Tzadik

This article is about theHebrewfor "righteous one". For the Hebrew letter "Tzadik", seeTsade.For the Arabic name, seeSadiq.For other uses, seeTzadik (disambiguation).

Josephinterprets Pharaoh's Dream (Genesis41:15–41). Of thebiblicalfigures in Judaism, Joseph is customarily calledthe Tzadik.

Tzadik(Hebrew:צַדִּיקṣaddīq[tsaˈdik],"righteous [one]"; alsozadikorsadiq;pl.tzadikim[tsadiˈkim]צדיקים‎ṣadīqīm) is a title inJudaismgiven to people consideredrighteous,such as biblical figures and later spiritual masters. The root of the wordṣadiq,isṣ-d-q(צדק‎tsedek), which means "justice" or "righteousness".When applied to a righteous woman, the term is inflected astzadeket/tzidkaniot.

Tzadikis also therootof the wordtzedakah('charity', literally 'righteousness'). The termtzadik"righteous", and its associated meanings, developed inrabbinic thoughtfrom itsTalmudiccontrast withhasid( "pious" honorific), to its exploration inethical literature,and itsesotericspiritualisation inKabbalah.

Since the late 17th century, inHasidic Judaism,the institution of themystical tzadikas a divine channel assumed central importance, combining popularization of (hands-on)Jewish mysticismwith social movement for the first time.Adapting former Kabbalistic theosophical terminology,Hasidic philosophyinternalised mystical experience, emphasisingdevekutattachment to itsRebbeleadership, whoembody and channeltheDivine flowof blessing to the world.

Etymology

ṢedeqinCanaanite religionmay have been an epithet of a god of theJebusites.The Hebrew word appears in the biblical namesMelchizedek,Adonizedek,andZadok,the high priest of David.

Nature of theTzadik

Definitions

In classicJewishthought, there are various definitions of atzadik.According toMaimonides(based onTractate Yevamotof the Babylonian Talmud 49b-50a): "One whose merit surpasses his iniquity is atzadik".

According toShneur Zalman of Liadi'sTanya,a work ofHasidic Judaism,the true title oftzadikdenotes a spiritual description of the soul. Its true meaning can only be applied to one who has completelysublimatedtheir natural "animal" or "vital" soul inclinations into holiness, so that they experience only love and awe of God, without material temptations. Hence, a tzadik serves as a vehicle (מרכבהmerkavah)to God and has no ego or self-consciousness. Note that a person cannot attain such a level, rather it is granted from on High (or born with, etc.).This select level elevates the "Intermediate" person(beinoni)into one who never sins in thought, speech or action. Unlike the Tzadik, they only experience divinedevekut(communion) during devoted moments of worship or study, while in mundane life they can be tempted by natural inclinations, but always choose to stay connected to holiness. In the Tanyathe difference between the former Talmudic-Maimonidean and latter Kabbalistic-Hasidic conceptions is raised. Since the "Torah has 70 facets" of interpretation, perhaps both conceptions are metaphysically true:

As for what is written in the Zohar III, p.231: He whose sins are few is classed as a "righteous man who suffers", this is the query of Rav Hamnuna to Elijah. But according to Elijah's answer, ibid., the explanation of a "righteous man who suffers" is as stated in Raaya Mehemna on Mishpatim, which is given above. (Distinguishing 2 levels of Tzadik: The "righteous who prospers" -literally "good to him"is interpreted to mean that the natural soul in him has become"his own-transformed to good".The" righteous who suffers "-literally"bad to him"is interpreted to mean that his natural soul still exists in his unconscious, but is nullified to his Divine soul,"the bad-is under him") And the Torah hasseventy facets.(So the reason for the question)

Tzadikim Nistarim

Moses speaks to the children of Israel

The Talmud says that at least 36Tzadikim Nistarim(anonymoustzadikim) are living among us in all times;they are anonymous, and it is for their sake alone that the world is not destroyed.The Talmud and the Kabbalah offer various ideas about the nature and role of these 36tzadikim.InJewish folklorethey are calledlamedvovniks,from thegematrianumerical value for 36. InHasidic Judaism,with its social institution of the Tzadik in the central role of the community, the 36 may not necessarily be unknown, therefore. However, a Hasidic aphorism describes a known Rebbe Tzadik as being among the 36, as their true greatness could be concealed beyond the perception of their devoted followers.

