Genesis 1:2

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, cries out for us to explore our inner being and seek the light of our understanding through His Word.

His Spirit as a guide, Ruaj Elohim, is the force that activates our potential for life, and it is this divine energy that transcends through us, enabling the transformation of our experiences for the sake of universal harmony.

He is in everything, but we must seek Him, discovering His signs and messages as we live through our own experiences and challenges, going beyond what is visible and comprehensible.

In Kabbalah and Gematria, the concept of emptiness (in Hebrew, "הֶ בֶל", hevel) has a deep and transcendental meaning that goes beyond the mere absence of something. This concept is not just a lack, but a potential space that has a purpose and can be filled with transformative divine light or energy.

In Kabbalah, emptiness is commonly associated with "Tsimtsum" (צמצום ), which translates as the contraction or retraction of divine light. According to the writings of Isaac Luria (the Arizal), Tsimtsum is the process through which the Creator, in His infinite light, created an empty space within Himself, allowing for the creation of the world. This emptiness is not actually "empty" in the literal sense, but rather a space where divine light has been contracted to allow for the manifestation of creation.

The central concept here is that emptiness is not an end or a definitive absence, but a necessary means for the creation and manifestation of reality. Emptiness is a potential space, an opening, a cavity ready to be filled with something new, something divine.

According to Kabbalah, before the creation of the world, all of reality was filled with the infinite light of God. But for creation to exist, that light had to withdraw from a certain space, thus creating a void or space within which the various forms of life could emerge and the worlds manifest. This empty space is essential, as without it there would be no room for free will or creation.

From a gematria perspective, the concept of emptiness has an interesting numerical dimension. For example, the word "hevel" (הֶ בֶל), which means void, has the numerical value of 37. This number, although seemingly small, is related in Kabbalah to the concept of hidden light. The number 37 is also associated with the word "or" (אוֹר ), meaning "light" (which has the numerical value of 207). This reflects the idea that emptiness is not the absence of light, but a space awaiting the manifestation of that light.

Furthermore, emptiness is related to the Sephirah of Kesser (the divine crown), which is beyond human understanding and represents the origin of all spiritual energies. Kesser is a light that does not manifest directly, but rather a potential light, reminding us that emptiness is the place where the energies of creation are gestated before they manifest.

Emptiness is not something to be feared or avoided, but rather understood as a space of infinite possibilities. On our spiritual path, when we feel emptiness in our lives (emotional, spiritual, or material), instead of seeing it as something negative, we should see it as an opportunity to fill it with light, wisdom, and divine purpose. This empty space can be fertile ground for personal growth, for connection with God, and for the manifestation of our true essence.

As Tsimtsum indicates, for there to be creation, there must be emptiness. This emptiness allows for free will and interaction with the material world. If everything were filled with God's infinite light, there would be no room for freedom, individuality, or action. Therefore, emptiness is an essential part of creation itself, and without it, we could not exist as conscious beings, capable of making choices and growing spiritually.

Emptiness can also be seen as a preparation to receive something greater. In our lives, when we experience moments of emptiness or desolation, these can be moments where we are being prepared to receive something new, be it a new spiritual understanding, a personal transformation, or a divine revelation. Like the emptiness of a vessel that is about to be filled, our souls, empty of worldly things, can be ready to receive the light of wisdom, peace, or divine connection.

One of the most profound lessons we can learn from emptiness is the importance of acceptance. Kabbalah teaches us that emptiness is, in many ways, an aspect of divine nature and must be accepted as part of the cosmic and human process. By accepting emptiness, we stop fearing it and begin to see the empty situations in our lives as opportunities for spiritual growth and expansion. We learn that the emptiness in our lives is not permanent, but temporary, and is only a prelude to something greater to come.

Emptiness is directly related to the concept of Shalom (peace), which is related to wholeness and unity. To achieve inner peace, there must be a void within us, a space where we can hear and receive the divine presence without the distractions of the material world. Peace is achieved when we understand that, sometimes, emptiness is not the absence of something, but the presence of everything that is to come.

Emptiness, in the Kabbalistic and gematrical vision, is an invitation to embrace spiritual potential and transformation. Sometimes, we feel empty, that something is missing in our lives. But in reality, this emptiness is a space waiting to be filled by the light of divinity, by profound knowledge, and by the experience of connection with the sacred. It teaches us to see our difficulties and moments of desolation as moments of preparation, where light and peace can finally enter our lives. Emptiness is the prelude to creation, the opportunity to transform our lives and reconnect with divine purpose.

