Genesis 1:5

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 better coordinate our emotions to transcend to our spiritual states.

Light symbolizes revelation, knowledge, and consciousness, the divine presence, and His wisdom, which illuminates not only our life or minds but also our souls. Light also represents the revealed aspect of Him, where His will is clearly manifested to create us. Darkness, on the other hand, represents His concealment, the space where we do not perceive Him clearly, the scenario of unrealized potential where we exercise our free will and achieve self-realization. This concept, often mistakenly deemed negative, is actually an opportunity for us to refine ourselves, to project that inner potential that develops through our introspection.

Growth must take place in our daily lives; therefore, we must seek His light, working spiritually from His revelations, which involve the unification of our necessary opposites to comprehend the totality of creation. The unity of the "first day" (י֥וֹם אֶחָָּֽ ד, Yom Ejad) shows us that despite apparent differences and dualities in the world, we must become one in the divine essence.

Light (אור , Or), with a gematria value of 207, associated with "Raz" (רז), tells us that mysteries or secrets that are beyond our immediate understanding are gradually revealed. On the other hand, darkness, "Jósek" (חֹשֶ ךְ ), with a value of 328, symbolizes those stages or cycles where concealment calls us to experience spiritual growth.

Thus, Yom Ejad (י֥וֹם אֶחָָּֽ ד ): "Ejad" (אֶחָּ ד) means "one", with a gematria value of 13. When associated with the concept of "ahavá" (אהבה), "love", and "ejad", "unity", we fully understand the central idea of the Word transmitted by our Lord Jesus Christ: to love one another despite our dualities, as everything is unified in divine love and unity.

Creation is in a constant state of interaction between revelation and concealment, light and darkness. Our task is to seek the light within our darkness, recognizing that both aspects are necessary for our growth since, in the end, everything is unified in divine will. Nothing in creation is accidental; everything has a purpose and a place in the divine plan.

From this perspective, each day of creation represents, more than chronological events of the physical world's creation, deep spiritual stages we must go through, in which the internal structure of the universe and our own essence is revealed to us. Therefore, Jewish Kabbalah leads us to the Sefirot or Tree of Life, so that through these concepts, we can understand how the divine will manifests in us.

Thus, the first day: "Yom Rishon" is the Day of Light, with the Sefirá Chokhmah (Wisdom) describing this initial emanation of divine light, which is the manifestation of primordial wisdom and understanding. This light illuminates our understanding, which is today darkened by our ignorance and misinformation, so that we do not rely solely on that physical light we attribute to the sun, but recognize that it is the energy produced by the vibration of His word that shapes all things. These four letters set the first step in creation, where the potential for everything else to exist is established.

Life processes are closely aligned with the linguistic interpretation we give to everything, hence the importance of understanding that the act of naming things or circumstances has a profound meaning that goes beyond a simple act of identification.

The story of Adam naming things, as told in the Book of Genesis, is an act laden with symbolism and meaning, not only from a biblical perspective but also from a Kabbalistic mystical interpretation. In this biblical story, Adam, the first human being, is tasked with naming animals and, in a sense, the creatures of the world.

This act of naming is not merely a linguistic action. It has a very important spiritual dimension. In this context, naming means giving form, power, and meaning to creatures, a power that reflects a profound connection with the reality around us.

From a Kabbalistic perspective, the act of naming is not merely a linguistic exercise, but a manifestation of human consciousness in creation and a way of relating to profound reality.

The Divine Name (Shem HaShem): In Kabbalah, it is taught that the names of God are cosmic forces that contain the power to create and sustain the universe. God's divine name is Shem HaShem, and it has an energetic vibration that reflects the absolute unity of the source of all creation.

God does not need to name things as humans do, since He is the infinite and eternal source of all that exists. His name is the manifestation of His creative will and essence.

Adam, being created in the image and likeness of God, has the power to name, but this power is limited by his humanity. By naming creatures, Adam establishes a connection with external reality, but from a human perspective.

The name given by Adam to creatures reflects an attempt to understand and classify creation, but it does not encompass the totality or divine essence of those creatures. In fact, in the Kabbalistic tradition, Adam's name is also believed to be a limited manifestation of the divine light that is reflected in his being, but not in its entirety.

