Genesis 2:19

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 alphabet: "God looked at the Torah and created the world." (Zohar)

This implies that the letters are primordial codes of creation, and each one contains an aspect of divine wisdom. Decoding these letters has specific characteristics. Therefore, gematria teaches us that when two words have the same numerical value, they are considered spiritually connected, revealing a hidden or parallel reality.

The word "chai" (חי ), which means "life," has a value of 18 (ח =8 ,י =10). Therefore, in Jewish culture, 18 is a sacred number associated with life. Elohim, one of the names of God, has the same numerical value as Ha- teva, "nature." This suggests that God is hidden in nature.

Each name of every thing or person is not arbitrary: from the moment Adam named everything that existed, he perceived that spiritual energy in everything. This means that a person's Hebrew name contains their spiritual purpose, their tikkun (repair), and their connection to the divine. When a name is changed (for example, for health reasons), their spiritual vibration is changed.

Each letter has a shape, a sound, a name, and energy, so its graphic form and stroke have a symbolism and a numerical value. Aleph (א ), for example, being the first letter, has no sound of its own, as it represents the unity of God and its value is 1. Aleph is formed by a yod above, a yod below, and a diagonal vav in the center, symbols of the upper world, the lower world, and the channel between the two.

Semantic codes that give our language the act of being creative, meaning that words not only describe reality, they create it. So, when we say or write words with intention (as in prayer, Torah study, or letter combinations in mystical texts), spiritual energies are modified. This is why the names of God are considered so powerful that they are not spoken except in very specific contexts.

And if those original Hebrew letters are channels of divine energy, we must, like Adam, learn to discover those connections, hidden today between words and concepts that are the fruit of our finite and limited language, understanding that the name of each thing/person is not accidental, but rather contains its spiritual essence, which implies assimilating that our language is not only descriptive but creative.

Our reality is the product of a narrative that originates from the Word of the Creator, which allowed Adam to recreate himself within it. Therefore, it is Adam who gives names to the animals, the birds, and the external objects, showing us that we perceive a world that we describe through our expressions, with that act of naming being an act of creation and definition.

Our Creator ו יִּצֶר יְהוָה אֱלֹהִּ ים (Va-yitzer Adonai Elohim) - "And the Lord God formed" from His word ו יִּצֶר (va-yitzer), root יָצ ר (yatzar), "to form," shapes our reality. This act of creation not only physically but also spiritually molds what is created, as it is He who establishes our essence and purpose within creation.

From this naming, expressions like "ground" מִּ ן־הָאֲדָ מָה (min-ha-adamah) - "from the ground," אֲדָ מָ ה (adamah) from its root אָדָ ם (adam - man), project that deep interconnection between each sign, letter, image, meaning, and name with everything created, making the ground the setting for our words to create, but also for us to recreate ourselves in Him as a generating source of these.

And it is those expressions that lead us to identify with those objects, reproducing an interdependence with the external that, in turn, calls us to unity. The context of the term לִּ רְ אוֹת מ ה־יִּקְ רָ א־לוֹ (lir'ot mah yikra-lo) - "to see what he would call them," indicates how that act of naming not only generates an identity but also a purpose, as by assigning a verbal description to what was created, Adam established spaces for everything within the world and, with that, his own mobility and reality.

The living creatures נֶפֶש ח יָה (nefesh chayah), created by Him through His word and therefore with His essence נֶפֶש (nefesh) - "soul," "life," came into action through the vibrations of these expressions. This means that as ח יָה (chayah) - "living," they achieved animation in their existence, flowing with divine energy and fulfilling the purpose for which they were created.

Gematria indicates in the value of this term נֶפֶש ח יָה (nefesh chayah - living creature), נֶפֶש (nefesh) 430 (נ=50, פ=80, ש=300), and ח יָה (chayah) 23 (ח=8, י =10, ה=5), the idea that life and vitality are deeply connected to His word, with its vibration, a flow that gave that narrative a purpose and, therefore, an identity with the divine. Hence the importance of carefully considering what we express, as in that, we recreate ourselves.

When Adam gives names to things שֵׁ ם (shem), gematria reiterates that the value of 340 (ש=300, מ=40) relates to the essence of what is named. This means that Adam recognized that divinity given by the Creator to that animal or bird, and therefore, through that creative act, he understood from his conscious being that intimate relationship between everything created and the reality he was naming. This perspective has been lost today, as we consider everything separate instead of assuming that everything is part of the Creator and integrates us into Him.

The act of naming and defining assigns us an identity along with what is named, which today confuses us, leading us to identify with the created object rather than with the Creator. Furthermore, we have lost the responsibility of knowing that by naming, we actively participate in what is created. This human capacity to be co-creators, when not understood, leads us to reproduce chaos in our surroundings due to the erroneous use of our words, by cursing everything and everyone.

If we consciously understood the power of language and the importance of how we define and understand the world around us, we would surely be careful about how we name our reality, as we are directly participating in it and shaping our reality with those expressions.

Our own name then should be used for our personal growth, calling us to become aware of our intentions, desires, emotions, and logically, expressions, as it is through them that we consolidate actions and interrelations. Therefore, that act of naming cannot be understood merely as a mental or physical action, but as an entire divine creative process that shapes our experiences and the world itself.

We must be aware of the impact of our words and how they reflect and shape our reality, taking responsibility for the effects of our daily expressions even before they are uttered through our mouths concerning creation, affecting not only our reality through these ideas but also the experiences of others.