El estado primordial es completamente inconcebible para nosotros, y a falta de un nombre mejor, se le llama el Infinito. Es el dominio de la Deidad, la fuente de la cual todo emerge. Ninguna cualidad conocida por nosotros puede ser atribuida al Infinito; es por eso que a veces nos referimos a él como Ain, Nada, porque no hay nada con lo cual pueda ser comparado.

Sin embargo, no es un vacío negativo, como algo vacío, sin vida, que implica algún tipo de carencia. Por el contrario, es un estado de plenitud superlativa, donde cada cualidad es poseída en mayor grado. Por esta razón, se le llama Ein Sof, Sin Fin, indicando no solo que es el máximo de todo sino también que siempre está más allá, en un estado infinitamente superior de total ausencia de límites.

Precisamente, este estado de superabundancia, completamente lleno y absolutamente imposible de contener dentro de cualquier límite, implica una emanación de sí mismo para dar, para comunicar su plenitud, y eso es lo que constituye la Luz Infinita, el Ein Sof Or.

Este es el agente manifestante y creativo, la sustancia última y raíz de todo, la irradiación esencial del Absoluto. La emanación completa de esta Luz, un estado indistinguible del Infinito mismo, también llamada Voluntad Divina, da lugar a la primera Sefirá, Kéter, la Corona de la Manifestación, que es como una semilla desplegada. Su primer desarrollo constituye las Sefirót del Árbol de la Vida. Todo lo que existe, desde el Kéter de Olam Atsilut hasta la forma más simple de ser, son las diversas formas de recibir y manifestar esta Luz, cuyo primer despliegue es precisamente eso: una fase de dar, en consonancia con la esencia de la Luz misma, y una fase de recibir, también una configuración necesaria de la Luz ya que no puede haber dar sin recibir y viceversa.

No se debe tener una imagen demasiado física de la Luz como energía puramente mecánica. La Luz es ciertamente Energía, pero es una Energía que también es Vida Incondicionada, Conciencia Pura, Inteligencia Activa, Amor Universal, Poder Absoluto, Gozo Puro de Ser, Autoafirmación, Esplendor Radiante, Potencia Generativa...

La Qabalá es conexión (recepción), conexión personal con esa Luz Infinita, la Luz del Creador, que siempre está dando, penetrando y llenando hasta desbordar cada elemento y ser en la Creación, aunque en nuestro estado actual de conciencia, permanece oculta.

Por lo tanto, es el vaso, nuestro estado de conciencia y realización espiritual, el que debe ser preparado y transformado si es posible, ya que la fase de la Luz que se recibe depende de la capacidad o posibilidad del propio vaso. La Luz (el plano intemporal de la Esencia) siempre está ahí, lista para manifestarse siempre que se requiera apropiadamente.

El principal instrumento de conexión con la Luz es el Nombre de Di-s mismo, el Nombre de cuatro letras, Yod Hei Vav Hei (הוי"ה), pero de ahora en adelante nos referiremos a este nombre como HaVaYaH, tanto sujeto (la fuente manifestada) como objeto, la fórmula de la creación.

En general, los Nombres de Di-s son el alma de la Qabalá, en contraste con toda especulación metafísica sobre Sefirót, Olamot, etc., que constituirían el cuerpo. Cabe señalar que el alma es la vida del cuerpo. Y el alma del alma es la Luz Divina en su dinámica interna. Es un diseño de la Sabiduría Suprema que esta Luz esté contenida, concentrada y manifestada en los Nombres de Di-s, que constituyen para nosotros uno de los principales instrumentos de conexión y canalización de la Luz Infinita. Sin embargo, dependiendo de las diferentes influencias (Sefirót) ejercidas por Di-s, Él decidió asignar diferentes Nombres para este propósito.

Y Di-s decretó y estableció que cuando Su Nombre es pronunciado por las criaturas, ocurre una iluminación e influencia sobre ellas, como dice en Éxodo 20:21: "En todo lugar donde haga que Mi nombre sea mencionado, vendré a ti y te bendeciré."

La Qabalá establece que según el Nombre que es pronunciado y usado para Di-s, se originará la emanación e influencia correspondiente. Esto significa que el tipo de influencia en cada caso estará específicamente relacionado con el Nombre que Di-s, Bendito sea Él, designó en virtud de los misterios de esa influencia.

Cuando se transmite cualquier influencia particular, necesariamente conduce al resultado implícito, y estos efectos se extienden desde el principio hasta el fin en la secuencia de la Creación, es decir, las Sefirót y los Olamot.

Sin embargo, todo este proceso está dentro de ciertos límites y condiciones específicas determinadas para que la influencia del Nombre tenga lugar. Entre las influencias que Di-s decretó que ocurrieran a través del uso de los diversos Nombres, Él determinó que darían el poder de suspender las leyes naturales a quienes los usen. Estas personas podrán relacionarse con entidades espirituales y adquirir conocimiento e información superiores a los de un ser humano normal, así como otras ramificaciones que surgen de esta raíz. Esto constituye inspiración divina (Ruaj HaKodesh) y profecía.

También decretó que la transmisión de influencia sería a través de los medios que mencionamos, es decir, los Nombres relacionados con Di-s y sus respectivas influencias. Todo esto sucede cuando son meditados, pronunciados o combinados con otras palabras, siempre dentro de las condiciones requeridas.

Respecto a Abraham, está escrito (Génesis 12:8): "Allí edificó un altar al SEÑOR y llamó en el Nombre del SEÑOR." En hebreo: Vayikra BeShem HaVaYaH; que literalmente significa: llamando en el nombre de HaVaYaH. La interpretación usual es que Abraham oró o incluso proclamó públicamente el Nombre del SEÑOR. Sin embargo, algunos cabalistas han tomado la frase para significar que invocó el Nombre de Di-s como un medio de conectarse directamente con Él.

La revelación de Moisés en la zarza ardiente tiene que ver con los Nombres de Di-s: Eheieh Asher Eheieh (אהיה אשר אהיה), HaVaYaH (הוי"ה), en el orden en que aparecen en el texto bíblico correspondiente. Respecto al texto, leemos que Di-s dice (Éxodo 3:15): "Este es Mi nombre para siempre, y así he de ser recordado en todas las generaciones."

Y aquí vemos que este Nombre es la esencia de toda la Torá: si tomamos sus dos primeras letras, Yod Hei (י`ה), que, como veremos, representan la parte oculta y absolutamente trascendente del Nombre, y cuyo valor numérico es 15, y las sumamos a Shemi (Mi Nombre), que es 350, obtenemos un total de 365. Y si consideramos las dos letras restantes, Vav Hei (וה), la parte inmanente y manifestada, con un valor de 11, y las sumamos a Zichri (Mi Memoria), que es 237, obtenemos un total de 248.

Así, tenemos los 613 mandamientos de la Torá (248 afirmativos y 365 negativos), que según el Zóhar constituyen el cuerpo de la Torá. Las narrativas, dice el Zóhar, son las vestiduras que se usan sobre el cuerpo. Pero el alma de la Torá es la Luz Divina misma. Como aparece en Génesis, "Y Di-s vio la Luz", Vayirah Elohim et haOr, וירא אלהים את האור. Et haOr, la Luz, suma 613. Di-s vio la Luz en su sustancia, en su plenitud; por eso está precedida por la partícula Et, Alef Tav, את, las primeras y últimas letras, que mística y representativamente totalizan. Los 613 mandamientos son así la conexión con la Luz.

Por supuesto, el espíritu de la Torá es Di-s mismo, quien, cuando pronuncia Su Nombre, es la Luz. Como está escrito, "Y Di-s dijo: 'Que haya luz'; y hubo luz." Iehi Or, יהי אור, Que haya luz, tiene el valor de 232, y este es el valor del Nombre cuando lo desplegamos en sus cuatro expansiones correspondientes a los cuatro Olamot.

Atsilut: Iud Hei Vav Hei (יוד הי ויו הי) suma 72.
Beriyá: Iud Hei Vav Hei (יוד הי ואו הי) suma 63.
Yetzirá: Iud Ha Vav Ha (יוד הא ואו הא) suma 45.
Asiyá: Iud He Vav He (יוד הה ווו הה) suma 52.
Dando un total de 232, יהי אור, Que haya luz.

Así, se dice que toda la Torá no es más que un comentario sobre el Nombre divino, en lugar de las historias que representa, y como verás en la sección sobre los Nombres en Atsilut, todos los demás Nombres dependen de este.

Todo esto no es tan arbitrario como puede parecer a primera vista. Si la hipótesis básica es que el universo es el despliegue del Pensamiento Divino, todas las cosas creadas proceden de las palabras en las que este Pensamiento se vierte, el propio lenguaje de Di-s, expresado en la Torá.
Ahora, este Pensamiento es al mismo tiempo la formulación del autoconocimiento de Di-s, ya que no hay nada aparte de Él a lo que Su pensamiento pueda aplicarse. Por eso decimos que la creación consiste en Di-s enunciando Su propio Nombre. Y, a su vez, la enunciación de este Nombre de Di-s por la creación (el reconocimiento consciente de la propia esencia de la creación por la propia creación) constituye el acto de unidad en el camino de regreso.

En la Creación, todo se logra según el patrón de la esencia interna (Or, Luz) y la forma externa (Keli, Vaso). Es la misma dualidad que, en otros contextos, existe entre lo no manifestado y lo manifestado, la nada y el ser, la inconsciencia y la conciencia, el alma y el cuerpo, etc.

