GENESIS · I

Everything is a Narrative

The word creates and recreates and, from chaos, the Light came to dominate the work, so that we know that we are His children, made in the image and likeness, so free that by recreating ourselves in His work we can build or destroy, separate or integrate; a process in which we find ourselves and in which we must contribute our fraternal interrelations.

I · 1

בְּרֵאשִׁית בָּרָּא אֱלֹהִׁים אֵת הַשָּמַיִׁם וְּאֵת הָּאָּרֶץ

Bereshit bara Elohim et hashamayim ve'et ha'aretz

“In the beginning, God created the heavens and the earth.”

"Bereshit" can be broken down into two parts: "Be" (בְּ ), meaning "in," and "reshit" (רֵ אשִׁ ית), meaning "beginning" or "head." Therefore, the "beginning" is not just a moment in time but the origin of all things, the seed of creation.

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I · 2

וְּהָּאָּרֶץ הָּיְּתָּה תֹהוּ וָּבֹהוּ וְּחֹשֶךְ עַל-פְּנֵי תְּהוֹם, וְּרוּחַ אֱלֹהִׁים מְּרַחֶפֶת עַל-פְּנֵי הַמָּיִׁם

Veha'aretz hayetah tohu vavohu vechoshech al-penei tehom, veruach Elohim merachefet al-penei hamayim

“And the earth was without form and void, and darkness was upon the face of the deep, and the Spirit of God moved upon the face of the waters.”

Our earth was in Tohu va-Bohu, "formless and void," a state of chaos that simultaneously holds the potential for our development, as it is from disorder that we can freely shape manifestations that will lift us out of this Tehom (abyss), a subconscious that, with its emotions,…

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I · 3

וַיֹאמֶר אֱלֹהִׁים יְּהִׁי אוֹר וַיְּהִׁי-אוֹר

Vayomer Elohim yehi or vayehi or

“And God said, Let there be light: and there was light.”

"Vayomer Elohim Yehi Or Vayehi Or" ("And the Creator said: Let there be light, and there was light") is a divine revelation, a tangible manifestation of His will. This Light is the wisdom for our own lives, with the purpose of recognizing ourselves as His children, for our…

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I · 4

וַיַרְּא אֱלֹהִׁים אֶת-הָּאוֹר כִׁי-טוֹב; וַיַבְּדֵל אֱלֹהִׁים בֵין הָּאוֹר וּבֵין הַחֹשֶךְ

Vayar Elohim et-ha'or ki-tov vayavdel Elohim bein ha'or uvein hachoshech

“And God saw that the light was good; and God separated the light from the darkness."”

Light (אוֹר , "Or") is a symbol of divine revelation and spiritual knowledge. Therefore, this light represents the inherent goodness of creation, which manifests His wisdom. It is a metaphor for our knowledge, which needs this clarity for our understanding to emerge from the…

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I · 5

וַיִׁקְּרָּא אֱלֹהִׁים לָּאוֹר יוֹם וְּלַחֹשֶךְ קָּרָּא לָּיְּלָּה; וַיְּהִׁי-עֶרֶב וַיְּהִׁי-בֹקֶר יוֹם אֶחָּד

Vayikra Elohim la'or yom velachoshech kara layla; vayehi-erev vayehi- boker yom echad

“And God called the light Day, and the darkness He called Night. And the evening and the morning were the first day.”

As the duality of creation is revealed to us, we are called to unity. His "light" (אור, "Or") and the "darkness" (חֹשֶ ךְ , "Jósek") are the processes through which we recognize, in the day, His presence, and in the night, our existence in this earthly plane. Therefore, we must…

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I · 6

וַיֹאמֶר אֱלֹהִׁים, יְּהִׁי רָּקִׁיעַ בְּתוֹךְ הַמָּיִׁם, וִׁיהִׁי מַבְּדִׁיל, בֵין מַיִׁם לָּמָּיִׁם

Vayomer Elohim yehi rakia betoch hamayim vihi mavdil bein mayim lamayim

“And God said: Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.”

