Genesis 1:25

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 careful with our language because of its effects. Considering that "אֱלֹהִׁ ים " (Elohim), with its gematric value of 86, speaks of judgment and severity, this means that the creative power of His Word, which shapes the world, calls us to be mindful of our own words.

Our words should not curse, as our mouths were made to bless. We are His children, the only creatures with speech in this world. Therefore, if everything is good, "כִׁי־טוֹב" (ki tov), we are called to use our language to build and not to destroy, understanding that divine goodness permeates all creation. The number 25, associated with the word "חָּ נָּה" (Janá), meaning grace, reiterates that everything was given to us, that it was all granted freely, by His will and desire. Hence, His grace is imbued in everything, making it obligatory to be grateful.

Gratitude, as living beings, reminds us that every species reflects the diversity and divine order in the universe, as each creature has its place and purpose in the greater scheme of creation. This interconnection calls us to harmony, the same harmony that underlies all creation, encouraging us to live in balance with everything created.

Every element of creation has a divine spark and is part of the plan. As human beings, our role is to recognize ourselves as part of that spark that ignites our understanding through the vibration of our words, which become thoughts that we project as real images. Knowing ourselves as worthy stewards of creation, we must replicate His word, His light, His sparks, His will.

Our role in the world is about contributing rather than withdrawing, aligning ourselves with divine goodness and harmony. To do this, we must use our language in such a way that we recreate ourselves in His word rather than curse with it, thus achieving the transition from the basic level of Nefesh (נֶפֶש), associated only with biological functions and physical needs, our instinctual life with its carnal desires, to the level of Ruach (רוּחַ ), where we are no longer dominated by emotions and begin to strengthen our moral character by discerning between good and evil, improving our communication with ourselves, others, and the Creator.

It is about elevating ourselves through acts of goodness and justice, seeking that level of Neshamah (נְּשָּ מָּ ה), where our intellect connects with higher consciousness, linking us to the Creator through prayer, which connects us with our fellow beings by understanding them through that divine mercy that leads us to accept the things we must accept and to change those in which He guides us to achieve our transformation.

Some ask, if God created everything good, how does evil, the devil, the serpent, and the rebellion of angels come in to lead us to sin, turning some human actions into evil?

However, the biblical story itself resolves all these concerns by showing us, for example, that the serpent in Eden only tempted Eve, and therefore she is associated with Satan (שָּ טָּ ן – "the accuser"), a figure who represents the concept of the Sitra Achra (סִׁ טְּ רָּ א אַחֲרָּ א) or the "Other Side," or the aspect of reality that hides the Divine Light.

Therefore, the serpent represents the desire to receive only for oneself, the opposite of the flow of Divine Light, which is to give and expand. As a force, it is necessary in the spiritual system, because without concealment, there would be no free choice. For this reason, Kabbalah does not view evil as something alien to God, but rather as part of His plan, as a useful illusion that gives the soul the opportunity to choose and, in doing so, elevate itself.

Furthermore, this confirms that Satan has no power of his own. He is like a prosecutor in a court of law: he can only act with Divine permission. The Zohar says that Satan is "an angel of the Eternal," created to test man and represents the aspect of din (judgment), as opposed to chesed (mercy).

Even so, according to gematria, "השטן " (HaSatan) = 364, and this being only has the power to carry out this task 364 days a year: on the 365th day (Yom Kippur), he does not have that possibility. This shows that his power is limited and under the control of the Creator.

According to most Jewish sources, angels do not have free will. They are emissaries, forces programmed to perform specific tasks. So what happened to the angels who “fell” (like the Nephilim or the Benei Elohim in Genesis 6)? These “fallen angels” represent forces that descended to interact with matter and became “defiled” by the desire to receive.

This was not a free rebellion, but rather part of the process of immersing the Light in darkness so that it could then be extracted by humankind (the famous idea of elevating the fallen sparks – nitzotzot). The Zohar suggests that some angels were sent with permission to descend, and failed in their mission due to the attractive power of the physical world.

In Beresheet (Genesis), it reiterates its reminder that: “And God saw everything that he had made, and behold, it was very good” (טוֹב מְּ אֹד ). Therefore, the sages say: "טוב" = inclination toward good, "מאד " (meod) = alludes to the Yetzer Hara (evil inclination). That is, even evil, when corrected or channeled, is part of the supreme good.

In gematria: "מאד" (meod) = 45, "אדם" (Adam, man) = also 45. Man can transform "very bad" into "very good." That is his mission! Therefore, Evil, the Serpent, and Satan are forces created by God as part of the system of free choice.

The angels who fall do not do so of free will like humans, but as part of a deeper play in the drama of creation. Kabbalah teaches that everything comes from the One, even darkness, so that man has the privilege of bringing light.