In 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—

וְהִנֵּה, מִכָּאן

it is possible to understand the error of certain scholars in their own eyes (May G-d forgive them!)—for even those who have erred unwittingly are in need of atonement,

יֵשׁ לְהָבִין שִׁגְגַת מִקְצָת חֲכָמִים בְּעֵינֵיהֶם, ה' יְכַפֵּר בַּעֲדָם,

who erred and misinterpreted in their study of the writings of the Arizal and understood the doctrine of tzimtzum (which is mentioned therein) literally—

שֶׁשָּׁגוּ וְטָעוּ בְּעִיּוּנָם בְּכִתְבֵי הָאֲרִ"י זִכְרוֹנוֹ לִבְרָכָה, וְהֵבִינוּ עִנְיַן הַצִּמְצוּם הַמּוּזְכָּר שָׁם כִּפְשׁוּטוֹ,

In the writings of the Arizal, it is stated that in the “beginning,” before creation, the [infinite] Ein Sof-light filled all “space,” and there was no “room” for the creation of finite worlds. For inasmuch as worlds are by definition finite, whereas the Divine light is infinite, there is no room within the infinite for finitude. How, then, did finite worlds come into being?

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.

The “scholars in their own eyes” misunderstood this mere concealment to mean a literal departure—

that the Holy One, blessed be He, removed Himself and His Essence (G-d forbid) from this world, i.e., that He literally removed His presence, rather than merely concealing it,

שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא סִילֵּק עַצְמוֹ וּמַהוּתוֹ חַס וְשָׁלוֹם מֵעוֹלָם הַזֶּה,

and only guides from above, with individual Providence, all the created beings which are in the heavens above and on the earth below.

רַק שֶׁמַּשְׁגִּיחַ מִלְמַעְלָה בְּהַשְׁגָּחָה פְרָטִית עַל כָּל הַיְצוּרִים כּוּלָּם, אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת.

They thus envisage G-d as a king who sits in his palace; although his gaze extends beyond its confines, the king himself is not to be found there. In the same way—so they would say—G-d gazes from Above on all created beings which are found (heaven forfend!) outside His “palace.”

Now, apart from the fact that it is altogether impossible to apply the doctrine of tzimtzum literally—for that would be an instance of corporeal phenomena—to the Holy One, blessed be He, Who is set apart from them by infinite myriads of separations,

וְהִנֵּה, מִלְּבַד שֶׁאִי אֶפְשָׁר כְּלָל לוֹמַר עִנְיַן הַצִּמְצוּם כִּפְשׁוּטוֹ – שֶׁהוּא מִמִּקְרֵי הַגּוּף – עַל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, הַנִּבְדָּל מֵהֶם רִיבּוֹא רִבְבוֹת הַבְדָּלוֹת עַד אֵין קֵץ;

One who is subject to the characteristics of a physical body can be said to undergo actual tzimtzum and to depart: previously he was here, and now he is not. It goes without saying that this cannot be ascribed to G-d, Who is infinitely removed from the phenomena of corporeality. Apart from all the above:

in this thing itself, they also do not speak wisely, since they are “believers, the sons of believers,”23 that the Holy One, blessed be He, knows all the created beings in this lower world and exercises [His] Providence over them,

אַף גַּם זֹאת, לֹא בְדַעַת יְדַבֵּרוּ, מֵאַחַר שֶׁהֵם מַאֲמִינִים בְּנֵי מַאֲמִינִים שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא יוֹדֵעַ כָּל הַיְצוּרִים שֶׁבָּעוֹלָם הַזֶּה הַשָּׁפָל וּמַשְׁגִּיחַ עֲלֵיהֶם,

Thus, they themselves admit that G-d’s knowledge and Providence extend to this physical world.

and perforce, His knowledge of them does not add plurality and innovation to Him, for He knows all by knowing Himself.

וְעַל כָּרְחֲךָ אֵין יְדִיעָתוֹ אוֹתָם מוֹסִיפָה בּוֹ רִיבּוּי וְחִידּוּשׁ, מִפְּנֵי שֶׁיּוֹדֵעַ הַכֹּל בִּידִיעַת עַצְמוֹ,

Were G-d’s knowledge of created beings not to come from knowing Himself ,then it would be correct to say that this knowledge adds plurality and innovation to Him; previously, He did not know them, and now he does. However, since plurality and innovation cannot possibly apply to G-d, He must perforce know them through His knowledge of Himself.

Thus, as it were, His Essence and Being and His Knowledge of created beings are all one.

הֲרֵי כִּבְיָכוֹל – מַהוּתוֹ וְעַצְמוּתוֹ וְדַעְתּוֹ הַכֹּל אֶחָד.

Since G-d’s knowledge and Providence extend to this world, and since His knowledge is one with Him, it follows that G-d Himself is to be found within this physical world. Unlike the king who sits in his palace and gazes beyond its walls, the King Himself is to be found wherever His Providence and knowledge are found.

True enough, it is only through divine service that this world may be transformed into a place in which G-d is revealed. Nonetheless, G-d is present in this lowly corporeal world, which feels itself to exist independently of Him to the same degree as He is present within the higher, spiritual worlds.

