Sichot HaRan
Chapter 1א׳
1 א

"כִּי אֲנִי יָדַעְתִּי כִּי גָּדוֹל ה' וַאֲדוֹנֵינוּ מִכָּל אֱלקִים" דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, אָמַר "כִּי אֲנִי יָדַעְתִּי" אֲנִי יָדַעְתִּי דַּיְקָא כִּי גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ אִי אֶפְשָׁר לוֹמַר לַחֲבֵרוֹ וַאֲפִלּוּ לְעַצְמוֹ אִי אֶפְשָׁר לְסַפֵּר מִיּוֹם לְיוֹם לְפִי מַה שֶּׁמַּזְרִיחַ לוֹ וּמִתְנוֹצֵץ לוֹ בְּאוֹתוֹ הַיּוֹם, אֵינוֹ יָכוֹל לְסַפֵּר לְעַצְמוֹ לְיוֹם שֵׁנִי הַזְּרִיחָה וְהַהִתְנוֹצְצוּת שֶׁל גְּדֻלָּתוֹ יִתְבָּרַךְ שֶׁהָיָה לוֹ אֶתְמוֹל וְעַל כֵּן אָמַר: "כִּי אֲנִי יָדַעְתִּי", אֲנִי יָדַעְתִּי דַּיְקָא כִּי אִי אֶפְשָׁר לְסַפֵּר כְּלָל וְאָמַר: שֶׁמַּה שֶּׁכָּתוּב אַחֲרָיו: "כָּל אֲשֶׁר חָפֵץ ה' עָשָׂה בַּשָּׁמַיִם וּבָאָרֶץ" וְכוּ' הוּא עִנְיָן אַחֵר לְגַמְרֵי וְרָחוֹק לְגַמְרֵי מִשֶּׁבַח "כִּי אֲנִי יָדַעְתִּי" כִּי כַּוָּנָתוֹ בְּאֵלּוּ הַדְּבָרִים "כִּי אֲנִי יָדַעְתִּי" אִי אֶפְשָׁר לְסַפֵּר כְּלָל וְהוּא גָּבוֹהַּ מְאד מְאד, גָּבוֹהַּ מֵעַל גָּבוֹהַּ מַה שֶּׁאִי אֶפְשָׁר לַפֶּה לְסַפֵּר, רַק אֲנִי יָדַעְתִּי דַּיְקָא כַּנַּ"ל וּכְמוֹ שֶׁכָּתוּב בַּזּהַר: "נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ" 'כָּל חַד לְפוּם מַה דִּמְשַׁעֵר בְּלִבֵּהּ' כַּמְבאָר בְּמָקוֹם אַחֵר:

"For I know that Hashem is Great, and our Lord from all other gods". King David, peace be upon him, said: "Ki ani yada`ti/Only I know" — "ani yada`ti / I [i.e. specifically I] know," for the greatness of the Blessed Creator is impossible to tell to someone else, and even to oneself it is impossible to tell from day to day, according to what dawns on him and sparkles [mitnotzetz: an illumination from the Ohr haChayim/Light of Life] for him on that day. He cannot tell himself on another day the shining and the sparkling [hitnotzetzut] of the greatness of the Blessed One that he had yesterday. And therefore he said: "Ki ani yada`ti" ; I know, specifically, for it impossible to tell at all. And he said that what is written after that, "Kol asher-chafetz Hashem, `asah; bashamayim uva'aretz/Whatsoever Hashem pleased, he has done; in heaven and on earth" etc., is a completely different matter and completely distant from the praise, "Ki ani yada`ti," for his intention in these words, "Ki ani yada`ti" is impossible to tell at all, and it is very, very high, high beyond high, impossible for the mouth to tell; only "I know" specifically, as mentioned, and as written in the Zohar (Vol. 1, page 103): "Nod`a basha`arim ba`alah/Her husband is known at the gates (Proverbs 31:23)" — each person according to what he fits in his heart, as explained in a different place [See Likutei Moharan #73,#63].