Transfiguration Movement #26: Yehi Ohr- Let There Be Light

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The account of the creation given in Scripture is not, as is generally believed, intended to be literal in all its parts. It contains, in addition, hidden mysteries, and deeper wisdom than can be imagined… The ‘light’ mentioned is not physical, but refers to a state of intellectual illumination.
The Rambam – Moshe ben Maimon
But you, brothers, are not in darkness, so that this Day should overtake you as a thief. For you are all sons of light and sons of the day. We are not of the night nor of darkness.
1 Thessalonians 5.4-5
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I remember the darkness.

Not allegorically, metaphorically or poetically speaking, but for real. I’m talking about confusion, instability, emotionalism, making decisions based on instinct and desire instead of intuition and strategy. You’ve read about it in earlier articles, the years where my life was a chaotic cocktail of undefined principles, distorted identity, and internal war. No compass, no code. I was moving, but not growing. I was loud, but wasn’t clear. I was surrounded by people, but entirely disconnected.

That is, until 1997.

As I said in the Torah Consciousness article, ’97 was my personal Big Bang. The year that light re-entered my consciousness. It didn’t come from a motivational speech, nor from a therapist. It wasn’t because I found a good job or a good relationship; it was the Light of Life came into my life, and that Light was the Light of Torah.

“And Elohim said, Yehi Ohr (יְהִי אוֹר – Let there be light), and there was light” (Genesis 1:3).

To me, this verse speaks of initiation, the blueprint of rebirth. It’s not simply about photons, prisms and optics, it’s about purpose being spoken into chaos. It’s about the Creator declaring clarity where there was confusion, alignment where there was fragmentation. And that’s exactly what happened, and is still happening to me. Elohim said, Yehi Ohr, and boom!!! the darkened void of my life was no longer just a void. It finally had shape, sound, intention.

According to the sages, this light is not the light of the sun, moon, or stars. Those luminaries were not created until the fourth day. This light is something far more profound. It is what the Zohar refers to as the “Ohr HaGanuz” (אוֹר הַגָּנוּז), the Primordial Hidden Light, a celestial, spiritual light not visible to the physical eye, but accessible only through revelation.

The oral tradition holds that this light was reserved for the righteous in the World to Come, yet it is not entirely locked away. It is available to the seeker, the one whose heart is circumcised and whose inner eye is opened. The Talmud in Chagigah 12a teaches that this hidden light shone from one end of the world to the other and was then concealed so the wicked could not access it. But it was embedded in the Torah, the eternal scroll of light, and in those who would come to embody its teachings.

Now here’s where the revelation intensifies: The Messiah is the embodiment of this Primordial Light. The Midrash (Bereshit Rabbah 1:4) connects the “light” of Genesis 1:3 to the Light of the King Messiah. It says: “And God saw the light, that it was good” (Genesis 1:4), this refers to the light of the Messiah, as it is said: ‘God saw the light of the Messiah and He hid it away for the righteous in the Messianic Age.’”

The New Testament echoes this mystical truth. In John 1:1-4, the Apostle writes:

“In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim… In Him was life, and that life was the light of men. The light shines in the darkness, and the darkness has not overcome it.”

This Word (Davar in Hebrew) is the Torah in flesh, the Ohr Ganuz revealed, the light hidden in the beginning, made manifest in time. The Messiah Yeshua declares, “I am the Light of the world. Whoever follows Me will not walk in darkness, but will have the light of life” (John 8:12). He is the true light which enlightens every man coming into the world (John 1:9), the essence of divine consciousness incarnated, the blueprint of creation walking among us.

Kabbalistically, the Ohr Ein Sof, the Infinite Light that emanates from the boundless Source, contracted (tzimtzum) to make space for creation. Yet the Reshimu (residue of primordial light) and the Kav (line of light) extended into that void, forming the vessels of the Sefirot, through which holy attributes and the revelation of the Messiah could flow into the world. The ten utterances of creation, the ten Sefirot, and the ten commandments are all expressions of that one Primordial Light, that one living Word.

Messiah is not simply a man among men; He is the pre-existent Light, the Torah made flesh (John 1:14), the Voice walking in the garden, the Wisdom through whom all things were made (Proverbs 8:22-31), and the Lamb slain from the foundation of the world (Revelation 13:8). In Him, the concealed becomes revealed, the hidden becomes known, and the Word becomes visible light.

