Essence of Pomegranates

Behold, it is proper that we investigate this matter with a broad inquiry and examine the roots of the Torah and the words of our Sages of blessed memory Hebrew: Raza"l, an acronym for 'Our Sages of Blessed Memory,' referring to the classical rabbis of the Talmud, as well as what true contemplation necessitates. We say that this shall indeed be explained with a broad explanation according to what preceded us in this book, in the Second Article, in the Second Part of it. Behold, we shall explain here in this matter that which will suffice for what we are currently explaining.

We say that it has already been explained in this place with a complete explanation that God, may He be exalted, knows existing things according to the reality they possess. Behold, the existence of things is of two types: either a limited and ordered existence, or a possible existence from the side of the choice that was given to man. And behold, God, may He be exalted, knows ordered and limited things according to the order and limitation they possess. However, as for possible things, behold, God, may He be exalted, knows them from the side of their being possible. This is because He knows that it is possible for this thing to be, and possible for it not to be. But as for which of the two extremes will actually occur, He, may He be exalted, does not know it from the side of it being ordered and limited, for it has no order or limitation from the side of it being possible. If He knew it from the side of it being limited Meaning 'determined' or 'predestined', that thing would be a necessity and would not be possible. This is something that has already been explained with a complete explanation in its proper place.

And since the matter is so, behold, God, may He be exalted, knows possible things from the side of their being possible. And behold, from the side of their being possible, they are unknown as to which of the two extremes will actually occur. However, God, may He be exalted, knows them from the side of their being possible—meaning to say, He knows that it is possible for them to be and possible for them not to be.

And behold, when one of the extremes actually occurs, then God, may He be exalted, knows it then from the side of its existing in actuality. However, before then, He did not know it from the side of its existing in actuality, because it did not yet exist in actuality. And behold, knowledge of a thing according to what it is does not necessitate a change in the Knower. This is because knowledge is the apprehension of a thing as it is. Behold, when the thing was possible, its apprehension as it is was an apprehension from the side of it being possible. And when it exists in actuality, its apprehension as it is is an apprehension from the side of it existing in actuality. This does not necessitate a change in the knowledge, but it necessitates a change in the known The author argues that God's mind doesn't change; only the status of the event in the world changes from 'potential' to 'actual'. This is because the knowledge is one, being the apprehension of the thing as it is. And behold, when the "known" changes, its apprehension as it is will necessarily change. This is not a change in the knowledge from its own side, but a change from the side of the object known.

The following section appears to be a repetitive scribal duplication of the previous argument regarding the change in the 'known' vs. the 'knower'.

And behold, this matter is very clear to whoever has examined our words in this place. And after this has been explained, we shall say that God, may He be exalted, knows possible things from the side of their being possible. And behold, from the side of their being possible, they are not ordered or limited before Him, may He be exalted. Therefore, no necessity is forced upon them. And behold, when one of the extremes actually occurs, then God, may He be exalted, knows it then from the side of its existing in actuality. However, before then, He did not know it from the side of its existing in actuality, because it did not yet exist in actuality. And behold, knowledge of a thing according to what it is does not necessitate a change in the Knower. This is because knowledge is the apprehension of a thing as it is. Behold, when the thing was possible, its apprehension as it is was an apprehension from the side of it being possible. And when it exists in actuality, its apprehension as it is is an apprehension from the side of it existing in actuality. This does not necessitate a change in the knowledge, but it necessitates a change in the known. This is because the knowledge is one, being the apprehension of the thing as it is. And behold, when the "known" changes, its apprehension as it is will necessarily change. This is not a change in the knowledge from its own side, but a change from the side of the object known. And behold, this matter is very clear to whoever has examined our words in this place.

The duplication continues for a third iteration in the manuscript.

And after this has been explained, we shall say that God, may He be exalted, knows possible things from the side of their being possible. And behold, from the side of their being possible, they are not ordered or limited before Him, may He be exalted. Therefore, no necessity is forced upon them. And behold, when one of the extremes actually occurs, then God, may He be exalted, knows it then from the side of its existing in actuality. However, before then, He did not know it from the side of its existing in actuality, because it did not yet exist in actuality. And behold, knowledge of a thing according to what it is does not necessitate a change in the Knower. This is because knowledge is the apprehension of a thing as it is. Behold, when the thing was possible, its apprehension as it is was an apprehension from the side of it being possible. And when it exists in actuality, its apprehension as it is is an apprehension from the side of it existing in actuality. This does not necessitate a change in the knowledge, but it necessitates a change in the known. This is because the knowledge is one, being the apprehension of the thing as it is. And behold, when the "known" changes, its apprehension as it is will necessarily change. This is not a change in the knowledge from its own side, but a change from the side of the object known. And behold, this matter is very clear to whoever has examined our words in this place. And after this has been explained, we shall say that God, may He be exalted, knows possible things from the side of their being possible. And behold, from the side of their being possible, they are not ordered or limited before Him, may He be exalted. Therefore, no necessity is forced upon them. And behold, when one of the extremes actually occurs, then God, may He be exalted, knows it then from the side of its existing in actuality. However, before then, He did not know it from the side of its existing in actuality, because it did not yet exist in actuality.

