Everything has two parts: internal and external. The external part of the Torah is the guide to living, as laws of social justice, morality, etc. According to the Midrash, the internal part of the Torah is the blueprint for creation and a set of divine and spiritual names which have a direct relationship to divine and spiritual forces. For this reason, the study of natural science is related to the connection between the internal part of the Torah and nature and the universe, since the external part of the Torah contains only common information about physical reality.

The inward part of the Torah is the root of the physical world and a fundamental part of Jewish wisdom. Early kabbalah was founded on the internal part of the Torah and represented spiritual knowledge about Hebrew letters, letter combinations and spiritual and physical forces and laws. For this reason, early kabbalah is a fundamental part of Jewish wisdom.

In Judaism, truth is the revealed word of God, as found in the Hebrew Bible (Tanach). Tanach contains books of the Torah, Nevi’im (Prophets), and Ketuvim (Writings). God created our world and gave the Torah to the Jews at Mount Sinai all else is the work of man. Everything has two parts: internal and external. In the beginning, the God made 22 Hebrew letters and a ten sefirot. Through them He made inwardness of the Torah and inwardness of the Holy language. Through inwardness of the Torah and the Holy language the God made up of the external parts of the Torah and Holy language.

Through the holy language God created the world. The inwardness part of the holy language is language of the God consists of divine and spiritual names. The external part of the holy language is language of the external part of the Torah (Lashon Hakodesh). The inwardness part of the Torah is written by language of the God. Said Midrash: ‘The God looked into the Torah and created the world.’ Other words: the God transformed the inwardness part of the Torah into internal and external matter by way translated the language of the God to the language of nature and universe.

We do not know how G-d designed, formed, combined, and weighed letters and created diverse letter combinations (divine and spiritual names). However, thanks to Sefer Yetzirah (book of Creation) by the great patriarch Abraham and early kabbalah, some principles of forming such letter combination and their weighing are known. The Sefer Yetzirah is the first known us the book about language of the God.

Everything that happens in the spiritual worlds takes place through the medium of the sefirot. The meaning of the term sefirot fluctuates according to the context in which it is used. The ten sefirot can refer to the ten manifestations of God or the ten structural forces of reality. The Zohar conceptualizes the sefirot as dimensions, archetypes, spiritual forces, activities within the Godhead, gates to the divine world, aspects of God and ways in which God is manifest in creation.

God made 22 Hebrew letters and ten sefirot, numbers, the external and the internal Hebrew Bible and the holy language. The creation of the world is based on the internal holy language, i.e., spiritual letter combinations and the Hebrew letters. In the beginning G-d legislated all inwardness of the Torah. Afterwards, He selected names from the inwardness of the Hebrew Bible and weighed them. After that, G-d created spiritual names and forces from names of G-d in accordance with their weights. In the end G-d converted divine and spiritual forces into building blocks and matter of our world and the external Hebrew Bible, that consists of words of the external holy language.

There is a direct correspondence between divine and spiritual names and spiritual and physical phenomenon and their manifestations in the mundane world. For this reason, the universe was created through the metaphorical speech of God. The physical forces are a reflection and manifestation of divine and spiritual forces. Everything that happens in the spiritual worlds takes place through the medium of the sefirot. The names of G-d and spiritual names have a direct relationship with divine and spiritual forces and spiritual and physical matters that are made up of the ten sefirot.

Spiritual knowledge is based on divine laws and spiritual names and their quantitative and logical meanings. Truth in science is based on absolute laws of nature. Wisdom is absolute and the human knowledge and experience is relative. Because wisdom consists of spiritual forces, a change of a human frame of reference leaves the magnitude and the direction of spiritual forces unchanged.