Note on Genesis

I've written this more to gather my own thoughts than anything else. The two
major Kabbalistic attributions for Genesis 1 are of the seven days to the
lower seven sephiroth and of the mentions of Elohim to the sephiroth and
Hebrew letters, the "God said"'s to the sephiroth, "God made"'s to the mother
letters, "God saw that it was good"'s to the double letters, and the rest to
the single letters. In addition, Abraham, Isaac, and Jacob are assigned to
sephiroth 4-6, their stories being in a sense elaborations on the days of
creation. Before Abraham's story begins, there are the stories of Adam and
Eve and Noah, which parallel the two verses before "God said 'Let there be
light'". Adam and Eve parallel heaven and earth, as indicated in the
verse, "These are the chronicles of heaven and earth...", and the flood
parallels the darkness on the deep and the dove with olive branch the spirit
of God. Netzach and Hod are assigned to Moses and Aaron, but in terms of
Genesis, I believe they relate to the birth and naming of Jacob's sons (which
would mean Rachel and Leah parallel the Sun and Moon) and to the sons
beginning to act independently. Yesod is assigned to Joseph and Malkuth to

In the beginning God created

The first three words Bereshith (In the beginning) bara (created) Elohim
(God) correspond to the three supernals as giving rise to sephiroth below.
The B of Bereshith corresponds to Chokmah and reshit to Binah, these arising
from Kether. Bara corresponds to Chokmah as transmitting from Kether to
Binah. Elohim's gematria of 86 is a glyph of the lower 8 sephiroth
containing the lower 6, and is thus an extension of Binah in its polarity
with Malkuth. Bereshith can also be read Bara shith, created six, implying
the six days and thus the Zer Anpin, and the B can taken as referring to
Malkuth as the ultimate receptacle, so the first word contains the whole Tree
in potentia.

the heaven and the earth.

The prefixes H V H (the and the) refer to Binah, the Zer Anpin, and Malkuth,
as per YHVH. The eth's and Shamayim (heaven) are discussed in another
. This verse's mention of Elohim is attributed to Heh, since the
creation here is primarily seen in terms of Binah and Malkuth.

The earth had been chaos and formlessness, and darkness was on the face of
the deep, and the spirit of God moved on the water's surface.

The Zohar describes ToHU (chaos) as snow within the watery potential of the
world, ie established fixities in the nature of things, and BoHU
(formlessness) as balls of potential within the chaos through which higher
energies can be received. The darkness, which is a reflection of Chokmah, is
described as a black fire which acts on the ToHU to reveal the BoHU. This is
then able to connect with the spirit of God, ie the Zer Anpin, and this
mention of Elohim is assigned to Vav, relating to the Zer Anpin. This
pattern is very similar to the alchemical one seen with the Enochian serviant
, the bottom sulpherous angel paralleling the darkness, the next
removing salty fixities which parallel the ToHU, the next revealing the
mercurial potential within the situation which parallel the BoHU, and the top
one letting energy in through this paralleling the spirit of God. These
first two verses can be considered as Kether giving rise to the whole Tree in
outline and Chokmah acting on Malkuth, with the six days then being Binah
forming the sephiroth of the Zer Anpin.

God said, "Let there be light" and there was light.

This begins the first day proper and thus Gedulah. This mention of Elohim is
assigned to Kether and the light here created is a reflection of a higher
light. Gedulah is essentially a visible version of Chokmah, and so it is
able to act through light where Chokmah acts through darkness. The word YaHI
(let there be) has the Y and H of YHVH and the lower Y of Yesod pouring into
Malkuth, so the light fills the space between these.

God saw that the light was good.

The "God saw ... good"'s bind the energies which have been created into the
Tree, and more specifically connect with the central pillar. This mention of
Elohim is assigned to Beth, which here would relate to Malkuth as a house
able to receive the light.

God divided between the light and the darkness.

This indicates that they were placed in a proper relationship. This mention
of Elohim is assigned to Zayin which can refer either to the seven sephiroth
from Binah to Yesod or to the bottom seven. The former grouping would go
with the light and the latter with the darkness, with Chokmah being reflected
in Malkuth.

God named the light Day and the darkness he named Night.

Day and Night refer to Yesod and Malkuth, the bottom sephiroth of the
previous groupings. "Named" implies that there is something external
referred to by the name and deeper aspects implicitly referred to by it. In
this case, Yesod and Malkuth as day and night reflect Binah and Chokmah as
light and dark. This mention of Elohim is assigned to Cheth, which combines
the groups of seven sephiroth into eight, as day and night form a single

It was evening and it was morning, one day.

A period of night allows this to settle in relation to Malkuth.

God said, "There shall be a firmament in the middle of the water and it shall
divide between water and water."

