Genesis 2:20

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 related to "light" (shemesh - sun) and "code" (as in the Names of God).

Therefore, when Adam (אדם) names the animals, he is accessing their spiritual code and recognizing their place within creation. It is an act of heightened consciousness, not just of language, but the verse ends by reminding us that although Adam perceives, he does not identify.

Since he can perceive the essence of all living beings (that is, he has a very high degree of divine consciousness), he does not find a counterpart in any of them. He can name, but he cannot truly dialogue: there is no reciprocity.

This reveals a profound point: Language needs otherness. Adam can "see" animals, but he cannot be seen, understood, or reflected by them, and there we must glimpse this need for the other as a reflection of the soul.

Kabbalah explains that Adam was created androgynous, containing both poles: masculine and feminine. In this scene, Adam names everything external, but finds no help or internal reflection in it. This is interpreted as a moment of spiritual longing: the human soul needs dialogue, a mirror, communion.

And then, God "separates" that hidden part of Adam and creates Eve, not only as a physical companion, but as the manifestation of the soul's other half. "Adam" (אדם) = 45, Aleph (1), Dalet (4), Mem (40), which represents the complete soul (intellect, emotion, action).

45 is also the value of one of the Names of God in the expanded Tetragrammaton form: י־ה־ו־ה →45 (called the Shem Ma, the name of expansion and rectification of the human being). "Chava" (חוה) = 19. When Adam unites with Chava, he completes his relational identity, allowing the transition from a being who names to a being who dialogues.

The verb "to call" (ויקרא ) and the act of "naming" are linked to prophetic power. For Kabbalah, the act of naming is related to prophecy and the Ruach HaKodesh (Holy Spirit): Adam, before the exile from Eden, lived in a heightened state of consciousness where he perceived the spiritual root of things.

Thus, Naming is a sacred act: it reveals the hidden essence. Adam can perceive what is outside, but he finds no reflection of his inner world. Dialogue is something that requires another with whom to share meaning: language is not enough; communion is necessary. Therefore, Eve, Eve, represents the capacity for relationship, for real dialogue, for emotional and spiritual reciprocity. From the perspective of Kabbalah, the human soul is incomplete without that other who reveals itself to it.

Our biased interpretations of our own expressions and the mistaken ideas we have consolidated regarding the Word of the Creator, historically attempting to manipulate its meanings and generating more misinformation and speculation, have even led us to name our own experiences incorrectly, projecting our inner searches as external needs filled with selfishness and meaningless pleasures.

Perhaps this is why it is important to reflect on the expression וַיִּקְ רָּׁ א הָּׁאָּׁ דָּׁ ם שֵּ מוֹת (Va-yikra ha-adam shemot) - "And Adam gave names," considering the term שֵּ מוֹת (shemot - names) in its plurality, which allows us to understand that, although Adam gave great importance to the individuality of each species, he was indicating to us that in this diversity lies our complementary task of being stewards, using our words to do so.

The concept of "cattle" בְ הֵּ מָּׁ ה (behemah - cattle), לְ כָּׁל־הַ בְ הֵּ מָּׁ ה (l'khol ha- behemah) - "to all cattle," presents the idea that this instinctive force in creation, which Adam named, is controlled by a divine consciousness that must align with the human consciousness so that this co-creation remains united under a single purpose.

When observing "the birds of the sky" וּלְ עוֹף הַ שָּׁ מַ יִם (u-l'of ha-shamayim) - "and to the birds of the sky," some of which we regularly do not know by name, we are reminded through the terms עוֹף (of - bird) and שָּׁ מַ יִם (shamayim - sky) of the need to never lose sight of the fact that our reality depends on that sky, and therefore, we must always seek those elevated and spiritual aspects of creation, as all creation must move freely to reconnect with the divine.

All creation calls us to that integration, even those "beasts of the field" וּלְ כָּׁל־חַ יַּת הַ שָּׁ דֶ ה (u-l'khol chayat ha-sadeh) - "and to every beast of the field," which we sometimes despise, fulfill that role. Therefore, the expression חַ יַּת הַ שָּׁ דֶ ה (chayat ha-sadeh - beasts of the field) speaks to us not only of the wild aspects of it but also of how what appears to have no divine purpose must be named so that it becomes part of, and thus integrated into, that plan.

Understanding all these basic concepts is what allows us to reorient our lives, starting from our own expressions, naming things from that divine perspective, so that we assume that everything created fulfills that divine purpose in which the human being is the center and object of it all.

We are an integral part of creation, and all creation calls us to understand it: וּלְ אָּׁ דָּׁ ם לֹּא־מָּׁ צָּׁא עֵּזֶר כְנֶגְדוֹ (u-l'adam lo matza ezer k'negdo) - "but for Adam there was not found a suitable helper for him." Therefore, by naming something or someone, we are identifying and integrating ourselves with the other, which means our need to establish, through our dialogues, healthy, deep, and meaningful human relationships.

By delving into the original linguistic signs and illuminating our understanding with the guidance of the Holy Spirit, we can gain more clarity regarding how the same sign or word, thanks to gematria, can give us new insights. Therefore, the term Adam, אָּׁ דָּׁ ם (adam - man), with a value of 45 (א=1, ד=4, ם =40), suggests that this connection of man with the earth (אֲדָּׁ מָּׁ ה - adamah) is what simultaneously gives us a role as intermediaries between the spiritual and the physical.

The gematria sum of the term שֵּ מוֹת (shemot - names) 746 (ש =300, מ=40, ו=6, ת =400), also indicates that this act of naming, from this perspective, implies the ability to perceive and define the essence of each creature and, therefore, find that divine purpose in it, as well as the utility that within this process of intermediation it fulfills.

The act of naming as a divine function is what allows us to actively participate in creation, with our own narrative giving us identity and purpose, not only for our existence but for each living being, of which we are in need since that interaction and companionship with other living beings, complementing us, calls us to seek the unity of everything.

Although we can find satisfaction and purpose in our interactions with the world, true fulfillment is found in meaningful relationships with other human beings, as we complement each other to discover and realize our true potential. It is about communicating with ourselves, with others, with the Creator and through this HIS work with Him.