The Letter "Zade" ("Tzaddik")
67) Enters the צ "Zade" and says: "O Lord of the world, may it please thee to create with me the world, inasmuch as I am the sign of the righteous ("Zadikim") and of thyself who art called "Zaddik" (Righteous) as it is written, "For the Lord is righteous, He loveth righteousness (PS. XX, 7)", and hence it is meet to create the world with me.
The Lord made answer: O "Zade", thou art "Zade", and thou signifies צ "Zaddik" (the righteous one), but thou must not be exposed mayest not come out in the open so much.
Were the creation of the world to begin with thee, thou wouldst become unveiled and give the world cause for offense.
68) This will explain why the "Zade" must be concealed; for, at the outset, the צ "Zade" had the image of the bent letter נ "Nun". Then came the י "Yood" of the Holy Name, which designates the "Brit" (Holy Coveneant), that is, the "Yesod" (Foundation), which is also designated the Sephirah "Yesod", the masculine principle, surmounting the letter נ "Nun". Thus when the י "Yood" and the נ "Nun" became united, they took on the form of the צ "Zade", which is to say that they were then representing together the masculine principle as well as the feminine principle.
69) This is the mystery of the creation of the first man. When GOD created the first man, who is the replica of the Sephirah "Tifereth" GOD actually brought into existence two spiritual persons ("Partzufim"); in other words, the "Partzuf Tifereth", the masculine principle, the "Partzuf "Malchut", the feminine principle. At the outset, they were combined "back to back". This condition is dramatized by the נ "Nun" and the י "Yood" in the צ "Zade", which are turned back to back and not face to face.
It is for this reason that the face of the "Yood" is turned around with the back to the נ "Nun" in this manner. The נ "Nun" and the י "Yood" do not stand "face to face", that is, in this manner: The back to back position of the נ "Nun" and The י "Yood" gaze upward: whereas the "Nun" looks downward, thus forming the צ ("zade").
70) The Holy One, said further to the צ "Zaddik": I will in due time remove you from your location, that is, disunite you from your back to back unity and return you ("Malchut") to be face to face in your unity with "Tifereth".
However, in order to accomplish this, you will have to go up into a higher realm so as to achieve this status of face to face unity but this will be accomplished later on; that is to say; not at the beginning of the creation of the world, when you will have to appear in the image of back to back, which designates that the light of "Malchut" is concealed. As a result, the world cannot be created with you. The letter צ "Zaddik" then departed.
71) This will explain why the letter צ "Zaddik" thought she would be acceptable to GOD for use in his creating of the world.
After the צ "Zaddik" saw that the ת "Tav" and the ש "Shin" were rejected because of the following: The ת "Tav" due to the rigid judgments that abide in her, and the ש "Shin" for the reason that the "Citra Achara" has a great hold on her, and therefore, the letter צ "Zaddik" ventured to approach GOD and porpose that she might be a fit instrument for GOD to employ in the creation of the world; and that then, through the letter צ "Zaddik", the world would be brought to final emendation.
This is because the letter צ "Zaddik" also has the great merit of being the "Chotem" (signature of GOD), just as the ת "Tav" and the ש "Shin" are, and in addition, the צ "Zaddik" has more merits than the ת "Tav" and the ש "Shin" have inasmuch as the "Klippoth" have no access to the צ "Zaddik".
This is expressed in the words of the "Zaddik" which letter said to GOD: The "Zaddikim" (Righteous) are stamped by my name which is the seal of the holy covenant, the "Brit" that is realized through the double performance in the cermony of circumcision: namely, the cutting of the foreskin and the tearing asunder of the second skin.
The letter צ "Zaddik" also pointed out that GOD himself is called by the name "Zaddik" which means, said the letter "Zaddik", "that in me is stamped your Holy Name".
In other words, the Holy One, that is the Sephirah "Binah" (Intelligence) has within her the two Sephiroth "Zaddik" and "Zedek" ("Yesod" and "Malchut").