It is with this insight that sages teach that the world was created with ten utterances. “And Elohim said…” isn’t just poetic repetition. Each saying was an energetic code, a vibrational release of Divine Will that structured the dimensions of reality. The Mishnah in Pirkei Avot says, “With ten utterances the world was created… to show the magnitude of what was lost and what must be repaired.”

Those ten utterances link to ten generations from Adam to Noah. These were cycles of humanity stumbling in darkness, but also opportunities to receive light. From the fall of Adam to the flood of Noah, humanity was given time to reconnect to the Source. Noah, whose name means “rest” and “comfort,” became a conduit of transformation. The light didn’t disappear; it was preserved in the ark. The seed of transfiguration was still alive.

Then came Abraham and his ten trials, which our sages say purified his essence. These were not random tests. Each trial was a flame designed to reveal the gold. Every trial refined his light. Abraham became the Father of Faith because he chose light in the midst of the unknown.

Fast forward to Egypt where the ten plagues weren’t just punishments, they were reversals; deconstructions of a false order. Each plague shattered a layer of darkness imposed by empire. The final plague, the death of the firstborn, broke Pharaoh’s grip. Why? Because true light can’t be suppressed forever. The Yehi Ohr of Israel was groaning to break forth.

Then we received the Ten Commandments. Not rules, utterances., encoded frequencies, DNA of divine ethics, light codified into lifestyle, transformation etched in stone. What these these ten statements are the core curriculum of what it means to be human, even more, a child of Elohim, in covenant with the Creator.

And then there are the Ten Sefirot on the Etz Chayim (Tree of Life) mirror these layers of creative light: Keter (Crown), Chokhmah (Wisdom), Binah (Understanding), Chesed (Lovingkindness), Gevurah (Judgment), Tiferet (Beauty), Netzach (Endurance), Hod (Glory), Yesod (Foundation), and Malkhut (Kingdom). These are not just spiritual ideas, they are lenses through which divine light is refracted into our reality.

The Ten Sefirot on the Etz Chayim, or the Tree of Life, represent ten emanations or channels through which the infinite light of the Creator is refracted into the finite world. These are not just mystical concepts; they are patterns of consciousness, aspects of holy energy woven into the very fabric of existence, and within us as image-bearers. The first is Keter, the Crown, the hidden spark of supernal will and pure potential before thought arises. It is the silence before the Word, the source of all that follows. From Keter flows Chokhmah, or Wisdom, the flash of unformed insight; a download of supernatural knowing that transcends intellect. But wisdom alone is not effective, so enters Binah, Understanding, the power to process, develop, and give structure to insight. Binah is like the womb that nurtures the seed of Chokhmah into comprehension and clarity.

Together, Chokhmah and Binah give rise to emotion and action. Chesed, Lovingkindness, is expansive and generous, the overflowing force of supernal compassion that gives without restraint. Yet this must be balanced by Gevurah, Judgment or Strength, which introduces restraint, boundaries, and discernment. Without Gevurah, Chesed would overflow uncontrollably; without Chesed, Gevurah would be harsh and cold. The balance of these two creates Tiferet, Beauty: a harmony of mercy and truth, the heart-center of the Tree, often associated with the Messiah Himself, who embodies the full balance of grace and justice.

From Tiferet flows Netzach, Endurance or Victory, which gives us the power to persist in the face of adversity. It is heavenly ambition and spiritual stamina. This is complemented by Hod, Splendor or Humility, which tempers Netzach’s force with surrender and reverence. Netzach pushes forward; Hod bows back. Together they feed into Yesod, the Foundation, which gathers all upper energies and channels them into a singular point of connection, emotional, spiritual, generative. In Kabbalah, Yesod is considered the sefirah of the righteous, and mystics often equate it with the person of the Messiah, the Tzaddik, or righteous one, who links heaven to earth. Finally, all the light descends into Malkhut, the Kingdom. Malkhut is the realm of manifestation, the physical world, the dimension of doing. It reflects all that came before it, like the moon reflecting the light of the sun. In Malkhut, divine light takes shape and becomes deed.