Delving into the distinction between order and chaos as the foundation of all creation leads us to understand separations as an invitation to unification. From this perspective, we should see the firmament, "רָּ קִׁ יעַ " (Raqia), as more than a physical separation; it is a…

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I · 7

וַיַעַש אֱלֹהִׁים אֶת-הָּרָּקִׁיעַ, וַיַבְּדֵל בֵין הַמַיִׁם אֲשֶר מִׁתַחַת לָּרָּקִׁיעַ, וּבֵין הַמַיִׁם אֲשֶר מֵעַל לָּרָּקִׁיעַ; וַיְּהִׁי-כֵן

Vaya'as Elohim et-harakia vayavdel bein hamayim asher mitachat larakia uvein hamayim asher me'al larakia; vayehi chen

“And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament. And it was so.”

The concept of "water" (mayim, מַ יִׁם) as the flow of creation is articulated in various ways through the vision of the four worlds, which in turn reflect those fundamental elements—alongside fire, air, and earth—that we perceive as the essence of this earthly dimension. By…

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I · 8

וַיִׁקְּרָּא אֱלֹהִׁים לָּרָּקִׁיעַ שָּמָּיִׁם; וַיְּהִׁי-עֶרֶב וַיְּהִׁי-בֹקֶר יוֹם שֵנִׁי

Vayikra Elohim larakia shamayim; vayehi-erev vayehi-boker yom sheni

“And God called the firmament Heaven. And there was evening, and there was morning: the second day.”

The expression "Shamayim" (שָּ מַ יִׁם ) refers to more than just the physical sky; it speaks of an elevated spiritual realm, representing that higher sphere that envelops us, where wisdom resides—wisdom that we understand through the Light and that calls us to live according…

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I · 9

וַיֹאמֶר אֱלֹהִׁים, יִׁקָּווּ הַמַיִׁם מִׁתַחַת הַשָּמַיִׁם אֶל-מָּקוֹם אֶחָּד, וְּתֵרָּאֶה הַיַבָּשָּה; וַיְּהִׁי-כֵן

Vayomer Elohim yikkavu hamayim mitachat hashamayim el-makom echad vetera'eh hayabashah; vayehi chen

“And God said: Let the waters under the heavens be gathered together into one place, and let the dry land appear. And it was so.”

Yabasha (יַבָּשָּ ה ), the dry land, represents the manifestation of the physical world, where life can exist and develop. Therefore, our planet, more than a symbol of a material space where action takes place, is the ideal setting to give structure and form to the universe,…

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I · 10

וַיִׁקְּרָּא אֱלֹהִׁים לַיַבָּשָּה אֶרֶץ, וּלְּמִׁקְּוֵה הַמַיִׁם קָּרָּא יַמִׁים; וַיַרְּא אֱלֹהִׁים כִׁי-טוֹב

Vayikra Elohim layabashah eretz, ulemiqveh hamayim kara yamim; vayar Elohim ki-tov

“And God called the dry land Earth, and the gathering of the waters He called Seas. And God saw that it was good.”

Eretz (אֶרֶ ץ) is more than just the physical land; it symbolizes the place where the divine will manifests in the material world. Therefore, this concept is associated with receptivity and the potential for growth. Our planet is a receptacle of life, destined to be cultivated…

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I · 11

וַיֹאמֶר אֱלֹהִׁים, תַדְּשֵא הָּאָּרֶץ דֶשֶא עֵשֶב מַזְּרִׁיעַ זֶרַע עֵץ פְּרִׁי עֹשֶה פְּרִׁי לְּמִׁינוֹ, אֲשֶר זַרְּעוֹ-בוֹ, עַל-הָּאָּרֶץ; וַיְּהִׁי-כֵן

Vayomer Elohim tad'she ha'aretz deshe esev mazria zera etz peri oseh peri lemino asher zar'o-vo al-ha'aretz; vayehi chen

“And God said: Let the earth bring forth vegetation: herb yielding seed; fruit tree bearing fruit according to its kind, whose seed is in itself, upon the earth. And it was so.”

The concepts of Deshe (vegetation) and Etz Pri (fruit tree) represent our ongoing integral growth in the face of an emerging life, where we often confuse earthly abundance with our own vitality that comes from the earth.