72) To be specific, the three upper Sephiroth "Keter, Chochmah and "Binah"" have become emended; and have thereby taken on the image of the two phases "Abba" and "Immah", which are connoted Father and Mother. Through this, it was brought about that the Sephiroth "Zaddik" and "Zedek", that is, "Yesod" and "Malchut" in the "Partzuf "Binah" became on a par with the "Partzuf Tifereth", that also has the union of the Sephiroth "Zaddik" and "Zedek" ("Yesod" and "Malchut") in the following manner.
In order for "Binah" to be able to bestow light upon the Sephiroth and the worlds below her ("Briah", "Yetzirah", "Assiah"), as well as man on earth, her head, that is: the first three Sephiroth, had to undergo a transformation, after which the three Sephiroth assumed the function of "Abba" and "Immah" (Father and Mother) in relation to the two phases "Tifereth" and "Malchut" connoted as the children of "Binah".
The Zohar describes this improved condition of "Abba" and "Immah" that they are united through the two Sephiroth "Zaddik" and "Zedek", which are the last two Sephiroth of every "Partzuf". However, they are expressed differently because "Abba" and "Immah" are above the other Sephiroth and worlds.
This is why the Sephirah "Zaddik", "Yesod" (Foundation) of "Abba" is changed into the word "Shvil" (Path) and the Sephirah of "Immah", which is "Malchut" ("Zedek") is defined by the word "Nativ" that also means a Mystical Path. Therefore, the Zohar stresses that these two paths, because of their dwelling in such a high realm, no alien force can disrupt their union. They are thus always united and can, because of this unity, bestow light constantly upon the Sephiroth which are below them.
The Zohar describes this union of "Abba" and "Immah", that is, the head of the Sephirah "Binah" (Intelligence) as crowns, which, with love, embrace each other and are thereby united by a constant union that never ceases.
This is expressed in the Psalms, thus: "GOD IS A ZADDIK. HE LOVES RIGHTEOUSNESS".
73) The word "Zaddik" bears the name of the Sephirah "Yesod" (Foundation) of "Abba" whereas "Zidkot" (acts of righteousness), refer to the Sephirah "Yesod" (Foundation) of "Immah" (Mother) of the Sephiroth below her. The Sephirah "Malchut" of "Immah", actually constitute the Sephiroth "Netzach" (Triumph) and "Hod" (Glory); which two are called "Zidkot" of GOD or the acts of righteousness that GOD performs.
As was explained above, the Sephirah "Zaddik" of "Binah" is actually the Sephirah "Yesod", which is above the Sephiroth "Netzach" and "Hod"; and it is mentioned in Psalms that the "Zaddik" loves "Zidkot" (acts of righteousness) symbolic of the Sephiroth "Netzach" and "Hod", whose union is therefore perpetual and everlasting.
74) This explains why the letter "Zaddik" girded her loins and ventured to point out to GOD how eligible she is to be the instrument for the creation of the world; for, because of the fitness and the sufficiency of her dimension of light she could supply the world with the bounty it requires for its final restoration and perfection.
The Creator, in turn, made known to her the following: "Zade", you are צ "Zade" and you are צ "Zaddik".
The letter "Zade" represents the Sephirah "Yesod" (Foundation) of "Tifereth", that is "Partzuf Zeir Anpin", which means "the Small Face", designating "the small dimension of light". However, the initial letters of "the Small Face" are "Z.A".
When the "Yesod" of "Z.A" forms a perfect unity with "Malchut", He is then called צ "Zaddik"; for the nine Sephiroth of "Z.A" from the י"Yood" up to the צ "Zade", that is the "Yesod", which is the masculine principle.
The ק "Koof", on the other hand, is the beginning of "Malchut", the כ eminine פ rinciple, as previously mentioned, which, when united with the "Yesod" brings about the union of the ק "Koof" with the צ "Zade". As a result, the "Yesod" is then called צ "Zaddik".
