He Created Us

וַיְכֻלּוּ הַשָּׁמַיִם וְהָּׁאָּׁרֶץ וְכָּׁל-צְבָּׁאָּׁם

Vayechullu hashamayim veha'aretz vechol-tzeva'am

“Thus the heavens and the earth were finished, and all their host.”

The term Vayechullu (וַיְכֻלּוּ), "and were finished," contains the root "כלה" (kalah), meaning "to long for" and even interpreted as "to be consumed," indicating that creation, once physically completed, was to begin fulfilling that deep desire for connection and completion,…

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וַיְכַל אֱלֹהִים בַיּוֹם הַשְבִיעִי מְלַאכְתּוֹ אֲשֶר עָּׁשָּׁה, וַיִּשְבֹּת בַיּוֹם הַשְבִיעִי מִכָּׁל-מְלַאכְתּוֹאֲשֶר עָּׁשָּׁה

Vayechal Elohim bayom hashvi'i melachto asher asah, vayishbot bayom hashvi'i mikol-melachto asher asah

“And God finished the work that He had done on the seventh day; and He rested on the seventh day from all the work that He had done.”

The expression Bayom hashevii (בַיּוֹם הַ שְ בִ יעִ י ): "On the seventh day," presents the number seven as the completion of a cycle, with the seven days of creation serving as a reminder of the seven heavens and the seven lower sefirot of the Tree of Life, as well as the…

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וַיְבָּׁרֶךְ אֱלֹהִים אֶת-יוֹם הַשְבִיעִי, וַיְקַדֵּש אֹּתוֹ: כִי בוֹ שָּׁבַת, מִכָּׁל-מְלַאכְתּוֹ, אֲשֶר בָּׁרָּׁא אֱלֹהִים לַעֲשוֹת

Vayevarech Elohim et-yom hashvi'i vayekadesh oto: ki vo shavat mikol- melachto asher bara Elohim la'asot

“And God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made.”

The concept of "Vayevarech" is "baraj" (בָּׁרַ ךְ), meaning "to bless," and it also speaks to us of that transmission of divine energy through which the higher realms impart their light to the lower ones, with the seventh day providing a unique energy that sets Shabbat apart…

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אֵּלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָּׁאָּׁרֶץ, בְהִבָּׁרְאָּׁם, בְיוֹם עֲשוֹת יְהוָּׁה אֱלֹהִים אֶרֶץ וְשָּׁמָּׁיִם

Eleh toledot hashamayim veha'aretz behibar'am, beyom asot Adonai Elohim eretz v'shamayim

“These are the origins of the heavens and the earth when they were created, in the day that the Lord God made the earth and the heavens.”

The concept Eleh toledot (אֵּ לֶּה תוֹלְ דוֹת ): "These are the generations," gives us the idea, through the word "toledot" (תוֹלְ דוֹת), "generations" or "descendants," of those spiritual emanations that descend from the higher planes to the lower ones, multiplying our…

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וְכֹּל שִיחַ הַשָּׁדֶה טֶרֶם יִהְיֶה בָּׁאָּׁרֶץ, וְכָּׁל-עֵּשֶב הַשָּׁדֶה טֶרֶם יִצְמָּׁח : כִי לֹּא הִמְטִיר יְהוָּׁה אֱלֹהִים עַל-הָּׁאָּׁרֶץ, וְאָּׁדָּׁם אַיִן לַעֲבֹּד אֶת-הָּׁאֲדָּׁמָּׁה

Vechol si'ach hasadeh terem yihyeh va'aretz, vechol esev hasadeh terem yitzmach: ki lo himtir Adonai Elohim al-ha'aretz, ve'adam ayin la'avod et- ha'adamah

“And every plant of the field before it was in the earth, and every herb of the field before it grew; for the Lord God had not yet caused it to rain upon the earth, and there was no man to till the ground.”