Tzaddik of the Generation

Main article:Messiah in Judaism

Hasidim adhere to the belief that there is a person born each generation with the potential to become Messiah, if the Jewish people warrant his coming. This candidate is known as theTzadik Ha-Dor,meaning Tzaddik of the Generation.

Miracle workers

See also:Baal ShemandPractical Kabbalah

Whiletzadikstatus, according to its above definitions, is not necessarily related to the ability to perform or call uponmiracles,the termtzadikis often used loosely by the Talmud to indicate those who have achieved especially outstanding piety and holiness. In this context, thetzadik'sprayers are considered especially potent, as the Talmud states: "Atzadikdecrees and the Holy One (blessed be He) fulfills. "This is line with the Talmudic dictum:Rabban Gamlielthe son of RabbiJudah haNasiused to say: "Make His Will your own will, that He make your will as His Will."

In some contexts, people refer specifically to the piousmiracle workeras atzadik.In Hasidism, the doctrine of "Practical Tzadikism", developed byElimelech of Lizhensk,involved the Tzadik performing miracles to channel theAyin-YeshDivine blessing. In its most extreme version, Hasidic "wonder-workers", predominant in 19th century Poland, emphasised this conception, sometimes criticised by other Hasidic leaders as superficial. ToMenachem Mendel of Kotzk,and his reaction against Popular Tzadikism, the greatest miracle was to examine oneself without self-delusion.

Historical sources

Based on the teachings ofIsaac Luria,theBaal Shem Tovand theChaim ibn Attar,Shneur Zalman of Liaditaught in the name of theZoharthat "He who breathed life into man, breathed from Himself." Therefore, one's soul comes from the essence of God.

According to Kabbalah, atzadik,because they have completely nullified themselves and their desires to what God wants, their Godly soul (which like every Godly soul is part of God) is revealed within them more than other people who have not completely nullified themselves to God. This concept is based upon many Jewish sources. Here are some:

• TheZohar:"Et pnei Ha'adon YHWH - do Rashbi"(Lit.," The Countenance of the LordYHWH- this is [a reference to] RabbiShimon Bar Yochai.")
• TheJerusalem Talmud:"Was notEliahuthe ruler of the prophets? But it teaches that all the time he was standing before his teacherAḥiyya from Shiloit was as if he stood before theDivine Presence."This is explained in theYesod HaAvodahofAlexander Süsskind of Grodnoin the name ofDavid ben Solomon ibn Abi Zimra:"This was because Aḥiyya had his mind and thoughts connected and cleaved to the greatness of the holy one, and Elijah when he stood before his teacher connected his thoughts with the thoughts of his teacher with the love from his heart, and therefore it was as if he stood in front of the Shekhinah."
• Bahya ben Ashercomments on the verse "And Moses took the tent and pitched it for himself outside the camp, distancing [it] from the camp, and he called it the tent of meeting, and it would be that anyone seeking the Lord would go out to the tent of meeting, which was outside the camp." saying that "From here we see thatMoseswas called withthe Tetragrammaton,and we also find thatJacobis called withEl...And we also find by the name of a Tzadik that he is called with the Tetragrammaton... And we also find that byKing Messiahthat he is called with the Tetragrammaton as it is stated.and this is his name that he shall be called, The Lord is our righteousness...And the reason by all of them is because one who cleaves to something, is called by the thing which he is cleaving to. "
• Joel Sirkis"The purpose of The Blessed One was always that one should be involved inTorahin order to bond our souls in the essence and spirituality and holiness of the source of the giver of the Torah... And if one is involved in Torah study with this intention, one becomes a Merkavah and Heichal for theShekhinahmay he be blessed, so that the Shekhinah is literally within them, because they are a Heichal to God and within them literally the Shekhinah establishes its dwelling place. "
• Chaim of Volozhin"If someone sanctifies himself properly through the performance of all theMitzvot...Then he himself is theBeit HaMikdashitself...Because this is the truth regarding Tzadikim through the deeds which are desirable by the blessed one they are the Mikdash mamash "
• Moshe Chaim Luzzatto:"The holy one who cleaves constantly to God and his soul fires up with true intellectual understanding with great love of his creator and fear...Behold a person like this, he himself, is considered to be like theTabernacleBeit HaMikdashand the Mizbeiach...And also it is said regarding Tzadikim they are the Markavah, because theShekhinahdwells in them just like it dwelled in theBeit HaMikdash."
• Eliyahu Eliezer Dessler:"And this thing is so much certain to one that thinks in depth about it, until it is impossible to understand how someone can argue on it, and so was already mentioned in the words of many of the great scholars like theRamchaland others, that the image of Tzadikim isHashemmay He be blessed, Himself, and they are the same. "
• In 1951, the seventh Rebbe ofChabad,Menachem Mendel Schneerson,made a similar statementregarding the practice by Hasidic Jews to have a rabbi act as an intermediary with God on their behalf. He explained, "The Rebbe is completely connected with his Hasidim, not like two separate things that connect; rather, they become completely one. And the Rebbe is not an intermediary which separates, but one that connects. Therefore by a Hassid, he with the Rebbe with God are all one... Hence, it is not possible to ask any questions about [how it is possible to turn to the Rebbe as] an intermediary [for the purpose of asking him to pray to Hashem on one’s behalf], since this isAtzmus uMehus[God's Essence] itself as it put itself in a body. This is similar to the statement of theZohar,'Whose is the face of the Master [God]? This is the Rashbi.'. "