75) It is now clear that the Creator, when he answered the "Zade" meant the following: "You are "Zade" only in your place, that is, in the "Yesod" (the Sephirah Foundation) of "Z.A", that is, "Tifereth". You are also distinguished as "Zade" in My place, that is, in "Binah". You are stamped within Me in the function of the unity which never ceases, as you have pointed out before. In addition GOD told her that she is also called "Zaddik" because the feminine principle, of which the ק "Koof" is symbolic, is joined to the letter צ "Zade". The close propinquity between the "Zade" and the "Koof" can readily be seen in the consecutiveness of the Hebrew letters in the alphabet. Nevertheless, the "Zaddik" was informed by GOD that the world cannot be created with her.
76) The following will serve to clarify why the "Zaddik" was rejected.
GOD said to the "Zaddik": "You must be in concealment. You must not be exposed so much". This is due to the fact that the letter נ "Nun" forms a part or the letter צ "Zaddik".
To be specific the "Zade", "Yesod" of "Z.A", "Tifereth", comprises the feminine principle, which is the ק "Koof" and, as a result, is called by the name צ "Zaddik"; just as the Creator called to the attention of the letter "Zade", the following:
"You are "Zaddik". The inclusion of the feminine principle in the image of the צ "Zaddik" is shown by the letter נ "Nun".
The נ "Nun" symbolizes the Sephirah "G'Vurah" of "Z.A" for the letters י "Yood", כ "Chof" and ל "Lamed" constitute the first three Sephiroth of "Z.A" which is also called "Partzuf Tifereth", that is, "Keter", "Chochmah" and "Binah". The letters מ "Mem" and נ "Nun" abide in the two Sephiroth "Chesed" (Mercy) and "G'Vurah" (Judgemnt).
Relative to the נ "Nun" that has her origin in the supernal realm of "Binah", King Solomon expressed himself thus:
"I AM "Binah"; WHITHIN ME IS INHERENT G'VURAH (JUDGMENT)." (PROVERBS, 8)
77) There are ten "Sephiroth". They are known as "Keter", "Chochmah" and "Binah" (the head of the "Partzuf"); "Chessed", "G'Vurah" and "Tifereth" (the middle of the "Partzuf"); "Netzach", "Hod", "Yesod" and "Malchut" (the end of the "Partzuf").
The ten "Sephiroth" are divided into three pillars: the "right", the "left" and the "middle" pillar.
A "Partzuf" consists of ten Sephiroth and is made up of three triads in the form of head, body and feet, thus:
KETER
CHOCHMAH
BINAH
CHESED
G'VURAH
TIFERETH
NETZACH
HOD
YESOD
MALCHUT
Therefore, when the Sephiroth "Chesed", "G'Vurah" and "Tifereth" gain maturity, they become enhanced and ascend to the head of the "Partzuf", which means that "G'Vurah", that is, the נ "Nun" assumes the name and excellence of the Sephirah "Binah". "Chesed" becomes "Chochmah" and "Tifereth" changes into an intermediary between the Sephiroth "Chochmah" and "Binah" and vice versa. The Sephirah "Tifereth" because of being raised into the head of the "Partzuf" then takes on the appellation "Daat" (Knowledge).
78) In other words, when the middle part of the Sephiroth, which is to say, the body of the Sephiroth or "Partzuf", falls from maturity into immaturity, the נ "Nun", as a result enters into her original place, which is the body of the Sephiroth and is again known as "G'Vurah".
When "Z.A" turns into immaturity, he is lowered back into his original place, that is, below the head of the "Partzuf".
Again, when "Z.A" falls from his maturity, it is precisely then that "Chochmah" ("Abba") is obligated to send out "Immah" ("Binah") outside of "the head of the "Partzuf" into the body thereof". This expulsion of "Binah" is for the benefit of her children "Tifereth" and "Malchut". It is also then that "Binah" takes on the likeness of "G'Vurah", which is the נ "Nun".
