Chasidut for Kiddushin 123:19

However, the distinction between that which is in potential and that which is in actuality exists only from our own perspective as created beings that have been set into action. God has programmed us, by and large, to see reality in this way. God created an order to the world. He made an arrangement whereby whenever anyone wants to do something in the world, that is, bring some potential into actuality, must do so through action, and must necessarily pass through the boundaries of time and space. Indeed, concerning the nature of man’s actions, the Talmud teaches us (Kiddushin, 62a), “Anything that a person is capable of doing is considered as if it is already done.” This is true even though we see that the action is not yet done, and is clearly incomplete. Since it is within his power to do, it is as if it is already complete. Yet this idea, which we apply to human beings, can in no way be transferred to God.²⁶¹Meaning, human beings must see things in terms of cause and effect, the movement from potential to actual. This applies equally to our understanding of God’s emanating the creation: we assume that there is a before and after. However, such an understanding is itself a created entity. From God’s perspective, there is no such a thing as before and after creation, of movement from potential to actual. The capabilities of man and their reality can in no way be compared to the capabilities of God and their reality. Therefore, from the point of view of the creation, it seems that if it was God’s wish to be King, then the only way He could have achieved this goal was to create a world over which He would rule, for there is no king without a people. Yet, this very notion is a created understanding. From the point of view of God’s Sovereignty, there really is a King without a people, who can reign before any of the creation was formed, since God is all-powerful.