The firmament is the nascent Zer Anpin and the waters Binah and Malkuth.
This verse begins the second day and thus Gevurah (5). This mention of
Elohim is assigned to Chokmah (2). 2*5=10, and so the creation of the Zer
Anpin gives the Tree its 10-fold structure and Malkuth its definition as 10th
sephiroth. The Zer Anpin is in a sense a reflection of Chokmah, Y and V
being the male letters of YHVH. Gedulah and Gevurah are respectively
oriented towards the supernals and Malkuth, so this begins the orientation
downward. Again YaHI is used, indicating that the Zer Anpin appears between
the supernals and Malkuth.

God made the firmament, and it seperated the water below the firmament from
the water above the firmament. It was so.

This mention of Elohim is assigned to Aleph. The shape of Aleph is a Vav,
corresponding to the Zer Anpin, with Yod's at top and bottom, which feed into
the respective waters. The introduction of the Zer Anpin give the structure
needed for Aleph's dynamic unity.

God named the firmament "Heaven".

This mention of Elohim is assigned to Teth which corresponds to the upper
nine sephiroth. The Zer Anpin as Heaven thus implicitly contains the
supernals as well.

It was evening and it was morning, a second day.

The "God saw that it was good" for the second day is deferred to the third.
One reason for that is that Malkuth needs an opportunity to settle into its
nature as seperate water before it can be further acted upon.

God said, "The waters under heaven shall be gathered to one place, and dry
land shall be seen." It was so.

This begins the third day which corresponds to Tiphareth. It completes the
action of the previous days, as Tiphareth balances between Gedulah and
Gevurah. This mention of Elohim is assigned to Binah. As Binah is the
connection between the supernals and lower seven, so the waters here become
the connection between the upper nine and Malkuth. YaHI is not used because
the action is now in Malkuth.

God named the dry land "Earth," and the gatherings of water He names "Seas".

The dry land is then the most visible aspects of Malkuth and the waters the
hidden parts. Earth then refers to the dry land and also implicitly to the
rest of Malkuth as in the first verse. This mention of Elohim is assigned to
Yod, this being the lower Yod that feeds into the lower waters. Jacob and
Esau would parallel the seas and dry land, which is why Jacob was able to
pass himself off to his father as Esau to gain his blessing.

God saw that it was good.

This now settles Gevurah into the Tree in relation to Tiphareth, Tiphareth's
balance being necessary to make Gevurah's limitation good. This mention of
Elohim is assigned to Gimel. Rebecca was chosen as Isaac's wife because she
brought water for both his servant and the camels when the servant requested
water. Gimel means camel and can refer to the supernals, indicating that
Rebecca could see both parts of the heavens. This is further seen in the
gematria of Rebecca 307, a glyph containing the higher 3 and lower 7.
Rebecca thus corresponds to this verse and brings Isaac into proper
connection with the Tree.

God said, "The earth shall send forth vegetation. Seedbearing plants and
fruit trees that produce there own kinds of fuits with seeds shall be on the
earth." It was so. The earth sent forth vegetation, plants bearing their
own kinds of seeds, and trees producing fruits containing their own kinds of

This mention of Elohim is assigned to Gedulah, and it is the beginning of
visible creation. The emphasis here is on seeds, reflecting the influence
coming from above in the form of seeds, a hidden guidance paralleled in
Jacob's selective breeding of his father-in-law's flocks.

God saw that it was good.

This mention of Elohim is assigned to Daleth, which can refer to the lower
four sephiroth. Where the first saying of the third day completes the top
half of the Tree, the second begins the bottom half. Daleth also relates to
Daath as child of the supernals, fitting with the hidden guidance aspect.

It was evening and it was morning, a third day.

God said, "There shall be lights in the firmament of heaven to divide between
day and night. They shall serve as omens and define festivals, days, and
years. They shall be lights in the firmament of heaven to shine on the
earth." It was so.

This begins the fourth day corresponding to Netzach. The lights correspond
to individual sparks of divinity. This mention of Elohim corresponds to
Gevurah. This connects the Zer Anpin to Malkuth, completing the process of
its creation. The Zohar says that this verse goes with the Moon and the next
with the Sun, and the Moon relates to night and thus Malkuth, again relating
to the 2*5=10 formula. Again, YaHI is used because the action is between
supernals and Malkuth.

God made two large lights, the greater light to rule the day and the smaller
light to rule the night, also the stars.

Sun and Moon go with day and night and thus Yesod and Malkuth. The Sun
refers more broadly to the flow of light within the Zer Anpin and the Moon to
the flow of light within Malkuth. This mention of Elohim is assigned to Mem,
relating to the flow of light from higher to lower.

God placed them in the firmament of heaven to shine on the earth, to rule by
day and by night, and to divide between the light and the darkness.