So when read what Yeshua says in John 1:51, “You shall see heaven open, and the angels of Elohim ascending and descending upon the Son of Adam,” He is referring to Himself as the living Tree of Life, the ladder of heavenly connection. The angels are the flows of light, messengers of transformation, that move up and down the Sefirotic structure. He is the embodiment of the Yehi Ohr declaration: the first light spoken in Genesis, the primordial illumination that precedes the sun and stars. The Sefirot map the journey of this Light, from hidden will to open manifestation, and in Messiah, the concealed Light, Ohr Ganuz, becomes revealed and accessible. He is the Light that lights every man who comes into the world (John 1:9), and through Him, we too can reflect the divine spectrum into our lives, relationships, and communities.

It is in this light that are able to know, understand and then apply this science when we come to fully grasp that he Sefirot are not abstract ideas; they are, quite powerfully, the holy infrastructure of our being. They represent how the Primordial Light of Yehi Ohr passes through the world and through us. They are how Heaven meets Earth, and how we rise to meet the Eternal.

To say Yehi Ohr/let there be light, is not just to utter a phrase of the holy tongue. It is to witness the spark of transfiguration itself. In that moment of creation, the invisible becomes visible, the unformed takes on form, and the Word becomes light. This is not something to just consider as a cosmic event, because, when we capture its purpose and intent, it’s becomes more of a blueprint for personal and collective rebirth. These words are akin to the spiritual physics of transformation, encoded in language and manifest through Light.

Now, if we meditate deeper, we realize this creative command Yehi Ohr is intimately tied to the Tetragrammaton: Yod-Heh-Vav-Heh (יהוה), or the ineffable, covenant based Name of the Most High. Each letter of this Name corresponds not only to a spiritual principle but also to one of the four classical elements, reflecting the multi-dimensional framework of existence:

• Yod (Fire) – The smallest letter, but the seed of all, symbolizing the spark of Eternal and Infinite wisdom. It is the ignition of intent, the flash of insight, the source of the light that pierces darkness.
• Heh (Water) – The vessel of comprehension. Water flows and receives, representing understanding, the way insight deepens and expands, giving shape to the light.
• Vav (Air) – The connector. Literally meaning “hook,” Vav draws heaven and earth together. It is the breath, spirit, and bridge, linking realms, generations, and ideas—movement in light.
• Heh (Earth) – Manifestation. The final Heh brings the immaterial into form, rooting divine truth in material reality—grounding the light into the world.

These four stages are the pattern through which Yehi Ohr operates. First, the spark (Yod) arises in the divine mind. Then it flows into comprehension (Heh). Then it is communicated or extended (Vav), and finally, it becomes embodied in physical form (Heh). Light doesn’t simply appear; it descends through these four phases, like the light that filters through stained glass, changing as it touches each pane of creation.

Interestingly, another interpretation of the Tetragrammaton also exists. Based on the image that you see to the left, this messianic interpretation also breaks down each of its Hebrew letters and assigning symbolic meanings based on pictographic Hebrew, the ancient form in which letters were often visualized as symbols or images.

• Yod (י) – Interpreted here as “The Hand”
• Heh (ה) – Interpreted as “Behold”
• Vav (ו) – Interpreted as “The Nail”
• Heh (ה) – Again, “Behold”

When these meanings are arranged together, the image suggests the phrase:
“Behold the Hand, Behold the Nail,” a clear reference to the crucifixion of the Messiah, whose hands and feet were pierced with nails. This interpretation aligns with Isaiah 53, a prophetic passage often cited in messianic teachings to describe the suffering servant, whom many believe to be Yeshua. The verse quoted at the bottom, “Yet we esteemed Him stricken, smitten by God, and afflicted” — reinforces this connection.

While this interpretation is not standard within traditional Hebrew exegesis, it is widely embraced in Messianic thought as a way to show how the ancient Hebrew language and the very name of Elohim prophetically point to the redemptive work of the Messiah.

This visual teaching tool is a profound way of illustrating how, in this view, the sacred name itself encodes the mystery of sacrificial love and redemption, the Light revealed through the pierced One, echoing Yehi Ohr (“Let there be Light”).

This process is also the pattern of transfiguration, both cosmically and personally. When we say “Yehi Ohr” in our own lives, we are initiating a metamorphosis: calling forth hidden wisdom, expanding our understanding, connecting with divine intention, and grounding it into action. It is how we move from chaos (tohu) to order, from void (bohu) to vision.