And in this way, it will be explained that Divine Knowledge does not necessitate compulsion i.e., determinism in possible things. However, it now remains to explain how it is possible for God, may He be exalted, to know these things while they are newly occurring Hebrew: mit'hadeshim, meaning things that come into being in time. Behold, it has already been explained by proof that God, may He be exalted, does not apprehend these things from the side of them being particulars and newly occurring, for this would necessitate change and affection in the philosophical sense of being "affected" or changed by external events in His law, may He be exalted.

Rather, He apprehends them from the side of them being intelligibles Hebrew: muskalim, abstract concepts or eternal truths that can be understood by the mind and ordered within Him. And behold, from the side of them being intelligibles and ordered within Him, they are apprehended by Him in a single, universal, and constant apprehension that does not change. And behold, this apprehension is the apprehension of the Universal Order found in all existing things. And behold, this order is the intelligible which is in the soul of the sphere, and it is the intelligible which is in the Active Intellect Hebrew: Sekhel HaPo'el, in medieval philosophy, the lowest of the celestial intellects that mediates between God and the human mind.

And behold, God, may He be exalted, is this intelligible Himself, for He is the Intellect, the Knower, and the Known A famous philosophical triad (Sekhel, Maskil, Muskal) popularized by Maimonides to describe God's unity. And behold, from the side of this Universal Order, God, may He be exalted, knows all existing things from the side of their being ordered and limited. However, from the side of their being possible, they are not ordered or limited in this order. Therefore, God, may He be exalted, does not know them from the side of their being possible in this way.

However, He knows them from the side of their being possible in another way: which is that He, may He be exalted, knows that man was given choice and will to act according to what he chooses. And behold, from the side of this choice, things are "possible." And behold, God, may He be exalted, knows this possibility from the side of it being a possibility. This is because He knows that it is possible for this thing to be and possible for it not to be. And behold, His apprehension of this is a single, universal, and constant apprehension that does not change. This is because He always knows that this thing is possible.

And behold, when one of the extremes actually occurs, then God, may He be exalted, knows it then from the side of its existing in actuality. However, before then, He did not know it from the side of its existing in actuality, because it did not yet exist in actuality. And behold, knowledge of a thing according to what it is does not necessitate a change in the Knower. This is because knowledge is the apprehension of a thing as it is. Behold, when the thing was possible, its apprehension as it is was an apprehension from the side of it being possible. And when it exists in actuality, its apprehension as it is is an apprehension from the side of it existing in actuality. This does not necessitate a change in the knowledge, but it necessitates a change in the known. This is because the knowledge is one, being the apprehension of the thing as it is. And behold, when the "known" changes, its apprehension as it is will necessarily change. This is not a change in the knowledge from its own side, but a change from the side of the object known.

And behold, this matter is very clear to whoever has examined our words in this place. And after this has been explained, we shall say that God, may He be exalted, knows possible things from the side of their being possible. And behold, from the side of their being possible, they are not ordered or limited before Him, may He be exalted. Therefore, no necessity is forced upon them. And behold, when one of the extremes actually occurs, then God, may He be exalted, knows it then from the side of its existing in actuality. However, before then, He did not know it from the side of its existing in actuality, because it did not yet exist in actuality. And behold, knowledge of a thing according to what it is does not necessitate a change in the Knower. This is because knowledge is the apprehension of a thing as it is. Behold, when the thing was possible, its apprehension as it is was an apprehension from the side of it being possible. And when it exists in actuality, its apprehension as it is is an apprehension from the side of it existing in actuality. This does not necessitate a change in the knowledge, but it necessitates a change in the known. This is because the knowledge is one, being the apprehension of the thing as it is. And behold, when the "known" changes, its apprehension as it is will necessarily change. This is not a change in the knowledge from its own side, but a change from the side of the object known. And behold, this matter is very clear to whoever has examined our words in this place. And after this has been explained, behold...