In Kabbalah, a name is not just a designation of something, but rather has a creative and formative power. Everything in the universe has a divine name, and knowing that name is a means to accessing a deeper understanding of the essence of things. Here are some key points:

Words and names are considered vehicles of energy in Kabbalah. Each letter of the Hebrew alphabet has a vibration and energetic meaning. In this way, words are not just sounds, but vibrational representations of the divine light that shapes reality.

The name "Adam" (אָּדָּ ם) has a numerical value of 45 (א =1 ,ד =4 ,א =1, מ =40). The number 45 is associated with the word "אור" (or), which means light. This suggests that through the act of naming, Adam has the ability to connect creatures with the divine light, a principle beyond the physical.

According to Kabbalah, every name given to a creature or thing has the power to reveal a part of that thing's divine essence. When Adam names animals, he is not simply assigning labels, but rather discovering and manifesting a portion of the divine light in those creatures. It is an act of recognizing the divine spark in every aspect of creation.

In Kabbalistic thought, knowing the true name of something is believed to be a way to achieve spiritual liberation. Just as Adam, by naming creatures, reveals their essence, on a higher level, the Kabbalist seeks to know the hidden divine names in order to come closer to understanding unity with the divine.

Adam represents the human being who, by naming, is not only acknowledging the existence of creatures but also aligning himself with the divine will to shape creation. But while Adam's name has limited power, the divine name (as in the Sefirot, or the sacred names of God) has the ability to create, sustain, and transform all reality.

Naming is a way of giving structure to creation. In Kabbalah, the act of naming is an act of connection with higher energies. However, the human name is always limited by the finite perception of the human being, while the divine name transcends all limitations of time and space.

In Kabbalah and Gematria, naming is not only an act of identification, but a profoundly spiritual act. Adam, naming the creatures of the world, reflected his connection to the divine, but the names given by man are only a reflection of the true essence that resides in the divine name of things. The power of naming is linked to the ability to understand and connect with the divine energies that underlie creation, and Gematria offers a means to decipher the deeper meaning of these names and of reality itself.

Hence, when we speak of day, night, and evening, we express concepts that have a profound spiritual dimension, which not only refers to the division of time we know in the physical world. In these mystical approaches, night and day are symbols of cosmic processes and states of consciousness that reflect the stages of creation and the spiritual development of the human soul.

In Kabbalah, night and day are not only physical realities, but are used as spiritual metaphors that reflect the stages of spiritual development and the cosmic cycle of creation. Day symbolizes light, revelation, and divine clarity. In Kabbalistic terms, day is associated with the concept of Chesed (goodness) and Tiferet (beauty), which are Sefirot related to mercy, love, and divine harmony. Day is when the light of the divine presence is most clearly revealed, and human beings can connect with the divine directly.

On a personal and spiritual level, day represents the stage of revelation and access to understanding. During the "spiritual day," human consciousness is most open and receptive to divine light, allowing for understanding and mental clarity. Just as the sun illuminates the physical world, the "spiritual day" illuminates the soul and allows for a connection with cosmic forces.

Night, on the other hand, is associated with darkness, concealment, and the process of internal growth. In Kabbalah, night is not seen as something negative, but as a necessary period of spiritual gestation. It is a time when people face internal trials, difficulties, and apparent disconnection from the divine.

In terms of the Sefirot, night is linked to Gevurah (severity) and Binah (understanding), which represent judgment, limitation, and deep reflection. Night is a time when the light is hidden, and this allows human beings to focus more inward, working on self-discovery and spiritual purification.

The darkness of night is not permanent, and in Kabbalah, it is understood that by overcoming the challenges of the night, human beings are able to achieve a deeper inner light than that of the day, as it is the result of conscious and profound spiritual work.

Evening represents a time of transition between day and night, a time when the light begins to fade, but there is still some clarity before the arrival of total darkness. On the spiritual level, evening symbolizes a time of reflection. It is the period in which a person prepares for the darkness of night. Evening can be seen as a time of evaluation and balance, a moment of taking stock in which one reflects on the day's experiences, what has been achieved, and what remains to be understood or accomplished.