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I · 12

וַתוֹצֵא הָּאָּרֶץ דֶשֶא עֵשֶב מַזְּרִׁיעַ זֶרַע לְּמִׁינֵהוּ, וְּעֵץ עֹשֶה פְּרִׁי אֲשֶר זַרְּעוֹ-בוֹ לְּמִׁינֵהוּ; וַיַרְּא אֱלֹהִׁים, כִׁי-טוֹב

Vatozei ha'aretz deshe esev mazria zera leminohu, ve'etz oseh peri asher zar'o-vo leminohu; vayar Elohim ki-tov

“And the earth brought forth vegetation: herb yielding seed according to its kind, and tree yielding fruit, whose seed is in itself, according to its kind. And God saw that it was good.”

The earth's production of vegetation and fruit trees symbolizes the manifestation of the divine potential latent in the physical realm; therefore, our planet, which was initially only a receptacle, gradually becomes an active source of life, thus expressing the divine creative…

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I · 13

וַיְּהִׁי-עֶרֶב וַיְּהִׁי-בֹקֶר, יוֹם שְּלִׁישִׁי

Vayehi-erev vayehi-boker, yom shelishi

“And there was evening, and there was morning: the third day.”

The number three leads us to the Sefirah of Tiferet, which represents beauty, harmony, and balance. This divine manifestation balances the energies of Chesed (mercy) and Gevurah (strength), teaching us the importance of fostering that state of harmony in our lives, a harmony…

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I · 14

וַיֹאמֶר אֱלֹהִׁים, יְּהִׁי מְּאֹרוֹת בִׁרְּקִׁיעַ הַשָּמַיִׁם, לְּהַבְּדִׁיל, בֵין הַיוֹם וּבֵין הַלָּיְּלָּה; וְּהָּיוּ לְּאֹתוֹת וּלְּמוֹעֲדִׁים, וּלְּיָּמִׁים וְּשָּנִׁים

Vayomer Elohim yehi me'orot birkia hashamayim le'havdil bein hayom uvein halailah; vehayu le'otot ulemoadim uleyamim veshanim

“And God said: Let there be lights in the firmament of the heavens to separate the day from the night; and let them be for signs, and for seasons, and for days and years.”

The concept of "me'orot" (lights) represents a light that, beyond the physical like our sun, reflects like a mirror the Light of the Creator as the only source. Understanding this implies seeing in that energy the divine wisdom that descends to reveal the truth and give our…

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I · 15

וְּהָּיוּ לִׁמְּאוֹרוֹת בִׁרְּקִׁיעַ הַשָּמָּיִׁם, לְּהָּאִׁיר עַל-הָּאָּרֶץ; וַיְּהִׁי-כֵן

Vehayu lime'orot birkia hashamayim leha'ir al-ha'aretz; vayehi chen

“And let them be for lights in the firmament of the heavens to give light upon the earth. And it was so.”

When our Lord Jesus Christ presented Himself as the Light of the world, He was not only speaking of His lordship in the context of "Meorot" (Luminaries) but also in "Ha'aretz" (The Earth), where He will reign eternally. His manifestations illuminate both the physical and…

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I · 16

וַיַעַש אֱלֹהִׁים אֶת-שְּנֵי הַמְּאֹרוֹת הַגְּדֹלִׁים, אֶת-הַמָּאוֹר הַגָּדוֹל לְּמֶמְּשֶלֶת הַיוֹם, וְּאֶת-הַמָּאוֹר הַקָּטֹן לְּמֶמְּשֶלֶת הַלַיְּלָּה, וְּאֵת הַכוֹכָּבִׁים

Vaya'as Elohim et-shenei hame'orot hagedolim, et-hama'or hagadol lememshelet hayom, ve'et-hama'or hakaton lememshelet halailah, ve'et hakochavim

“And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; He made the stars also.”

When we are told of "Shenei HaMe'orot" (Two Great Luminaries), the greater and the lesser light, it does not only refer to the sun and the moon as celestial bodies, but also to the different ways in which divine light manifests in our lives. The "greater light" (the sun)…

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I · 17

וַיִׁתֵן אֹתָּם אֱלֹהִׁים, בִׁרְּקִׁיעַ הַשָּמָּיִׁם, לְּהָּאִׁיר, עַל-הָּאָּרֶץ

Vayiten otam Elohim birkia hashamayim leha'ir al-ha'aretz

“And God set them in the firmament of the heavens to give light upon the earth.”