This is why a downfall is indicated in the letter נ "Nun" since the "Nun" is apt to fall down from the head of the "Partzuf" ("Binah") to the immature stage of the Sephirah "G'Vurah", that is, the body of the "Partzuf".
79) It is because of this that GOD said to the letter צ "Zade", of which the נ "Nun" is a component, that it is inexpedient and inadvisable for her to be revealed so much, lest she give the world cause for offense.
The reason for the need of concealment on the part of the "Zade" is because the letter צ "Zaddik" is a combination of both the נ "Nun" and the י "Yood". The י "Yood" is the first letter of the Holy Name. The י"Yood" also designates the holy Covenant.
In other words, when the י "Yood" is grafted to the נ "Nun", these two Hebrew letters become a unity that appears in the form of the צ "Zaddik".
80) "Malchut", the feminine principle in the sacred lights, which is included in the letter צ "Zaddik", is designated by the letter נ "Nun", which is combined with the צ "Zaddik". The נ "Nun", when enhanced, is then "G'Vurah" related to "Binah" and, as such, is also connoted "Binah". However, when "G'Vurah" falls from her pristine status due to the expulsion of "Binah" from the head of the Sephiroth to the body thereof, "G'Vurah" then settles in her original place, that is, in the left pillar of "Z.A", which is "Partzuf Tifereth" in his immature stage.
81) However, the י "Yood", which is attached to the נ "Nun", is the Sephirah "Yesod" ("Foundation") of "Z.A". The Sephirah "Yesod" is the transmitting agent between "Tifereth" and "Malchut". It is by means of "Yesod" that "Tifereth" transmits light to "Malchut". It is precisely this Sephirah that is symbolic of the "Brit Kodesh", The holy covenant that GOD made with Abraham, our father.
82) In the outline of the letter צ "Zaddik", the נ "Nun" and the י "Yood" of the letter "Zaddik" are situated back to back, meaning that the "ACHOORAYIM" (the posterior parts) of "Tifereth" and "Malchut" are amalgamated. This position of the letter צ "Zaddik" shows that no alien force can enter between the posterior parts of "Malchut" and "Yesod" ("Tifereth"); for the reason that these parts are consolidated and thus concealed. However, their anterior parts, that is the upper parts of their heads, are exposed to the outside; for there is no fear of the "Klippoth" since the evil cannot withstand the immensity of light that is emitted from their countenances.
83) To sum up, it must be said that the נ "Nun" and the י "Yood", the components of the letter צ "Zaddik", are defined as follows: When the נ "Nun" rises to "Binah", then it is called the high power of "G'Vurah", which is related to "Binah"; whereas the י "Yood" is then called "Daat" (Knowledge) that unites "Abba" with "Immah".
When the "Zaddik" abides in the body of the "Partzuf", it is then called "G'Vurah" of "Z.A" or "Tifereth" and the "Yood" is called "Tifereth". When the נ "Nun" goes down into the posterior parts of the "Partzuf", the נ "Nun" then is called "Malchut" and the י "Yood" is known as "Yesod". It is because "Yesod" is an offshoot of "Tifereth"that it is considered as though both "Yesod" and "Tifereth" were one "Sephirah".
When the letter "Zaddik" abides in the middle or end of the "Partzuf", then the face of the י "Yood" neither casts its light into the face of the נ "Nun" nor does it cast its light upon the back of the נ "Nun" but shines instead in the opposite direction. The face of the נ "Nun" likewise stands with her back to the back of the "Yood", thus:
F A C E נ B A C K F A C E י B A C K
This demonstrates that the rear parts of "Tifereth" and "Malchut" which the letter צ "Zaddik" symbolizes are in danger of being seized by the "Citra Achara" (The "Klippoth").
