Genesis 1:3

"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 words and thoughts generate Light, creating even as we sometimes dwell in the chaos of our estrangement.

Shaping our lives with His word means that His light, His wisdom, illuminates our understanding, calling us to reproduce His goodness and distance ourselves from ignorance, darkness, and evil.

"Or" (אור ) calls us to enlighten our "reason" with a profound knowledge of Him, until we understand that this temporary earthly experience is just a small part of our essence, compelling us to seek within our soul to be guided by that divine will, which is infallible.

It is a constant message that, through prayer, the study of His word, and the voluntary commitment to good actions, we draw closer to Him through His work.

This is why the word "to say" (in Hebrew, "אמר " - "to love") has a profound meaning that transcends its communicative function in everyday language. The act of "saying," especially when it comes from God, is related to the processes of divine emanation, the creation of the world, and the transformative power of the word.

In Kabbalah, the verb "to say" is closely linked to the process of creation and the manifestation of divine light in the physical and spiritual world. The Hebrew word for "to say" is אמר (to love), which also has a root in א (Aleph), מ (Mem), and ר (Resh). This verb refers to the utterance of the divine word that shapes reality. In particular, it is a word charged with creative power.

According to Kabbalistic tradition, the universe was created by the word of God. In the biblical account of the creation of the world in the Book of Genesis, the phrase "And God said..." ("ויאמר אלוהים ") is constantly repeated, indicating that the act of creation takes place through the divine word. According to Kabbalah, every word of God that is "spoken" contains a spiritual energy that manifests existence. Every word of God, when spoken, activates the cosmic forces that give life to creation. The verb "to say" in this context is related to the process of emanation, where divine light is projected in a controlled and orderly manner to form everything that exists in the spiritual and material worlds.

The concept of Tzimtzum (the "contraction" of divine light) in Kabbalah is also linked to the word. In a spiritual sense, God "contracts" to make room for creation, but this contraction does not imply emptiness; rather, it allows the act of "speaking" to become the vehicle through which divine light adapts and projects downward, forming the spiritual and physical structures of the universe. Speaking is not only an act of communication, but a creative act that fills the different layers of reality with meaning and substance.

Now, by analyzing the word "אמר " from the perspective of Gematria, we can gain a greater understanding of its spiritual depth. א (Aleph) = 1, מ (Mem) = 40, ר (Resh) = 200, the total numerical value of אמר is 241, a number that is very significant in Kabbalah because it is related to several deep spiritual words and concepts that can help us better understand the act of "speaking."

The numerical value of the word "אמר" (241) is very close to the numerical value of the word "light" (אור - Or), which is 207. Although not an exact match, there is a strong symbolic relationship between the word "say" and "light" in Kabbalah, because divine light is manifested through the word of God. In the Zohar and other Kabbalistic texts, it is explained that the light of creation is emitted through the words of God. Light and word are inseparable in the process of creation, and "saying" is a means of bringing the spiritual light that gives life and form to the universe.

The Heart of Man (לב - Lev). Another interesting concept in Gematria related to אמר (say) is its numerical correspondence with the word "heart" (לב - Lev), which also has a value of 32 (bringing the sum to 241). The heart in Kabbalah is not only a physical organ but also symbolizes the spiritual center of the human being, the place where the deepest emotions and desires reside. "Speaking" is related to the intentions of the heart. In the Kabbalistic tradition, it is believed that the word of God emanates from the divine heart, and by speaking something, a person is manifesting what is in their heart and, therefore, reflecting the divine. This symbolic relationship between the word and the heart reflects the creative and transformative power that the word possesses in both the divine and the human.

The act of "speaking" in Kabbalah is not simply an expression of sounds; it is a cosmological and theurgic action. The word has the ability to transform reality because, according to Kabbalistic tradition, the entire universe was created by the divine word. In the Book of Psalms (33:6), it is said, "By the word of Hashem the heavens were created," reinforcing the notion that creation is a verbal act. The divine word acts as a vibratory energy that organizes and structures matter in the different worlds. In this sense, when God speaks, He is continually creating and sustaining creation.

Through the sefirot (divine emanations), the word of God flows from the world of emanation (Atzilut) to the physical world (Asiyah), shaping all that exists. Each Hebrew letter has an inherent spiritual power. In Kabbalah, the letters of the Hebrew alphabet are not just linguistic symbols; they are cosmic forces that contain the divine energy that shapes creation. By "saying" something, one invokes a specific letter of this alphabet, which, in union with other letters, creates a spiritual reality.

From a Kabbalistic perspective, "saying" is a sacred and profound act. Words are not mere units of communication; they are channels of divine light that create and sustain reality. Through the word of God, the universe was created and continues to be sustained. To say something is to invoke the spiritual and material reality that manifests through the sefirot and divine laws.

