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YESOD - PART 1
FOUNDATION, TZADDIK, COVENANT
(Last updated 4/4/01)

INTRODUCTION
In as much as the sixth Sephirah of Tipheret is closely
identified with Yeshua, as the
embodiment of the entire Godhead (all of the Sephirot),
specific aspects associated with Him
in the books of the "New Testament," can be
seen in each of the Sephirot.

For instance, we see Yeshua in:

Chokmah, as Creator and Father (John 1:3; 10:31; 17:21)

Binah, as the source of souls and compassionate
"motherly" figure (1 Peter 2:25;
Matthew 23:37; John 11:33-35)
Hesed, as the merciful High Priest at the "right hand" of God (Hebrews
2:17, 4:14,
Acts 7:55-56; Romans 8:34; Colossians 3:1)
Gevurah, as the one to whom judgment has been committed (John 5:22)
Netzach and Hod, as the "spirit of prophecy" (Revelation 19:10)
Malkut, as the "Kingdom of God" physically present before men (Luke 17:21)

Beginning with this section we will take a closer look at the

ninth Sephirah - Yesod, most
commonly referred to as "foundation." This
emanation of God is highly complex, appearing
in multiple roles, some of which have dual
aspects to them. We will begin in this first section
by examining three related concepts
that are associated with Yesod; Foundation/Pillar,
Righteous One ("Tzaddik"),
and Covenant (including circumcision).

In later sections we will focus on Yesod's relationship to

Tipheret and Malkut, both
similarities and complementary differences, as well as aspects
of Yesod associated with
Messiah, such as; Living Water, Rock, Manna, Jacob's ladder, the
High Priest, Atonement,
"the Way, Truth and Life," and "Son of God."

To add credibility to our interpretation of kabbalistic texts

and principles, we will be citing
numerous references throughout these sections from
renouned Hebrew kabbalists such as;
Gershom Scholem, Aryeh Kaplan, Z'ev Ben Shimon Halevi,
Elliot Wolfson and Yitzchak
Ginsburgh.

YESOD - FOUNDATION OF THE WORLD

Foundation as Torah-Water
The primary meaning given to the Sephirah of Yesod is that of Foundation. Part
of this has to
do with its location in the Sephirotic Tree, just above the last Sephirah
of Malkut-Kingdom.
As Malkut is directly associated with the world (i.e., representing the
Shekinah's presence
among us), all that comes from God is channeled from the upper
Sephirot "through" the
Sephirah of Yesod before making its way to Malkut. The
only path from heaven above, to
Malkut (and thus to us), is through Yesod. (Refer back to the "Tree of Life" diagram of the
Sephirot.)

As the receptacle of God's blessings, Malkut is considered the "pool" into

which this "life"
from God flows to the righteous on earth, amongst whom the
Shekinah resides. This life is

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equated throughout Scripture as Torah (i.e., Deuteronomy

6:2; 17:19; 30:15-20; John 5:24,
6:63, 68; Philippians 2:16; 1 John 1:1). In this way
Yesod is the Sephirah that functions to
bring God's sustanining blessings to the world.
This is why it is called the foundation upon
which the world
exists.1

On a related note, the month of Shevat corresponds to Tzaddik

- "the righteous one." The
Tzaddik is said to be a true manifestation
God's "water carrier," where water refers to Torah.
The month of Shevat
is referred to as the "New year for the study of Torah." 2 Interestingly,
the corresponding astrological sign for this time of year on the secular calendar is
Aquarius -
the "water bearer." (This may point to where Jewish and Babylonian
paths crossed at one
time.)