El Shem HaMeforash, en su aspecto más elevado, es el vaso de Ein Sof. Ein Sof es el alma, y el Shem HaMeforash (הוי"ה) es el cuerpo para su manifestación. Este es el principio verificado en toda la Creación: el vaso es ahora la Luz, la esencia, el alma, el emanador, etc., del siguiente nivel.

הוי"ה, el Nombre de Di-s, Su Voluntad/Vaso, la Idea de Sí mismo, el fruto de Su autoconocimiento, la expresión de Su Amor (deseo de dar), es ahora Ein Sof mismo en manifestación, el alma de Él, Su esencia, Su Luz.
Desde un punto de vista gramatical, el Nombre HaVaYaH tiene una connotación general de Ser.
En hebreo, el verbo "ser" es "Lihiot", להיות, cuya raíz es "Haya", היה.
La palabra para el verbo en tercera persona en pasado es "Haya", היה, reteniendo la raíz. En el futuro, sería "Yiyé", יהיה, "será".
En la forma presente, sucede que el hebreo no usa declinación para el verbo "ser" ya que corresponde al nombre de Di-s, pero la tercera persona del presente sería "Hove", הוה, "es".

El Nombre sintetiza los tres conceptos de ser en pasado, presente y futuro pero en sentido activo (Voluntad de Ser/Siendo). Di-s es el Ser Absoluto: Haya, Hove, Yiyé, Él que fue, es y será, היה הוה יהי, el Eterno, ya que establece la dimensión existencial del ser.

La expresión anterior, por cierto, suma 72, un número que representa la extensión de lo Divino en su esencia más exaltada, desglosando el nombre paso a paso:
י 10
י`ה 15
י`ה`ו 21
הוי"ה 26
Dando un total de 72.

En los Partzufim o Rostros de Di-s, desarrollados en el Zóhar y llevados a su máxima expresión en la Qabalá de Isaac Luria, la primera emanación, la Voluntad, se llama Adam Kadmon, el Hombre Primordial.
Adam Kadmon es el vaso con respecto a Ein Sof, pero es el alma con respecto a la Manifestación. Es sinónimo de la Luz Divina. Está representado por un Shem HaMeforash no vocalizado ya que no hay forma de saber cómo el Pensamiento Divino se extiende a través de él.
Vale la pena señalar que desde el punto de vista de Adam Kadmon, toda Manifestación es algo subjetivo. Esta es otra propiedad de la dualidad Luz/Vaso. Desde el punto de vista del vaso, es real, objetivo, siendo la esencia subjetiva. Pero desde el punto de vista de la esencia, la realidad del vaso es algo relativo porque es subjetiva, un proceso interno, que, sin una retirada parcial de la Luz (la verdadera realidad), no podría tener lugar.

Todos los niveles del ser, todos los Olamot, todos los seres que han sido, son y serán, tienen su raíz última en la Luz Infinita emanada en Adam Kadmon, la Voluntad que los hizo ser.
Adam Kadmon, o Kéter, dirigido hacia la manifestación, se llama Atik Yomin, el Anciano de Días, y está representado como una gran Cabeza o Rostro, cuya Luz se extiende.
Llamados respectivamente: Luz del Cráneo, Luz de los Ojos, Luz de los Oídos, Luz de la Nariz y Luz de la Boca.

La Luz del Cráneo es una extensión del punto más alto de la letra Yod (י), la primera letra del Shem HaMeforash. Es la conexión última con el Infinito, el punto de no-ser en medio del ser, la unidad, la simplicidad, la dimensión sin dimensión. Vista desde la manifestación, es el punto donde todas las líneas que se extienden al infinito convergen.
Vista desde el infinito mismo, rodea en todas partes la esfera metafórica del vacío producido por la contracción original (y por lo tanto simbólicamente representada por la circunferencia del cráneo). Corresponde a la Yehidá de Adam Kadmon.
Es personificada en Arik Anpín, o el Gran Rostro.
La Luz de los Ojos es una extensión de la Yod del Shem HaMeforash. Corresponde a la Jayá de Adam Kadmon y es personificada en Abá, el Padre. Representada por la extensión del nombre con el valor 72: Yod Hei Vav Hei (יוד הי ויו הי). Es la fuente del Olam Atsilut. A través de la visión, se representa la conciencia continua, directa, sintética, simultánea, global, suprarracional, en contraste con la conciencia ordenada, secuencial, lineal del pensamiento y del discurso verbal, que implica análisis, definición, diferencias, categorías, lógica, etc., y que es simbolizada por la siguiente fase.

La Luz de los Oídos es una extensión de la primera Hei (ה) del Shem HaMeforash. Corresponde a la Neshamá de Adam Kadmon y es personificada en Imá, la Madre. Representada por el desarrollo del nombre con un valor de 63: Yod Hei Vav Hei (יוד הי ואו הי), ella es la fuente del Olam Beriyá.
Es la esencia inaprensible; la Luz de los Ojos es la fuente de la Conciencia, energía pura, mientras que la Luz de los Oídos es la fuente del Ser/Bondad de las cosas.

Y la Luz de la Boca (יוד הה ווו הה, 52) es la fuente de la Sustancia, la Materia de la Creación.

La Luz de la Nariz es una extensión de la letra Vav (ו) del nombre con un valor de 45, Yod Ha Vav Ha (יוד הא ואו הא). Corresponde al Ruaj de Adam Kadmon y es personificada en Zeir Anpín, el Pequeño Rostro, en el Olam Yetzirá. La Luz de la Nariz es la fuente de la Vida, el Alma de los seres.

Finalmente, la Luz de la Boca es una extensión de la segunda Hei (ה) del nombre con un valor de 52, Yod He Vav He (יוד הה ווו הה). Corresponde a la Nefesh de Adam Kadmon y es personificada en Nukvá (Femenino) de Zeir Anpín. Es la fuente del Olam de Asiyá, la fuente de la sustancia, la materia de la Creación.

Un Mundo es el campo de una manifestación específica de la Luz Divina. En el Árbol Simple, un Mundo está vinculado a la acción concertada de un grupo de Sefirót. Adam Kadmon es el dominio de la proyección de lo que hemos llamado la Voluntad Divina (Kéter). Allí, se manifiestan como Deseo, y así todos los futuros Olamot con todos sus seres están prefigurados como un punto o semilla. Por supuesto, están en un estado de máxima potencialidad (mínima actualidad), totalmente unificados con la Luz que los llena completamente. Cada deseo está intrínsecamente cumplido en el Ser del Divino. Solo hay plenitud.

La formulación de esa Voluntad o Deseo, conciencia pura, es lo que se llama el Olam Atsilut. Es la emanación, el Keli, el vaso de Adam Kadmon, porque es, por así decirlo, la experiencia del Ser. Al mismo tiempo, Atsilut desarrolla un conjunto completo de Sefirót porque cada Mundo tiene un árbol dentro de sí mismo (en este caso, es el Árbol de la Vida arquetípico y primordial, el modelo para todos los futuros Árboles), que también refleja la estructura de los Olamot y los rostros o Partzufim divinos.
Los Olamot inferiores de Atsilut; Atsilut de Atsilut, Beriyá de Atsilut, Yetzirá de Atsilut y Asiyá de Atsilut son el vaso de las cuatro letras del Shem HaMeforash (su forma externa), así como sus Partzufim, Arik Anpín, Atik Yomin, Abá, Imá, Zeir Anpín y Nukvá, son su energía interna.

Por ejemplo, afirmar que Atsilut de Atsilut es una actualización de la Yod del Shem HaMeforash es decir que es un Mundo subjetivo para él, aunque desde el punto de vista de los Olamot inferiores, es una objetivación de él.
Podemos concebir el diagrama de los Olamot como una corriente externa proyectada desde la fuente divina, pero en realidad, ocurre internamente desde el espacio vacío, metafóricamente esférico, creado por la contracción de la Luz, o Tzimtzum. Los Olamot (y Sefirót) sucesivos son círculos concéntricos que se mueven más hacia adentro. Cada uno de ellos refleja, a su manera (medida por su distancia de la circunferencia exterior de Ein Sof), toda la estructura arquetípica. En cierto sentido, es como un holograma fragmentado. Al ser una figura de interferencia, cada pieza reproduce la imagen del todo, holográficamente.

Así, hay un Shem HaMeforash general en el cual existen todos los Olamot, y se actualiza en Adam Kadmon. Su concretización inmediata es el Olam Atsilut, que también es un Shem HaMeforash. Como verás en la sección dedicada a Atsilut, hay un nombre divino en cada una de las Sefirót de Atsilut. Por supuesto, todos son uno y el mismo. Solo la forma en que es percibido por diferentes seres en diferentes Olamot puede variar.
El Nombre es como la ecuación de onda de la Luz Infinita, con sus Letras siendo los operadores de la función de estado. Se aplicaría a todo: desde la partícula más pequeña hasta toda la Manifestación.

El Olam Atsilut es donde Adam Kadmon toma una forma que es reconocible para los reinos inferiores. Ambos están en una relación que podríamos entender, en el nivel correspondiente, como cuerpo y alma. La Luz de la Esencia Divina (la Luz Directa de Ein Sof) desciende al espacio vacío creado por el Tzimtzum solo hasta Atsilut.
Más allá de ese punto, solo desciende la Luz específica de Atsilut (llamada Or Jojmá o Luz de Sabiduría). En términos generales, la transición de Atsilut a Beriyá es el salto de Energía Pura al Pensamiento, que es como su cuerpo o vaso. La internalización de ese Pensamiento es la Creación.
El complejo Ein Sof > Adam Kadmon > Atsilut, como espíritu > alma > cuerpo, son tres aspectos de la misma realidad, que en ese nivel son una unidad absoluta.
La estructura, infinita y totalmente espiritual, de hecho inconcebible para nosotros, a la que llamamos el Creador, está representada por el gran Nombre de cuatro letras de Di-s: הוי"ה.

