Patach Eliyahu, printed in many Siddurim, states about Hashem (God) that Hashem is hidden of all hidden without even a known name. Hashem’s Name (Shemot 3:15) is from our perspective. Shemot 3:15 states, “And God said further to Moses, So shall you say to the children of Israel, Hashem the God of your forefathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is My Name forever, and this how I should be remembered in every generation.” Hashem calls Himself Hashem in the context of “So shall you say to the children of Israel, Hashem…” (from our perspective).
You still might say that “this is My Name forever” is absolute and does not relate to “So shall you say.” But, in fact, the word forever [לעלם] is spelled lialem- to conceal, as stated in Rashi. This is My Name to conceal from expressing the true reality of Hashem from His perspective.
Furthermore, there are two levels of God from our perspective. There is the (absolute infinite and absolute nothing) part we can only say but not understand, and there is the part we can also understand. The part we can only say but not understand is a middle level of God from our perspective of His perspective. In this regard, “this is My Name forever/to conceal” is both revealed (to say) and concealed (not understood), and it is both part of “So shall you say” from our perspective and “this is My Name” from God’s perspective. “And this how I should be remembered in every generation” is the level under that from our perspective alone.
Patach Eliyahu further states about Hashem, “No thought can grasp Him at all.” Hashem from our perspective of His perspective is something that we can only say, but not grasp at all. This is how the kabbalah relates to Hashem as the ainsof, absolute infinite, and also as the ain, absolute nothing. Absolute infinite and absolute nothing can be said, but can’t be understood. How can something never end? How can there be nothing at all? It can’t be grasped. But we know it is there, because what is beyond the universe: absolute infinite and absolute nothing.
The level of Hashem we can grasp is that Hashem is the supreme consciousness and nothing else (without form). We can understand this because we are conscious. Our consciousness, however, is within a form. Consciousness has no form, but our consciousness is within the form of the realities of our minds, which gives form to our consciousness. Hashem has no form. Hashem is more than just conscious. We just don’t know how Hashem’s consciousness expresses itself.
Patach Eliyahu thus states about Hashem, “You are wise, but not with a known wisdom, You are understanding, but not with a known understanding.” Wisdom and understanding and anything else in the world besides consciousness has form. Hashem has no form, so we don’t know how the supreme consciousness expresses itself. We only know how it is expressed within ourselves and that Hashem has such things in an unknown unified way.
The same way that Hashem’s consciousness cannot express (to us) the unified way of what for us is attributes is the same way that Hashem’s infiniteness cannot express (to us) the infinite way of what we grasp as consciousness.
Shemot 17:16, “And he said, For there is a hand on the kes (throne) of Kah, that there shall be a war for Hashem against Amalek from generation to generation.” Amalek = Safek (doubt) in numerical value. Amalek has one hand covering part of God’s throne (one out of three letters) and half the four-letter name of Hashem (Rashi).
There are three levels regarding God. God from His perspective is completely unknown. God from our perspective of His perspective (absolute infinite and absolute nothing) can only be said but not understood. God from our perspective alone of His consciousness can also be grasped. Amalek only covers the last one. Kes (two of three letters for throne) includes the profound concealment of God from his perspective, so Amalek here only covers a third of the word. God’s name Hashem starts from our perspective, so Amalek here covers half of God’s name.
Kes means covered (concealed). That is the part that Amalek doesn’t cover. He doesn’t cover what is already covered. He doesn’t cover the great unknown of God from His perspective, and he doesn’t cover the ainsof absolute infinite and ain absolute nothing which is covered in not being grasped. But in covering the lower level of God’s consciousness, Amalek confuses the understanding of the higher levels as being less great rather than greater by what cannot be expressed.