Foundation as Stone-Pillar
Yesod, as the foundation of the world, is also depicted as a "stone"
coming from the heavenly
Throne of Glory of the Holy One, blessed be He,
[Tipheret]:

Soncino Zohar, Shemoth,

Section 2, Page 222a - ‘Observe’, he said, ‘that
when the Holy
One, blessed be He, was about to create the world, He detached
one precious stone from
underneath His Throne of Glory and plunged it into the
Abyss, one end of it remaining
fastened therein whilst the other end stood out
above; and this other and superior head
constituted the nucleus of the world, the
point out of which the world started, spreading
itself to right and left and into all
directions, and by which it is sustained. That
nucleus, that stone, is called
sh'thyiah (foundation), as it was the
starting-point of the world. The name
sh'thyiah, furthermore, is a compound of
shath (founded) and Kah (God),
signifying that the Holy One, blessed be He, made it the
foundation and starting-
point of the world and all that is therein.

This foundation stone is also called a "pillar," that connects the earthly
and heavenly realms.
The Bahir offers the following insight, connecting the
pillar (foundation) to Tzaddik, and
stating that the measure of God's blessing is tied to
the measure of righteousness in the
world:

Bahir 102 - We learned: There is a single pillar extending from

heaven to earth,
and its name is Righteous (Tzadik). [This pillar] is named after the
righteous.
When there are righteous people in the world, then it becomes strong, and when
there are not, it becomes weak. It supports the entire world, as it is written, "And
Righteousness is the foundation of the world." If it becomes weak, then the world
cannot endure. Therefore, even if there is only one righteous person in the world,
it is
he who supports the world. It is therefore written, "And a righteous one is
the
foundation of the world."

This concept is also found in the Zohar. Here, the concepts of both the pillar and the
waters
of blessing are found together:

Soncino Zohar, Shemoth, Section 2, Page 184a-185a - The kingdom of

heaven,
which is the side of holiness, is fixed at two points, one its own and one
belonging to the world to come. The upper point is hidden, and therefore it has
two
points. Under its own point is Jerusalem, the centre of the inhabited world.
The point
which takes from the hidden supernal Mother is the terrestrial
Paradise, which is in the
centre of the whole world. In the centre of this Paradise
there is a hidden supernal point
which is not manifested, and a pillar rises within
that point from below, and from thence
issue waters which spread to all four
sides of the world.

This pillar, reaching from the earth to the heavens, is associated with the pillar seen
by Jacob
in his dream (Genesis chapter 28). This is addressed further below.
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YESOD - PATH OF THE RIGHTEOUS

ONE (TZADDIK)
As mentioned, the Sephirah of Yesod is associated with the idea of Tzaddik -
meaning
"righteous one." The compound term, "Yesod ‘Olam,"
is the "Righteous One, the Foundation
of the World," who upholds God's covenant
with the earth and procures sustenance for the
living beings upon it.

This is found at the sod-level understanding of the following Proverb:

Proverbs 10:25 - The righteous is the foundation of the world.

Besides being the path "downward," bringing God's blessings (Torah) to the
world, via
Malkut-Kingdom, Yesod is also depicted as representing the only "path
upward," from
Malkut to the rest of the Godhead above. (Again,
refer back to to the "Tree of Life" diagram.)

Thus, once a person has "sought first the Kingdom" (the Sephirah of Malkut,
which is
associated with the quality of humility), then "righteousness" (Yesod,
the next Sephrah),
becomes the next step to a further relationship with God.

The path leading from Malkut to Yesod, is called (the path of) Tzaddik. As
stated by Aryeh
Kaplan in his commentary to the Bahir:

Here again, "heaven" refers to Zer Anpin, while "earth" is

Malkhut-Kingship.
But in a more general sense, "earth" is the physical world,
while "heaven" is the
transcendental. In either case, one who wishes to ascend
on high must always
travel along the path from Malkhut-Kingship to Yesod-Foundation.
Looking at
the diagram of paths [the kabbalistic Tree of Life] it is evident that, while
there
are many paths interconneting the other Sephirot, there is only one path leading
from Malkhut-Kingship, the lowest Sefirah, upward, and this is the path leading
to
Yesod-Foundation. This path is called Tzadik, the Pillar of Righteousness,
represented by
the letter Tav. 3

This is the same path (way) Yeshua referred to as being hard to find and difficult to
maintain:

Matthew 6:33 - But seek ye first the kingdom of God [i.e.,

Malkut], and his
righteousness [the path of the Tzaddik], and all these
things shall be added unto
you.

