Genesis 1:23

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 that dwell within us, a result of our distance from Him, seeking the morning, וַיְּהִׁ י-בֹקֶ ר (Va-yehí bóker). According to the expression בֹקֶ ר (bóker) and its gematria of 302, it projects the concept of clarity, revelation, and the beginning of a new cycle.

Our darkness longs for His light, a process that requires the chaos of this world. This tells us that the fifth day, י֥וֹם חֲמִׁ ישִָֽׁ י (Yom Chamishi), when related to the sefirah of Gevurah (strength and judgment) from the Tree of Life, calls us to expand and enjoy the power and blessings of the Creator. This is the pattern of transformation and growth that constitutes our daily cycle.

The evening also prepares us for rest and renewal, implying that moments of confusion or uncertainty are necessary for transformation to occur once our understanding is illuminated and our shadows are dispelled. This spiritual awakening implies being born anew, as we choose the path toward personal growth.

The context of Gevurah also introduces the idea of limitation and structure within creation, necessary to contain and shape, a creative process that brings us closer to fulfillment and prepares us for the climax of the sixth day and the culmination with the Shabbat, requiring discipline and self- control.

"Yom Chamishi" (Fifth Day), with the birds and fish, also speaks to us of the sefirah of Tiferet (beauty/harmony), which balances Chesed and

To better understand the concepts of time, eternity, and the relationship between human time and what divine time might be, we can reread Psalm 90:4, which says: "For a thousand years in Your sight are like yesterday when it is past." This phrase is the root of the idea that "a thousand years of us are like a day to God." In Kabbalah, this is more than a metaphor, but a profound teaching about how God is not limited by time, while we are.

In Kabbalah, we speak of Ein Sof (אין סוף), which means "without end," to refer to the highest and infinite aspect of God. The Ein Sof is timeless. Time is a creation, something that appears after the Tzimtzum (the initial contraction of the Infinite Light to give rise to creation). This means that eternity is not an infinite duration, but a timeless reality. From this human perspective, we must understand that what takes us a thousand years may be only an "instant" for the Creator, since on the divine plane, all time exists simultaneously: past, present, and future.

Gematria tells us about terms like: Yom (יום) = Day = 10 )י + (6 )ו + (40 )ם ( = 56, Olam (עולם) = World / Eternity = 70 )ע + (6 )ו + (30 )ל + (40 )ם = (146 and Elef (אלף) = Mil = 1 )א + (30 )ל + (80 )ף = (111, One of the names of God, Ehyeh (אהיה), meaning "I will be", has a value of 21. This name is associated with timelessness, for God "is, was, and will be" simultaneously.

The gematria of God's full name (the Tetragrammaton, YHVH - יהוה) is 10 + 5 + 6 + 5 = 26. If we multiply: 26 (YHVH) × 40 (mem, symbol of water, of time in gestation, and of change) = 1040, this leads us to the closely related concept of the thousand (Elef), another way in which gematria suggests the relationship between God's name and the "thousand" as a divine unit of time.

Kabbalah speaks of cyclical and spiritual time, not just linear. Our calendars (such as the Hebrew, Gregorian, etc.) are human ways of counting something that, for God, does not need to be counted. The Hebrew calendar, for example, is based on the lunar and solar cycle and has spiritual roots in the order of the sefirot and the months with hidden meanings. But for the Creator, time is a useful illusion, created to allow for experience, tikkun (rectification), and free will.

In Kabbalah, human time is a tool for spiritual learning. Divine eternity is not a very long time, but rather the total absence of time. A thousand years: one day is a way of showing that what is extensive and complex for us is clear and simple for God. The divine account is not measured in seconds or days, but in levels of consciousness and fulfilled purpose.Gevurah and manifests in the diversity and interconnection of living creatures. Perhaps this is why one of the most mentioned attributes to refer to our Creator is Adonai, meaning "Lord," or Hashem, "The Name," to praise and thank Him for the constant opportunity to be part of His work.