In Majority Muslim Countries

The veneration of tzadikim and the veneration of prophets and other figures from the Torah, Bible, and Quran overlapped significantly, as did the veneration of figures from one religion by other local religions. Certain theological concepts overlapped as well. In the Medieval Muslim worldview, places like Egypt, al-Shām (especially Syria), and Karbala were holy or blessed land, though not necessarily as much as Mecca, Medinah, and Jerusalem. Jews never regarded other cities as sacred as Jerusalem, but lands like Syria, Iraq, and Egypt were also seen holy. A more specific location often became holy when someone saw a prophet or saint in a vision and was told to build a shrine. The prophet or saint made the place holy, but their granting of holiness was limited. The holiness was perpetuated via ritual behaviors such as prayer, supplication, votive offerings, sprinkling perfume and water, laying on the shrines and tombs, living in them, circumambulation, touching, and taking soil and rocks away that were thought to heal throughbaraka.These actions marked the sites associated with saints and prophets as separate from their surroundings. Sites that were destroyed and never rebuilt were seen as having lost favor with God, the prophets, and the saints. Sites also became holy due to their place in scripture, eschatological tradition, legends, local performance of ritual, the import/export of sacred objects and substances, and the production and display of talismans. Saint and prophet shrines were more common in cities, but plenty have been recorded in rural areas.

Saints and prophets in the view of Medieval Jews and Muslims possessed baraka (which can be translated as "blessing" ), an innate force which was also conferred into objects they'd used or places they'd been, both of which are very important to saint veneration. Jews also use the word qadosh ( "holiness" ) in the same context. In both religions, God is the ultimate source of holiness, and holiness comes from being or having been in service of God.

Holy places, particularly the shrines and tombs associated with saints and prophets, were associated with supernatural sensory phenomena, particularly in the pre-modern era. This includes unnatural lights descending to holy sites or emanating from them, visions, unexplained pleasant smells, and clouds ascending from shrines or hovering over them. Both Jews and Muslims also said that a shrine of a prophet or saint would evoke a feeling of awe or holiness.

Egypt

In Egypt, Jewish saint veneration is not often a topic of research and is not prominently practiced today, though a number of Egyptian saints are said to be Jews who converted to Islam. There are three Jewish mausoleums in Egypt currently associated with the practice:Maimondes' tomb in Musky, Cairo; Sidi al-Amshati's tomb in El-Mahalla El-Kubra inGharbia,which has not hosted any celebrations for some time; andHatsera's mausoleum near Damanhur in Beheria.The Synagogue of Moses at Dammuh was also well regarded as a holy pilgrimage site, and in the Medieval era, many shrines to Elijah existed. Such shrines commemorated the various places Elijah had taken refuge from King Ahab in.

Hatsera was a Moroccan rabbi who died in Egypt while on pilgrimage, and was subsequently buried in Egypt. His tomb has been taken care of by Muslim Egyptians for many years, though it and it's pilgrimage has become a contentious legal and political issue. The tomb sits on a hill, and all hilltop tombs in Egypt are believed to protect surrounding villages from floods. Many locals mistakenly believe he was Muslim, or do not know what religion he was. A few even believe he was a Christian from the Pre-Islamic era. The local Muslim villagers often visit his tomb for healing, protection from the evil eye, or before Friday prayers. 89 other Jewish graves surround Hatsera's tomb.