And this is what is stated in Tikkunim, Tikkun 57: “There is no place devoid of Him, neither in the upper worlds nor in the lower worlds”;

וְזֶהוּ שֶׁכָּתוּב בַּתִּקּוּנִים תִּיקּוּן נ"ז: "דְּלֵית אֲתַר פָּנוּי מִינֵיהּ, לָא בְּעִילָּאִין וְלָא בְּתַתָּאִין";

Thus, we find it explicitly stated in Tikkunei Zohar that G-d Himself is to be found within the lower worlds, the lowest of which is this physical world.

and in the portion of Zohar called Raaya Mehemna, on Parashat Pinchas, we read: “He grasps all, and none can grasp Him; He encompasses all worlds…and no one goes out from His domain; He fills or permeates all worlds…; He binds and unites a kind to its kind, upper with lower,

וּבְרַעְיָא מְהֵימְנָא פָּרָשַׁת פִּינְחָס: "אִיהוּ תָּפִיס בְּכוּלָּא וְלֵית מַאן דְּתָפִיס בֵּיהּ כוּ', אִיהוּ סוֹבֵב כָּל עָלְמִין כוּ', וְלֵית מַאן דְּנָפִיק מֵרְשׁוּתֵיהּ לְבַר, אִיהוּ מְמַלֵּא כָּל עָלְמִין כוּ', אִיהוּ מְקַשֵּׁר וּמְיַחֵד זִינָא לְזִינֵיהּ עֵילָּא וְתַתָּא,

and there is no closeness in the four elements of which this corporeal world is comprised except through the Holy One, blessed be He, when He is within them.”

וְלֵית קוּרְבָא בְּד' יְסוֹדִין, אֶלָּא בְּקוּדְשָׁא־בְּרִיךְ־הוּא כַּד אִיהוּ בֵּינַיְיהוּ",

It is only through His power that these four inherently contradictory elements are bound together.

Until here are the words [of Raaya Mehemna].

עַד כָּאן לְשׁוֹנוֹ,

“None can grasp Him” means that there is no one, [even] among all the “supernal intelligences,” i.e., the incorporeal creatures of the higher, spiritual worlds, whose apprehension of Divinity is superhuman, who can grasp by means of his intellect the Essence and Being of the Holy One, blessed be He,

וְרוֹצֶה לוֹמַר: "לֵית מַאן דְּתָפִיס בֵּיהּ" – שֶׁאֵין מִי שֶׁיִּתְפּוֹס בְּהַשָּׂגַת שִׂכְלוֹ מִכָּל שְׂכָלִים הָעֶלְיוֹנִים, בְּמַהוּתוֹ וְעַצְמוּתוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא,

as it is written in Tikkunim, “[He is] hidden from all the [spiritual worlds which are themselves] hidden from physical creatures,

כְּמוֹ שֶׁכָּתוּב בַּתִּקּוּנִים: "סְתִימָא דְכָל סְתִימִין,

and no thought can grasp You at all.”

וְלֵית מַחֲשָׁבָה תְּפִיסָא בָךְ כְּלָל".

The point being made here is that 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.

When a person makes something, he will inevitably be “grasped” by the object of his creation: he will undergo changes in accordance with the particular demands of the object which he is producing. In the case of G-d, however, His creation of all existing beings causes no change in Him whatsoever: they do not hold Him (so to speak) in their “grasp.”

From this point of view, the creation of the lower worlds is even more telling, for their creation required a greater degree of tzimtzum and enclothement. Nevertheless, they cause absolutely no change in Him: they too do not “grasp” Him. In the Alter Rebbe’s words:

And even in the lower worlds there are none that “grasp” Him, even though “He permeates all worlds” and animates them with a life-force suited to each individual created being in particular,

וְגַם בַּתַּחְתּוֹנִים, אַף־עַל־גַּב דְּאִיהוּ מְמַלֵּא כָּל עָלְמִין,

[for this vestment] is not like [that of] the soul of a man which clothes itself within his body and is grasped within [it] to the extent that it is affected and influenced by changes involving the body and its pain, such as from blows or cold or the heat of fire and the like.

אֵינוֹ כְּנִשְׁמַת הָאָדָם תּוֹךְ גּוּפוֹ, שֶׁהִיא נִתְפֶּסֶת תּוֹךְ הַגּוּף עַד שֶׁמִּתְפָּעֶלֶת וּמְקַבֶּלֶת שִׁינּוּיִים מִשִּׁינּוּיֵי הַגּוּף וְצַעֲרוֹ, מֵהַכָּאוֹת אוֹ קְרִירוּת אוֹ חֲמִימוּת הָאֵשׁ וְכַיּוֹצֵא,

The Holy One, blessed be He, however, is not affected by any of the changes of this world, from summer to winter and from day to night,

מַה־שֶּׁאֵין־כֵּן בְּהַקָּדוֹשׁ־בָּרוּךְ־הוּא, שֶׁאֵינוֹ מְקַבֵּל שׁוּם שִׁינּוּי מִשִּׁינּוּיֵי עוֹלָם הַזֶּה, מִקַּיִץ לְחוֹרֶף וּמִיּוֹם לְלַיְלָה,

as it is written, “Even darkness does not obscure for You, and the night illuminates like the day,”24

כְּדִכְתִיב: "גַּם חשֶׁךְ לֹא יַחְשִׁיךְ מִמֶּךָּ, וְלַיְלָה כַּיּוֹם יָאִיר",

for He is not grasped within the worlds at all, even though He fills them.

לְפִי, שֶׁאֵינוֹ נִתְפָּס כְּלָל תּוֹךְ הָעוֹלָמוֹת, אַף־עַל־גַּב דִּמְמַלֵּא לוֹן.