In Kabbalistic practice, evening is also associated with the concept of "tikkun," or rectification, which is the process of repairing and perfecting actions, thoughts, and emotions that were not aligned with the divine light. Evening, being a time of transition, is also an opportunity to rectify and correct what has been done during the day, preparing the soul for the trials and challenges of the night.

The numerical value of the word "Yom" (יום ), meaning day, is 56 (י =10 ,ו = 6, מ =40). In gematria, the number 56 is connected to the idea of completeness and unity. It is the value of the word "Zohar" (זהר), which means light or brilliance. This reinforces the association of the day with revelation and divine light.

The word "Laila" (לילה), meaning night, has a numerical value of 130 (ל = 30, י =10 ,ל =30 ,ה =5). This number is related to the concept of introspection and spiritual deepening. In gematria, the number 130 is linked to the word "Emet" (אמת), which means truth. Night is the time when, through darkness and challenges, one can reach the deepest truth that transcends the superficiality of daylight.

The word "Erev" (ערב ), which means evening or night in some interpretations, has a numerical value of 272 (ע =70 ,ר =200 ,ב =2). This number is associated with the concept of "chesed" (goodness) and "tifferet" (beauty), indicating that evening is a time when the energy of goodness and beauty is in balance before the darkness of night arrives.

In Kabbalah, the alternation between day and night reflects the cosmic cycle of creation and rectification. Day represents light and divine revelation, while night symbolizes times of darkness, trials, and spiritual challenges. However, both times are necessary for spiritual growth: day brings clarity and wisdom, and night allows for inner reflection and purification.

Evening, as a transition, reflects the time when one must prepare one's soul for the darkness of night, but also for the light that will emerge with the new day, in a continuous cycle of spiritual growth and transformation. The key is to understand that, in both day and night, there is a divine purpose and a path to spiritual elevation.

Thus, in Kabbalah and Gematria, the relationship between night, day, and evening is a cosmic cycle of revelation and concealment, of light and darkness, reflecting the process of ongoing creation and the soul's spiritual journey toward union with the divine.

Therefore, if we speak of the concept of divine flow, we must understand that it is related to the idea that everything in the universe emanates from a single divine source, the Ein Sof (the Infinite). This divine flow manifests itself through a system of emanations known as the Sefirot, which are the channels through which divine energy is distributed in the physical and spiritual worlds.

Emanation: In Kabbalah, everything that exists comes from a single source, which is the Ein Sof (the infinite light). This light is divided into a series of Sefirot (ten spheres), which represent different aspects of the divine flow. As this light descends through the Sefirot, the energy is "almost hidden" as it reaches the lower dimensions. The constant flow of divine light into the physical world is an essential part of existence.

Dimensional Exchange: The constant exchanges between different dimensions are seen as interactions between the Sefirot and the physical world. Every action in the material world has an impact on the spiritual world and vice versa. The central idea is that we live in an interconnected universe, where the higher dimensions are in constant interaction with our actions and thoughts, and our actions have the potential to directly affect the divine flow.

The purpose of human life, according to Kabbalah, is to achieve internal and external harmony with the divine flow. This means that human beings must align themselves with the divine will so that their lives are in balance with the light and cosmic order. Harmony is achieved through Tikkun Olam (rectification of the world), which is the spiritual work of correcting and elevating the lower dimensions to a state of unity with the divine.

Harmony through rectification: Rectification involves a constant process of purification and elevation. Souls must transition through experiences of correction (Tikkun), which means that human beings are called to transform their own limitations and errors into forces that allow the return of divine light to the world. This rectification is the result of a constant exchange of spiritual energies, where human beings, by connecting with the divine, contribute to the process of cosmic restoration.

The fundamental purpose of the divine flow in Kabbalah is that the divine light (represented in the Sefirot) must descend and be rectified through human beings. As human beings rectify and purify their souls, they contribute to restoring the balance of the universe, elevating creation toward its ultimate purpose: unity with the divine.

This harmonization process is not only intended for humanity but also impacts all creatures and aspects of the world, implying that all spiritual exchanges between dimensions are related to the purpose of recognizing divine unity and correcting the separation that has arisen since the earliest moments of creation.