The primordial state is completely inconceivable to us, and for lack of a better name, it is called the Infinite. It is the domain of the Deity, the source from which everything emerges. No quality known to us can be attributed to the Infinite; that is why we sometimes refer to it as Ain, Nothing, because there is nothing with which it can be compared.

However, it is not a negative void, like something empty, lifeless, implying some kind of lack. On the contrary, it is a state of superlative fullness, where every quality is possessed to a greater degree. For this reason, it is called Ein Sof, Without End, indicating not only that it is the maximum of everything but also that it is always beyond, in an infinitely superior state of total absence of limits.

Precisely, this state of superabundance, completely full and utterly impossible to contain within any limit, implies an emanation from itself to give, to communicate its fullness, and that is what constitutes the Infinite Light, the Ein Sof Ohr.

This is the manifesting, creative agent, the ultimate substance and root of everything, the essential irradiation of the Absolute. The complete emanation of this Light, an indistinguishable state from the Infinite itself, also called Divine Will, gives rise to the first Sefirah, Kether, the Crown of Manifestation, which is like an unfolding seed. Its first development constitutes the Sefirot of the Tree of Life. Everything that exists, from the Kether of Olam Atzilut to the simplest form of being, are the diverse forms of receiving and manifesting this Light, whose first unfoldment is precisely that: a phase of giving, in consonance with the essence of the Light itself, and a phase of receiving, also a necessary configuration of the Light since there cannot be giving without receiving and vice versa.

One should not have too physical an image of the Light as purely mechanical energy. The Light is certainly Energy, but it is an Energy that is also Unconditioned Life, Pure Consciousness, Active Intelligence, Universal Love, Absolute Power, Pure Joy of Being, Self-affirmation, Radiant Splendor, Generative Potency...

Qabalah is connection (reception), personal connection with that Infinite Light, the Light of the Creator, which is always giving, pervading, and filling to overflowing each element and being in Creation, although in our current state of consciousness, it remains hidden.

Therefore, it is the vessel, our state of consciousness and spiritual realization, that must be prepared and transformed if possible, since the phase of the Light that is received depends on the capacity or possibility of the vessel itself. The Light (the timeless plane of Essence) is always there, ready to manifest whenever required appropriately.

The main instrument of connection with the Light is the Name of G'd itself, the Name of four letters, Yod Kei Vav Kei (הוי"ה), but now on we will refer to this name as HaVaYaH, both subject (the manifested source) and object, the formula of creation.

In general, the Names of G'd are the soul of Qabalah, in contrast to all metaphysical speculation about Sefirot, Olamot, etc., which would constitute the body. It should be noted that the soul is the life of the body. And the soul of the soul is the Divine Light in its internal dynamic. It is a design of the Supreme Wisdom that this Light is contained, concentrated, and manifested in the Names of G'd, which constitute for us one of the main instruments of connection and channeling of the Infinite Light. However, depending on the different influences (Sefirot) exerted by G'd, He decided to assign different Names for this purpose.

And G'd decreed and established that when His Name is pronounced by creatures, an illumination and influence occur on them, as it says in Exodus 20:21: "In every place where I cause My name to be mentioned, I will come to you and bless you."

Qabalah establishes that according to the Name that is pronounced and used for G'd, the corresponding emanation and influence will originate. This means that the type of influence in each case will be specifically related to the Name that G'd, Blessed be He, designated by virtue of the mysteries of that influence.

When any particular influence is transmitted, it necessarily leads to the implied result, and these effects extend from the beginning to the end in the sequence of Creation, that is, the Sefirot and the Olamot.

However, this whole process is within certain limits and specific conditions determined for the influence of the Name to take place. Among the influences that G'd decreed to occur through the use of the various Names, He determined that they would give the power to suspend the natural laws to those who use them. These people will be able to relate to spiritual entities and acquire knowledge and information higher than that of a normal human being, as well as other ramifications that arise from this root. This constitutes divine inspiration (Ruach HaKodesh) and prophecy.

He also decreed that the transmission of influence would be through the means we mentioned, that is, the Names related to G'd and their respective influences. All this happens when they are meditated upon, pronounced, or combined with other words, always within the required conditions.

Regarding Abraham, it is written (Genesis 12:8): "He built an altar there to the LORD and called upon the Name of the LORD." In Hebrew: Vayikra BeShem HaVaYaH; which literally means: calling in the name of HaVaYaH. The usual interpretation is that Abraham prayed or even publicly proclaimed the Name of the LORD. However, some Qabalists have taken the phrase to mean that he invoked the Name of G'd as a means of connecting directly with Him.

Moses' revelation in the burning bush has to do with the Names of G'd: Eheieh Asher Eheieh (אהיה אשר אהיה), HaVaYaH (הוי"ה), in the order in which they appear in the corresponding biblical text. Regarding the text, we read that G'd says (Exodus 3:15): "This is My name forever, and thus I am to be remembered throughout all generations."

And here we see that this Name is the essence of the entire Torah: if we take its first two letters, Yod Kei (י`ה), which, as we will see, represent the hidden and absolutely transcendent part of the Name, and whose numerical value is 15, and we add them to Shemi (My Name), which is 350, we get a total of 365. And if we consider the remaining two letters, Vav Kei (וה), the immanent and manifested part, with a value of 11, and we add them to Zichri (My Remembrance), which is 237, we get a total of 248.

Thus, we have the 613 commandments of the Torah (248 affirmatives and 365 negatives), which according to the Zohar constitute the body of the Torah. The narratives, says the Zohar, are the garments worn on the body. But the soul of the Torah is the Divine Light itself. As it appears in Genesis, "And G'd saw the Light," vayirah Elohim et haor, וירא אלהים את האור. Et HaOr, the Light, adds up to 613. G'd saw the Light in its substance, in its fullness; that is why it is preceded by the particle Et, Aleph Tav, את, the first and last letters, which mystically represent totality. The 613 commandments are thus the connection to the Light.

Of course, the spirit of the Torah is G'd Himself, who, when He pronounces His Name, is the Light. As it is written, "And G'd said, 'Let there be light'; and there was light." Iehi Or, יהי אור, Let there be light, has the value of 232, and this is the value of the Name when we unfold it in its four expansions corresponding to the four Olamot.

Atzilut: יוד הי ויו הי equals 72.
Beriá: יוד הי ואו הי equals 63.
Yetzirá: יוד הא ואו הא equals 45.
Asiyá: יוד הה ווו הה equals 52.
Giving a total of 232, יהי אור, Let there be light.

Thus, it is said that the entire Torah is nothing more than a commentary on the divine Name, instead of the stories it represents, and as you will see in the section about the Names in Atzilut, all other Names depend on this one.

All of this is not as arbitrary as it may seem at first glance. If the basic hypothesis is that the universe is the unfolding of the Divine Thought, all created things proceed from the words in which this Thought is poured, the very language of G'd, expressed in the Torah.
Now, this Thought is at the same time the formulation of G'd's self-knowledge, for there is nothing apart from Him to which His thought can be applied. That is why we say that creation consists of G'd enunciating His own Name. And, in turn, the enunciation of this Name of G'd by creation (the conscious recognition of the own essence of creation by creation itself) constitutes the act of unity on the path of return.

In Creation, everything is accomplished according to the pattern of the inner essence (Ohr, Light) and the external form (Keli, Vessel). It is the same duality that, in other contexts, exists between the unmanifested and the manifested, nothingness and being, unconsciousness and consciousness, soul and body, etc.

The Shem HaMephorash, in its highest aspect, is the vessel of Ein Sof. Ein Sof is the soul, and the Shem HaMephorash (הוי"ה) is the body for its manifestation. This is the principle verified in the entire Creation: the vessel is now the Light, the essence, the soul, the emanator, etc., of the next level.

הוי"ה, the Name of G'd, His Will/Vessel, the Idea of Himself, the fruit of His self-knowledge, the expression of His Love (desire to give), is now Ein Sof itself in manifestation, the soul of Him, His essence, His Light.
From a grammatical point of view, the Name HaVaYaH has a general connotation of Being.
In Hebrew, the verb "to be" is "Lihiot," להיות, whose root is "Haya," היה.
The word for the verb in the third person in the past is "Haya," היה, retaining the root. In the future, it would be "Yiye," יהיה, "will be."
In the present form, it happens that Hebrew does not use declination for the verb "to be" since it corresponds to the name of G'd, but the third person of the present would be "Hove," הוה, "is."

The Name synthesizes the three concepts of being in the past, present, and future but in the active sense (Will of Being/Being). G'd is the Absolute Being: Hayá, Hové Yiyé, He who was, is, and will be, היה הוה יהי, the Eternal, as He establishes the existential dimension of being.

The above expression, by the way, adds up to 72, a number that represents the extension of the Divine in its most exalted essence, breaking down the name step by step:
י 10
י`ה 15
י`ה`ו 21
הוי"ה 26
Giving a total of 72.