In the anniversary of Hatsera's death, pilgrims come on ahillūlajourney, mostly from Morocco and France. A market pops up, and pilgrims gather in the tomb to pray, ask for blessings, and place items on the grave in hopes they'll be blessed. After the prayers, a meal is held. A rabbi and one of Hatsera's descendants are typically in attendance.

Many Egyptians do not distinguish between saints of different religions, and simply rank them. First are the family of Mohammed, then the Companions, the martyrs, holy men, and lastly, local saints who are not well known outside their villages.

Iraq

In Iraq, Muslims and Jews served alongside each other as keeps of shrines associated with saints and prophets.

Among the tombs and shrines frequented by Jews in Iraq are the shrine of Ezekiel and the tomb of Ezra (in the 11th century said to be surround by the graves of seven tzadikim).

Lebanon

In Lebanon,Karak Nuhhosts a tomb thought to be that of Noah, an identification dating back to the Medieval era.

Morocco

In Morocco, emphasis has been put on saint veneration's similarities between Jewish and Muslim communities to different political ends. While these practices are indeed similar, and saints may be shared between communities, certain elements are uniquely Jewish. Saints and their icons are often likened to Torah scrolls and are physically treated in similar ways- the tomb of a saint is like a Torah's ark, and the frames of icons are made with similar materials to Torah mantles. Pilgrimages also borrow elements from Torah services.Annual Jewish pilgrimages to tzadik's tombs were calledhillūla,meaning celebration.

Both Jews and Muslims held communal meals in the tomb sanctuary. Both attributed saints with the power to heal, do miracles, control nature, perform spiritual and ritual healing via trance, and control jinn. Tzadikim were also attributed to swnd messages in dreams, spirit forms, and while transformed into animals. Some of these traits are also similar to Christian saints, which likely influenced Iberian Judaism and was brought to Morocco by the explusion of Jews from Spain.

The differences between the traditions include the fact that Muslim marabouts were recognized while alive, and were commonly related to, or were students or followers of, other holy figures. Tzadikim typically did not come from such holy lineages and were recognized after their deaths. Marabouts also often joined or were said to join anti-colonial resistance groups, while tzadikim did not.

Tzadikim in Morocco are typically Torah scholars, miracle workers, and divine mediators. Stories and poems written about them are done in the same style and tradition as other Rabbinic literature.They were usually Rabbis, which is not uncommon in the Jewish tzadik tradition. Many saints in both Judaism and Islam were localized and only worshipped in specific areas. Others gained widespread recognition. Jews believed their saints to be superior to Muslim saints, and sometimes viewed the Muslim worship and serving of the tzadikim as evidence of this.

The similarities of Moroccan Jewish and Muslim practices, including saint veneration, were used by colonial European powers to claim Morocco was unified and consisted of a distinct nation, but that Moroccans were not sufficiently united to resist imperialism. Today, these similarities are used to emphasize and display tolerance of religious minorities.In the colonial era, these overlaps and similarities led to positive economic relations in regard to saint veneration. The infrastructure introduced during colonialism increased the number of pilgrims for everyone, which increased their economies and the logistics for organizing them. The festive nature of Jewish pilgrimages in Morocco also increased during this time. Muslims often did the upkeep and protection of tombs, as the sultan would appoint them to protect the cemeteries of dhimmis. Today the government of Morocco continues to upkeep tombs and help organize and facilitate pilgrimages.

Palestine

In Palestine, the sites associated with tzadikim and other holy figures have become politically contentious. These sites were once frequented by all religions in the area, with varying personal beliefs about who was buried there, but following the creation and expansion of the Israeli state, Palestinians, whether they are Muslim or otherwise, have often been banned from these sites. As such these sites are often at the center of violence. They have been used to justify Israeli settlements in the West Bank, hundreds of Israeli military personnel being deployed as escorts, military installations, and even the destruction of towns.In one instance, an Israeli killed Palestinians in the Cave of the Patriarchs and has in turn been venerated by some.

Syria

In Damascus, Muslims, Jews, Christians, and Zoroastrians would visit the same tomb of a medieval Muslim saint, a sharing of holiness that was once common throughout Muslim majority countries.

