Genesis 2:25

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 allowing the presence of the ego.

The expression "and they were both" ו יִּהְ יו שְ נֵׁיהֶם (Va-yihyu sh'nehem), thanks to the word שְ נֵׁיהֶם (sh'nehem), speaks to us of two parts, of fragmentation, indicating that unity is required. Therefore, the context of עֲרומִּ ים (arumim) - "naked", עֲרום (arum), what it truly symbolizes regarding necessity, is that they did not perceive the concealment of the Creator and, therefore, their reality was not permeated by deception.

Spiritual nakedness truly represents our purity and total transparency, which is why terms like הָאָדָ ם וְאִּ שְ תוֹ (ha-adam v'ishto) - "the man and his wife" confirm that the unity between Adam and Eve was clear, as they were integrated with the Creator and His essence in a state of original purity, so they were not ashamed of anything וְלֹא יִּתְ בֹשָ שו (v'lo yitboshashu), which indicates that there was no guilt or awareness of evil in their original state.

Shame is, therefore, a deceptive perception that projects us and identifies us with the external and not with the Creator, as a result of a separation from divine unity. This is why gematria gives the concept of nakedness עֲרום (arum - naked) a value of 316 (ע =70, ר=200, ו =6, ם=40), to signify that our wholeness and integrity depend on not perceiving ourselves in the concealment of His contraction but by His side.

Unity does not deny our fragmentation, but it does call us to understand the need to voluntarily integrate ourselves so as not to continue coexisting in the world of dreams, illusion, deception, darkness, and concealment, in order to cease being ashamed יִּתְ בֹשָ שו (yitboshashu), 928 (י=10, ת=400, ב=2, ש =300, ש =300, ו =6), as we are contaminated with impurities from knowing we are disconnected from His essence.

It is the ego, therefore, that projects our separation, leading us to identify with what is named as a result of not being connected with His word, making it essential to reconnect through prayer and the guidance of the Holy Spirit, so that this state of original innocence and purity may consciously return to us as we reconnect with the divine.

Shame and guilt are manifestations of the ego and of perceiving ourselves as distant from Him; therefore, we must daily seek transparency and purity in our lives, with our physical "nakedness" being just a way to call us to strip away the garments and masks of the ego that fill us with illusions and distracting expressions that distort our reality with superficial concerns. We can cultivate greater authenticity and transparency in our lives, seeking to return to that state of purity and connection described in Eden.

Nakedness was not a problem; there was no shame, no guilt, no concealment before sin. This is only recognized once one eats from the Tree of the Knowledge of Good and Evil, an opening of the eyes that denotes that we have lost the transparency of the soul, that original state where Adam and Eve were covered by the Divine Light.

What the Zohar calls "kutnot or (כתנות אור )" — garments of light. Literally: Or (אור) = light. Therefore, physical clothing was not needed because there was no separation between body and soul. The body expressed the soul, without interference. There was no separate self, no egotistical desire. Sexuality was a pure expression of divine unity, not a source of egoic pleasure or domination.

After eating from the tree, the light falls, and duality enters. This is why the Torah says that "the eyes were opened" (גַם תִּ פָּׁקַ חְ נָּׁה עֵּינֵּיהֶ ם), which doesn't mean no longer seeing, but rather beginning to see duality. Before, everything was one; now the soul sees something else, something separate: good vs. evil, me vs. you, inner vs. outer, body vs. spirit. The light that covered them disappears. And now they truly feel naked, that is: Exposed, Separated, Disconnected, Vulnerable to judgment and the desire of others. Physical nakedness is only a symbol of spiritual nakedness: they are no longer covered by the Light of the Divine Name. Aleph (1) אור : Light, state before sin, Ayin (70) עור : skin, state after sin. The letter Aleph (א) represents the One, divine unity. The letter Ayin (ע) represents the eyes and the perception of the other, the exterior. That is: When they lived in אור , they saw everything as one; there was no judgment or shame. After sin, they enter עור — the perception of the body as other, objectifiable, judgeable.

Shame in Hebrew is בושה (bosháh). Gematria: ב (2) + ו (6) + ש (300) + ה (5) = 313. This word has the same root as "bosh" (בוש) = "to fail," "to feel inadequate." Shame appears when: There is a distance between what we are and what we show. The unity between intention and action, between soul and body, is broken. We enter a negative self-consciousness, where we feel we must hide to be accepted.