The concept Vechol siach hasadeh (וְכֹּל שִ יחַ הַ שָּׁ דֶ ה): "And every plant of the field," presents to us, through the expression "siach" (שִ יחַ ), the possibility of reinterpreting it as "conversation" or "meditation," since vegetation and nature not only exist on the…

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וְאֵּד יַעֲלֶה מִן-הָּׁאָּׁרֶץ, וְהִשְקָּׁה אֶת-כָּׁל-פְנֵּי הָּׁאֲדָּׁמָּׁה

Ve'ed ya'aleh min-ha'aretz vehishkah et-kol penei ha'adamah

“And a mist was rising from the earth, and it watered the whole surface of the ground.”

The concept Ve'ed ya'aleh min-ha'aretz (וְאֵּד יַעֲלֶה מִ ן־הָּׁ אָּׁרֶ ץ): "But a mist was rising from the earth," which contains the word "ed" (אֵּ ד ), "mist" or "vapour," projects to us that spiritual energy that ascends from the material plane towards the divine. This…

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וַיִּיצֶר יְהוָּׁה אֱלֹהִים אֶת-הָּׁאָּׁדָּׁם, עָּׁפָּׁר מִן-הָּׁאֲדָּׁמָּׁה, וַיִּפַח בְאַפָּׁיו נִשְמַת חַיִּים; וַיְהִי הָּׁאָּׁדָּׁם, לְנֶפֶש חַיָּּׁה

Vayyitzer Adonai Elohim et-ha'adam afar min-ha'adamah, vayipach be'apav nishmat chayyim; vay'hi ha'adam lenefesh chayyah

“Then the Lord God formed the man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being.”

The expression “Vayomer Elohim” (ויאמר אלוהים ) – “And God said” – is not just a literal expression, but an emanation of divine energy that manifests as creation. In Kabbalah, creation does not occur directly but through a gradual process that channels the infinite divine light…

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וַיִּטַע יְהוָּׁה אֱלֹהִים גַן־בְעֵּדֶן מִקֶדֶם וַיָּּׁשֶם שָּׁם אֶת־הָּׁאָּׁדָּׁם אֲשֶר יָּׁצָּׁר׃

Vayyit'a Adonai Elohim gan-be'eden miqqedem vayasem sham et- ha'adam asher yatzar.

“And the Lord God planted a garden in Eden, in the east, and there He placed the man whom He had formed.”

The expression Vayyit'a Adonai Elohim (וַיִּטַ ע יְהוָּׁה אֱלֹהִ ים): "And the Lord God planted," reminds us that the act of planting "vayyit'a" (וַיִּטַ ע ) calls us, first of all, to review our potentialities thanks to the divine energy that is our essence, in order to…

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וַיַּצְמַח יְהוָּׁה אֱלֹהִים מִן־הָּׁאֲדָּׁמָּׁה כָּׁל־עֵּץ נֶחְמָּׁד לְמַרְאֶה וְטוֹב לְמַאֲכָּׁל וְעֵּץ הַחַיִּים בְתוֹךְ הַגָּׁן וְעֵּץ הַדַעַת טוֹב וָּׁרָּׁע׃

Vayyatzmach Adonai Elohim min-ha'adamah kol-etz nechmad lemareh vetov lema'achal ve'etz hachayim betoch hagan ve'etz hada'at tov vara.

“And the Lord God made to grow from the ground every tree that is pleasant to the sight and good for food, and also the tree of life in the midst of the garden, and the tree of the knowledge of good and evil.”

The concept Vayyatzmach Adonai Elohim (וַיַּצְמַ ח יְהוָּׁה אֱלֹהִ ים): "And the Lord God made to grow," thanks to the expression "vayyatzmach" (וַיַּצְמַ ח ), "made to grow" or "to sprout," denotes that divine capacity to give life and allow things to flourish, which tells us…

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וְנָּׁהָּׁר יֹּצֵּא מֵּעֵּדֶן לְהַשְקוֹת אֶת־הַגָּׁן וּמִשָּׁם יִפָּׁרֵּד וְהָּׁיָּׁה לְאַרְבָּׁעָּׁה רָּׁאשִים

"Ve-nahar yotze me'Eden le-hashkot et-ha-gan, u-mi-sham yipared ve- hayah le-arba'ah rashim."