Therefore, learning about emptiness means learning to accept and utilize that space as a field of growth, awaiting the moment when divine light manifests and fills us with meaning, purpose, and peace. The same is true of the concepts of chaos, abyss, darkness, and the surface of the waters, which have profound meaning in Kabbalah and Gematria, as they are related to the stages prior to creation, the manifestation of divine light, and spiritual transformation.

In the Kabbalistic tradition, these ideas are not considered purely negative, but rather phases of potentiality or the raw material of creation that, when properly understood and rectified, can be used to achieve order and enlightenment.

Chaos (תוהו ובוהו – Tohu va-Bohu), for example, is related as a concept to the Hebrew term "Tohu va-Bohu" (תוהו ובוהו ), which literally means "disorder and emptiness." It represents the primordial state of chaos and confusion. In Kabbalah, this chaos is not simply an absence of order, but a potential space filled with raw energy that has not yet been structured or directed. It is a void of light, but a void filled with possibilities. It is the first manifestation of the "raw material" of the universe, which needs to be organized and structured by the act of divine creation.

Chaos, or Tohu va-Bohu, is the starting point of all that exists. In Kabbalistic terms, Tohu is associated with the principle of Kesser (the Sefirah of the Crown), which represents an infinite but indeterminate light that has no form or structure. It is the first "state" before the creation of forms began, before the manifestation of order in the physical world.

On a deeper level, chaos symbolizes the limitless potential of what could be. For creation to occur, that raw energy of chaos needed to be structured through the Sefirot (divine emanations), which would organize that energy to bring order to the universe.

The word Tohu (תוהו ) has the numerical value of 408, and the word Bohu (ובוהו) has the numerical value of 12. Together, they add up to 420, which corresponds to the numerical value of the word "Mashiach" (משיח ), meaning Messiah. This implies that the initial chaos or disorder actually contains within itself the potential for divine redemption and restoration. Chaos is the precursor to rectification, correction, and the advent of harmony through the Messiah. It is a sign that, even in the midst of confusion and chaos, there is the possibility of future redemption.

The Abyss (תהום – Tehom) is another key concept in Kabbalah and Gematria, and is related to the primordial water that existed before creation. In the previously cited verse from Genesis 1:2, it is said that "darkness was over the face of Tehom." The Abyss, like chaos, is a primordial state of disorder and concealment from divine light.

Tehom represents a space of profound darkness and concealment, symbolizing the absolute concealment of God's light. It is a deep, subterranean level of creation, from which the waters emerge (symbolizing the abundance of energy and creative substance). In Kabbalistic tradition, Tehom is related to the aspect of Binah (the Sefirah of Understanding), which is the sphere of thought and the creation of structures. The abyss, like chaos, is a place where divine light has not yet been clearly revealed, but which has the potential to be the source of creation itself, once the light of wisdom is revealed.

The word Tehom (תהום ) has a numerical value of 449, which is also related to the word "Hokhmah" (חכמה), which means wisdom, and has a numerical value of 73. This suggests that the abyss contains within itself the hidden wisdom that, when revealed, brings creation and order. The abyss is, therefore, not only a place of chaos, but also a space of profound potential wisdom waiting to be illuminated.

Likewise, Darkness (חושך – Hoshech) is another important aspect of this cosmic process. In Genesis 1:2, it is said that "darkness was over the face of the deep." Darkness represents the absence of light and, in a Kabbalistic sense, also symbolizes the concealment of divine light. However, like everything in Kabbalah, darkness is not only negative; it can be seen as a space of concealment where light is present but not yet revealed. Darkness allows for the existence of free will and the opportunity for the human soul to discover and experience the light for itself.

Darkness is associated with the Sefirah of Gevurah, which represents judgment, restriction, and discipline. This aspect may seem negative, but it is actually necessary to create a space in which the light can finally be revealed and appreciated. Darkness, then, is seen as a contained energy, waiting to be balanced with light to create harmony and order in the world.