Both the Medieval Jews and Muslims of Damascus believed the city would be the site of the coming of the Messiah at the end of time. Many sites in the city were given specific future roles in this, as well as being associated with various holy figures such as Abraham and Noah.

Some of the holy sites frequented by Jews in Syria throughout history include the Synagogue of Elijah in Damascus (which contained a shrine dedicated to Elijah as well), another shrine dedicated to Elijah in Jawbar, east of Damascus, the propurted Tomb of Ezra in Taduf near Aleppo, the shrine of Abraham in Kefar Avaraham (aka Barza) near Damascus, and several other shrines dedicated to Elijah throughout Syria. Abraham has been associated with Damascus as far back as Josephus's writings, who recorded the belief that he had ruled Damascus as a king during some of his life.

Terminology in Kabbalah

Identification withYesod

Correspondences;Yesod-Foundation:9th sefirah, Tzadik,Covenant,channelsHeavento 10th sefirah:Kingship,Earth,Shekhinah,Israelites.

"..For all that is in Heaven and on Earth.."
"-Forall כל(Yesod) joins the Heaven and the Earth "
"The Tzadik is the foundation (Yesod) of the World"

In the system of 10SephirotDivine emanations in Kabbalah, each of the 7 emotional expressions is related to an archetypal figure in theHebrew Bible.The first emanatedrealmto emerge from God's potential Will in Creation isAtziluth,the World of "Emanation". As it is still nullified to Divinity, so not yet considered a self-aware existence, it is the realm where the 10 Sephirot attributes of God are revealed in their essence. In lower spiritual worlds the sephirot also shine, but only in successively lower degrees, concealed through successive contractions and veilings of the Divinevitality.Seven biblical tzadikim, righteous figures are considered as embodiments of the emotional sephirot of Atzilut:Abraham-Kindness,Isaac-Restraint,Jacob-Mercy,Moses-Endurance,Aaron-Glory,Joseph-Foundation,David-Kingship.While all seven figures are considered supreme Tzadikim, in particular contexts, eitherJosephasYesod,andMosesas inclusive soul of the community, are identified especially as archetypes for the Tzadik in general.

In thesephirot,Chesed-Abraham, Gevurah-Isaac and Tiferet-Jacob are higher spiritual powers than Yesod-Joseph, which channels the higher powers to their fulfilment in Malchut action. However, traditionally in Judaism, Joseph is referred to with the quality of "Tzadik-Righteous". While the Patriarchs lived righteously as shepherds, Joseph remained holy in Egypt, surrounded by impurity, tested byPotiphar's wife, captive in prison, and then active as viceroy to Pharaoh. As the Heavenly sephirah ofYesod- "Foundation" channels spirituality to our physical realm, so inKabbalahand the further development inHasidic thought,its function also parallels the human role of the Tzadik in this world:

• In the Divine, Yesod is the 9th Sefirah, in the middle balanced column, connecting all the higher sefirot, centred onTiferet- "Beautiful" emotional harmony, to the last sefirahMalchut- realisation in "Kingship". In the flow of DivineCreative lifeforce,this represents the connecting channel betweenHeavenand Earth, between the "Holy One Blessed Be He" (TiferetDivine transcendentmale manifestation of God), and the "Shekhinah"(Malkuth indwellingDivine immanentfemale presence of God). The 16th centurySafedKabbalists introduced the prayer "For the sake of the union" of these principles before Jewish observances.
• In the soul, Yesod is contact, connection and communication with outer reality of malchut, similar to the way the foundation of a building connects it with the earth.
• In the bodily form of man and woman, Yesod corresponds to the organ of procreation, analogously where the Tiferet body descends towards action, expressed in the procreative power to create life. This relates to theCircumcision"Covenantof Abraham ", the Jewish" Sign of the Covenant "with God. As the Torah describes two levels of Jewish covenant, physical" covenant of circumcision "and spiritual" circumcision of the heart ", so women are considered born already physically circumcised. Joseph's resistance toPotiphar's wife represents his perfection of the "Sign of the Covenant". Yesod is the foundation of a person's future generations, the power of generating infinity in the finite.
• Yesod is identified with the righteous tzadik, "the tzadik is the foundation of the world". As Jewish mysticism describes different levels of Tzadik, Kabbalah sees this verse as particularly referring to the one perfect tzadik of the generation. In the tzadik, God's infinite-transcendent light becomes manifest in this finite-immanent world. The tzadik procreates spiritually through revealing Divinity in new Torahinterpretations,and through awakeningreturnto God in his generation.
• Yesod connects beginning to end in God who encompasses all. In the Bible, Abraham began the Yesodcovenantofcircumcision,though his sefirah is Chesed love-kindness, the first emotional expression. Love creates the unity of spiritual covenant. For Abraham this descended into action, to become expressed in the physical covenant of circumcision. Yesod expresses this descent, uniting spiritual and physical. "Foundation" is the beginning of a building and the conclusion of planning. Yesod is the power to bring action to conclusion, to reveal that the beginning and end are united in God, "the end is wedged in the beginning, and the beginning in the end".
• Each Sefirah contains aninner dimension,as a soul motivating its outer Kabbalistic emanation function.Hasidic thoughtexplores the Divine motivation within, by psychologising Kabbalah through man's experience. The inner motivation of Yesod isEmet-truth, each person's desire for their actions to reflect their true soul intention, fulfilling in action God's essential intention for Creation. The Tzadik experiences the wish forDivine purposeconsummately.

