so have demolished this viewpoint, noting that ancient Judaism held a position similar to that of Jesus.
"In heaven" nicely balances "our Father." We may know God as our loving parent, but we must not fall prey to the notion that we know all there is to know of God. The "God Who Can Be Experienced" is also the "God Beyond Knowing." Study and experience suggests most of us are inclined toward one or the other pole. Jesus's prayer keeps both poles in healthy tension.
"Hallowed be your name" concludes the opening sentence. We might paraphrase it as: "May your name be treated as holy." Here, it seems to me, Jesus weaves the great commandment against using the Lord's name in vain into the practice of prayer, giving it a postive spin. More importantly, perhaps, Jesus makes adoration of God a crucial component of prayer, and so of the life formed by the practice of prayer. Learning to adore (worship, bow the knee, pick your favorite word or phrase) is the only lasting antidote to worshiping one's self or some piece of the creation.
I look forward both to your response and to what you have to say about the Jewishness of the phrase.