This puts the Sun and Moon in their proper places in the Tree, connecting
them through Yesod. This mention of Elohim is assigned to Lamed. Lamed can
be seen as a Vav and a Kaph, with the Kaph then representing the joining of
Sun and Moon through Yesod and the Vav as drawing of light through the Zer

God saw that it was good.

This mention of Elohim is assigned to Kaph. This can be seen as the lower
part of the Lamed, the Sun and Moon having settled into their proper
relationship. Kaph's path number 21 is the same as the gematria of Eheyeh "I
am" and it starts Kether, giving a solar orientation, and its shape is a
receptacle, adding a lunar side.

It was evening and it was morning, a fourth day.

God said, "The water shall teem with swarms of living creatures. Flying
creatures shall fly over the land, on the face of the heavenly sky."

The water and sky here correspond to the hidden waters of Malkuth and the Zer
Anpin, so the creatures referred to are the heavenly hosts of angels. This
begins the fifth day corresponding to Hod, and the angels serve to complete
the manifestation of divine will. This mention of Elohim corresponds to
Tiphareth, reflecting the balanced nature of the angels.

God created the great sea monsters, along with every particular species of
living thing that crawls, with which the waters teem, and every particular
species of winged flying creature.

This mention of Elohim is assigned to Nun indicating that the creation of the
angels is a reflection of Binah's nature as it manifests below.

God saw that it was good.

This mention of Elohim corresponds to Peh which means mouth, and the angels
being bound into the Tree allows them to hear divine commands.

God blessed them, saying, "Be fruitful and multiply, and fill the waters of
the seas. Let the flying creatures multiply on the land."

Having connected with the divine voice, the angels are able to multiply to
fulfill specific tasks. This mention of Elohim is assigned to Samekh,
indicating that the angels are now able to provide support for the divine

It was evening and it was morning, a fifth day.

God said, "The earth shall bring forth particular species of living
creatures, particular species of livestock, land animals, and beasts of the
earth." It happened.

This begins the sixth day, corresponding to Yesod, which is about the
creation of man, or the definition of human spiritual nature. The creation
of mammals is the material or animal side of creating man. This mention of
Elohim is assigned to Netzach, indicating that our capacity for free will is
a result of out posessing an animal nature.

God made particular species of beasts of the earth, particular species of
livestock, and particular species of animals that walked the land.

This mention of Elohim is assigned to Shin. Shin's path number of 31 in this
context refers to the lower triad focusing into Malkuth, and this creates the
connection with Malkuth through which man is formed.

God saw that it was good.

This mention of Elohim is assigned to Resh, indicating a material receptacle
for divine influence.

God said, "Let us make man in our image and likeness. Let him dominate the
fish of the sea, the birds of the sky, the livestock animals, and all the
earth - and every land animal that walks the earth."

This mention of Elohim is assigned to Hod and refers to the creation of man's
angelic or spiritual side. The "let him dominate" part refers to humans'
ability to transcend both animal and angelic limitations.

God thus created man with his image.

This mention of Elohim is assigned to Ayin whose path number 26 is the same
as the gematria of YHVH, indicating that YHVH is the formula defining man's

In the image of God, He created him, male and female He created them.

This mention of Elohim is assigned to Tzaddi. Both the Bahir and the Zohar
mention the androgynous nature of Tzaddi which is made of a male Yod and
female Nun facing away from each other. This creates the potential for sexes
but not the seperation into sexes.

God blessed them.

This mention of Elohim is assigned to Qoph. Qoph is the only letter which
runs below the line, and it indicates entry into manifestation, thus entry
into Malkuth, seperation into sexes, and all the possibilities of life. Qoph
is also assigned to Benjamin, Jacob's last son. Jacob was reluctant to part
from Benjamin by sending him to Egypt, but when he acquiesced, he was
rewarded with the return of the son he thought dead and material wealth.

God said to them, "Be fruitful and multiply. Fill the land and conquer it.
Dominate the fish of the sea, the birds of the sky, and every beast that
walks the land."

This mention of Elohim is assigned to Yesod and completes the active part of
the seven days, being instructions to man now in Malkuth.

God said, "Behold, I have given you every seedbearing plant on the face of
the earth, and every tree that has seedbearing fruits. It shall be to you as
food. For every beast of the field, every bird of the sky, and everything
that walks the land, that has in it a living soul, all plant vegetation shall
be food." It was so.

This mention of Elohim is assigned to Malkuth. Here the seeds from Tiphareth
are passed to the creations of the lower four sephiroth, completing the

God saw all that he had made, and behold, it was very good.

This mention of Elohim is assigned to Tav which connects Yesod to Malkuth and
so completes the movement into Malkuth. KoL (all) is discussed in another

It was evening and it was morning, the sixth day.

After this, God rests, because Malkuth was created back in the first verse
and has been processed through the days so that it is now ready to function
on its own.