אליגוריות החוקים, ספר ב א׳Allegorical Interpretation of Genesis, Book II 1
א׳
1[1] “And the Lord God said, It is not good that the man should be alone, let us make for him a helper corresponding to him” (Gen. 2:18). Why, O prophet, is it not good that the man should be alone? Because, he says, it is good that the Alone should be alone: but God, being One, is alone and unique, and like God there is nothing. Hence, since it is good that He Who IS should be alone—for indeed with regard to Him alone can the statement “it is good” be made—it follows that it would not be good that the man should be alone. There is another way in which we may understand the statement that God is alone.
ב׳
2[2] It may mean that neither before creation was there anything with God, nor, when the universe had come into being, does anything take its place with Him; for there is absolutely nothing which He needs. A yet better interpretation is the following. God is alone, a Unity, in the sense that His nature is simple not composite, whereas each one of us and of all other created beings is made up of many things. I, for example, am many things in one. I am soul and body. To soul belong rational and irrational parts, and to body, again, different properties, warm and cold, heavy and light, dry and moist. But God is not a composite Being, consisting of many parts, nor is He mixed with aught else.
ג׳
3[3] For whatever is added to God, is either superior or inferior or equal to Him. But there is nothing equal or superior to God. And no lesser thing is resolved into Him. If He do so assimilate any lesser thing, He also will be lessened. And if He can be made less, He will also be capable of corruption; and even to imagine this were blasphemous. The “one” and the “monad” are, therefore, the only standard for determining the category to which God belongs. Rather should we say, the One God is the sole standard for the “monad.” For, like time, all number is subsequent to the universe; and God is prior to the universe, and is its Maker.