Every word and name in the Hebrew alphabet has an associated numerical value. This numerical vibration reflects a particular spiritual energy that flows through creation. Through gematria, one can understand how words connect to the Sefirot and the divine flow. For example, the name of God (Yud-He-Vav-He) has a profound gematric value that symbolizes the ultimate expression of divine light. By studying these values, Kabbalists seek to understand how spiritual energies interact with each other and how they affect physical reality.

In gematria, there is a profound connection between numbers and the energies that govern creation. The exchanges of energy between dimensions are not random, but are perfectly ordered according to a divine pattern. For example, if we consider the number 10 (which is the numerical value of "Sefirah," sphere in Hebrew), this number reflects the completeness of the process of divine emanation. The number 10 is central to the Kabbalistic structure, as the ten Sefirot correspond to the complete divine flow. The word "Shalom" (שלום), meaning peace, has a gematric value of 376, which is related to other words such as "Tzedek" (justice) and "Tefillah" (prayer), reflecting how the harmony between justice, prayer, and peace are necessary elements for the divine flow in creation.

The "purpose" of these permanent exchanges between dimensions, according to Kabbalah and Gematria, is the restoration of divine unity throughout the universe. The ultimate purpose of creation is for all entities, creatures, and human beings to recognize themselves as an extension of the divine and work in harmony to achieve unification with the divine source.

Harmony does not only refer to personal balance, but to a cosmic process in which all the forces of the universe must work together to restore lost unity. Through the rectification and spiritual work that each human being performs, we contribute to the restoration of divine light in all dimensions, bringing creation closer to its ultimate purpose: the revelation of the absolute unity of God.

Kabbalah and Gematria teach us that we live in a continuous flow of divine energy that connects the spiritual dimensions with the physical world. These exchanges are not only cosmic processes, but also aspects of our spiritual development. The purpose of all this is to achieve harmony and unity with the divine, so that every human action, thought, and word contributes to the rectification and restoration of universal balance. This process of alignment with the divine flow is the path to spiritual revelation and a deeper understanding of our connection to the infinite source.

Finally, we must attempt to make deeper connections from Jewish mysticism to understand, as believers, that the "Word" is not just a message, but the raw material of the universe, imagining the universe as a computer program. The "Word" is the programming code, and the "Flesh" is the screen we ultimately see.

The Power of Letters (Gematria and Kabbalah) In Hebrew thought, God did not create the world with his hands, but by speaking. This is why the phrase "And God said, 'Let there be light'" is framed in this verse from Genesis. For this, he uses words composed of Hebrew letters.

The DNA of the Cosmos: According to the Sefer Yetzirah (Book of Formation), the 22 letters of the Hebrew alphabet are the "stones" with which the world was built. Gematria: The Hebrew word for "Word" is Dabar (דבר ). Interestingly, the same root is used for "Thing" or "Object." For Kabbalah, there is no difference between what is said and what exists; the word is the thing.

Analogy: If God says "Tree," the letters of that word rearrange themselves at an atomic level to sustain the physical existence of the tree. The Messiah is the complete "Word" (the source code) walking among us.

The "Zohar" and the Central Pillar The Zohar (the main book of splendor) explains that creation flows through different levels of energy (Sefirot).

The Infinite Light (Oir Ein Sof): It is too bright for us; if it were to touch us directly, it would destroy us.

The Mediator: In order for the light not to blind us, it needs a "filter" or a vessel. The Messiah is seen in mysticism as the Central Pillar of the Tree of Life. He is the balance that allows divine light to descend to earth without burning creation.

When we say that the Word became flesh, the Zohar invites us to see this as the Infinite Light "clothing" itself in layers of physical reality so that we can see and touch it.

The Talmud and the Living Torah In the Talmud, there is much debate about the purpose of creation. A key teaching is that the Torah pre-existed the world. The sages say that God "looked at the Torah and created the world."

The Torah is the Blueprint: If the world is a building, the Torah is the architect's blueprint.

The Messiah is the Finished Building: The concept of the Messiah (or Adam Kadmon, the Primordial Man) is the complete realization of that blueprint. He is the "living Torah." He is not merely someone who reads the law, but someone whose actions and body are the law itself in motion.

Light and the Mirror To help a believer understand this in a timeless way, we can use the analogy of sunlight: God (The Father): Is the Sun. We cannot look directly at it without going blind.

The Word (The Son): Is the Ray of Light that travels from the Sun to the Earth. It is of the same nature as the sun, but it is the one that "reaches" us.

