The Letter "Zayin"
185) Then the letter ז "Zayin" presented herself and put forth her claim to GOD, saying: "Lord of the world, may it please Thee to put me at the head of the creation, since I represent the observance of the Sabbath, as it is written, "REMEMBER (ZACHOR) THE DAY OF THE SABBATH TO KEEP IT HOLY." (Exodus, 20:8).
The Lord replied: "I will not create the world through thee, since thou representest war, being in shape like a sharp-pointed sword, or a lance with which war is implemented. They are called weapons of war. Thou art comparable to the נ "Noon", with which the world was not created for the reason that in her is inherent the weakness of "falling". The ז "Zayin" immediately departed from His presence.
186) This will serve to clarify the subject matter of the discussion that took place between the letter "Zayin" and the Creator. The ז "Zayin" is a combination of a י "Yood" upon a ו "Vov". The י "Yood" refers to the great "Meichin", the light that stems from the head of the Sephiroth, which the "Nukvoh" drew upon "Z.A", which spectacular accomolishment is corroborated in Proverbs, 12:4, thus:
"EISHES CHAYEEL ATERES BAYLOH.", which means: "A VIRTUOUS WOMAN IS A CROWN TO HER HUSBAND."
The foregoing designates that when the "Nukvoh" is included in the realm of "Z.A", which the ו "Vov" symbolizes, that is, the masculine principle, she is then transformed into a crown upon the head of "Z.A", that is, the י "Yood" which appears upon the ו "Vov". This is expressed in the Zohar, thus: Her husband (meaning "Z.A") is crowned through his "Nukvoh" ("Malchut"). All this is conveyed in the Precept: "ZOCHEIR ES YOM HASHABBOS L'KADSHEY", "REMEMBER THE SABBATH DAY TO KEEP IT HOLY." (Exodus, 20:8).
Through our performance of this precept, we enhance or elevate the Sabbath Day, which symbolizes the "Nukvoh" above and thereby she becomes a crown upon "Z.A", her counterpart. "Malchut" is then imbued with the masculine principle, the "Nukvoh" then being called Holiness.
187) Therefore, the "Zayin" made this plea: Since the light which I cause to be revealed is supernal and holy, bringing about "M'Nuchoh", perfect rest and tranquility; and, because through this light, the "Klippoth" are destroyed, my dimension of light is, because of this, a fit instrument for the Creator to use in the creation of the world.
GOD answered the letter ז "Zayin" that she is unacceptable for use in GOD'S creation of the world. The reason for this is as follows. The letter ז "Zayin" symbolizes the Sephirah "Netzach" (Triumph) of "Z.A", that is to say: the three letters ז "Zayin", ח "Chess", ט "Tess" represent the three Sephiroth "Netzach", "Hod" and "Yesod" of "Z.A". Thus, when the "Nukvoh" becomes included in the ז "Zayin", which is the Sephirah "Netzach", she then gains the power to rise with "Z.A" to the upper "Abbah and Immah" and it is there that the "Nukvoh" becomes a crown to the head of "Z.A", which is tantamount to her husband, "Z.A" becoming crowned with the "Sabbath Day", as mentioned above.
However, this entire emendation is brought about by "Malchut", the "Nukvoh", by means of her becoming included in the masculine principle, elevating herself to the upper "Abbah and Immah", Wisdom and Intelligence; and not at her own proper place below, that is, at her permanent place, where both "Z.A" and "Nukvoh" are always found; and therefore her "Tikkun", emendation, cannot be deemed as complete in the range of the six thousand years, the span of time that creation will continue to exist, that is, till the new era of a new world dawns upon the face of the earth; for, during the days of the week when she returns to her original place, she is then recognized as being included in the letter ז "Zayin", to be distinguished as a weapon of war to the extent that all wars with the "Citra Acharah", the "Klippoth", are devised and implemented by her, the "Nukvoh", which means that the days of the week are the prelude of preparation for the "Sabbath Day".
188) This war with the "Klippoth" waged by the servant of GOD is dramatized in the expression of the "Tikkun Zohar", thus: "Whoever has waged war with the "Citra Acharah" and subdued her, will be granted the daughter of the king".
By this is meant that during the days of the week every one must wage war with the "Klippoth", the alien powers, and triumph over them. It is then that man can merit the daughter of the king, which is the "Sabbath Day".
Consequently, the shine which prevails on the "Sabbath Day" during the six thousand years does not suffice to completely destroy the "Klippoth".
It is for this reason that there is always an intervening six days of the week that return after every "Sabbath" and this will continue until the final emendation of the world at the close of the six thousand years, when the revelation of the "All Sabbath Day" of complete rest will be disclosed for all eternity; that is to say: "THE DAY WHICH SHALL BE WHOLLY A SABBATH AND REST IN THE LIFE EVERLASTING."
189) This is why GOD told the letter ז "Zayin" the following: I will not create the world with you, for within you is inherent "battle", the sharpened sword and the spear or lance used to wage war. To be precise, your shine is, as yet, incomplete, as you are still below in your place unfinished, that is to say: If one is to venture to merit you as a boon, he must first wage wars with the "Citra Acharah", the "Klippoth".
The word "Krove" (war) indicates strife between the lower beings, that is, man with the "Citra Acharah".
The connotation "Carboh D'Shaneneh" (Sharpened Sword) attached to the "Nukvoh" is attributed to Kingdom whenever she is included in the Sephirah "Netzach" of "Z.A" during the six days of the week; that is to say: during the six days of the week the "Nukvoh" is turned into a "Charboh D'Shaneneh", a sharpened sword, against the "Klippoth" that try to get hold of the "Nukvoh".
190) On the other hand, the name of the weapon "Rumcheh D'Krove", a Spear with which to wage war, indicates "Z.A" proper, who is called "Raimach", Spear, which is in the form of the letter ו "Vov" that appears in the likeness of ו "Vov" (spear) with which to pierce through the "Citra Acharah", the "Klippoth".
This is why the Zohar compares the letter ו "Vov" to the נ "Noon"; for the power of the rigid judgments that are attributed to the masculine principle, that is, the ו "Vov", "Z.A", stem from the Sephirah "Binah", which is represented by the נ "Noon".