In the Partzufim or Faces of G'd, developed in the Zohar and brought to their fullest expression in the Qabalah of Isaac Luria, the first emanation, the Will, is called Adam Kadmon, the Primordial Man.
Adam Kadmon is the vessel with respect to Ein Sof, but it is the soul with respect to the Manifestation. It is synonymous with the Divine Light. It is represented by an unvocalized Shem HaMephorash since there is no way to know how the Divine Thought extends through it.
It is worth noting that from the point of view of Adam Kadmon, every Manifestation is something subjective. This is another property of the duality Light/Vessel. From the point of view of the vessel, it is real, objective, being the subjective essence. But from the point of view of the essence, the reality of the vessel is something relative because it is subjective, an internal process, which, without a partial withdrawal of the Light (the true reality), could not take place.

All levels of being, all Olamot, all beings that have been, are, and will be, have their ultimate root in the Infinite Light emanated in Adam Kadmon, the Will that made them be.
Adam Kadmon, or Kether, directed towards manifestation, is called Atik Yomin, the Ancient of Days, and is represented as a great Head or Face, whose Light extends.
Called respectively: Light of the Skull, Light of the Eyes, Light of the Ears, Light of the Nose, and Light of the Mouth.

The Light of the Skull is an extension of the uppermost point of the letter Yod (י), the first letter of the Shem HaMephorash. It is the ultimate connection to the Infinite, the point of non-being amidst being, the unity, simplicity, dimensionless dimension. Seen from the manifestation, it is the point where all lines extending to infinity converge.
Seen from the infinite itself, it surrounds everywhere the metaphorical sphere of emptiness produced by the original contraction (and hence symbolically represented by the circumference of the skull). It corresponds to the Yehida of Adam Kadmon.
It is personified in Arik Anpin, or the Great Face.
The Light of the Eyes is an extension of the Yod of the Shem HaMephorash. It corresponds to the Chaya of Adam Kadmon and is personified in Abba, the Father. Represented by the extension of the name with the value 72: יוד הי ויו הי. It is the source of the Olam Atzilut. Through vision, continuous, direct, synthetic, simultaneous, global, suprarational consciousness is represented, in contrast to the ordered, sequential, linear consciousness of thought and verbal discourse, which implies analysis, definition, differences, categories, logic, etc., and which is symbolized by the following phase.

The Light of the Ears is an extension of the first He (ה) of the Shem HaMephorash. It corresponds to the Neshama of Adam Kadmon and is personified in Ima, the Mother. Represented by the development of the name with a value of 63: יוד הי ואו הי, she is the source of the Olam Beriá.
It is the unapprehensible essence; the Light of the Eyes is the source of Consciousness, pure energy, while the Light of the Ears is the source of Being/Goodness of things.

And the Light of the Mouth (יוד הה ווו הה, 52) is the source of Substance, the Matter of Creation.

The Light of the Nose is an extension of the letter Vav (ו) of the name with a value of 45, יוד הא ואו הא. It corresponds to the Ruach of Adam Kadmon and is personified in Zeir Anpin, the Small Face, in the Olam Yetzirá. The Light of the Nose is the source of Life, the Soul of beings.

Finally, the Light of the Mouth is an extension of the second He (ה) of the name with a value of 52, יוד הה ווו הה. It corresponds to the Nefesh of Adam Kadmon and is personified in Nukva (Feminine) of Zeir Anpin. It is the source of the Olam of Asiyá, the source of substance, the matter of Creation.

A World is the field of a specific manifestation of the Divine Light. In the Simple Tree, a World is linked to the concerted action of a group of Sefirot. Adam Kadmon is the domain of the projection of what we have called the Divine Will (Kether). There, they manifest as Desire, and thus all future Olamot with all their beings are prefigured as a point or seed. Of course, they are in a state of maximum potentiality (minimum actuality), totally unified with the Light that fills them completely. Every desire is intrinsically fulfilled in the Being of the Divine. There is only fullness.

The formulation of that Will or Desire, pure consciousness, is what is called the Olam Atzilut. It is the emanation, the Keli, the vessel of Adam Kadmon, because it is, so to speak, the experience of Being. At the same time, Atzilut develops a complete set of Sefirot because each World has a tree within itself (in this case, it is the archetypal and primordial Tree of Life, the model for all future Trees), which also reflects the structure of the Olamot and the divine faces or Partzufim.
The lower Olamot of Atzilut; Atzilut of Atzilut, Beriá of Atsiluth, Yetzirá of Atzilut, and Asiyá of Atzilut are the vessel of the four letters of the Shem HaMephorash (its external form), just as their Partzufim, Arij Anpin, Atik Yomin, Aba, Ima, Zeir Anpin, and Nukva, are their internal energy.

For example, stating that Atzilut of Atzilut is an actualization of the Yod of the Shem HaMephorash is to say that it is a subjective World to it, although from the viewpoint of the lower Olamot, it is an objectification of it.
We can conceive the diagram of the Olamot as an external stream projected from the divine source, but in reality, it occurs inwardly from the empty space, metaphorically spherical, created by the contraction of the Light, or Tzimtzum. The successive Olamot (and Sefirot) are concentric circles moving further inward. Each of them reflects, in its own way (measured by its distance from the outer circumference of Ein Sof), the entire archetypal structure. In a sense, it is like a fragmented hologram. Since it is a figure of interference, each piece reproduces the image of the whole, holographically.

Thus, there is a general Shem HaMephorash in which all the Olamot exist, and it is actualized in Adam Kadmon. Its immediate concretization is the Olam Atzilut, which is also a Shem HaMephorash. As you will see in the section dedicated to Atzilut, there is a divine name in each of the Sefirot of Atzilut. Of course, they are all one and the same. Only the way it is perceived by different beings in different Olamot may vary.
The Name is like the wave equation of Infinite Light, with its Letters being the operators of the state function. It would apply to everything: from the smallest particle to the entire Manifestation.

The Olam Atzilut is where Adam Kadmon takes a form that is recognizable to the lower realms. Both are in a relationship that we could understand, at the corresponding level, as body and soul. The Light of the Divine Essence (the Direct Light of Ein Sof) descends to the empty space created by the Tzimtzum only up to Atzilut.
Beyond that point, only the Light specific to Atzilut descends (called Ohr Chokmah or Light of Wisdom). In general terms, the transition from Atzilut to Beriá is the leap from Pure Energy to Thought, which is like its body or vessel. The internalization of that Thought is Creation.
The complex Ein Sof > Adam Kadmon > Atzilut, as spirit > soul > body, are three aspects of the same reality, which at that level are an absolute unity.
The structure, infinite and wholly spiritual, indeed inconceivable to us, which we call the Creator, is represented by the great Four-Letter Name of G'd: הוי"ה.

The entry of energies into our universe is characterized by stages or phases. They are called AB (Alef Bet, 72 in gematria), SaG (Samech and Gimel, 63), MaH (Mem and Ayin 45), and finally, BaN (Bet and Nun 52). These phases correspond to Kether, Chokhmah, Binah, Tiferet, and Malkhut of Adam Kadmon, respectively. Thus, these five stages collectively represent the manifestation of Adam Kadmon. Each subsequent phase embodies a level of energy denser and lower than the previous one.

The energies contained in these phases constitute an infinitesimal fraction of the total energy within Ein Sof. However, from our perspective within the universe, this energy appears virtually unlimited, overshadowing everything within our realm, but remaining insignificant when contrasted with Ein Sof. Therefore, it is not the infinite energy of Ein Sof, but only a portion that is granted entry into our universe.

We find the concept of Shem HaMeforash, the sacred name of G'd, composed of four Hebrew letters: Yod, Hei, Vav, and Hei. These letters symbolize the four phases of energy entry, with Yod corresponding to AB, Hei to SaG, Vav to MaH, and Hei to BaN. These letters encapsulate the five phases, with the first stage, Gulgolet (skull), residing at the top of the Yod, when the writing instrument is placed on the paper, that first point. Thus, the Tzimtzum, although theoretically consisting of countless stages, is simplified to five main stages for ease of understanding.

Ohr Ein Sof seeks its passage to finitude through the first phase of divine manifestation, called Gulgolet. However, the magnitude of this energy is such that it needs to be limited and contracted before it can penetrate our plane of existence. This dynamic and transformative process is articulated by the Qabalists through the conceptual apparatus of extending the Shem HaMephorash. Essentially, this involves the expansion of the sacred name of G'd, with each letter expanding in a way similar to how a letter is spelled, let's take the letter Aleph as an example, which would be spelled as Aleph, Lamed, and Pei.

This expansion begins with the second phase, AB. The first phase, Gulgolet, remains hidden, veiled in mystery, far beyond our reach.

- AB (72): יוד הי ויו הי
Yod: Yod + Vav + Dalet = 10 + 6 + 4 = 20, Hei: Hei + Yod = 5 + 10 = 15, Vav: Vav + Yod + Vav = 6 + 10 + 6 = 22, Hei: Hei + Yod = 5 + 10 = 15. Resulting in a total of 72.

AB represents a state of sublime harmony and absolute unity, where the distinction between the vessels and the light of Ein Sof is practically indistinguishable. Although this state of perfect harmony may seem ideal, it also entails a total lack of individuality and singularity, an absence of the diversity that characterizes our reality. The light of Ein Sof, in its immense power and fullness, unifies everything into a single entity, meaning that there is no difference or diversification.

The Shem AB is an elevated and sacred designation that occupies a preeminent place among the four distinctive permutations of the Divine

Name HaVaYaH, known as AB, SaG, MaH, BaN. Each of these combinations of the Divine Name has its correspondence in both the worlds and the sefirot and in the human soul. In the case of the Name AB, it relates to the World of Rings in Qabalistic cosmology, to the Sefirah of Wisdom in the sefirotic structure, and to the Yehida, or unity, in the conception of the human soul.