“And a river went out of Eden to water the garden, and from there it divided and became four main rivers.”

The "river that flows from Eden," interpreted as the emanation of divine energy flowing into the created world, represents the sphere of Keter (Crown), as He is the source of all life and blessing. Therefore, that river, from the sefirá of Chokhmah (Wisdom), must be channeled…

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שֵּם הָּׁאֶחָּׁד פִישוֹן הוּא הַסֹּבֵּב אֵּת כָּׁל אֶרֶץ הַחֲוִילָּׁה אֲשֶר שָּׁם הַזָּׁהָּׁב

"Shem ha'echad Pishón hu hasovev et kol eretz haChavilá asher sham ha-zahav."

“The name of the first is Pishon; it is the one that encircles the entire land of Havilah, where there is gold.”

The term "Pishon" (פִ ישוֹן ), meaning diffusion or expansion, refers to that divine energy that flows in everything, whether as air, water, fire, or earth, and which we, upon materializing it, do not perceive in its essence. Perhaps this is why, in gematria, its numerical…

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וּזְהַב הָּׁאָּׁרֶץ הַהִיא טוֹב שָּׁם הַבְדֹּלַח וְאֶבֶן הַשֹּהַם

"U'zehav ha'aretz ha'hi tov; sham ha-bdolach ve'even ha-shoham."

“And the gold of that land is good; there is also bdellium and onyx stone.”

If gold (זָּׁהָּׁב - Zahav) represents perfection, purity, and divine light, as a symbol of higher wisdom and spiritual knowledge, it signifies what is "good" (טוֹב - Tov) and all that this expression suggests, reminding us of the dangers of material wealth, which distracts us…

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וְשֵּם הַנָּׁהָּׁר הַשֵּנִי גִיחוֹן הוּא הַסוֹבֵּב אֵּת כָּׁל אֶרֶץ כוּש

"Ve'shem ha-nahar ha-sheni Gijón; hu ha-sovev et kol eretz Kush."

“And the name of the second river is Gihon; it is the one that encircles the entire land of Cush.”

The Gihon River (גִיחוֹן - Gihon), associated with a root that implies bursting forth, reminds us of the flow of life and energy that arises with force, a powerful current of spiritual vitality that surrounds and nourishes the land, just as the blood flows through our veins,…

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והנהר הרביעי הוא פרת

V'ha-nahar ha-r'vii hu Prat

“And the fourth river is the Euphrates.”

The Euphrates River ("Prat" – פְ רָּׁ ת ) marks the eastern boundary of the land promised to Abraham. Let us not lose sight of the fact that in the Kabbalistic vision, the rivers of Eden represent flows of spiritual energy emanating from the Ein Sof (the infinite), and the…

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וַיִּקַח יְהוָּׁה אֱלֹהִים אֶת־הָּׁאָּׁדָּׁם וַיַּנִחֵּהוּ בְגַן־עֵּדֶן לְעָּׁבְדָּׁהּוּלְשָּׁמְרָּׁהּ

Va-yikach Adonai Elohim et-ha-adam va-yanichehu b'gan-eden l'ovdah u- l'shamrah

“And the Lord God took the man and put him in the garden of Eden, to work it and keep it.”

From Kabbalah and Gematria, this verse reveals the spiritual purpose of human beings: not only as passive inhabitants of the world, but as active collaborators in divine work. "Cultivate" – לעבדה (le'ovdah) – comes from the root ע .ב.ד (avodah), which means to work or serve. In…

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וַיְצַו יְהוָּׁה אֱלֹהִים עַל־הָּׁאָּׁדָּׁם לֵּאמֹּר מִכֹּל עֵּץ־הַגָּׁן אָּׁכֹּל תֹּּאכֵּל

Va-y'tzav Adonai Elohim al-ha-adam lemor mi-kol etz-ha-gan akhol tokhel

“And the Lord God commanded the man, saying, "Of every tree of the garden you may freely eat."”