Rakia HaShamayim (Firmament of the Heavens) and LeHa'ir (To Illuminate) present us with that ladder or bridge that must exist between the Divine and the Earthly, a narrow gate that separates that "Rakia" (firmament) from us, who must understand the whole structure, the same…

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I · 18

וְּלִׁמְּשֹל בַיוֹם וּבַלַיְּלָּה, וּלְּהַבְּדִׁיל בֵין הָּאוֹר וּבֵין הַחֹשֶךְ; וַיַרְּא אֱלֹהִׁים כִׁי-טוֹב

Ulimshol bayom uvalailah ulehavdil bein ha'or uvein hachoshech; vayar Elohim ki-tov

“And to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good.”

Mem'shelet (Dominion) and Havdil (Separate) project the dominion over Day and Night, which is not merely a concept of authority related to the cycles of time, but also involves the ability to control and balance the forces of revelation (light) and concealment (darkness) in our…

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I · 19

וַיְּהִׁי-עֶרֶב וַיְּהִׁי-בֹקֶר, יוֹם רְּבִׁיעִׁי

Vayehi-erev vayehi-boker, yom revi'i

“And the evening and the morning were the fourth day.”

The fourth day is when God creates the celestial bodies: the sun, the moon, and the stars, thus establishing order in time and in the physical world. The fourth day marks the introduction of order in the physical world, as time can now be measured. This is key to the creation…

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I · 20

וַיֹאמֶר אֱלֹהִׁים, יִׁשְּרְּצוּ הַמַיִׁם שֶרֶץ נֶפֶש חַיָּה, וְּעוֹף יְּעוֹפֵף עַל-הָּאָּרֶץ, עַל-פְּנֵי רְּקִׁיעַהַשָּמָּיִׁם

Vayomer Elohim yishretsu hamayim sheretz nefesh chayah ve'of ye'ofef al-ha'aretz al-penei rekia hashamayim

“And God said: Let the waters bring forth living creatures, and let birds fly above the earth across the expanse of the sky.”

The Creator has a perfect plan in which we are the protagonists, requiring us to recognize ourselves within it and its order. This order generated the first living beings, נֶ֥פֶש חַיִָּ֑ה (Néfesh Jayá), meaning "soul" or "life." The concept of "jayá" speaks of the "living," a…

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I · 21

וַיִׁבְּרָּא אֱלֹהִׁים אֶת-הַתַנִׁינִׁם הַגְּדֹלִׁים, וְּאֵת כָּל-נֶפֶש הַחַיָּה הָּרֹמֶשֶת, אֲשֶר-שָּרְּצוּ הַמַיִׁם לְּמִׁינֵהֶם,וְּאֵת כָּל-עוֹף כָּנָּף לְּמִׁינֵהוּ; וַיַרְּא אֱלֹהִׁים, כִׁי-טוֹב

Vayivra Elohim et-hatanninim hagedolim ve'et kol-nefesh hachayah haromeset asher shar'tsu hamayim leminayhem ve'et kol-of kanaf leminayhu vayyar Elohim ki-tov

“And God created the great sea monsters and every living creature that moves, which the waters brought forth according to their kind, and every winged bird according to its kind. And God saw that it was good.”

The concept of תַ נִׁינִִׁ֖ם (Tanniním), symbolizing "sea monsters" or "great creatures," refers not just to powerful beings that inhabit the ocean's depths but to primordial forces and hidden aspects of creation. In gematria, תַ נִׁין (Tanin) equals 510, relating to the…

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I · 22

וַיְּבָּרֶךְ אֹתָּם אֱלֹהִׁים לֵאמֹר, פְּרוּ וּרְּבוּ וּמִׁלְּאוּ אֶת-הַמַיִׁם בַיַמִׁים, וְּהָּעוֹף יִׁרֶב בָּאָּרֶץ

Vayevarech otam Elohim lemor, peru urvu umilu et-hamayim bayamim veha'of yirev ba'aretz

“And God blessed them, saying: Be fruitful and multiply, and fill the waters in the seas, and let the birds multiply on the earth.”

Terms such as וַיְּבָּרֶ ךְ (Va-yevárékh), "blessed," lead us through the linguistic root ברך (B-R-K) and to reflections provided by gematria with the number 228, to understand that blessing is receiving that flow of divine energy imparted to creation, assimilating our growth.…

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I · 23

וַיְּהִׁי-עֶרֶב וַיְּהִׁי-בֹקֶר, יוֹם חֲמִׁישִׁי

Vayehi-erev vayehi-boker, yom chamishi

“And the evening and the morning were the fifth day.”