In this particular form of spelling, a singularity is presented: four Yods are observed, unlike what happens with the other three Shemot, which despite also having a Yod, do not contain four Yods.

The Shem AB is revealed in a network of correspondences and analogies, being called "Great Adam" in relation to the Name MaH, which receives the appellation of "Adam." This parallelization is similar to that between the Name BaN, known as "Behemot," and the Name SaG, which is nicknamed "Great Behemot."
The Shem AB resonates in the World of Rings, that unique space where all the sefirot are tied together in a single vessel, without any distinction. The possibility of such non-distinction among the sefirot arises from the illumination produced by the Shem AB, whose essence is annihilation.

Regarding the human soul, the essence of the Shem AB corresponds to the Yehida of the soul. According to Qabalistic teachings, the soul unfolds in five different levels: Nefesh, Ruach, Neshama, Chaya, Yehida. Chaya and Yehida are included in the Neshama of the soul, and based on this understanding, it turns out that these levels correspond to the shemot AB, SaG, MaH, BaN. Thus, it is established that the Shem AB relates to the Neshama of the soul, which includes the Yehida.

Within the Yehida in the soul, the essence is identified as the force of the soul that is revealed in the force of self-nullification. The essence is eternal, a characteristic that is reflected in the Shem AB, which, unlike the other shemot, is not renewed. It is, therefore, a static, eternal name, a reflection of the inherent eternity of the human soul and, by extension, of the Divinity. This name, then, not only has a central place in the Qabalistic understanding of the universe and the human soul but also reflects profound and fundamental aspects of spiritual reality and human nature.

- SaG (63): יוד הי ואו הי
Yod: Yod + Vav + Dalet = 10 + 6 + 4 = 20, Hei: Hei + Yod = 5 + 10 = 15, Vav: Vav + Alef + Vav = 6 + 1 + 6 = 13, Hei: Hei + Yod = 5 + 10 = 15. Resulting in a total of 63.

SaG marks the beginning of a drastic change in the relationship between the vessels and the light of Ein Sof. The vessels, which were previously fully filled with light, begin to experience a tension between the overflowing reception of the light of Ein Sof and the maintenance of their own singular identity.

An emerging desire for autonomy and differentiation leads them to create a veil, known as Parsa in Qabalistic terminology. This veil serves to limit and moderate the amount of incoming light, establishing the process of Tzimtzum, the contraction. At this point, the absolute receptivity of the vessels begins to be restricted, allowing them to begin to form their own individuality and experience.

The Shem SaG is a direct reference to the name of G'd and plays a fundamental role within Qabalah due to its connection with the Sefirah of Binah, which symbolizes understanding or intelligence.

In contrast to the name AB, which is unchanging, the Shem SaG presents itself as a renewed name. This concept of renewal is crucial, as it is closely linked to the ideas of concealment and revelation. These two ideas are cornerstones for understanding the relationship between the divine and the finite.

This notion of change and renewal is also reflected in the relationship between the Shem SaG and the Qabalistic concepts of the world of Tohu (chaos) and the world of Tikun (correction or repair). These two worlds represent two states of the universe, and the Shem SaG plays a crucial role in their interaction.

After Shevirat haKelim, the lights detach from the Shem SaG and fall to the name BaN. The latter is associated with Asiyah, and there is a deep connection between BaN and SaG. In the future, it is believed that BaN will ascend again to its origin in the worlds of Tohu, which are represented by SaG.

The Shem SaG also has an association with the world of points, another name for the world of Tohu. In this world, the sefirot are represented as bright points that are not included within each other, and this world is therefore associated with the breaking of the vessels.

- MaH (45): יוד הא ואו הא
Yod: Yod + Vav + Dalet = 20, Hei: Hei + Alef = 6, Vav: Vav + Alef + Vav = 13, Hei: Hei + Alef = 6. Resulting in a total of 45.

MaH is a critical stage, the event known as Shevirat HaKelim, the breaking of the vessels. The vessels, in their quest for individuality, face a task that exceeds their capacities: to contain the intense light of Ein Sof while maintaining their own autonomous existence. This unsustainable tension leads to the breaking of the vessels, a catastrophic but necessary event for the progress of the cosmic process. This event leaves a spiritual landscape full of fragments of the broken vessels and sparks of the light of Ein Sof scattered in the empty space left by the withdrawal of the primordial light.

In the spiritual worlds, the divine influence of the name MaH is manifested in the form of light revelation, in such a way that the formed entity feels its origin and, therefore, is always in a state of desire and withdrawal to be included in it (unlike the name Ben, whose influence is of distancing from the origin). This is the reason why the entities formed from the name MaH are superior; they feel and desire to be included in their origin.

Therefore, this name belongs to the World of Atzilut (the World of Emanation). This name is also called Adam (man), in relation to the name Ben, which manifests in the worlds of BYA (Beria, Yetzira, Asiya) and is called Behemah (beast).

In particular, it refers to the lights in the Sefirot (unlike the vessels of the name Ben); to the Sefirah of Wisdom (unlike the Sefirah of Understanding of the name Ben); to the six measures of Atzilut, Zeir Anpin (unlike Nukva, the Sefirah of Royalty, of the name Ben).

The name MaH also comes from the word "Mah" and annihilation (as in the verse "And we, what?"), that is, it is at the extreme of annihilation, and therefore there is no negative influence from it (unlike the name Ben, from which negative influence is possible).

The name MaH has its root in the illumination that comes out of the forehead of Arik Anpin, and its example in man is the light seen on the face of a person happy to speak wisdom, "The wisdom of a man's face lights up." However, this illumination is a revelation that comes out of the forehead, and the forehead hides the origin of the illumination, so it is not the essence that illuminates, but only a revelation of it.

In the future, there will be a revelation of the name MaH itself, that is, not the illumination as it comes out of the forehead of Arik Anpin, but as it is in its root and origin within the forehead.

In the service of G'd, the name MaH is absolute annihilation to Hashem - annihilation in existence, annihilation in essence (unlike the name Ben, whose matter is only the annihilation of being).

The name MaH belongs to the service of the righteous, who attract divine light in revelation and have no place for evil. Therefore, the task of the Messiah, who will work to bring the righteous to repentance, is a matter of the union of MaH and Ben.

- BaN (52): יוד הה וו הה
Yod: Yod + Vav + Dalet = 20, Hei: Hei + Hei = 10, Vav: Vav + Vav = 12, Hei: Hei + Hei = 10. Resulting in a total of 52.

BaN is a stage of reconstruction and reconfiguration. The fragments of the broken vessels, now mixed with the sparks of the light of Ein Sof, gather and rearrange themselves into a new order. This process of reordering is known as Tikun, the repair. Here, the vessels take on a more active role in their relationship with the light of Ein Sof. They are no longer just passive vessels that receive the light; instead, they become mirrors that reflect and emit light. This transformation is fundamental, as it alters the dynamics between the vessels and the light of Ein Sof, allowing for a more balanced and mutual interaction that maintains the singularity of the vessels and, at the same time, their connection to the source of divine light.

The phases AB, SaG, MaH, BaN correspond to Kether, Chochmah, Binah, Tiferet, and Malkhut of Adam Kadmon, respectively. Thus, these five stages collectively represent the manifestation of Adam Kadmon. Each subsequent phase embodies a denser and lower level of energy compared to the previous one.

The energies contained in these phases constitute an infinitesimal fraction of the total energy within Ein Sof. However, from our perspective within the universe, this energy appears virtually unlimited, overshadowing everything within our realm, yet remaining insignificant when contrasted with Ein Sof. Therefore, it is not the infinite energy of Ein Sof, but only a portion of it that is granted entry into our universe.

The concept of Shem HaMeforash, the sacred name of G'd, composed of four Hebrew letters Yod, Hei, Vav, and Hei, is found within the phases AB, SaG, MaH, BaN. These letters symbolize the four stages of energy entry, with Yod corresponding to AB, Hei to SaG, Vav to MaH, and Hei to BaN. These letters encapsulate the five phases, with the first stage, Gulgolet (skull), residing at the top of the Yod, as when the writing instrument is placed on the paper, that first point. Thus, the Tzimtzum, although theoretically consisting of countless stages, is simplified into five main stages to facilitate its understanding.

Ohr Ein Sof seeks its passage to finitude through the first phase of divine manifestation, called Gulgolet. However, the magnitude of this energy is such that it needs to be limited and contracted before it can penetrate our plane of existence. This dynamic and transformative process is articulated by the Qabalists through the conceptual apparatus of the expansion of the Shem HaMephorash. Essentially, this involves the expansion of the sacred name of G'd, with each letter expanding similarly to how a letter is spelled, let's take, for example, the letter Alef, which would be spelled as Alef, Lamed, and Pei.

- AB (72): יוד הי ויו הי
Yod: Yod + Vav + Dalet = 10 + 6 + 4 = 20, Hei: Hei + Yod = 5 + 10 = 15, Vav: Vav + Yod + Vav = 6 + 10 + 6 = 22, Hei: Hei + Yod = 5 + 10 = 15. Resulting in a total of 72.

AB represents a state of sublime harmony and absolute unity, where the distinction between the vessels and the light of Ein Sof is practically indistinguishable. Although this state of perfect harmony and balance may seem ideal, it also entails a total lack of individuality and uniqueness, an absence of the diversity that characterizes our reality. The light of Ein Sof, in its immense power and fullness, unifies everything into a single entity, meaning that there is no difference or diversification.