The word Hoshech (חושך) has a numerical value of 328, which also corresponds to the word "Shemesh" (שמש), which means sun. This parallel indicates that darkness is only an intermediate step in the process of creation, as the darkness will eventually be dissipated by the light of the sun. In this way, darkness is understood as a necessary process for revelation and spiritual clarity.

The Face of the Waters (פני המים – Pnei HaMayim), which is spoken of in Genesis 1:2 when it says that "the Spirit of God was hovering over the waters," has profound symbolism in Kabbalah. Waters, in this context, represent the primordial chaos of creation, a place of immensity and fluidity. Waters are the medium through which creation takes shape.

Water in Kabbalah is related to the Sefirah of Chessed, which represents mercy, expansion, and abundance. Waters, then, represent the creative force that flows without restriction, but needs to be structured and directed into correct forms. In the act of creation, the Spirit of God hovered over the waters, suggesting that divine light begins to order and structure the primordial chaos, bringing a meaningful and organized creation out of darkness.

The word "Mayim" (מים), which means "water," has a numerical value of 90. This number is interesting because it is related to the concept of Tzedek (צדק), which means "justice" and has the numerical value of 90. This implies that waters are not only a chaotic medium, but also have an aspect of justice, balance, and divine rectification. Thus, waters are the place where mercy (Chessed) and justice (Tzedek) meet and balance, allowing for the harmonious creation of the universe.

Chaos, the abyss, darkness, and the face of the waters are deeply interconnected Kabbalistic concepts that reflect the primordial states of disorder, concealment, and potentiality. In Kabbalah, these aspects are not necessarily negative, but rather spaces of potential creation and hidden wisdom. They teach us that spiritual transformation involves traversing and understanding these states of darkness and chaos in order to reach divine light and clarity.

Through Gematria, we learn that even in these seemingly chaotic aspects of creation, there is a potential for redemption and a hidden order, waiting to be revealed. Everything that seems disordered or chaotic contains within itself a divine energy that, when properly directed, can bring balance, harmony, and revelation. In our lives, we can also learn to see chaos and darkness not as obstacles, but as opportunities to grow, transform, and ultimately manifest divine light in the world.

Let us not forget that all of them are part of that divine contraction, which is the fundamental concept for understanding the process of creation from Kabbalah. Through this interpretation, we can perceive our own existence within the divine plan, understanding this process within our own integral spiritual growth.

The term "Tsimtsum" (צמצום) comes from the Hebrew root "tz-m-tz," which means "to restrict" or "to contract." In the Kabbalistic context, Tsimtsum refers to the divine process by which God contracts or withdraws from a portion of space to allow for the creation of an autonomous and free world.

In its simplest form, Tsimtsum is the act in which God, in His infinite light, performs a contraction of His presence, creating an empty space within His own infinity. This emptiness is the place where the creation of the material and spiritual worlds can emerge. Without this contraction, there would be no space for the world to exist, since divine light is infinite and limitless, and filling all space would have annihilated the possibility of creation.

Before Creation: Before Tsimtsum, there was only the infinite light of God (known as Ein Sof, "Without End"), which filled everything. This light is pure, limitless, and indivisible. However, for the world and sentient beings to exist, it was necessary to create a space of independence within divine infinity, where creation could have an autonomous existence.

Divine Contraction: Tsimtsum involves a contraction or withdrawal of God's infinite light, leaving a void where the world can emerge. This void is itself a space filled with potentiality and pure energy. It is a place where divine forces can take form and manifest according to a structured order, through the various levels of creation.

The Creation of the World: Following divine contraction, the Sefirot (divine emanations) begin to fill this empty space, organizing themselves into a hierarchical system that will give rise to the spiritual worlds (Atzilut, Beriyah, Yetzirah, and Asiyah) and, ultimately, the material world. Creation begins to take shape in a structured manner, and divine light "fragments" into different levels of reality.

The concept of Tsimtsum has profound implications for our understanding of human existence, spirituality, and holistic growth. By understanding how God contracted His light to give rise to creation, we can apply these principles to our daily lives and our journey of self-discovery.

Just as the process of divine contraction created a void of potentiality, in our lives we also experience moments of emptiness or lack of clear direction. Often, in these moments of "darkness" or "emptiness," we may feel that our lives lack purpose or direction. However, Kabbalah teaches us that this emptiness is not a negative thing; It is a space of potentiality, where new opportunities for growth and revelation can emerge.