Those who speak of a high number of commands and precepts from the Creator must remember that the primary command, once we were created, was to obey Him, leaving us with the special recommendation not to eat from the forbidden tree, the very one that would present us with a…

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וּמֵּעֵּץ הַדַעַת טוֹב וָּׁרָּׁע לֹּא תֹּאכַל מִמֶנוּ כִי בְיוֹם אֲכָּׁלְךָ מִמֶנוּ מוֹת תָּּׁמוּת

U-me'etz ha-da'at tov va-ra lo tokhal mimenu ki b'yom akholkha mimenu mot tamut

“But from the tree of the knowledge of good and evil, you shall not eat, for on the day that you eat from it, you will surely die.”

The "tree of the knowledge of good and evil" symbolizes more than the duality that co-governs our lives today; it represents the passage through the dimension of death, a consequence of coexisting in the imperfection of a world where we must learn from the effects of our…

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וַיֹּּאמֶר יְהוָּׁה אֱלֹהִים לֹּא־טוֹב הֱיוֹת הָּׁאָּׁדָּׁם לְבַדוֹאֶעֱשֶהּ־לּוֹעֵּזֶר כְנֶגְדוֹ

Va-yomer Adonai Elohim lo-tov heyot ha-adam levado e'eseh-lo ezer k'negdo

“And the Lord God said, "It is not good that man should be alone; I will make him a helper suitable for him."”

We are an integral part of everything created, which means that everything complements us, although we have the possibility, through our free will, to have a certain interdependence. However, this interdependence contains an intrinsic call to understand that need for balance,…

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ו יִּצֶר יְהוָּׁה אֱלֹהִים מִן־הָּׁאֲדָּׁמָּׁה כָּׁל־חַיַּת הַשָּׁדֶה וְאֵּת כָּׁל־עוֹף הַשָּׁמַיִם וַיָּּׁבֵּא אֶל־ הָּׁאָּׁדָּׁם לִרְאוֹת מַה־יִּקְרָּׁא־לוֹ וְכֹּל אֲשֶר יִקְרָּׁא־לוֹ הָּׁאָּׁדָּׁם נֶפֶש חַיָּּׁה הוּא שְמוֹ

Va-yitzer Adonai Elohim min-ha-adamah kol chayat ha-sadeh v'et kol of ha-shamayim va-yave el-ha-adam lir'ot mah yikra-lo v'khol asher yikra-lo ha-adam nefesh chayah hu shmo

“And the Lord God formed out of the ground every beast of the field and every bird of the sky, and brought them to Adam to see what he would call them; and whatever Adam called each living creature, that was its name.”

Each Hebrew letter contains that spark of divine light. Therefore, they are not simple phonetic signs; they are spiritual entities, energy channels, and forms that condense that divine light. So much so that the world itself was created through the letters of the Hebrew…

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וַיִּקְרָּׁא הָּׁאָּׁדָּׁם שֵּמוֹת לְכָּׁל־הַבְהֵּמָּׁה וּלְעוֹף הַשָּׁמַיִם וּלְכָּׁל־חַיַּת הַשָּׁדֶה וּלְאָּׁדָּׁם לֹּא־ מָּׁצָּׁא עֵּזֶר כְנֶגְדוֹ

Va-yikra ha-adam shemot l'khol ha-behemah u-l'of ha-shamayim u-l'khol chayat ha-sadeh u-l'adam lo matza ezer k'negdo

“And Adam gave names to all cattle, to the birds of the sky, and to every beast of the field, but for Adam there was not found a suitable helper for him.”