Matthew 7:14 - Because strait is the gate [Malkut or Tzaddik],

  and narrow is
the way [i.e., the path of the Tzaddik],
which leads unto life, and few there be
that find it.

The path of the Tzaddik was the way that John the Baptist took, and also
preached:

Matthew 21:32 - For John came unto you in the way of

righteousness,

Yeshua made clear that He was the path (way) of the Tzadik:

John 14:6 - Yeshua said unto him, I am the way,

the truth, and the life: no man
comes unto the Father, but by me.

(We will examine the aspects of the "way, truth and life," in
another section of this study.)

The flow of "life" from above is associated with the River

of Eden. Its path is outlined in the
Zohar as follows:

Soncino Zohar, Vayikra, Section 3, Page 58a - It is written:

“A river went
forth from Eden” (Gen. II, 10). It has been laid down that the
name of that river
is Jubilee, but in the book of Rab Hamnuna the Elder it is called Life,
because
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life issues thence to the world. We have also laid down that the great and mighty
Tree in which is food for all is called the Tree of Life, because its roots are in
that
Life. We have learnt that that river sends forth deep streams with the oil of
plenitude to
water the Garden and feed the trees and the shoots. These streams
flow on and unite in two
pillars which are called Jachin and Boaz. Thence the
streams flow on and come to rest in a
grade called Zaddik, and from hence they
flow further till they all are gathered into the
place called Sea [Malkut-
Kingdom], which is the sea of Wisdom.

King David, having first sought (and attained) the level of Malkut-Kingdom, sought out
this
deeper relationship. As mentioned, Yesod is linked to the stream of
blessings that flows from
the upper to the lower worlds. As this steam (the River
of Eden) sustains life to the world,
Yesod is also called El Hai, ("the
Living God") 4

Thus we see David praying:

Psalm 84:2 - My soul longeth, yea, even fainteth for the courts of
the LORD: my
heart and my flesh crieth out for the living God [Yesod].

The Zohar speaks of King David seeking Malkut-Kingdom first (in complete humility), in
his
petition to God:

Soncino Zohar, Vayikra, Section 3, Page 20a - But, indeed, these

words, like
all David's words, were uttered in the holy spirit. He was addressing the
Kingdom of Heaven [Malkuth], for she is the intermediary between earth and
heaven, and
whoso has a petition of the King must make it known to her first.
Hence David said:
“I will acknowledge my sin to thee, the Kingdom of Heaven,
and mine iniquity have I
not hid from the Righteous One of the universe, and I
said, I will confess my sin to the
Lord, to wit, the Holy King to whom all peace
belongs.” Then it goes on: “And
thou forgavest the iniquity of my sin”; this was
in the highest realm, the place
where the Ancient Holy One abides. Thus this
verse includes all; and in the same way,
whoever prays to the King should unify
the Holy Name in his thought, ranging from lower to
upper, and from upper to
lower, and linking all together, and then his prayer will be
granted.’ Said R.
Jose: ‘Who has the skill to pray like King David, who used to
keep watch at the
gate of the King?’ Said R. Hiya to him: ‘Assuredly it is so,
and therefore the
Torah has taught us the ways of the Holy King that we may know how to
seek
him, as it says, “After the Lord your God ye shall walk” (Deut. XIII,
4).’

The faith of David is further expressed in terms of "Covenant," the subject

of the next
section:

Soncino Zohar, Bereshith, Section 1, Page 230b -

"I have made a covenant
with my chosen.,’ This covenant is the secret of faith.
Or we may interpret the
"chosen one" of the Zaddik from whom issue blessings to
all the lower creation,
all the holy Hayyoth being blessed from the stream which flows
forth to the lower
world. "I have sworn unto David my servant", to wit, that he
will always be
established in this Zaddik, the foundation of the world, save in the time
of galuth
[diaspora], when the flow of blessing is cut off,
and faith is defective, and all joy
is banished.

