It seems that a Kabbalistic book [including the Old Testament] tells a story about our world. These words, however, do not confuse a Kabbalist who clearly sees what the book is actually talking about. They know exactly which branch (i.e. effect) in our world corresponds to its root in the Upper world.

Seven Days of Creation

In the beginning God created the heaven and the earth. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. And God said: 'Let there be light.' And there was light. And God saw the light, that it was good; and God divided the light from the darkness. And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day.

Bereshit (Genesis), the first chapter in the Torah (Pentateuch) starts with these words. They evoke a certain picture. We have heard various interpretations of these words at the level of Peshat (literal meaning). However, these simple interpretations leave a tremendous amount of questions; they lack logic and a scientific approach. Kabbalists explain this as follows:

All sacred books talk about only the spiritual world, the way it was created, and how later our world was created from it. Moreover, these books do not just relate to what exists but also they teach a person to be able to see that world.

Gradual revelation of the Upper world is called the spiritual ascent of a person, or rungs of the spiritual elevation. Several techniques are used in the books to describe the spiritual world. Kabbalah is the science about the structure of the Upper world; it uses the language of Sefirot, Partzufim, graphs, and drawings to describe it. The Torah describes the Upper world using everyday language. There is also the allegorical language and the language of laws. Now, we will try to translate the language of the Torah into Kabbalistic language.

The Torah describes the emergence of the Upper world, its structure and evolution and then it depicts the process of our creation. But this is not a person of our world. The Torah talks about the creation of the will to receive (called the Soul or Adam) with the goal to fill this creation-desire-soul with eternal and absolute delight. This desire to delight is the only creation. Besides it there is only the Creator. Thus everything besides the Creator is nothing but various measures of the desire to delight.

The same thing happens in our world. The only thing that separates all objects from each other is the different amount of the desire to delight, which determines all properties of each object. The desire to delight consists of five levels, and these five parts of desire-creation are called the Sefirot: Keter, Hochma, Bina, Tifferet, and Malchut. The Creator wishes to completely fill creation with pleasure until creation senses perfection and eternity. This is because the Creator Himself exists in this particular state, and wishes to bestow it to us.

The Creator is perfect and the only one. Being perfect, He wishes to bestow perfection, His own condition to His creatures. This is why the goal of creation is to reach the Creator's perfection, and to be able to receive that which the Creator wants to give.

Kabbalah does not deal with the events in our world. It researches the events in the Upper world, from where all the powers descended into our world and generated and instigated all that happens here. By learning Kabbalah, a person starts seeing the Upper world. A person is able to attain the Creator and the way He created the spiritual world. In Kabbalah, this act is called "The First day of Creation". In His subsequent actions (so called subsequent days), the Creator made governing forces of the Upper world. The last, sixth, act of the Creator (the sixth day of creation) was making of Adam.

Since Adam was the final act of the Creator