Intellect in the supernal soul of the community

"..To love the Lord your God, to listen to His voice, and to cleave to Him.."
"Cleaving to a Torah scholar is as cleaving to the DivineShechinah"

The leaders of Israel over the masses stem from the intellect ofAdam's soul
"In every generation there is a leader likeMoses"

• The soul of the Tzadik is an inclusive, general soul of the community. In Kabbalah,gematria(numerical value) has significance, because Creation is formed through Divine "speech" as inGenesis1. The gematria of Yesod (יסוד) is 80, 8 times 10, forming reduced value of 18 (חי Life), as a tzadik is called truly alive spiritually. 80 is the value of Klal (כלל), the "community", the extension of Kol (כל), the term in Kabbalah for the sephirah of Yesod. The "Tzadik of the generation" is a "general soul" (neshama klalit) of the generation, in which each individual soul is included. Hasidic thought focuses on this parallel, and its application for each person. Through the personal connection of each soul to the tzadik, theirYechidahsoul-essence becomes revealed, through the revelation of theYechidahof the Tzadik.

Breslov Hasidut

...the Rebbe (Nachman of Breslov) must have intended that we go there forRosh HaShanah,continually, until the arrival of the Mashiach. The Rebbe himself said that the Evil had glorified many false leaders, making it extremely difficult to find where Moses is - the trueTzaddik.You should know, my friend, that this is the reason we have come here: to join our precious heritage with a bond that will last every day of our lives

— Nathan of Breslov

Rebbe Nachman of Breslov explained how only a true leader can awaken the most genuine Jewish faith: this leader is the Tzadik.

Variants as first names

• Hebrew: Tzadik, Zadik, orTzadok
• Amharic,Tigrinya:Tsadik (ጻድቅ) or Tsadkan (ጻድቃን)
• Arabic: Sadiq, Sadeq (صَادِق)
• Persian:Sadegh or Sadeq

Tzadikin Hasidism

The Hasidic development of the tzadik combined the former roles of privatemysticand socialMaggidinto communal mystical leadership.Hasidic thoughtinternalised theAyin-YeshHeavenly duality of Kabbalah into a complete paradigm forDeveikutperception of DivineOmnipresence.The Hasidic tzadik embodied this as a channel for the Divineflow.

See also:Ayin and Yesh

See also

• Gadol
• Gaon
• Sydyk

Sources

• Frumer, Assaf.Kol Hanikra Bishmi(Hebrew)
• Lessons In Tanya
• Pevzner, Avraham.Al HaTzadikim(Hebrew). Kfar Chabad. 1991

External links

• Kuntres HaHishtatchusThe classic Maamar explaining the significance of visiting the grave of a Tzaddik. (In English) chabad.org
• Maaneh LashonAn English rendition of the prayers to be said at the graveside of the righteous.
• Torah sources concerning Tzaddikim
• Connotations of the Kabbalistic sephirah Yesod-Foundationfrom inner.org
• Connotations of the inner dimension of Yesod: Emet-Truthfrom inner.org
• "The Soul of Life: The Complete Neffesh Ha-chayyim"(2012), Amazon,ISBN978-0615699912