YESOD/TZADDIK - COVENANT
Soncino Zohar, Bereshith, Section 1, Page 247a - Happy are they
who are
called righteous, for only he is so called who observes this grade [the
Sephirah
of Yesod], this sign of the holy covenant. Happy are they in this world and
in the
world to come.

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Based on what we have discussed so far in our Revelation background studies, the
"middle
pillar of the Godhead," (actually, the entire kabbalistic Tree of Life)
is both;

1. how God reveals Himself to us

2. our path for becoming "conformed to His image." 5

The connection mentioned above, between the Tree of Life being both the goal (God), and
the process (being a "hearer" and "doer" of Torah), is found in a
third aspect of Tzaddik --
that of "Covenant," the "bond"
between God in heaven and man on earth.

Covenant: Jacob
Perhaps the most clear connection we have of this "pillar" functioning in
these two roles, is
found in Jacob's dream from Genesis chapter 28. The Zohar associates
this "twofold aspect"
of Covenant with Jacob's ladder. Jacob reveals
that the ladder represents both the Divine (the
goal) as well as the "method" we
are to make use of to bring ourselves closer to God:

Soncino Zohar, Bereshith, Section 1, Page 150b - AND HE WAS

AFRAID,
AND SAID: HOW FULL OF AWE IS THIS PLACE . The word “place” here has
a
twofold significance. It refers in the first instance to the place mentioned by
Jacob in
the preceding verse; but it also refers to the mark of the holy covenant,
which should not
be left inoperative. (These two significations, however, are only
two aspects of one and
the same idea.) Jacob then said: THIS IS NONE OTHER
THAN THE HOUSE OF GOD , implying: This
is not to remain idle; its covenant
is not meant to exist in isolation. It is in sooth a
godly abode, to be used for the
promotion of fecundity and for receiving blessing from all
the bodily organs. For
indeed this is THE GATE OF HEAVEN , or, in other words, the gate of
the Body,
the gate assuredly through which pass the blessings downwards, so that it is
attached both on high and below: on high, as being the gate of heaven, and
below, as being
none other than the house of God.” Hence “he was afraid, and
said: How full of
awe is this place!” But mankind (it may be added) pay no
regard to its preciousness,
so as thereby to become perfect on high and here
below.’

Scripture shows us that God referred to Himself as El Shaddai (another

name for Yesod,
meaning "God the Provider," through whom blessings come), with
the Tzaddikim of
Abraham, Isaac and Jacob. This name they knew Him by is tied to the theme
of Covenant:

Exodus: 6:2-8 - And God speaketh unto Moses, and saith unto him,
`I am
YHWH, and I appear unto Abraham, unto Isaac, and unto Jacob, as El Shaddai;
as to My
name YHWH, I have not been known to them; and also I have
established My
covenant with them.

Covenant: Noah
Note: The following section of the Zohar contains several mystical concepts, which
will be
address in detail in this analysis of chapters four and five of this Revelation
study. We will
present them here with minimal commentary.

The Zohar begins by citing Scripture's association of the rainbow to the topic of
Covenant. It
makes the point that this rainbow "preexisted." (As we will later
discuss, the themes related
to Yesod all stem from "the foundation of the
world.") The section goes on to associate the
rainbow with the firmament found
in Ezekiel's vision of the heavenly realm. Note how the
actions of
the "mighty beasts" are reminiscent of John's view of heaven in the book of
Revelation:

Soncino Zohar, Bereshith, Section 1, Page 71b - AND GOD SAID

TO NOAH...
THIS IS THE TOKEN OF THE COVENANT WHICH I MAKE BETWEEN ME
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AND YOU... I HAVE SET