The Flesh: Is when that ray of light touches an object and generates heat and visibility.

When Genesis says "Let there be light" and John says "The Word became flesh," they are telling the same story: God wanted His purest thought (His Word) to have a body so that it could relate to us. The Messiah is, literally, the language of God translated into human language.

Let us not forget that in Hebrew, each letter has a numerical value. When two words add up to the same number, they are considered to share a profound spiritual essence.

The Messiah and the Light (Gematria 358) One of the most famous connections in Kabbalah is the one that links the Messiah to the rectification of the original serpent of Eden. Mashiach (Messiah - משיח): Mem (40) + Shin (300) + Yod (10) + Chet (8) = 358 Nachash (Serpent - נחש): Nun (50) + Chet (8) + Shin (300) = 358 What does this mean? That the Messiah is the "antidote" that uses the same energy that was diverted in Genesis to restore balance. He is the "Light" that overcomes the darkness of the Fall.

The Materialization of Light (Genesis 1:3) When God says in Genesis, "Let there be light" (Yehi Or - יהי אור), we are witnessing the moment when the Word begins to materialize.

Or (Light - אור): Aleph (1) + Vav (6) + Resh (200) = 207. En-Sof (Infinity - אין סוף): This is the word for God before creation. Its numerical value is also 207. The Connection: Gematria tells us that Light is Infinity made visible. The Messiah, being called "The Light of the World," is literally En-Sof (the invisible) manifesting in Or (the visible).

The Name of Jesus (Yeshua) and the "New Man" The Hebrew name of Jesus is Yeshua (ישוע). Its structure reveals how that light materializes: Yod (י): The starting point, the divine spark.

Shin (ש): The fire or spirit (the Word).

Vav (ו ): A vertical line connecting heaven and earth.

Ayin (ע): The eye, vision, physical manifestation.

The sum of Yeshua's digits is 391. Interestingly, the Hebrew phrase for "Heaven will rejoice" (Yis-me-chu Ha-sha-may-im) also adds up to 391. This reinforces the idea that his presence in the "flesh" is the joy of heaven descending to earth.

The Word Becomes Flesh: The Analogy of the Seal The Talmud teaches that "The seal of God is Truth." The Hebrew word for Truth is Emet (אמת): Aleph (א): The first letter. Mem (מ ): The middle letter. Tav (ת ): The last letter.

This means that the Word of God (the Word) encompasses everything: beginning, middle, and end. When the Word becomes flesh, that abstract "Truth" becomes a person. It is as if the entire alphabet were condensed into a single human being.

To put it simply: God used the letters (as if they were bricks) to build the world. The Messiah is the "Master Word" that holds all those bricks together.

Genesis: The Word creates matter.

The Messiah: Matter is once again filled with the Word.

It is a perfect circle: what began as a divine sound in the void ends as a heart beating within us.

To better understand this "materialized Light," we can visualize the Menorah, or seven-branched candelabrum, and its relationship to our materialized body.

The Menorah is not merely a decorative object of the Tabernacle; in mysticism and Kabbalah, it is a diagram of the Human Body, the Universe, and Consciousness.

If the Messiah is the materialized "Light of the world," the Menorah is the "blueprint" of how that light is distributed within us.

The Design: The Messiah as the Central Column The Menorah has seven branches, but all originate from a single base and a single central shaft called the Yerej.

The Central Shaft (Shamash): In tradition, there is a light that ignites the others. This central column represents the Messiah.

The Connection: Just as the central trunk supports the six lateral branches (three on each side), Kabbalah teaches that the "Word" is the axis that sustains the six days of creation and the six directions of physical space (North, South, East, West, Up, and Down).

The Menorah in the Human Face For the believer, understanding that "the Word became flesh" is to see the Menorah reflected in their own anatomy. God designed our face following the pattern of His light: We have seven openings in the head (the seven branches of the Menorah): 2 Ears (Lower levels of reception).

2 Eyes (Intermediate levels of perception).

2 Nostrils (The breath of life, connection with the spirit).

1 Mouth (The central column, through which the Word emerges).

The mystical secret: The mouth is the "central light." While the other organs receive information (light), the mouth is the only one with the power to create through the word, imitating the Creator in Genesis.

The word Menorah (מנורה) has a fascinating numerical connection: Mem (40) + Nun (50) + Vav (6) + Resh (200) + He (5) = 301. The value 301 is the same as the word Esh (אש), which means Fire.

This teaches us that the Menorah is not just metal (flesh/matter), but that its essence is spiritual fire. When the Messiah (the light) dwells in the flesh, the human body becomes a living Menorah: a vessel of matter that carries divine fire.

The Oil: The Link Between the Word and Matter For the Menorah to illuminate, it needs olive oil. In Hebrew, oil is Shemen (שמן ).

If we rearrange the letters of Shemen (Oil), we get Neshamah (נשמה), which means Soul.

Oil must be "pressed" to flow. Similarly, the Messiah is called the "Anointed One" (Mashiach), the one who underwent the process of being pressed (his sacrifice in the flesh) so that the light of the divine soul could illuminate all of humanity.

For any person of faith, this analogy simplifies the mystery:

The Golden Menorah: Represents the perfection of God (the Word).

The Oil: Represents the life-giving Spirit.

The Light: Represents the Messiah made manifest.

When Jesus says, "You are the light of the world," he is asking us to stop being "pillars of salt" (stagnant and without light) and become Menoras of flesh. Salt preserves, but light guides and transforms.

The materialization of light in the Messiah is a reminder that our body is not a prison of matter, but a candelabrum designed to emit the same frequency of voice with which it was said: "Let there be light."

Therefore, for mystics, the human body not only carries the presence of God, but is a divine autograph in matter. It is there that the most sacred name of God, the Tetragrammaton (YHVH - יהוה), ceases to be a word to be pronounced, becoming a structure that sustains our reality; the body as temple.

The Name of God in Anatomy (The Vertical Structure)

If we observe the human body standing upright, the sages of Kabbalah see the four Hebrew letters of the Ineffable Name integrated into our physical form: Yod (י ): This is the smallest letter, a spark. It represents the Head. It is the point where thought and the potential of the "Word" reside. He (ה): This represents the Shoulders and Arms. Because the letter He has an opening, it symbolizes the expansion of energy to the sides and the capacity to act and create in the physical world. Vav (ו): This is a long vertical line. It represents the Torso and Spine. It is the channel that connects the upper (the mind) with the lower (the body). It is the symbol of man walking upright.

Final He (ה): This represents the Pelvis and Legs. It is the foundation that connects us to the Earth (matter).

The human being is, literally, the Name of God standing on the earth. When the "Word becomes flesh," the Name of God ceases to be an idea in heaven and walks the earth.

The Gematria of the Name and the Value of "Man" Let's do a simple sum that any believer can remember: Yod (10) + He (5) + Vav (6) + He (5) = 26.

The number 26 is God's numerical signature. Now, in Genesis, man is created in "His Image and Likeness." If we add the numerical values of the word Adam (Man - אדם): Aleph (1) + Dalet (4) + Mem (40) = 45.

The secret of the Messiah: The value 45 is the same as that of the name of God when written "expanded" (adding the values of the letters that make up each letter). The Messiah is called the "Last Adam" because he manifests the full value of God (26) within the form of man (45).

The Breath of Life: The Word in Breathing The Name YHWH is, according to many scholars, the sound of breath itself. The letters are "aspirated" consonants: YH (Inhale) VH (Exhale)

We cannot live without pronouncing His name every second. This connects with Genesis: "God breathed into his nostrils the breath of life." The Word is not just a word spoken once; it is the continuous flow of light that enters and leaves our lungs.

Let us not allow ourselves, like Lot's wife, to cling to illusory material things and become like statues of salt that "crystallize," that become rigid, without the flow of the divine name (without breath, without forward movement).

The Messiah invites us to be "Salt of the earth" because living salt enhances the flavor of creation, but He asks us to be "Light" because light is vibration and movement, just like the Name YHWH.

Understanding that the Word became flesh means understanding that you are a vessel designed with the Creator's architecture. Your head, your arms, and your torso are God's calligraphy in this world. The Messiah came to remind us that matter is not "bad luck" or something unclean, but rather the stage where the Infinite Light has chosen to "become flesh" in order to love and be loved.