For human beings, our word also has a transformative power. When we speak, especially when we speak with pure intention, we can affect our own reality and that of others. The human word, although limited compared to the divine word, remains a powerful tool for creating, healing, manifesting, and transforming our existence.

Thus, the act of speaking, especially when it is done by the Creator, is much more than a simple declaration. It is a cosmic action of creation, organization, and maintenance of all existence, linked to the light and heart of the divine world.

Therefore, the word of God, light, and darkness in Kabbalah and Gematria have great depth, allowing us to understand how both divine creation and the spiritual states of revelation and concealment manifest. The idea that the word of God generates light is central to Kabbalistic thought, and the question of whether darkness represents God's silence is a profound reflection on the aspects of revelation and concealment in the divine universe.

In Kabbalah, divine light is an essential manifestation of Infinity (Ein Sof), the primary source of all creation. Light is not only physical but also spiritual, and it has multiple levels of expression, from the pure, unrestricted light in the world of Atzilut (the world of emanation) to the light that, when contracted in the process of Tzimtzum, shapes physical and spiritual creation. This light is the light that illuminates and manifests divine will through God's words.

The divine word is a channel through which this light emanates and is projected. By "saying" something, especially in the act of creation, God emits a cosmic light that structures reality. This light is what enables the manifestation of the universe from the invisible to the visible. In Kabbalah, light is believed to be not only a physical property, but a spiritual energy that transcends matter, allowing for the creation and revelation of all that exists.

Darkness, on the other hand, is not necessarily seen as the antithesis of light, but rather as a state of divine concealment or reticence. This concept is explained through the process of Tzimtzum. Tzimtzum is the act by which God contracts to create an "empty space" where creation can occur without the overwhelming presence of infinity.

Tzimtzum is not a physical "emptiness" in the common sense, but a spiritual emptiness, which allows for the existence of an autonomous space where creation can occur without being completely absorbed by God's infinite light. This contraction is seen as a form of concealment of divine light, creating what some call "darkness."

Darkness is not evil or negative; rather, it is the necessary space for the freedom of creation. Without this "emptiness" or concealment, creation could not exist as an autonomous reality. Therefore, if we think of darkness as divine silence, we can interpret it as an act of withdrawal or concealment, similar to a moment of non-revelation in which divine light is not openly manifested.

Divine silence has an important symbolic dimension in Kabbalah. It is said that at the moment of creation, God spoke, but when He withdraws or withdraws, creation experiences moments of silence, that is, a temporary absence of God's word. This silence represents a pause in the flow of divine revelation, allowing space for created beings to exist in their own freedom.

In terms of Gematria, the word "silence" (שקט - Sheket) has a numerical value of 520, which can be significant when compared to other spiritual terms and concepts. For example, the value of "light" (אור - Or) is 207, and if we analyze the relationships between these numbers, we can deduce that darkness or silence plays a balancing role with light, creating the dynamics of creation.

Comparison of Light and Silence: Light (אור) = 207, Silence (שקט ) = 520. This numerical contrast may suggest that divine silence (the absence of speech) is a kind of empty space or pause, which allows for the creation of light, as a necessary cycle for the manifestation of reality.

From a Kabbalistic perspective, darkness is not an absolute void or something inherently negative, but rather a sacred space of concealment, in which the Creator temporarily withdraws His direct presence to allow creation to develop freely. This act of concealment and divine silence allows creatures to exist without being completely subjected to the overwhelming light of divinity.

Silence in this context can be understood as an absence of direct revelation, which gives space to creation and the freedom of creatures to develop their own existence, without a constant imposition of the divine presence.

In a more philosophical sense, God's silence represents an interruption or a break in the manifestation of light, creating a balance between revelation and concealment, between light and darkness. This space of silence or concealment is necessary for human beings and the creatures of the world to have free will and experience creation on their own terms.

From a Kabbalistic and gematric perspective, darkness is not simply the absence of light, but a space of divine silence, a form of concealment that allows creation to express itself freely without the constant revelation of divine light. The word of God, in speaking, generates light, while divine silence (which could be associated with darkness) is an act of withdrawal that gives rise to freedom and the possibility of autonomous creation.

This concept has important implications for our spiritual lives, as it teaches us that both light and darkness are necessary for cosmic balance. Sometimes, we need moments of silence or concealment in our lives to grow and develop spiritually, just as creation itself was conceived through the combination of light and darkness.

And that is why the phrase "I am who I am" ("אהיה אשר אהיה" - Ehyeh Asher Ehyeh) is found later in the Book of Exodus (3:14), when God reveals Himself to Moses in the burning bush. This phrase is one of the most powerful and enigmatic in the entire Bible, and its meaning goes far beyond a simple affirmation of existence. In Kabbalah and Gematria, this phrase has profound spiritual and philosophical implications that allow us to explore the concept of being, divine identity, and how this connects to the human "self" and ego. Let's unpack its meaning from those perspectives.

In Kabbalah, God's revelation as "I am who I am" has a multifaceted meaning related to the concept of infinite existence and divine self- sufficiency. "Ehyeh Asher Ehyeh" is usually translated as "I am who I am," but it can also be interpreted as "I will be who I will be." This ambiguity highlights the concept that God is eternal, infinite, and not subject to the limits of time or form. God is the absolute Being, dependent on nothing else for existence and limited by nothing.

In Kabbalah, God is said to be the "Ein Sof" (האין סוף), meaning "The Infinite," and He is beyond all human understanding. God's essence is beyond definition; there is no precise description of what He is because He is not contained within the parameters of the finite. The phrase "I am who I am" is a way of showing that God's essence has no beginning or end and manifests itself transcendently, beyond the limitations we can comprehend with our finite minds.

In Kabbalah, the act of being is multi-layered and closely linked to the idea of divine emanation. Through Tzimtzum (the contraction of God's infinite light), God "makes space" for creation, but the divine essence remains in all that exists. The process of being involves divine light being projected in a controlled manner through the sefirot (the ten divine emanations) to form the world and everything in it.

Being in this context is not simply physical existence, but a continuous act of emanation and creation, where everything that exists is a manifestation of the divine being. God's being is immutable and infinite, and its emanation covers all of existence, from the most spiritual plane to the physical plane. In Kabbalah, every created thing possesses a spark of divinity. Therefore, the human being itself is a reflection of that Divine Being. But the challenge is to recognize that Being in ourselves and in the world around us.

The question of what the "self" is and how it connects to the divine phrase "I am that I am" leads us to a fundamental area of Kabbalah and gematria. According to Kabbalistic tradition, the human "self," or "ani" (אני ) in Hebrew, is a construct related to our self-awareness and individual identity. However, this identity is not the ultimate essence of who we are; rather, it is a limited manifestation of the divine Being within us.

In Kabbalah, the "I" or "ani" is like a "vehicle" that can reflect or distort divine light. The ego is the part of our consciousness that identifies with our body, our emotions, our personal ideas and desires, separating us from understanding our essential being, which is one with the divine. The ego often leads us to believe that we are separate beings, when in reality we are an extension of the divine. The ego is an illusion that prevents us from seeing our true essence as beings interconnected with the All.

Gematria offers us a tool to further explore the meaning of "I am that I am." As we mentioned, the phrase in Hebrew is "אהיה אשר אהיה" (Ehyeh Asher Ehyeh). Let's break down the letters and their numerical values: אהיה (Ehyeh) has a numerical value of 21. אשר (Asher) has a numerical value of 501. אהיה (Ehyeh) again has a numerical value of 21. If we add the word values together, we get 543.

The numerical value of 543 is interesting because it has several associations within gematria. One of the concepts related to 543 is the word "שיר" (Shir), which means "song" or "hymn." This can be interpreted to mean that creation itself is a divine melody, and the "word" of God is the harmony that shapes the entire universe. Thus, "I am that I am" not only indicates existence, but also harmony, order, and divine expression in all of creation.

Now, let's return to the reflection of whether the divine "self" is the same as the human ego. In Kabbalah, the ego is not the real "self," but a mask or distortion that prevents us from accessing the true essence of our being, which is divine. The ego is linked to the misidentification of our consciousness as an isolated and separate being, when in reality we are a manifestation of the divine.

The ego is the "false self" that is disconnected from the divine light, while the true "self" is a spark of God's infinite light, a reflection of "Ehyeh Asher Ehyeh." In Kabbalistic terms, the purpose of human beings is to transcend the ego and once again recognize their unity with the divine, to understand that we are not separate beings but a part of the divine whole. The spiritual path is the process of recognizing our true divine identity beyond the illusions of the ego and uniting our will with the divine will.

From a Kabbalistic perspective, the "self" in its true essence is the manifestation of the divine Being, a reflection of God's infinite light. The ego, on the other hand, is a construct that feels separate and limited. The key teaching of Kabbalah is that human beings must transcend the ego to discover their true self, which is one with the divine, the very "I am that I am."

God's revelation to Moses through the phrase "I am that I am" not only shows us the infinite and self-sufficient nature of God, but also the potential for human beings to recognize their inner divinity and emerge from the limitations of the ego toward a deeper understanding of their true identity, which is one with the divine All.