From the foregoing [exposition] the answer to the heretics [is deduced], and the root of the error of those who deny individual Divine providence and the signs and miracles recorded in the Torah is revealed. They err, making a false analogy, in comparing the work of G–d, the Creator of heaven and earth, to the work of man and his schemes. For, when a goldsmith has made a vessel, that vessel is no longer dependent upon the smith, and even when his hands are removed from it and he goes away, the vessel remains in exactly the same image and form as when it left the hands of the smith. In the same way, these fools conceive the creation of heaven and earth.

But their eyes are covered [and they fail] to see the great difference between the work of man and his schemes—which consists of making one thing out of another which already exists,¹. merely changing the form and appearance from an ingot of silver to a vessel—and the making of heaven and earth, which is creatio ex nihilo.².

footnotes: ¹ In Hebrew: yesh mi-yesh ² In Hebrew: yesh me-ayin

Indeed, this is an even greater miracle than, for example, the splitting of the Red Sea. For then, G–d drove back the sea by a strong east wind all the night and the waters were divided and stood upright as a wall.³ If G–d had stopped the wind, the waters would have instantly flowed downward, as is their way and nature, and undoubtedly they would not have stood upright as a wall, even though this nature of water [to flow downward] is also created ex nihilo, for a stone wall stands erect by itself without [the assistance of] the wind, but the nature of water is not so.

footnotes: ³ Exodus 14:21-22; 15:8.

[Thus, if for the miracle of the splitting of the Red Sea the continuous action of G–d was necessary] how much more so is it in the creation of being out of nothing which transcends nature and is far more miraculous than the splitting of the Red Sea, that with the withdrawal of the power of the Creator from the thing created, G–d forbid, it would revert to naught and complete nonexistence. Rather, the Activating Force of the Creator must continuously be in the thing created to give it life and existence. [These Forces] are the “letters of speech” of the Ten Utterances by which [beings] were created.

And that is the meaning of the verse: ואתה מחי' את כולם.⁴, “And You give life to them all.” Nehemiah 9:6. Read not מחי', give life, but מהוה, bring into being, i.e., ex nihilo.⁵. The verse is thus interpreted, for the phrase “to give life” does not necessarily imply “to create,” as, for example, the soul which gives life to and vivifies the body, yet does not bring it into being. Whereas in Creation the life-force not only vivifies but also creates and must continuously flow into the created being, for without it, it would revert to nothingness. By giving life, He actually creates it ex nihilo. Hence, He constantly renews the existence of the world and all the creatures, creating them anew from nothing at every moment, just as at the beginning of Creation. So, in reality “to give life” and to “bring into being” are identical. See Pardes, Shaar 6, ch. 8; Reishit Chochmah, Shaar HaKedushah, end of ch. 7; Shaloh, Shaar HaOtiot 48b, 70a. The word אתה, You, indicates all the letters from alef to tav,⁶ is the first and tav is the last of the letters in the Hebrew alphabet. and the letter hey,⁷ is 5. See above, ch. 1, note 21. the five organs of verbal articulation,⁸ the sources of the letters.⁹. For there could not emerge from G–d, the Infinite, a limited and finite world.

footnotes: ⁴ VeAtah mechaye et kulam ⁵ I.e., the life-force which in every created being not only gives it life and vivifies it, but continuously brings it into existence ex nihilo ⁶ The letter alef ⁷ The numerical value of hey ⁸ I.e., the larynx, palate, tongue, teeth, and lips. ⁹ The meaning of this verse is that “You” create, i.e., the Divine power which issues through the twenty-two letters of the alphabet, indicated in the word Atah

Although He has no bodily likeness¹⁰ 1:7-12; Hilchot Teshuvah 3:7; Commentary on Mishnayot, Sanhedrin, ch. 10. yet, Scripture itself ascribes to Him [anthropomorphic terms¹¹ such as] “And G–d spoke” or “And G–d said,” which denote the revelation of the twenty-two Supernal Letters to the Prophets and the enclothing [of the letters] in their intellect and comprehension in the prophetic vision, as well as in their thought and speech, as it is written, “The spirit of G–d spoke in me, and His word is upon my tongue,”¹² as has been explained by the Arizal¹³ [in Shaar Hanevuah].

footnotes: ¹⁰ Maimonides, Hilchot Yesodei HaTorah ¹¹ See below, beginning ch. 10. ¹² II Samuel 23:2. ¹³ Rabbi Yitzchak Luria Ashkenazi, of blessed memory (1534-1572).

Similar to this is the investment of the letters in created things—as it is written, “By the word of G–d were the heavens made, and by the breath of His mouth all their host”¹⁴—the difference being that [the enclothing of the letters in created beings] is through numerous and powerful descents until [the letters] reach the corporeal [world of] Asiyah;¹⁵ whereas the comprehension of the Prophets is in [the world of] Atzilut¹⁶ as it becomes clothed in the world of Beriah.¹⁷. It is finite and receives only a radiance of the infinite light of Atzilut, and it may therefore be apprehended by the human mind. Since Atzilut is united with G–d, it is above even prophetic vision until it is veiled and obscured by Beriah. This is still infinitely higher than the light of Beriah itself.

footnotes: ¹⁴ Psalms 33:6. ¹⁵ World of Action, our physical world—the lowest of all worlds. It is the final stage in the progressive diminution and concealment of the creative force of the Ten Utterances. ¹⁶ World of Emanation, the highest spiritual world. It is in a state of unity and proximity with G–d and hence transcends human understanding. It is not a new creation, but only the revelation of the previously concealed. ¹⁷ World of Creation, the first creation ex nihilo