This is also the question, how is the Creator and the creation differentiated in Yehoshua? To make this clearer, how is it ultimately and absolutely only in Yehoshua HaMashiach / Jesus Christ that the independent power of G-d to exist and live is differentiated from the dependent power of creation to exist and live?
This question is a most essential question on every level. It is not only an essential question on the broadest level of existence. It is also an essential question on the interpersonal level that lays at the heart of the Torah, the level of love. You cannot respect or love G-d if you are not completely clear as to what the difference is between you and G-d. Sin attempts to obscure the difference between ourselves and G-d.
This is experienced also in the interpersonal relationship between soul and soul. You cannot respect or love another unless you fully appreciate the difference between yourself and them. This is the core premise for understanding the commandment to love your neighbor equally to and with yourself, and to treat others equally to yourself. It is no truer to say that you can't love your neighbor if you don't first love yourself than it is to say that you can't love yourself if you don't first love your neighbor. It all begins with appreciating the true value of the difference between your neighbor and yourself. And the exact difference between every soul is created and established in Yehoshua HaMashiach. This is because the exact difference between G-d and all creation is created and established in Yehoshua HaMashiach.
This is why the common question asking how the divine and human are united in Yehoshia/Jesus is an immature and poorly framed question. The way different things may be united depends on how the are differentiated. Starting with the question, how are the divine and the human united in Mashiach/Christ assumes that it is already known from self-evidence how they are differentiated. In fact this is not known. There is abundant self-evidence that the human and divine are different, but there is no self-evidence at all as to how they are differentiated. To suggest that how the existence of the Creator and the creation are different is self-evident to one's self would Nero suggest that one jadone's self the nature of the word of G-d. Since we hold that it is Yehosha HaMashiach alone who possesses the nature of the word of G-d, we also understand that in him is the knowledge of how the existence of the Creator is differentiated, both in the beginning and for eternity, from the existence of his creation.
We must begin, therefore, by asking the right question. How is G-d and Adam differentiated in Yehoshua? Even by asking this question we state as our premise that it is in Yehoshua HaMashiach, as the word of G-d, that G-d and Adam and therefore all creation are differentiated. Mashiach is the one who enables creation to exist distinct from G-d.
