However, "The nature of the Divine order is not like that of a creature of flesh and blood." When a man utters a word, the breath emitted in speaking is something that can be sensed and perceived as a thing apart, separated from its source, namely, the ten faculties of the soul itself. But with the Holy One, blessed be He, His speech is not, Heaven forfend, separated from His blessed Self, for there is nothing outside of Him, and there is no place devoid of Him. Therefore, His blessed speech is not like our speech, G‑d forbid, (just as His thought is not like our thought, as is written, 'For My thoughts are not like your thoughts," and "So My ways are higher than your ways,..." ). His blessed speech is called "speech" only by way of an anthropomorphic illustration, in the sense that, as in the case of man below, whose speech reveals to his audience what was hidden and concealed in his thoughts, so, too, is it on high with the blessed En Sof, Whose emitted light and life-force— as it emerges from Him, from concealment into revelation, to create worlds and to sustain them— is called "speech." These [emanations] are indeed, the ten flats by which the world was created; likewise also the remainder of the Torah, Prophets and Hagiographa, which the Prophets conceived in their prophetic vision.

Yet His so-called speech and thought are united with Him in absolute union as, for example, a person's speech and thought whilst they are still in potentia in his wisdom and intellect, or in a desire and craving that are still in the heart prior to rising from the heart to the brain, where by cogitation they are formulated into the so-called "letters"; for at that time the "letters" of thought and speech which evolve from that longing or desire, were still in potentia in the heart, where they were absolutely fused with their root, namely, the wisdom and intellect in the brain, and the longing and desire in the heart.

Verily so, by way of example, are the "speech" and "thought" of the Holy One, blessed be He, absolutely united with His blessed essence and being, even after His blessed "speech" has already become materialised in the creation of the worlds, just as it was united with Him ere the worlds were created. There is thus no manner of change in His blessed Self, but only for the created beings which receive their life-force from His blessed "word", as it were, in its revealed state at the creation of the worlds, in which it is clothed, giving them life through a process of gradual descent from cause to effect and a downward gradation, by means of numerous and various contractions, until the created beings can receive their life and existence from it, without losing their entity.

These "contractions" are all in the nature of "veiling of the Countenance," to obscure and conceal the light and life-force that are derived from His blessed "word," so that it shall not reveal itself in a greater radiance than the lower worlds are capable of receiving. Hence it seems to them as if the light and life-force of the word of the Omnipresent, blessed be He, which is clothed in them, were something apart from His blessed Self, and it only issues from Him, just as the speech of a human being [issues] from his soul. Yet, in regard to the Holy One, blessed be He, no concealment or delitescency hides or obscures anything from Him, to Whom darkness is like light, as is written, "Yea, the darkness obscureth not from Thee... ." For all the "contractions" and "garments" are not things distinct from Him, Heaven forfend, but "Like the snail, whose garment is part of his body," and as is written, "The Lord, He is G‑d," as is explained elsewhere. Therefore, in His Presence all else is of no account whatever.