an emanation of supernal Divinity. It is characterised by the higher Nullification of Essence. The three lower realms of Beriah, Yetzirah and Asiyah are considered created realms as they only possess different levels of the lower Nullification of Ego. This explanation of the spiritual meanings of the different Hebrew names of God of the Tetragrammaton and Elokim, gives the Kabbalistic reason why the lower name "Elokim" (Divine immanence) is universally used in the Creation account in the beginning of Genesis, with the multiple phrases on each day: "And God (Elokim) said, 'Let there be..'" In Kabbalah, going back to the Scriptural commentary of Nachmanides, the 7 Days of Creation are understood to symbolically refer to the 7 Emotional revelations of the Sefirot, each one called a "day". These Hebrew sayings themselves, are explained in Kabbalah to be the creative channels of the Sephirot in activating Creation. Only after Genesis recounts its first narrative of Creation, with the beginning of its second account, does it use the higher, essential, Divine name of the Tetragrammaton (Divine transcendence). Here it combines both names, as both are involved in Creation. Later on, when God speaks to Moses, the name of God used is only the transcendent Tetragrammaton. In the second account of Creation: "This is the account of the Heavens and the Earth when they were created, when the Lord (Tetragrammaton) God (Elokim) made the Earth and Heavens." According to the Kabbalistic and Hasidic explanation, the ability to Create Ex nihilo (something from nothing) can only come from the Divine essence (Ein Sof), which is referred to by the Tetragrammaton. Nonetheless, the light to create existence must be constricted through the name Elokim. This process is referred to in this second account of Creation. Sovev/Makif and Mimalei/Pnimi - Surrounding/Transcendent light and Filling/Inner light Sovev means "surrounding" and Mimalei means "filling". The geometric associations of these adjectives are metaphorical. Kabbalah describes two types of light that emanate in Creation. One, called "Sovev Kol Olmin" ("Surrounding All Worlds"), is the Divine light of transcendence, rooted in the Ohr Ein Sof (primordial "Infinite Light") before the Tzimtzum of Lurianic Kabbalah. It descends through the Seder hishtalshelut (Chain of Worlds), representing Divine transcendence in each level. It could be revealed in a blessing or miracle above the vessels and limitations of that realm. Souls in their essence transcend the body and all the Worlds. Similarly, as the Zohar