When speaking of the concept of evening, וַיְּהִׁ י -עֶרֶ ב (Va-yehí érev), the expression ערב (érev), with a gematric value of 272, gives us the idea of mixture, as it is the moment when day begins to mix with night. This transition invites us to unite with the opposing forces…

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I · 24

וַיֹאמֶר אֱלֹהִׁים, תוֹצֵא הָּאָּרֶץ נֶפֶש חַיָּה לְּמִׁינָּהּ, בְּהֵמָּה וָּרֶמֶש וְּחַיְּתוֹ-אֶרֶץ לְּמִׁינָּהּ; וַיְּהִׁי-כֵן

Vayomer Elohim, totze ha'aretz nefesh chayah leminah, behemah varemes vehayto eretz leminah; vayehi-chen

“And God said, "Let the earth bring forth living creatures according to their kind: livestock, reptiles, and beasts of the earth according to their kind." And it was so.”

The term תוֹצֵֵ֨ א (Totzé), "bring forth," has its root in the linguistic signs יצא (Y-Tz-A), which mean "to come out" or "to produce." Therefore, the gematria of יצא , with a value of 101, indicates an act of giving birth, that is, manifesting what was hidden. It is a…

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I · 25

וַיַעַש אֱלֹהִׁים אֶת-חַיַת הָּאָּרֶץ לְּמִׁינָּהּ, וְּאֶת-הַבְּהֵמָּה לְּמִׁינָּהּ, וְּאֵת כָּל-רֶמֶש הָּאֲדָּמָּה לְּמִׁינֵהוּ; וַיַרְּא אֱלֹהִׁים, כִׁי-טוֹב

Vaya'as Elohim et-hayat ha'aretz leminah, ve'et-habehemah leminah, ve'et kol-remes ha'adamah leminohu; vayar Elohim ki-tov

“And God made the beasts of the earth according to their kind, and the livestock according to their kind, and everything that creeps on the earth according to its kind. And God saw that it was good.”

Every word and letter of the Hebrew alphabet has a meaning that, when combined with its numerical value, reveals deeper significances. This is why, whenever we utter any expression from our mouths, we are reproducing those divine vibrations, making it necessary to be very…

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I · 26

וַיֹאמֶר אֱלֹהִׁים, נַעֲשֶה אָּדָּם בְּצַלְּמֵנוּ כִׁדְּמוּתֵנוּ; וְּיִׁרְּדוּ בִׁדְּגַת הַיָּם וּבְּעוֹף הַשָּמַיִׁם וּבַבְּהֵמָּה, וּבְּכָּל-הָּאָּרֶץ, וּבְּכָּל-הָּרֶמֶש, הָּרֹמֵש עַל-הָּאָּרֶץ

Vayomer Elohim, na'aseh adam betsalmenu kidmutenu; veyirdu bidgat hayam uve'of hashamayim uvebehemah, uvechol-ha'aretz, uvechol- haremes haromes al-ha'aretz

“And God said, "Let Us make man in Our image, according to Our likeness; and let them have dominion over the fish of the sea, over the birds of the heavens, over the livestock, over all the earth, and over every creeping thing that creeps on the earth."”

From a Kabbalistic perspective, being in His image does not mean that the Creator has a human form, but rather that the human being possesses potentially divine qualities. Image and likeness refer to aspects of the soul, the inner being.

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I · 27

וַיִׁבְּרָּא אֱלֹהִׁים אֶת-הָּאָּדָּם בְּצַלְּמוֹ, בְּצֶלֶם אֱלֹהִׁים בָּרָּא אֹתוֹ; זָּכָּר וּנְּקֵבָּה בָּרָּא אֹתָּם

Vayivra Elohim et-ha'adam betsalmo, betselem Elohim bara oto; zakhar uneqevah bara otam

“And God created man in His own image; in the image of God He created him; male and female He created them.”