MY RAINBOW IN THE CLOUD. The past tense "I
have set" shows that the bow had
already been there. In connection with this
passage R. Simeon discoursed on the verse: And
above the firmament that was
over their heads was the likeness of a throne, as the
appearance of a sapphire
stone (Ezek. I, 26). ‘Before this verse,’ he said,
‘we find the words, "And when
they went I heard the noise of their wings like
the noise of great waters, like the
voice of the Almighty" (Ibid. 24). These are the
four sacred and mighty beings
called Hayyoth (animals), by whom the firmament is upheld,
and whose wings
are usually joined together to cover their bodies. When, however, they
spread out
their wings, a volume of sound swells forth, and they break out into songs of
praise, "as the voice of the Almighty", which never becomes silent, as it is
written, "so that my glory may sing praise to thee, and not be silent" (Ps. XXX,
13). The tenour of their praises is, "The Lord hath made known his salvation, his
righteousness hath he revealed in the sight of the nations" (Ps. XCVIII, 2). It
says
further: "A noise of tumult like the noise of a host" (Ezek. I, 24), i.e. like
the
sound of the holy camps when all the supernal armies assemble on high. What is
it they
declaim? "Holy, holy, holy, is the Lord of Hosts, the whole earth is full of
his
glory" (Is. VI, 3). They turn to the south and say "holy", they turn to the
north
and say "holy", they turn to the east and say "holy", they turn
to the west and say
"blessed". And that firmament rests upon their heads, and in
whatever direction
it turns, their faces turn also. They turn their faces to the four
cardinal points,
and all revolve in a circle. The firmament is imprinted, at the four
corners of a
square, with four figures, of a lion, an eagle, an ox, and a man; and the
face of a
man is traced in all of them, so that the face of Lion is of Man, the face of
Eagle
is of Man, and the face of Ox is of Man, all being comprehended in him. Hence it
is
written: "As for the likeness of their faces, they had the face of a man" (Ezek.
I, 10).

The rainbow has a direct association with Metatron in kabbalistic literature:

"The light of this rainbow (qeshet) is great for it derived (from) the light
of the
intellect and that is the level of Metatron, for the intellect is fixed in him like
the
holy spirit in the body. Therefroe it says, 'That was teh appearance of the
semblance
of the Lord' (Ezekiel 1:28). i.e., the derived intellect (sekhel ha-
nigzar), for his name
is like the name of his Master (cf. B. Sanhedrin 38b), as it
says, 'since My name is in
him' (exodus 23:21)." (Cf Zohar 3:215a [Ra'aya'
Mehemna']: "Certainly the
rainbow (qeshet) that is revealed in the exile is none
other than Metatron who is called
Shaddai.") 6

It is interesting to note that Metatron is also connected to Shaddai (Yesod) in that

the two
have the same numerical value (314) in Hebrew gematria. (This is the
system of number
values assigned to the letters of the Hebrew letters.)

Covenant: Joseph
This Zohar goes on to make an interesting comparison between Noah and Joseph, as the
latter is the Patriarch directly associated with the Sephirah of Malkut. (See the next section of
this Yesod study for
a list of which Sephirot each Patriarch is linked to.)

The mention of colors, especially the four colors of green, red, white and
sapphire, is
significant and is addressed in our text analysis. (Recall that Joseph
was given a coat of many
colors, which was indicative of his relationship to the rainbow
and Yesod.) A connection is
made between the sapphire stone of Ezekiel's vision and
foundation stone This is Yesod, the
pillar of righteousness mentioned earlier in this
study:

Soncino Zohar, Bereshith, Section 1, Page 71b - Further, the

firmament with
its enclosed square contains the gamut of all the colours. Outstanding are
four
colours, each engraved with four translucent signs, both higher and lower. These
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when
decomposed become twelve. They are green, red, white, and sapphire,
which is made up of
all these colours. