אבל הקב״ה, שהוא למעלה מן השכל והחכמה, לא שייך כלל לומר בו שאי אפשר להשיגו מפני עומק המושגHowever, concerning the Holy One, blessed be He, Who transcends intellect and wisdom, it is not at all appropriate to say that one cannot comprehend Him

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אבל לגבי הקב״ה, מדרגת החכמה שהיא תחלת מחשבה וראשיתה, היא סוף מעשה אצלוIn regard to the Holy One, blessed be He, however, the level of wisdom — which [in all created beings] is the beginning of thought and its genesis

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Creation effected absolutely no change in the Creator, neither in His Unity nor in His knowledge. This we learn from the verse, “I, Havayah, have not changed,” as the Alter Rebbe explained in the preceding chapter. Though one might assume that by bringing created

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והנה מכאןIn the light of what has been said above — that G‑d’s knowledge is wholly one with G‑d Himself, for otherwise it would imply multiplicity in One Who is perfect unity,-heb” dir

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והנה מכאןIn the light of what has been said above — that G‑d’s knowledge is wholly one with G‑d Himself, for otherwise it would imply multiplicity in One Who is perfect unity,-heb” dir

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וכתיב: החקר אלקה תמצא וגו׳, וכתיב: העיני בשר לך, אם כראות אנוש תראהIt is likewise written,

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וכמו שכתב הרמב״ם ז״ל, שהוא היודע והוא הידוע והוא הדיעה עצמה, הכל אחדAs Maimonides, of blessed memory, stated, c12 that He is the Knower, He is the Known, and He

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והנה במה שנתבאר, יובן מה שכתוב: אני ה׳ לא שניתיNow, from the foregoing exposition one will be able to understand the verse,a 8 “I, Havayah, have not changed.”

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There is no other reality but G-d, yet the world appears totally separated from G-d.Rabbi Ben Tzion Krasniaski recaps the subject.

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ולפי שמדת מלכותו יתברך מיוחדת במהותו ועצמותו יתברך בתכלית היחוד, כמו שיתבארNow, since [G‑d’s] attribute of Malchut is united with His Essence and Being in an absolute union, as will be explained,” align

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