The Shem AB is an elevated and sacred designation that occupies a preeminent place among the four distinctive permutations of the Divine Name HaVaYaH, known as AB, SaG, MaH, BaN. Each of these combinations of the Divine Name has its correspondence in both the worlds and the sefirot and in the human soul. In the case of the Name AB, it relates to the World of Rings in Qabalistic cosmology, to the Sefirah of Wisdom in the sefirotic structure, and to the Yehida, or unity, in the conception of the human soul.

In this particular form of spelling, a singularity is presented: four Yods are observed, unlike what happens with the other three Shemot, which despite also having a Yod, do not contain four Yods.

The Shem AB is revealed in a network of correspondences and analogies, being called "Great Adam" in relation to the Name MaH, which receives the appellation of "Adam." This parallelization is similar to that between the Name BaN, known as "Behemot," and the Name SaG, which is nicknamed "Great Behemot."
The Shem AB resonates in the World of Rings, that unique space where all the sefirot are tied together in a single vessel, without any distinction. The possibility of such non-distinction among the sefirot arises from the illumination produced by the Shem AB, whose essence is annihilation.

Regarding the human soul, the essence of the Shem AB corresponds to the Yehida of the soul. According to Qabalistic teachings, the soul unfolds in five different levels: Nefesh, Ruach, Neshama, Chaya, Yehida. Chaya and Yehida are included in the Neshama of the soul, and based on this understanding, it turns out that these levels correspond to the shemot AB, SaG, MaH, BaN. Thus, it is established that the Shem AB relates to the Neshama of the soul, which includes the Yehida.

Within the Yehida in the soul, the essence is identified as the force of the soul that is revealed in the force of self-nullification. The essence is eternal, a characteristic that is reflected in the Shem AB, which, unlike the other shemot, is not renewed. It is, therefore, a static, eternal name, a reflection of the inherent eternity of the human soul and, by extension, of the Divinity. This name, then, not only has a central place in the Qabalistic understanding of the universe and the human soul but also reflects profound and fundamental aspects of spiritual reality and human nature.

- SaG (63): יוד הי ואו הי
Yod: Yod + Vav + Dalet = 10 + 6 + 4 = 20, Hei: Hei + Yod = 5 + 10 = 15, Vav: Vav + Alef + Vav = 6 + 1 + 6 = 13, Hei: Hei + Yod = 5 + 10 = 15. Resulting in a total of 63.

SaG marks the beginning of a drastic change in the relationship between the vessels and the light of Ein Sof. The vessels, which were previously fully filled with light, begin to experience a tension between the overflowing reception of the light of Ein Sof and the maintenance of their own singular identity.

An emerging desire for autonomy and differentiation leads them to create a veil, known as Parsa in Qabalistic terminology. This veil serves to limit and moderate the amount of incoming light, establishing the process of Tzimtzum, the contraction. At this point, the absolute receptivity of the vessels begins to be restricted, allowing them to begin to form their own individuality and experience.

The Shem SaG is a direct reference to the name of G'd and plays a fundamental role within Qabalah due to its connection with the Sefirah of Binah, which symbolizes understanding or intelligence.

In contrast to the name AB, which is unchanging, the Shem SaG presents itself as a renewed name. This concept of renewal is crucial, as it is closely linked to the ideas of concealment and revelation. These two ideas are cornerstones for understanding the relationship between the divine and the finite.

This notion of change and renewal is also reflected in the relationship between the Shem SaG and the Qabalistic concepts of the world of Tohu (chaos) and the world of Tikun (correction or repair). These two worlds represent two states of the universe, and the Shem SaG plays a crucial role in their interaction.

After Shevirat haKelim, the lights detach from the Shem SaG and fall to the name BaN. The latter is associated with Asiyah, and there is a deep connection between BaN and SaG. In the future, it is believed that BaN will ascend again to its origin in the worlds of Tohu, which are represented by SaG.

The Shem SaG also has an association with the world of points, another name for the world of Tohu. In this world, the sefirot are represented as bright points that are not included within each other, and this world is therefore associated with the breaking of the vessels.

- MaH (45): יוד הא ואו הא
Yod: Yod + Vav + Dalet = 20, Hei: Hei + Alef = 6, Vav: Vav + Alef + Vav = 13, Hei: Hei + Alef = 6. Resulting in a total of 45.

MaH is a critical stage, the event known as Shevirat HaKelim, the breaking of the vessels. The vessels, in their quest for individuality, face a task that exceeds their capacities: to contain the intense light of Ein Sof while maintaining their own autonomous existence. This unsustainable tension leads to the breaking of the vessels, a catastrophic but necessary event for the progress of the cosmic process. This event leaves a spiritual landscape full of fragments of the broken vessels and sparks of the light of Ein Sof scattered in the empty space left by the withdrawal of the primordial light.

In the spiritual worlds, the divine influence of the name MaH is manifested in the form of light revelation, in such a way that the formed entity feels its origin and, therefore, is always in a state of desire and withdrawal to be included in it (unlike the name Ben, whose influence is of distancing from the origin). This is the reason why the entities formed from the name MaH are superior; they feel and desire to be included in their origin.

Therefore, this name belongs to the World of Atzilut (the World of Emanation). This name is also called Adam (man), in relation to the name Ben, which manifests in the worlds of BYA (Beria, Yetzira, Asiya) and is called Behemah (beast).

In particular, it refers to the lights in the Sefirot (unlike the vessels of the name Ben); to the Sefirah of Wisdom (unlike the Sefirah of Understanding of the name Ben); to the six measures of Atzilut, Zeir Anpin (unlike Nukva, the Sefirah of Royalty, of the name Ben).

The name MaH also comes from the word "Mah" and annihilation (as in the verse "And we, what?"), that is, it is at the extreme of annihilation, and therefore there is no negative influence from it (unlike the name Ben, from which negative influence is possible).

The name MaH has its root in the illumination that comes out of the forehead of Arik Anpin, and its example in man is the light seen on the face of a person happy to speak wisdom, "The wisdom of a man's face lights up." However, this illumination is a revelation that comes out of the forehead, and the forehead hides the origin of the illumination, so it is not the essence that illuminates, but only a revelation of it.

In the future, there will be a revelation of the name MaH itself, that is, not the illumination as it comes out of the forehead of Arik Anpin, but as it is in its root and origin within the forehead.

In the service of G'd, the name MaH is absolute annihilation to Hashem - annihilation in existence, annihilation in essence (unlike the name Ben, whose matter is only the annihilation of being).

The name MaH belongs to the service of the righteous, who attract divine light in revelation and have no place for evil. Therefore, the task of the Messiah, who will work to bring the righteous to repentance, is a matter of the union of MaH and Ben.

- BaN (52): יוד הה וו הה
Yod: Yod + Vav + Dalet = 20, Hei: Hei + Hei = 10, Vav: Vav + Vav = 12, Hei: Hei + Hei = 10. Resulting in a total of 52.

BaN is a stage of reconstruction and reconfiguration. The fragments of the broken vessels, now mixed with the sparks of the light of Ein Sof, gather and rearrange themselves into a new order. This process of reordering is known as Tikun, the repair. Here, the vessels take on a more active role in their relationship with the light of Ein Sof. They are no longer just passive vessels that receive the light; instead, they become mirrors that reflect and emit light. This transformation is fundamental, as it alters the dynamics between the vessels and the light of Ein Sof, allowing for a more balanced and mutual interaction that maintains the singularity of the vessels and, at the same time, their connection to the source of divine light.

The phases AB, SaG, MaH, BaN correspond to Kether, Chochmah, Binah, Tiferet, and Malkhut of Adam Kadmon, respectively. Thus, these five stages collectively represent the manifestation of Adam Kadmon. Each subsequent phase embodies a denser and lower level of energy compared to the previous one.

The energies contained in these phases constitute an infinitesimal fraction of the total energy within Ein Sof. However, from our perspective within the universe, this energy appears virtually unlimited, overshadowing everything within our realm, yet remaining insignificant when contrasted with Ein Sof. Therefore, it is not the infinite energy of Ein Sof, but only a portion of it that is granted entry into our universe.

The concept of Shem HaMeforash, the sacred name of G'd, composed of four Hebrew letters Yod, Hei, Vav, and Hei, is found within the phases AB, SaG, MaH, BaN. These letters symbolize the four stages of energy entry, with Yod corresponding to AB, Hei to SaG, Vav to MaH, and Hei to BaN. These letters encapsulate the five phases, with the first stage, Gulgolet (skull), residing at the top of the Yod, as when the writing instrument is placed on the paper, that first point. Thus, the Tzimtzum, although theoretically consisting of countless stages, is simplified into five main stages to facilitate its understanding.

Ohr Ein Sof seeks its passage to finitude through the first phase of divine manifestation, called Gulgolet. However, the magnitude of this energy is such that it needs to be limited and contracted before it can penetrate our plane of existence. This dynamic and transformative process is articulated by the Qabalists through the conceptual apparatus of the expansion of the Shem HaMephorash. Essentially, this involves the expansion of the sacred name of G'd, with each letter expanding similarly to how a letter is spelled, let's take, for example, the letter Alef, which would be spelled as Alef, Lamed, and Pei.

This expansion begins with the second phase, AB. The first phase, Gulgolet, remains hidden, covered by a veil of mystery, far beyond our reach.

In this second phase, the name expands as follows: Yod becomes Yod Vav Dalet, Hei becomes Hei Yod, Vav becomes Vav Yod Vav, and the second Hei also becomes Hei Yod.