The shame we feel today in relation to the body or in revealing ourselves emotionally is due to a disconnection from the root soul. This shame is not evil: it is the echo of the soul remembering its luminous origin, and suffers from feeling divided, judged, or objectified.

Kabbalah does not seek to "return to Eden" as it was, but to repair it from within. This is done by: Clothing ourselves in light again, that is, living with consciousness, with soul, with true love. Reconnecting with the body as an expression of the soul, not as a garment of shame. Using shame not as a punishment, but as a gateway to self-knowledge and humility. Returning to living as a couple (in a bond) as if the Shekhinah were among us.

"Clothing ourselves in light" again is to heal spiritual shame and live from the unity of soul and body. This is a deeply Kabbalistic, emotional, and existential task. Tradition gives us the tools for this, since "light" (אוֹר) represents the original state of the human being: Unity with divinity, the Transparency of the soul, Love without fear or shame.

Kabbalah teaches that, although we have "fallen" to the plane of the skin (עור), we have not lost access to the light. We can clothe ourselves again in Light (אור), but this time not as an innocent gift, but as a conscious spiritual conquest. It is therefore a matter of reviewing our intentions (Kavanah), since every action, no matter how small, with pure intention, generates light.

This is key: To clothe ourselves in light means to act in the physical world with spiritual awareness. For example: to eat, but with gratitude and blessing; to love, but without ego or manipulation; to speak, but with truth and compassion. Every conscious act aligns body and soul and dissolves shame.

It's also about building sacred actions (Mitzvot), since each mitzvah (commandment or elevated action) is a garment of light for the soul, says the Tanya. It's not about following external rules, but about channeling divine energy through our hands, words, and gestures. Even the smallest mitzvot—such as lighting candles, helping someone, not lying—are fibers of light that weave the inner garment of the soul.

The study of Torah and Inner Wisdom is paramount, understanding that it's not about intellectual light but rather about igniting our conscience, since studying Torah, especially its mystical levels (Sod), allows the soul to remember who it is. Studying the Zohar, Tikkune Zohar, Tanya, or even contemporary wisdom texts nourishes the most luminous part of your being. The soul recognizes that light and begins to radiate it anew.

Our relationships, especially those with our partners and our families, are fundamental to igniting that light. Let us not lose sight of the fact that every intimate relationship (not only sexual, but also emotional and spiritual) generates spaces for growth that minimize shame and concealment. Or a space for revelation and healing. When we show ourselves emotionally naked with humility and truth, and the other receives us without judgment, we are recreating Eden; we are clothed in light: revealing ourselves without losing our soul.

Kabbalah proposes a progressive path of rectification (tikkun) through the Tree of Life, which has 10 sefirot (divine attributes in the soul). Each of these "garments of light" heals a different part of shame: Keter (Total Humility before the Mystery) is that voluntary light that restores, Chochmah (Pure Intuition, without analysis) contains that light that ignites the soul like lightning, Binah (Loving Understanding of Oneself) speaks to us of that light of our mother that multiplies within, Chesed (Limitless Love) speaks to us of that expansive divine light, Gevurah (Self-control without repression) is that internal fire that motivates us, Tiferet (Beauty and balanced compassion) is that harmonizing light, Nezach (Perseverance in what is good) contains that active light, Hod (Humility and Gratitude) is the divine echo of that light, Yesod (Sacred Sexuality, channel of union) speaks to us of that channel of life, and Malchut (Receptivity, reigning with humility) contains that Light of the Shekhinah.

It's about working on each sefirah to reconnect with the original light and eliminate the "shells" (klipot) that obscure the soul. We must let go of the shame that recreates trauma, social comparison, obsession with external image, and disconnection from purpose. For Kabbalah, shame is also a gift. It's an alarm from the soul that says: "What you're showing is not all that you are. Look deeper." Shame doesn't need to be eliminated, but rather transformed into luminous humility.

To ignite our inner light, we must review our intentions, seeking purity, acting with awareness and alignment, transforming the everyday into sacredness, engaging in spiritual study that reminds us that knowledge ignites our understanding and reconnects the soul. It also generates undisguised love for healing relationships based on truth, those that heal every aspect of the soul from Keter to Malchut.