In this sense, the Tetragrammaton is not only the Name of the Creator, it is the process of creation itself, the formula of transformation. And Yehi Ohr is the activation command, the decree that triggers the unfolding of that sacred Name across the dimensions.

Just as Messiah is called the “Light of the world” (John 8:12) and the “express image of the invisible Elohim” (Colossians 1:15), He is also the embodiment of this sacred Name. He transfigure sliterally on the mountain, His face shining like the sun, His clothes becoming light (Matthew 17:2), revealing that this light is not external, but always present within, simply unveiled. This is the inner meaning of the Name, the light hidden in the form.

For us, to live the Transfiguration Movement is to echo that first holy command, Yehi Ohr, from within. It is to let the Light speak, think, and move through us, allowing our own body, mind, emotions, and spirit to be aligned with the Yod-Heh-Vav-Heh blueprint. This is how we become living revelations, walking utterances of light.

Quite coincidingly, we find that the all of the elements of which we have just addressed also correspond to the Four Worlds known in Hebrew cosmology. Those four worlds, or dimensions, are:

• Atzilut (Emanation)
• Beriyah (Creation)
• Yetzirah (Formation)
• Asiyah (Action)

These four worlds represent distinct stages through which supernal energy descends into reality, each one progressively further from the pure light of the Infinite. Atzilut is the world of Emanation, the realm closest to the Infinte Light where unity is undivided and only the essence of Elohim’s will exists. It is the realm of pure light, intention, and source consciousness. From there, energy descends into Beriyah, the world of Creation, where thought and purpose begin to differentiate. This is the realm of the Mind of Elohim, where the blueprint of existence is formed, like an architect envisioning a structure. Then comes Yetzirah, the world of Formation, where those thoughts take on form and begin to shape emotional and spiritual archetypes. This is the realm of the angels and the soul’s inner architecture. Finally, Asiyah is the world of Action, where everything becomes tangible, grounded in physicality. This is the realm we inhabit, where ideas, intentions, and spiritual forces manifest as daily reality.

Spiritually and practically, these worlds teach us that true manifestation begins above the material realm, in thought, intention, and alignment with the will of Elohim. In our daily lives, we can apply this by ensuring our actions (Asiyah) are rooted in clarity of emotion (Yetzirah), righteous vision (Beriyah), and heavenly purpose (Atzilut). Whether we’re building relationships, creating art, or serving in our communities, the path of transformation follows this descent: from essence to expression. By reversing the flow, in moments of chaos or disconnection, we can ascend back up through the four worlds, moving from action to emotion, from emotion to understanding, from understanding to the Shekinah Presence, realigning ourselves with the Source.

And within us: Body, Mind, Emotion, Spirit. Light only manifests when all four are aligned and activated. That’s when transformation isn’t temporary, it’s transcendent.

The pattern of the four worlds is not only a cosmic blueprint but also a map of our inner world, mirrored within us as Spirit, Mind, Emotion, and Body. Just as light descends from the Infinite into creation through these four realms, so too must it flow through the layers of our being in order for transformation to be complete and enduring.

Our Spirit corresponds to Atzilut, the pure, holy spark within us; our highest self, aligned with purpose and Source. Our Mind mirrors Beriyah, the realm of creation and thought, where visions are shaped and decisions are born. Our Emotions align with Yetzirah, the world of formation, where our inner world gives texture and tone to our experience. And our Body reflects Asiyah, the world of action and manifestation, where choices are lived out in real time.

When these four aspects of self are misaligned, when we act out of impulse (Emotion) rather than insight (Mind), or move without purpose (Spirit), or harbor conflicting thoughts and feelings, we remain in a state of fragmentation. Light may enter, but it flickers. Moments of clarity fade and growth becomes inconsistent.

But when these four elements of ours are aligned and activated, Spirit guiding Mind, Mind balancing Emotion, and Emotion flowing into conscious Action, light doesn’t just pass through us, it illuminates us as it transforms us. And that’s when our healing takes root. and when vision becomes reality. This is our own prophetic fulfillment when the Most High says, Yehi Ohr/Let there be Light, and the chaos within begins to take form, order, and purpose.