Regarding its pronunciation, it is essential to note that Hebrew letters are consonants. In ancient times, vowels did not appear in the text and were provided by the reader, who either knew them beforehand or, especially in cases of multiple possibilities, deduced them from context.
However, there were several letters (called semivowels) that, although consonants, could also function as vowels. Precisely these are the three letters Yod, He, and Vav, constituents of the Four-Letter Name of G'd, HaVaYaH. Thus, the letter Yod indicated the sound of i and e; He the sound of a; and Vav the sound of o and u.

The Name of G'd, HaVaYaH, was, therefore, a purely vocal term (signifying the active being of the Universe, just as vowels are the soul of language, without which consonants are dead letters).
Regarding the progression of vowels, it is well-known in phonetic theory that i vibrates in the head, a in the chest, and u in the belly, with e and o being intermediate states.
The Name of G'd thus indicates a descent followed by an ascent, the second He culminating in the heart. It is speculated that in the Temple of Jerusalem, the Name was sung using overtone singing, the most powerful form. When vowels were introduced in the biblical text (adding dots and small signs called nekudot), the vocalization of Adonai (Name of G'd in Malkhut) was used.

On the other hand, the Four-Letter Name of G'd, HaVaYaH, holds a special place because it is an image of the whole. Among other things, it represents the Tree of Life in its entirety. As already explained, each of its four letters represents one of the four Olamot and also the four divine faces or Partzufim within each tree. Additionally, each letter of the Name corresponds to one of the Sefirot, so the Name itself is an image of the entire Tree of Life.

We start with the letter Yod, י, which in itself is already a divine name. It corresponds to the higher World (Atzilut), the plane of emanations, and also to Chokmah par excellence (Aba, the father).
The small upper point, the appendage, is the point of infinitude that represents Kéter (and the Ancient of Days as the divine face).

He, ה, corresponds to the plane of creation (Beriá), and also to Binah as a Sefirá (Inma, the mother) because it is the mother of form, where the forces of creation are found.
Vav, ו, essentially represents Tiféret, but not only Tiféret, but also the six Sefirot called of construction, from Chesed to and including Yesod. Vav has the numerical value of 6. It is the plane of formation (Yetzirá) and as the divine face, it is Zeir Anpin, the smaller face of divinity.
The second he, ה, corresponds to the plane of action (Asiyá), and of course as a Sefirá to Malkhut. As the divine face, it is the Shekinah or the female aspect of Zeir Anpin.

The Zohar explains the Yod as follows:
The upper point is the connection to the conscious source. The horizontal line is wisdom itself, and the descending line would be wisdom that opens up and descends to the lower World; it descends like a river flowing out of Eden and divides into 4 branches.
However, as we will see, here in Chokmah not only is the Yod present, but also the first half of the Name, י`ה, because one cannot consider the Yod as separate from the first he, which is Binah. It is impossible to reach wisdom without passing through understanding; impossible to attain Chokmah without passing through Binah. Wisdom is only perceptible through understanding.
Thus, the name of G'd in Chokmah is י`ה. This name represents, so to speak, the transcendental half of HaVaYaH, as it represents Chokmah and Binah that are above the abyss. The second half of the name, וה, would be its immanent part. It corresponds to the part below the abyss. Thus, we have the immanence of G'd and the transcendence of G'd, but forming a unity, together in a single name.

From this immanence, the first letter, the Vav, is the immanence in the psychological being, for it is centered in Tiféret, in the internal and personal form of the human being. The second, the he, the last letter of the Four-Letter Name, would be the immanence in the bodily World of material manifestations.

Due to the particular power of this name (it is said that the entire Torah is just a commentary on it) and also because it is a name with a letter-by-letter analysis that encompasses the totality, we generally refer to it as the Shem HaMeforash, HaVaYaH.

Traditional practitioners of Qabalah maintain that its origins predate the world's religions, forming the primordial blueprint for philosophies, religions, sciences, arts, and political systems of Creation. Qabalah is a vast and complex field of study that has evolved over centuries, but one of its central elements is the concept of the Shem HaMephorash or the explicit name.

The Shem HaMephorash refers to the name of G'd in its most complete and broken-down form. In Qabalah, this term can refer to a name of G'd composed of 4, 12, 22, 42, or 72 letters (or triads of letters), with the latter version being the most common. The 72-letter version is of special significance and is derived from the reading of Exodus 14:19-21, where 72 three-letter names are produced. This method of interpretation was explained by Rashi and in the Sefer HaBahir, an important Qabalistic text from the 12th century.

According to Qabalistic legends, the 72-letter name was used by Moses to part the Red Sea, and it was believed to bestow upon later holy men the power to expel demons, heal the sick, prevent natural disasters, and even kill enemies. This mystical name represents a powerful tool within Qabalistic cosmology, and it is believed to have a direct influence on the material world.

Throughout the history of Qabalah, Qabalists have developed their own transmissions of sacred texts within the Hebrew tradition, using the classical Hebrew Scriptures to explain and demonstrate their mystical teachings. In this way, the Shem HaMephorash becomes a tool for unlocking the deepest and hidden meanings of the biblical text.

原初の状態は我々には全く理解できず、より良い名前がないため、それは無限と呼ばれる。それは神性の領域であり、すべてが生じる源だ。我々が知るどんな特質も無限に帰することはできない。それゆえ、我々は時にそれをアイン、無と呼ぶ。なぜなら、それと比較できるものは何もないからだ。

しかし、それは空っぽで生命のない否定的な虚無ではない。何らかの欠如を意味するものではない。むしろ、それは超越的な充満の状態であり、あらゆる特質がより高度な程度で備わっている。だからこそ、それはエインソフ、終わりなきものと呼ばれる。それはすべての最大であるだけでなく、常に彼方にあり、限界の全くない無限に優れた状態にあることを示している。

まさに、この超過の状態、完全に満たされ、いかなる限界にも収めることが全く不可能なこの状態は、その充満を与え、伝達するために自らからの放射を意味し、これが無限の光、エインソフオールを構成する。

これは顕現し創造する主体であり、すべての究極の物質と根源であり、絶対の本質的な放射だ。この光の完全な放射、無限そのものと区別できない状態であり、神の意志とも呼ばれるものが、最初のセフィラ、ケテル、顕現の冠を生み出し、それは展開する種のようなものだ。その最初の発展がセフィロトの生命の木を構成する。存在するすべてのもの、オラン・アツィルトのケテルから最も単純な存在形態まで、これらの光を受け取り顕現するさまざまな形であり、その最初の展開はまさにそれ、つまり光自身の本質に一致した与える段階であり、また受け取る段階でもある。それは与えることなくして受け取ることはできず、逆もまた然りであるため、光の必要な構成でもある。

光を純粋に機械的なエネルギーとしてあまり物理的に捉えるべきではない。光は確かにエネルギーだが、それは無条件の生命、純粋な意識、能動的な知性、普遍的な愛、絶対的な力、存在の純粋な喜び、自己肯定、輝かしい栄光、創造的な力でもあるエネルギーだ。

カバラは接続（受容）であり、その無限の光、創造主の光との個人的な接続であり、それは常に与え、創造の各要素と存在に浸透し、溢れるほどに満たしているが、我々の現在の意識状態では、それは隠されたままだ。

したがって、器、つまり我々の意識状態と霊的な実現が、可能であれば準備され変容されるべきである。なぜなら、受け取る光の段階は器自身の能力や可能性に依存するからだ。光（本質の時間を超えた平面）は常にそこにあり、適切に要求されればいつでも顕現する準備ができている。

光との接続の主な手段は、神自身の御名、四文字の御名、ヨッド・ヘイ・ヴァヴ・ヘイ（הוי"ה）だが、今後この名前をハヴァヤーと呼ぶ。それは主語（顕現した源）であり、目的語であり、創造の公式だ。

一般的に、神の御名はカバラの魂であり、セフィロトやオラモトなどのすべての形而上学的な推測は身体を構成する。魂が身体の生命であることに注意すべきだ。そして魂の魂は、その内的なダイナミクスにおける神の光だ。この光が神の御名に含まれ、集中し、顕現することは、至高の知恵のデザインであり、それは我々にとって無限の光との接続とチャネリングの主要な手段の一つを構成する。しかし、神が及ぼすさまざまな影響（セフィロト）に応じて、彼はこの目的のために異なる御名を割り当てることを決めた。

そして神は、彼の御名が被造物によって唱えられるとき、彼らに照明と影響が起こると宣言し定めた。それは出エジプト記20:21に「わたしがわたしの名を記念させるすべての場所で、わたしはあなたに来て、あなたを祝福しよう」と書かれている通りだ。

カバラは、神のために唱えられ使用される御名に応じて、対応する放射と影響が生じると定めている。これは、各場合の影響の種類が、神、祝福されますように、がその影響の神秘によって指定した御名に特に関連することを意味する。

特定の影響が伝達されるとき、それは必然的に含意された結果につながり、これらの効果は創造の連続、つまりセフィロトとオラモトの始めから終わりまで広がる。

しかし、この全過程は、御名の影響が起こるために特定の限界と条件内にある。神が様々な御名の使用を通じて起こると宣言した影響の中で、彼はそれらを使用する者に自然法則を停止する力を与えると定めた。これらの人々は霊的な存在と関係を持ち、通常の人間以上の知識と情報を得ることができ、またこの根から生じる他の派生も得ることができる。これが神の霊感（ルアハ・ハコデシュ）と予言を構成する。

