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the Alter Rebbe goes on to explain that Maimonides’ statement that “He is the Knowledge…” applies not only to G-d’s knowledge but also to all His other attributes and Names, including His chochmah and will. They are all completely united with G-d Himself.

The extent of the remaining life-force is indicated by the sum, which reflects the progressive descent and the constant diminution of the life-force.

It was the contraction of the life-force that made possible the creation of this physical, limited world with its finite creatures.The reason why the “breath of His mouth”—were it not to have been contracted—would have created worlds without end is now explained by the Alter Rebbe in the parenthesis.

Since the life-force must vest itself within the finite created being and unite with it utterly, it must necessarily be contracted and limited according to the intrinsically finite nature of the created being.

G-d cannot be grasped even by the heavenly thought processes of the “hidden worlds.” There is, however, yet another concept inherent in the word “grasp”—the ability to adhere and thereby effect a change. Thus, the fact that one cannot “grasp” G-d also means that nothing can effect a change in Him.

The Arizal explains this through the doctrine of tzimtzum: The Ein Sof-light “departed”—i.e., it ceased to be revealed, so that infinity was no longer in a state of revelation, and all that remained revealed was the power of finitude. This power does allow for the creation of finite worlds.

Before their creation, nothing whatsoever existed other than Him. After their creation, however, one might erroneously conclude that there now exists something in addition to Him—the various worlds and their denizens. And were this to be so, this would constitute a change in G-d’s absolute unity, heaven forbid. The verse therefore anticipates this by saying, “I, Havayah, have not changed.”

In relation to the Ein Sof-light, which totally transcends time and space, there exists no difference between heaven and earth; G-d is found equally in heaven and upon the earth.

Past, present and future meld into one within the Name Havayah, indicating that Havayah transcends time,

When the Divine creative power of speech, after undergoing a process of tzimtzumim, descends to a level at which it is able to serve as a source for creation, then the term “lower-level Unity” applies. Created beings at this level cannot be said to be completely and utterly nullified. For inasmuch as this level becomes the actual source of created beings, they must perforce have some measure of identity in relation to it.

The body is nullified in relation to the soul to the extent of od, i.e., it is subordinate to it; it is not, however, nullified out of existence in relation to the soul. Before creation, there was no space at all (as it were) for the existence of created beings by virtue of the Divine Ayin, which is ultimately responsible for creation.

The Divine Name Havayah—as mentioned earlier in explanation of the verse, “For a sun and a shield is Havayah Elokim”—is like the illuminating sun while the Name Elokim conceals its light, as does the sun’s shield, thereby enabling created beings to benefit from it.