The emptiness we experience in our lives is fertile ground for spiritual growth. We should not fear the feeling of emptiness, because like Tsimtsum, this empty space contains the potential for new manifestations of light and understanding. When we go through moments of uncertainty, we should see them as opportunities to reconfigure and transform ourselves.

Tsimtsum, by creating an autonomous space, is the basis of human free will. In the created world, humankind is capable of acting independently of divine light, as this empty space allows for the existence of free choice. If this "withdrawal" of divine light did not exist, human beings would have no capacity for choice, as we would live completely absorbed by the infinite light of God.

Free will is one of the greatest gifts and responsibilities we have as human beings. It allows us to choose between good and evil, between light and darkness, and to shape our own spiritual destiny. The Tsimtsum process teaches us that we must use this freedom wisely, always seeking to align our actions with divine light.

Tikkun (תיקון ), or rectification, is a Kabbalistic concept that refers to the process of restoring and correcting the world and our souls. After Tsimtsum, the created world is not perfect; there is a fragmentation of the divine light. Rectification involves collecting and restoring the divine sparks that were scattered in the creation process and returning them to their original source.

Our life is a continuous process of rectification. Whenever we face challenges or difficulties, we should view them as opportunities to correct our mistakes, overcome our limitations, and grow closer to our divine purpose. In doing so, we are collaborating in the healing of the world and our own souls.

Tsimtsum shows us that, despite divine contraction, the light is still present, albeit in a hidden way. Often, in our lives, spiritual light and clarity seem absent, but Kabbalah teaches us that there is always light within us, even if it is sometimes hidden in the process of our growth. The key is to seek it and allow it to reveal itself.

The process of self-knowledge is a reflection of Tsimtsum: even if we don't initially see the light or understand the purpose of our lives, we must trust that divine light is present, waiting to be discovered. Our spiritual growth depends on our ability to seek that inner light amidst the darkness and chaos of everyday life.

Divine contraction creates a space where creation can expand and develop in an orderly manner. Similarly, in our spiritual lives, by making space within ourselves (through meditation, prayer, and introspection), we create the opportunity for our soul to expand and grow.

Tsimtsum teaches us that, through the process of contraction and expansion, we can come to a deeper understanding of ourselves. Sometimes we need to withdraw from the hustle and bustle of the outside world to create the inner space necessary for our spiritual expansion. This is the process of self-growth that allows us to become our highest selves.

Integral growth in Kabbalah is a continuous process of expansion and contraction, of light and darkness, of order and chaos. To grow spiritually, we must learn to embrace both moments of light and moments of darkness. Tsimtsum teaches us that creation is a dynamic process involving both the absence of light and the fullness of light, and our growth depends on recognizing and utilizing both aspects in our journey toward self-realization.

Divine contraction is a profound concept that illuminates our understanding of creation and our own existence. It shows us that even in moments of darkness and emptiness, there is an opportunity for growth, for spiritual expansion, and for seeking inner light. Through the practice of Tikkun and conscious work on our soul, we can align our lives with divine light, understand our deepest purpose, and contribute to order and harmony in the world.

Finally, to achieve a deeper analogy with the New Testament and our messianic vision, it is crucial to understand from the Zohar that the "waters" (Mayim) represent both divine wisdom and the unstable chaos of potential creation.

The word Merajéfet (מְּ רַ חֶפֶת - moved/fluttered) has a gematria of 728. The sages note that this word can be broken down into Met (מֵ ת - dead) and the letters that add up to 288. According to Kabbalah, there are 288 sparks of light that fell into the abyss after the "Breaking of the Vessels" (Shevirat HaKelim). The Spirit "flies" over the waters to rescue these sparks from chaos.

The Messiah on the Sea Matthew 14:25-27: "But in the fourth watch of the night, Jesus came to them, walking on the sea..."

In Hebrew thought, the sea (Yam) is a symbol of the nations, chaos, and Sitra Achra (the dark side). By walking on the water, Yeshua is enacting Genesis 1:2.

Genesis: The Ruach (Spirit) is upon the waters preparing life. Gospel: The incarnate Ruach (Yeshua) walks upon the waters demonstrating sovereignty over death and chaos.

Mayim (מים - Water): Sums up to 90. Water is formless, taking the shape of its container. It represents the physical world and its ever-changing desires.