This is why in our daily walk, we must pay attention to each layer: nurture the spirit with prayer and meditation, feed the mind with wisdom and Torah study, purify the emotions with honesty and discipline, and honor the body with care and conscious living. When we do this, transformation becomes more than a season, it becomes our state of being, a holistic lifestyle. And in that light, we not only change, we become the change and agents of change in our circles.

In full consideration of this, the phrase Yehi Ohr is more than just a command. It is encompasses a cosmic decree, and a spiritual code embedded within the DNA of reality. It represents the initiation of transformation, the activation of purpose, and the birthing of our heavnely identity out of formlessness and void.

YEHI – יְהִי

This word, formed by Yod–Heh–Yod, comes from the root היה (hayah), meaning to be, to exist, or to become. But more than just existence, it implies the process of being brought into becoming, a verb of unfolding presence; an increasing awareness, moment by moment, of the holy essence within and around us, as it reveals itself through our thoughts, emotions, actions, and surroundings.

• The Yod is the smallest letter, symbolizing divine seed or potential.
• The Heh represents revelation, breath, and the heavenly window into form.
• The second Yod echoes the first, showing that what began in the heavens is to be mirrored on Earth.

So, Yehi carries the meaning: Let it come into being, not passively, but with intentionality, as if the very breath of Elohim is releasing form and function into time and space.

OHR – אוֹר

Ohr means Light, and taking the essence of each letter to capture the fullest expression of this word, we find the following:

• Aleph (א) stands for Elohim, the One Source, the silent strength of unity. It represents the invisible spark, the cosmic potential behind all.
• Vav (ו) is the connector, a nail in ancient script, symbolizing the link between heaven and earth, spirit and matter, idea and embodiment.
• Resh (ר) is the beginning, often associated with reshit (beginning) in Genesis 1:1, and also with rosh (head), the seat of thought and wisdom.

Together, Aleph–Vav–Resh represents the holy spark (Aleph) connecting (Vav) to the beginning of wisdom (Resh). This isn’t just illumination, it’s supernal consciousness breaking into the finite realm, infusing existence with truth, purpose, and awareness.

Now, here’s where it gets transformational. As we’re well aware at this point on our journey, transfiguration, from the Greek word metamorphoō, means to be changed in form, specifically to be illuminated from within. As was previously shared, it’s what happened to Yeshua on the mount, when His face shone like the sun, and His clothes became white as light (Matthew 17:2). This experience was not just a vision, it was a manifestation of the Primordial Light breaking through the veil of His flesh.

So as this process unfolds, we see that transfiguration is the living out of Yehi Ohr. It’s what happens when the holy seed within us (Yod) is breathed on by revelation (Heh) and brought again into manifest form (Yod). We then are reconnected (Vav) back to holy wisdom (Resh). It is the spiritual Big Bang that awakens the soul, elevates consciousness, and begins to reorder the internal cosmos.

When we allow the Light of the Torah and the Spirit of the Messiah to penetrate our darkness, we are being transfigured. As Paul writes in 2 Corinthians 3:18,

“But we all, with unveiled face, beholding as in a mirror the esteem of the Most High, are being transformed (metamorphoō) into the same image from splendor to splendor.”

So when Elohim said “Yehi Ohr”, He wasn’t merely turning on the lights in a cosmic room, He was initiating a pattern:

From formlessness to form.
From chaos to clarity.
From darkness to destiny.

To say Yehi Ohr, then, is to invoke the holy pattern of transfiguration, to call forth the Light within ourselves, to reconnect to the divine spark, and to rise into our true identity as bearers of that primordial radiance.

So Yehi Ohr isn’t just “Let there be light.” It’s: Let divine existence connect with wisdom and begin anew.

This is why I believe the light that responded to the utterance wasn’t just an energy, it was a people; a covenantal people. I submit to you that those who live in alignment with Torah are the Light of Genesis 1.3. Even Messiah Yeshua once said, You are the light of the world.

So, if this is the case, then how do we apply Yehi Ohr in our daily lives?

As we’ve already concluded, the declaration “Yehi Ohr” wasn’t just a moment in cosmic history, it is a living command still echoing through time, waiting to be activated in each of us. In every season of confusion, in every place of internal chaos, in every void of purpose or direction, the Creator’s voice still speaks: Yehi Ohr. And we, made in His image, are called to respond, not merely by witnessing the light, but by becoming it.