The act of naming is much more than an act of sensory perception that takes us to the spiritual dimension, since naming is not imposing an arbitrary sound, but perceiving the spiritual essence of a being or thing and revealing it through a name: "shem" (שם ), which is also…

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וַיַּפֵּל יְהוָּׁה אֱלֹהִים תַּרְדֵּמָּׁה עַל־הָּׁאָּׁדָּׁם וַיִּישָּׁן וַיִּקַח אַחַת מִצַלְעֹּתָּׁיו וַיִּסְגֹּר בָּׁשָּׁר תַּחְתֶּנָּׁה

Va-yapel Adonai Elohim tardemah al-ha-adam va-yishan va-yikach achat mi-tzalotav va-yisgor basar takhtenah

“Then the Lord God caused a deep sleep to fall upon Adam, and while he slept, He took one of his ribs and closed up the flesh in its place.”

The narrative of creation is timeless; therefore, when we talk about the process by which the first woman, Eve, was created from Adam, it is important to step outside the earthly chronology, always keeping in mind the appreciation of unity in our existential purpose and, at the…

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וַיִּבֶן יְהוָּׁה אֱלֹהִים אֶת־הַצֵּלָּׁע אֲשֶר־לָּׁקַח מִן־הָּׁאָּׁדָּׁם לְאִשָּׁה וַיְבִאֶהָּׁ אֶל־הָּׁאָּׁדָּׁם

Va-yiven Adonai Elohim et-ha-tzela asher-lakach min-ha-adam l'ishah va- yevi'eha el-ha-adam

“And from the rib that the Lord God had taken from the man, He made a woman and brought her to the man.”

Once the Creator finished His process with Eve, calling us to unity after fragmentation, He made it clear to us the necessity of our complementarity in everything. Therefore, expressions like "build" וַיִּבֶן (Va-yiven) invite us to embrace the process of creation from its…

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וַיֹּּאמֶר הָּׁאָּׁדָּׁם זֹּאת הַפַעַם עֶצֶם מֵּעֲצָּׁמַי וּבָּׁשָּׁר מִבְשָּׁרִי לְזֹּאת יִקָּׁרֵּא אִשָּׁה כִי מֵּאִיש לֻקֳחָּׁה־זֹּאת

Va-yomer ha-adam zot ha-pa'am etzem me'atzamai u-basar mi-besari l'zot yikare ishah ki me'ish lukkachah zot

“And Adam said: This is now bone of my bones and flesh of my flesh; she shall be called Woman, for she was taken out of Man.”

When Adam recognized the woman as his complement, he emphasized the unity and connection between them, allowing them to merge with that shared essence between what was created. Therefore, the expression וַיֹּּאמֶ ר הָּׁ אָּׁ דָּׁ ם (Va-yomer ha-adam) - "And Adam said", brings…

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עַל־כֵּן יַעֲזָּׁב־אִיש אֶת־אָּׁבִיו וְאֶת־אִמוֹ וְדָּׁבַק בְאִשְתּוֹוְהָּׁיוּ לְבָּׁשָּׁר אֶחָּׁד

Al-ken ya'azov ish et-aviv v'et-immo v'davak b'ishto v'hayu l'basar echad

“Therefore a man shall leave his father and mother and be united to his wife, and they shall become one flesh.”

Understanding the true purposes of our coexistence makes it much clearer to grasp the true meaning of the marital relationship as an indissoluble unity, with the expression ע ל־כֵׁן (Al-ken) - "Therefore", serving as an expression that conveys the consequence or principle…

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וַיִּהְיוּ שְנֵּיהֶם עֲרוּמִים הָּׁאָּׁדָּׁם וְאִשְתּוֹוְלֹּא יִתְבֹּשָּׁשוּ

Va-yihyu sh'nehem arumim ha-adam v'ishto v'lo yitboshashu

“And they were both naked, the man and his wife, and they were not ashamed.”

Upon the completion of creation, it is logical that Adam and Eve were in a state of innocence and purity before the transgression, with our voluntary act of disobedience leading us to perceive ourselves as naked and ashamed, thereby losing our spiritual transparency and…

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