Ha-Ruach (הרוח - The Spirit): Summa 219. The Difference: When the Messiah walks on water, He is showing that His nature is not "submerged" by the world (the desire to receive), but rather that He floats above matter.

The Secret of the Letter Mem (מ): The word Mayim begins and ends with the letter Mem. Mem represents the maternal womb and time. Walking on water is walking above the limitations of time and space.

The Talmud (Tractate Chagigah 15a) discusses the boundary between the "Upper Waters" and the "Lower Waters," mentioning that there is only a space of "three fingers" between them. The Messiah, by walking on the sea, stands precisely in that space: the bridge between the Divine (Upper Waters) and the Human (Lower Waters).

Mastery of the Ego: The sea represents our turbulent emotions and fears. Walking on them means not allowing your circumstances (the water) to drown you.

The Fourth Watch: Yeshua appears at the end of the night. In Kabbalah, this represents the end of the exile (Galut). Comfort arrives just before dawn.

The Word is the Rock: The water sustains the Messiah because, for the Word, matter is malleable. If you unite with the Word (the Truth), your crises cease to be an abyss and become a path.

The "Ruach" that calls us: When Peter tries to walk and sinks, Yeshua says to him, "Why did you doubt?" Amalek (Doubt) = 240. Water (Chaos).

The teaching is clear: When man connects with the Ruach Elohim (the Spirit of God) that "hovered" in the beginning, he acquires the capacity to transcend his animal nature. Yeshua did not walk on water merely to impress, but to reveal that humanity, united with the Creator, is not bound to the laws of chaos.

In the biblical and Talmudic context (Tractate Berakhot 3a), the night is divided into watches. The Fourth Watch (between 3:00 a.m. and 6:00 a.m.) is the moment just before dawn, known as Ayelet HaShachar (the Doe of the Dawn).

It is the time when Mercy (Chesed) begins to soften the Judgments (Gevurot) of the night.

Gematria of "Fourth" (Revi'it - רְּ בִׁ יעִׁ ית ): Sums up to 780. This number is a multiple of 26 (the numerical value of the sacred Name YHWH), specifically 26/30. This indicates that in the fourth watch, the Name of God expands over the three dimensions of time (past, present, and future).

The Four Levels of Revelation Walking on water in the "Fourth" watch reveals that Yeshua masters the four levels of interpretation of Reality and the Torah:

Pshat (Simple): The physical act of walking on water.

Remez (Allusion): The connection with the Spirit on the waters in Genesis 1:2.

Drash (Search): The teaching on faith and doubt (Peter).

Sod (Secret): The Messiah as the point of union between the Upper Waters (Binah) and the Lower Waters (Malchut).

The Analogy of the Spirit and the "Passage" of Matter When Genesis 1:2 says that the Spirit hovered (Merajéfet), the Zohar explains that the Spirit did not physically touch the water, but rather maintained a vibratory tension. When Yeshua walked on the sea, He was demonstrating Bitul HaYesh (the annulment of existence). For the Messiah, water is neither liquid nor solid; it is condensed Light.

The word "Water" (Mayim - מים ) has two letters, Mem. An open Mem (מ) and a closed Mem (ם ).

The open Mem represents the revealed waters (the physical world).

The closed Mem represents the hidden waters (the spiritual world). Messianic Teaching: Yeshua walks on both. He has dominion over both what we see and what is hidden in our unconscious (the abyss).

Integral Messianic Vision: The "I AM" in the Sea When the disciples are afraid, Yeshua tells them, "Take heart; I AM (Ani Hu), do not be afraid" (Matthew 14:27).

This expression "I AM" is the same one that resonates in the Burning Bush and in Kabbalah as the level of Keter (the Crown), the highest will. By pronouncing "I AM" while stepping on the most unstable element of nature (water), He is revealing that: The Word is the foundation: Matter is only the stage where the Word acts.

Divine identity overcomes chaos: Fear (the waves) only dissipates when the identity of "I AM" is recognized by the soul.

In your life, the "waters" are your emotions, crises, and the uncertainty of the world system.

Integral Teaching: If you try to walk with your human logic (Pshat), you will sink like Peter. If you connect with the "Fluttering Spirit" (Sod), you will understand that the crisis is not there to drown you, but to be the ground on which you walk towards your purpose.