To live Yehi Ohr daily is to choose clarity over confusion, purpose over passivity, heaven’s order over disorder. It is to embody the Light, not just reflect it. The following steps are practical, intentional ways we can invoke, channel, and walk in this light, no matter the darkness around us.

1. Speak with Intention – Your words are utterances, so speak life.

Death and life are in the power of the tongue, and those who love it will eat its fruit.
Proverbs 18:21

We all know that words are not casual, they’re creative forces. Just as Elohim spoke the universe into being, our words also shape our reality and the realities of others. Every utterance carries energy, frequency, and form. When we speak with clarity, purpose, and blessing, we participate in the sacred act of creation. Yehi Ohr starts with your mouth, so speak light into your family, your work, your health, and your future.

2. Create Structure – Bring order to your time, your home, your thoughts.

Let all things be done decently and in order.
1 Corinthians 14:40

Before light, there was chaos (tohu w’bohu). The Spirit hovered, and then order began with light. To live Yehi Ohr is to form structure where there is none, to schedule, clean, prioritize, focus. Bringing order is a supernal act. When our space, our day, and our mental patterns reflect intention, we become a vessel to receive more light.

3. Seek Wisdom – Don’t just read Torah. Study it. Ask questions.

Get wisdom! Get understanding!
Proverbs 4:5

Torah is not just literature, it’s light encoded in language. But to access it, we must engage it deeply. That means beyond routine reading. We have to study with curiosity, ask the tough questions, wrestle with commentaries, seek teachers. In Hebrew, “Ohr” (light) and “Torah” share the root of insight and supernal clarity. Each word of Torah, properly studied, brings illumination to the soul.

4. Refine Your Emotions – Don’t let feelings eclipse principles.

He who is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city.”
Proverbs 16:32

Emotions are natural, but they must be disciplined by truth. Many people stay in darkness because they react from pain, fear, or ego instead of responding from a place of Torah-aligned principle. And Light requires refinement, which means praying, breathing, journaling, or pausing before we act. Emotional clarity lets supernal wisdom flow more freely through our vessel.

Build Community – Transformation is a group project.

Two are better than one… for if they fall, one will lift up his fellow.
Ecclesiastes 4:9-10

No one is an island and we were never meant to transform in isolation. The light within us becomes brighter in righteous fellowship. We sharpen each other, support each other, even challenge each other to rise higher. The Mishkan (Tabernacle) wasn’t built by one person, it was a collective manifestation of heavenly instruction. So surround yourself with truth-seekers and light-bearers. It multiplies your momentum.

6. Guard the Gates – What you watch, hear, say, and consume affects your light.

Above all else, guard your heart, for everything you do flows from it.
Proverbs 4:23

We are a sacred vessels of holy light, and our vessel have gates: our eyes, ears, mouth, and mind. What enters our gates shape our inner world. As such, darkness can enter subtly: through violent entertainment, gossip, music, images or spiritual apathy. So be intentional, filter what we can consume. Choose music, speech, books, and media that feed the light in us, not the shadows. Let our spiritual diet align with our destiny.

Taking steps toward Yehi Ohr is the beginning, but actually living Yehi Ohr means becoming the Light itself, embodying supernal order, wisdom, and purpose in every word, thought, and act.

Every decision is a declaration.
Every word is a vibration.
Every action is a seed of light or shadow.

Choose light. Speak it. Study it. Structure for it. Feel through it. Fellowship in it. Protect it.
This is how the Transfiguration begins.

Each of these steps is a practical way to push back the darkness of tohu v’bohu (formless and void) and activate the transfiguration process within.

Scriptures on Light and Torah:

• “The commandment is a lamp and the Torah is light” (Proverbs 6:23)
• “Your word is a lamp to my feet and a light to my path” (Psalm 119:105)
• “In Him was life, and the life was the light of men” (John 1:4)

We are not just students of the Word. We are becoming the Word. Living Scrolls. Transformed Light. This is what it means to be a child of the Most High in this generation.

Let there be light in your thoughts. Let there be light in your speech. Let there be light in your discipline, your study, your relationships, your vision. Stop waiting for light to show up. Speak it. Walk it. Become it.

Yehi Ohr!
Let there be Light!
Let there be transfiguration!

Selah…