また、影響の伝達は我々が言及した手段、つまり神に関連する御名とそれぞれの影響を通じて行われると宣言した。これらは、要求される条件内で瞑想され、唱えられ、または他の言葉と組み合わされたときに起こる。

アブラハムについては、（創世記12:8）に「彼はそこに主のために祭壇を築き、主の名を呼んだ」と書かれている。ヘブライ語では「ヴァイクラ・ベシェム・ハヴァヤー」、これは文字通り「ハヴァヤーの名を呼ぶ」という意味だ。通常の解釈では、アブラハムは祈った、または主の御名を公に宣言したとされる。しかし、あるカバリストたちは、このフレーズを、彼が神の御名を直接彼とつながる手段として呼び求めたと解釈した。

燃える柴でのモーセの啓示は、神の御名に関係している。エヘイエ・アシェル・エヘイエ（אהיה אשר אהיה）、ハヴァヤー（הוי"ה）、それらが対応する聖書のテキストに現れる順序で。テキストについて、神は（出エジプト記3:15）で「これは永遠にわたしの名であり、これがすべての世代にわたってわたしが記念される方法である」と言っている。

そしてここで、この御名がトーラー全体の本質であることがわかる。もし我々がその最初の二文字、ヨッド・ヘイ（י`ה）を取り、それは後で見るように御名の隠された絶対に超越的な部分を表し、その数値は15であり、そしてそれを「シェミ」（わたしの名）である350に加えると、合計は365になる。そして、残りの二文字、ヴァヴ・ヘイ（וה）、内在し顕現した部分であり、値は11であり、それを「ジフリ」（わたしの記念）である237に加えると、合計は248になる。

こうして、トーラーの613の戒律（248の肯定的なものと365の否定的なもの）を得る。これはゾーハルによればトーラーの身体を構成する。物語は、ゾーハルが言うように、身体に着せられる衣服だ。しかし、トーラーの魂は神の光そのものだ。創世記に現れるように、「神は光を見た」、ヴァイラ・エロヒム・エト・ハオール、וירא אלהים את האור。エト・ハオール、光、は合計613になる。神は光をその実質、その充満において見た。だからそれはエト、アレフ・タヴ、את、最初と最後の文字であり、神秘的に全体性を表す粒子によって前置される。613の戒律はこのように光への接続だ。

もちろん、トーラーの精神は神自身であり、彼が御名を唱えるとき、それは光だ。書かれているように、「神は言われた、『光あれ』。そして光があった」。イェヒ・オール、יהי אור、「光あれ」は232の値を持ち、これはその御名を四つのオラモトに対応する四つの拡張で展開したときの値だ。

アツィルト：ヨッド・ヘイ・ヴァヴ・ヘイ（יוד הי ויו הי）は72になる。
ベリヤ：ヨッド・ヘイ・ヴァヴ・ヘイ（יוד הי ואו הי）は63になる。
イェツィラ：ヨッド・ハ・ヴァヴ・ハ（יוד הא ואו הא）は45になる。
アシヤ：ヨッド・ヘ・ヴァヴ・ヘ（יוד הה ווו הה）は52になる。
合計232、יהי אור、「光あれ」になる。

このように、トーラー全体は神の御名の解説に過ぎないと言われており、それが表す物語ではなく、アツィルトの御名に関するセクションで見るように、他のすべての御名はこれに依存している。

これらすべては一見すると恣意的に見えるかもしれないが、そうではない。もし基本的な仮説が宇宙は神の思考の展開であるということであれば、すべての被造物はこの思考が注がれる言葉、トーラーに表現された神自身の言語から生じる。
さて、この思考は同時に神の自己認識の定式化である。なぜなら、彼の思考が適用できる彼以外のものは何もないからだ。だから我々は、創造は神が自身の御名を発声することから成ると言う。そして、創造によるこの神の御名の発声（創造自身による自身の本質の意識的認識）は、帰還の道における統一の行為を構成する。

創造において、すべては内なる本質（オール、光）と外なる形（ケリ、器）のパターンに従って達成される。他の文脈では、未顕現と顕現、無と有、無意識と意識、魂と身体などの間に存在する同じ二元性だ。

シェム・ハメフォラシュ、その最も高い側面においては、エインソフの器だ。エインソフは魂であり、シェム・ハメフォラシュ（הוי"ה）はその顕現のための身体だ。これは創造全体で検証された原理だ：器は次のレベルの光、本質、魂、放射者などである。

הוי"ה、神の御名、彼の意志/器、彼自身のアイデア、彼の自己認識の果実、彼の愛（与えたいという欲望）の表現は、今や顕現におけるエインソフ自身であり、彼の魂、彼の本質、彼の光だ。
文法的な観点から、御名ハヴァヤーは存在の一般的な意味合いを持つ。
ヘブライ語で「ある」という動詞は「リヒヨット」（להיות）であり、その語根は「ハヤ」（היה）だ。
過去形の三人称の動詞の言葉は「ハヤ」（היה）であり、語根を保持している。未来形では「イヒエ」（יהיה）、「なる」になる。
現在形では、ヘブライ語は「ある」という動詞に対して活用を使用しない。なぜならそれは神の御名に対応するからだ。しかし、現在の三人称は「ホヴェ」（הוה）、「ある」になる。

御名は過去、現在、未来における存在の三つの概念を合成しているが、能動的な意味で（存在しようとする意志/存在すること）。神は絶対的な存在である：ハヤ、ホヴェ、イヒエ、彼はあった、あり、そしてあるであろう、היה הוה יהי、永遠の者であり、存在の実存的な次元を確立する。

ちなみに、上記の表現は72を合計する。これは神聖なものの最も高貴な本質における拡張を表す数であり、名前を一歩ずつ分解すると：
י 10
י`ה 15
י`ה`ו 21
הוי"ה 26
合計72を与える。

ゾーハルで展開され、イツハク・ルリアのカバラで最大限に表現された神の顔、パルツフィムにおいて、最初の放射、意志はアダム・カドモン、原初の人と呼ばれる。
アダム・カドモンはエインソフに対しては器であるが、顕現に対しては魂だ。それは神の光と同義だ。それは無発声のシェム・ハメフォラシュで表される。なぜなら、その中を神の思考がどのように拡張するかを知る方法がないからだ。
アダム・カドモンの観点からは、あらゆる顕現は主観的なものだということに注意する価値がある。これは光/器の二元性のもう一つの特性だ。器の観点からは、それは現実であり、客観的であり、本質は主観的だ。しかし、本質の観点からは、器の現実は相対的なものだ。なぜなら、それは主観的であり、内的なプロセスであり、光（真の現実）の部分的な撤退なしには起こり得ないからだ。

存在のすべてのレベル、すべてのオラモト、これまで存在した、存在する、そして存在するであろうすべての存在は、アダム・カドモンにおいて放射された無限の光、彼らを存在せしめた意志にその究極の根源を持つ。
アダム・カドモン、またはケテル、顕現に向けられたものは、アティク・ヨミン、古の者と呼ばれ、大きな頭または顔として表され、その光が拡張する。
それぞれ次のように呼ばれる：頭蓋の光、目の光、耳の光、鼻の光、口の光。

頭蓋の光は、シェム・ハメフォラシュの最初の文字ヨッド（י）の最も高い点の拡張だ。それは無限との究極の接続であり、存在の中の無の点であり、統一、単純さ、次元のない次元だ。顕現から見ると、それは無限に拡張するすべての線が収束する点だ。
無限そのものから見ると、それは元の収縮によって生じた比喩的な空虚の球体を至る所で囲んでいる（したがって象徴的に頭蓋の円周で表される）。それはアダム・カドモンのイヒダーに対応する。
それはアリク・アンピン、または大いなる顔に人格化される。
目の光は、シェム・ハメフォラシュのヨッドの拡張だ。それはアダム・カドモンのハヤーに対応し、アバ、父に人格化される。値72の名前の拡張で表される：ヨッド・ヘイ・ヴァヴ・ヘイ（יוד הי ויו הי）。それはオラン・アツィルトの源だ。視覚を通じて、連続的、直接的、総合的、同時的、全体的、超理性的な意識が表され、思考と言語的な談話の秩序だった、連続的、線形的な意識とは対照的だ。それは分析、定義、差異、カテゴリー、論理などを含み、次の段階で象徴化される。

耳の光は、シェム・ハメフォラシュの最初のヘイ（ה）の拡張だ。それはアダム・カドモンのネシャマに対応し、イマ、母に人格化される。値63の名前の展開で表される：ヨッド・ヘイ・ヴァヴ・ヘイ（יוד הי ואו הי）、彼女はオラン・ベリヤの源だ。
それは把握できない本質である。目の光は意識の源、純粋なエネルギーであり、耳の光は物事の存在/善の源だ。

そして口の光（יוד הה ווו הה、52）は物質、創造の素材の源だ。

鼻の光は、値45の名前のヴァヴ（ו）の拡張、ヨッド・ハ・ヴァヴ・ハ（יוד הא ואו הא）だ。それはアダム・カドモンのルアハに対応し、オラン・イェツィラにおけるゼイル・アンピン、小さな顔に人格化される。鼻の光は生命、存在の魂の源だ。

最後に、口の光は、値52の名前の二番目のヘイ（ה）の拡張、ヨッド・ヘイ・ヴァヴ・ヘイ（יוד הה ווו הה）だ。それはアダム・カドモンのネフェシュに対応し、ゼイル・アンピンのヌクヴァ（女性）に人格化される。それはオラン・アシヤの源であり、物質、創造の素材の源だ。