HAMUNAS ELOKUS CHAPTER 4

Chapter 4

The Maharal explains that the descriptions of G-d found in the Torah are not describing G-d’s essence.

For example G-d cannot be called a knower. The torah writes “and G-d knew” as a verb, meaning that knowledge is just like action. Action does not define him and does not cause his essence to change based on the changing action, so too his knowledge does not define him and does not cause change within him.

G-d’s knowledge of himself cannot be called knowledge. It is far exalted then knowledge as we know it (therefore it is not appropriate to say “he and his knowledge are one”).

However it is appropriate to say that He knows the creation. For he contracts himself to be defined by knowledge. To know, and by knowing to create the limited and defined world.

Although G-d’s knowledge is not the essence of g-d, and in comparison to G-d’s essence knowledge and the created beings are the equal, knowledge is not a crated being. It is G-G-dliness.

G-d creates trough the Ten attributed beginning with wisdom. And that is how there are different creations there differences come from the vessels of the ten Sefirot.

[G-d’s oneness is undefined. He therefore can create many creations although he is one. however in order for the creations to be defined and limited - unlike God, he created them through the Ten Sefirot which are limited and contracted expressions of G-dleness]

The sefiros are G-dly and concerning the sefiros we can use the Rambam’s explanation “he and his wisdom are one”.