The act of creating the human being in its gender duality is also a reflection of that divinity. Therefore, "צלם" (Tzelem), which means image, also gives us the idea of a shadow, indicating that we are a reflection of Him, His manifestation, part of something greater. Divinity,…

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I · 28

וַיְּבָּרֶךְ אֹתָּם אֱלֹהִׁים, וַיֹאמֶר לָּהֶם אֱלֹהִׁים פְּרוּ וּרְּבוּ, וּמִׁלְּאוּ אֶת-הָּאָּרֶץ וְּכִׁבְּשֻׁהָּ; וּרְּדוּ בִׁדְּגַת הַיָּם וּבְּעוֹף הַשָּמַיִׁם, וּבְּכָּל-חַיָּה הָּרֹמֶשֶת עַל-הָּאָּרֶץ

Vayevarech otam Elohim vayomer lahem Elohim pru urvu umilu et- ha'aretz vekivshuha; urdu vidgat hayam uve'of hashamayim uvechol- chayah haromeset al-ha'aretz

“And God blessed them, and God said to them: Be fruitful and multiply; fill the earth and subdue it, and have dominion over the fish of the sea, over the birds of the heavens, and over every living thing that moves on the earth.”

The root "ברך" (Barach) and its gematric value of 222 associate the term with the idea of a flow of blessing from above for all, so humanity is endowed with that potential to carry out its mission on earth. The command "פְּ רוּ וּרְּ בוּ" (Pru urvu): "Be fruitful and multiply"…

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I · 29

וַיֹאמֶר אֱלֹהִׁים, הִׁנֵה נָּתַתִׁי לָּכֶם אֶת-כָּל-עֵשֶב זֹרֵעַ זֶרַע אֲשֶר עַל-פְּנֵי כָּל-הָּאָּרֶץ, וְּאֶת-כָּל-הָּעֵץ אֲשֶר-בוֹ פְּרִׁי-עֵץ זֹרֵעַ זָּרַע--לָּכֶם יִׁהְּיֶה לְּאָּכְּלָּה

Vayomer Elohim, hineh natati lachem et-kol-esev zorea zera asher al- penei kol-ha'aretz, ve'et-kol-ha'etz asher-bo peri-etz zorea zara—lachem yihyeh le'ochlah

“And God said, "Behold, I have given you every plant yielding seed that is on the face of all the earth, and every tree with seed in its fruit; you shall have them for food."”

He provides for us, thereby establishing a special relationship between humans and nature. The expression "עֵשֶ ב זֹרֵ עַ זֶרַ ע " (Esév zore'a zera), "a plant that yields seed," in which "עֵשֶ ב " (Esév, plant or herb) has a gematric value of 162, conveys the message of…

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I · 30

וּלְּכָּל-חַיַת הָּאָּרֶץ וּלְּכָּל-עוֹף הַשָּמַיִׁם, וּלְּכֹל רוֹמֵש עַל-הָּאָּרֶץ אֲשֶר-בוֹ נֶפֶש חַיָּה, אֶת-כָּּל-יֶרֶק עֵשֶב לְּאָּכְּלָּה; וַיְּהִׁי-כֵן

Ulchol chayat ha'aretz ulchol of hashamayim, ulchol romes al-ha'aretz asher-bo nefesh chayah, et-kol yerek esev le'ochlah; vayehi chen

“And to every beast of the earth, and to every bird of the heavens, and to everything that creeps on the earth, in which there is life, every green plant shall be for food. And it was so.”

The provision for all living beings establishes a connection between all creatures, meaning that "נֶפֶש חַ יָּה" (Nefesh Chaya): "Life" or "living being" as an expression calls us to recognize ourselves from our essence "נֶפֶש " (Nefesh) "soul" or "life".

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I · 31

וַיַרְּא אֱלֹהִׁים אֶת-כָּל-אֲשֶר עָּשָּה, וְּהִׁנֵה-טוֹב מְּאֹד; וַיְּהִׁי-עֶרֶב וַיְּהִׁי-בֹקֶר, יוֹם הַשִׁשִׁי

Vayar Elohim et-kol asher asah, vehineh-tov me'od; vayehi-erev vayehi- boker, yom hashishi

“And God saw everything that He had made, and behold, it was very good. And the evening and the morning were the sixth day.”

The expression "טוֹב מְּ אֹד" (Tov Me'od): "Very good," "טוֹב" (Tov) means "good". When associated with the sefirah of Chesed, which represents kindness and grace, "מְּ אֹד" (Me'od) suggests that our fullness and perfection depend on embracing His will, the same will that…

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