Genesis 2:3

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 from the other days of the week.

We are fragments of His essence; therefore, the word "bara" (בָּׁרָּׁ א ), "created," which has a gematria value of 203, when broken down into 200 (reish) and 3 (gimel), suggests a connection between the vast and the small, the macro and the micro, reminding us that we are an integral part of a whole and, therefore, cannot disregard anything or anyone, as everything is essentially the Creator.

Et-yom hashevii (אֶת־יוֹם הַ שְ בִ יעִ י ): "seventh day," symbolizes completeness and perfection, and the use of "et" (אֶת ) before "yom" emphasizes the specificity and uniqueness of the day, suggesting a direct and potent connection with the divine. This is why the term vayekadesh oto (וַיְקַ דֵּ ש אֹּתוֹ): "And He sanctified it," which comes from the root "kadosh" (קָּׁ דוֹש ), meaning "holy" or "set apart," becomes a call to separate ourselves from the mundane to assume that sacred purpose.

"Kadosh" (קָּׁ דוֹש ), "holy," and its value of 410 aligns with the duration the First Temple of Jerusalem stood, hinting that we should focus on the sanctity of time (Shabbat) and the sanctity of space (Temple) to achieve that reconnection with the divine.

Holiness should be associated with elevation above the mundane. By sanctifying Shabbat, the Creator Himself established a special time dedicated to spiritual connection and reflection. Ki vo shavat (כִי בוֹ שָּׁ בַת): "Because in it He rested," calls us to understand that the word "shavat" (שָּׁ בַת ), which shares a root with "Shabbat" and means "to cease" or "to rest," implicitly leads us to cease not just inaction, but also sin, achieving a transition from active creation to the contemplation and enjoyment of what has been created.

The expression Mikol-melachto asher bara Elohim la'asot (מִ כָּׁל־מְ לַאכְתּוֹ אֲשֶ ר בָּׁרָּׁ א אֱלֹהִ ים לַעֲשוֹת ): "From all the work which God had created to make," introduces the concept that creation is maintained in a cycle of continuous transformation. The word "la'asot" (לַעֲשוֹת), "to make," tells us that there is work still to be done, as it is human participation in creation that can lead this world toward its perfection.

Shabbat, as a divine gift, is a time blessed and sanctified that we must dedicate to reflection, connection, and spiritual renewal. By taking advantage of this opportunity, we can elevate our soul by reconnecting with the divine essence, thus actively participating in the continuous creation and perfection of the world.

Humanity must continue this process by taking an active role in improving ourselves and our surroundings, using Shabbat as a time to recharge and receive inspiration. Thus, the combination of the blessing and sanctification of the seventh day will lead us to balance our lives between action and contemplation, the material and the spiritual.

Blessing (ברך - Barach) comes from the root ברך , which also means "knee" in Hebrew, which alludes to the act of bowing down or acknowledging something higher. In Kabbalah, blessing is not so much "giving something to God," but rather channeling divine energy into the world. Its value of 222, a triple number 2, suggests multiplication, expansion, and channeling abundance.

Three times the letter "ב " (bet, 2) symbolizes fecund duality, the beginning of creation (the Torah begins with the letter "ב "). Blessing involves opening channels of divine flow in the physical world. It is not a request, but an affirmation of union. In this sense, when we bless, we are participating in the act of drawing divine light into this world. It is not just about asking, but about being a channel for the energy of the Ein Sof (the Infinite Light).

According to Kabbalah, the human soul is composed of several levels (Nefesh, Ruach, Neshama, etc.), and most people relate from the lower levels, which are connected to the personal desire to receive for oneself (Kabbalah calls this "Kli" or vessel). Asking comes from the Desire to Receive, and praising, thanking, and sanctifying come from the Desire to Give or to Receive in order to Give—a higher spiritual correction.

Kabbalah teaches that the soul descends into this world to transform itself: from a passive receiver to a conscious channel of the Light. Therefore, thanking and sanctifying is a higher act than simply asking. It involves recognizing the higher order of the universe and aligning oneself with it.

Cursing, judging, and complaining are seen in Kabbalah as expressions of disconnection from the divine flow. When human beings do not feel the presence of the Light (Shekhinah), they fall into states of judgment (Din) and spiritual darkness. Cursing stems from the root energy of unrectified judgment. Judging others reflects a lack of internal correction. Complaining shows an awareness of lack, not fulfillment. In contrast, the righteous (Tzadik) is said to "bless even the bitter," because he sees in everything an opportunity for connection and correction.

Kabbalah teaches that the purpose of human beings is to become a "co- creator," elevating physical reality to the spiritual through words, intentions, and actions. Blessing, giving thanks, and sanctifying are ways to elevate consciousness, transform the egoistic desire to receive, and align with divine will.

EL HOMBRE EN EL HUERTO DEL EDEN. El hombre en el Huerto del Edén, es un símbolo de la humanidad en su estado original de perfección y potencial, ya que la historia del Edén refleja tanto el estado elevado del alma humana como su potencial para descender y experimentar la dualidad, ofreciéndonos una visión relacionada a la posibilidad de redención y restauración a través del esfuerzo espiritual y la conexión con lo divino, en donde cada ser humano asume su propio tikún hasta retornar a su fuente divina.

The Man in the Garden of Eden. The man in the Garden of Eden symbolizes humanity in its original state of perfection and potential, as the story of Eden reflects both the elevated state of the human soul and its potential to descend and experience duality. It offers us a vision related to the possibility of redemption and restoration through spiritual effort and connection with the divine, where each human being undertakes their own tikkun until they return to their divine source.