וַיֹּאמֶר מִי הִגִיד לְךָ כִי עֵירֹּם אַתָּה? הֲמִן־הָּעֵץ אֲשֶׁר צִוִּיתִיךָ לְבִלְתִי אֲכָּל־מִמֶנוּ אָּכָּלְתָּ?
Va-yómer: Mi higgíd lekha ki érom atá? Ha-min ha-étz ashér tzivvítikha le-viltí akhól mi-ménu akháltá?
“And He said: "Who told you that you were naked? Have you eaten from the tree of which I commanded you not to eat?"”
Our dual dimension, in which we coexist, commonly confronts us, a process that began at the very moment the Creator questioned Adam about who had told him he was naked, revealing to him that he was experiencing being part of the fruits of knowledge and that consciousness of good and evil, the same that symbolizes our loss of natural innocence, which connected us and filled us with full confidence in divine wisdom.
Since then, it has been necessary to reflect on that rupture with our original state of unity, which allowed us to communicate directly with Him, and to recognize that this constant confrontation leads us to have a different perception regarding that duality and our current separation, in the pursuit of achieving a new and full harmony with the Creator’s voice.
The question מִ י (Mi), "Who?", from its gematria value of 50, connects us with the Sefira biná (understanding) of the Tree of Life, in order to seek that higher perception, to stop perceiving ourselves as ashamed, distant, naked (עֵירֹם,Érom), with a value of 316, meaning lost between our unjust earthly humanity and the divine justice that flows in all creation.
This is why our Lord Jesus Christ became human, so that we would not be exposed to that judgment of truth, and as long as we continue feeding on the fruits of the tree of knowledge of good and evil, Etz HaDa’at Tov V'Ra, we will remain part of that dual state of good and evil, light and darkness, being dominated by a collective unconscious or guided by His consciousness.
Achieving reconnection with it implies that our decisions bring us closer to our divine essence, a process that requires understanding that we coexist in dimensions or levels of reality, worlds "Arba Olamot" (ארבע עולמות ), which manifest the divine energy that descends from the Infinite to the physical world, which we perceive as our only reality.
Our quest to once again perceive Atzilut (אֲצִילוּת ) or the World of Emanation, the closest to the divine source, where the Infinite Light of the Creator (Ein Sof) emanates without any separation, a result of total unity with the Divine, is associated with the Sefirot: In Atzilut, it projects those ten sefirot or divine emanations in their purest form, without any material form, reiterating that the sefirá Jojmá (Wisdom), as the first point of creation from nothingness, calls us to integrate through His word.
By separating from the Creator, Beriá (בְּ רִ יאָה) in the World of Creation, our ideas and their forms began to identify us with a reality that initially was not entirely physical, characterized by a greater separation than Atzilut, but it remains a world of high spirituality. The Sefirá Beriá, Biná of Understanding, allows us to understand that our ideas must be developed and structured in order to return to the Atzilut level.
Understanding these levels allows us to assume that Yetzirá (יְּצִירָ ה) as the World of Formation, causes our structures to begin to be perceived within a more defined reality, but still not material. This space, related to angelic forces that operate and interact with our emotions, shows us how these are attributes that manifest in the material.
The Sefirá Yetzirá, related to the six sefirot of Zeir Anpin (Jesed, Guevurá, Tiferet, Netzaj, Hod, and Yesod), representing the emotional qualities of the Creator, reminds us that even in the world of action where we currently find ourselves, Asiyá (עֲשִ יָה), He is present and materialized through our Lord Jesus Christ, to remind us that spiritual forms are concretized in the physical world in which we recognize ourselves.
And although this is the most distant level of the pure divine light, it is also where the divine will is realized in tangible form. Therefore, the Sefirá Maljut (Kingdom) presents this manifestation as the divine power in the physical world, a perspective that, rather than describing the process of creation, serves as a model for understanding the human experience and spiritual growth.
Our own process starts from a seed or gene that takes shape until it allows its material decisions to enable its spiritual development, coexisting at the same time in those levels or worlds where Atzilut signifies initial inspiration or intuition, Beriá: Conceptualization and planning of ideas, Yetzirá:
Formation of a concrete plan and preparation for action, while Asiyá is the execution and manifestation of the idea in the physical world. It is necessary to reflect on how we handle our actions and how we can better align our lives with the divine energy that flows through these levels. So, to respond to the Creator like Adam regarding what we are doing with our consciousness, we simply must embrace His wisdom.