Therefore, the posterior parts of both "Z.A" and his feminine counterpart "Malchut" must be covered up.
This position of back to back צ "Zade" is for the sake of the preservation of the posterior parts of the "Partzuf Z.A" and "Malchut"so that the alien forces find no access to enter between the posterior parts of the "Sephiroth" and draw light to themselves.
84) It is because of this imminent peril, in which the posterior parts of the "Kedushah" might be involved, that the Creator addressed the צ "Zaddik" thus:
"Thou must not be exposed so much, thou mayest not come out in the open so much, lest thou givest the world cause for offense.
In other words, because there exists a lack of light in the posterior parts; you suffer a weakness therein. You must therefore be concealed in order to prevent the "Klippoth" from penetrating these parts.
This state of immaturity renders you unsuitable for use in the creation of the world. It is because the "Klippoth" can invade your precincts and draw light from you.
85) By means of the immature condition of "Yesod" and "Malchut", of which the letter צ "Zaddik" is a symbol, the soul of "Odom Horishon" (Adam the First) and Eve, Adam's counterpart, his feminine principle, were created back to back as well. In other words, the souls of Adam and Eve were a dual creation made up of two spiritual phases or "Partzufim".
The Zohar revelas that, due to the immature status of the Sephiroth "Yesod" and "Malchut", GOD brought out, through their instrumentality, the souls of Adam and Eve, in the similar form of the two Sephiroth "Yesod" and "Malchut"; that is to say also "back to back".
However, the Creator promised the letter צ "Zaddik" that, in the future, he is going to separate "Z.A" and "Malchut" and cause them to mature by establishing them so that they stand face to face, thus: י.
86) This emendation of "face to face" צ can only ensue in a higher realm; that is to say: the צ "Zaddik" will first have to ascend to that realm, the Sephirah "Binah" (Intelligence).
The gist of the idea conveyed in the words with which the Creator saw fit to reject the "Zaddik" consists in the following: "You (the Letter "Zaddik") might say that, since you are destined to attain to maturity, which means perfection; then it would be meet and proper to create the world with you (the letter "Zaddik") due to your future status, in which you are to attain the improved state of maturity, wherein "Tifereth" and "Malchut" will stand face to face just as I have given you assurance that, in the future, you will become separated and be brought to the ultimate restoration of appearing face to face.
However, even this reason that you have just presected to me is not a proper one to validate your plea; for, at the time when I bring you, that is, the letter "Zaddik"; "Yesod" face to face with the feminine principle "Malchut"; even then, this procedure of turning you face to face will not take place in your own limits below but, rather, be brought about because of your elevation to my place, that is, to the supernal "Abba and Immah" who abide in the head of "Binah".
Therefore, because the high status of your maturity, in which you will appear face to face will not be corrected in your own place below , at the end of the "Partzuf". Obviously, even then, at your own place, the "Klippoth" will have the power to work havoc in your lower degrees.
It follows then that you are not a suitable instrument for bringing the world to perfection, and therefore I cannot create the world with you.
87) This is what was conveyed in the words:
"I have something more to clarify regarding the following: I will, in due time, separate you from being back to back and, instead, turn you face to face. However, even though in time to come, I will remove you from your status of being back to back; and so you are destined to become united with "Z.A" because of being face to face, but this will not happen in your place.
You will have to rise into a different place, that is, above the seven lower sephiroth, which is the place of "Abba" and "Immah". At that time, you, "Tifereth", and "Malchut" will rise and garment "Abba" and "Immah" (in the head of "Binah"). It is the place where alien forces cannot come; yet, in your own place, the desirable status you will enjoy when you will become emended in the face to face unity that comes about due to maturity will not take place until the time of the final emendation, when all the worlds will eventually become perfected.
As a result of all this, how can I create the world with you; since there is also a possibility that the "Klippoth" would gain access to you and draw the bounty from you, which is not their due, all of which can happen before the world is finally emended?"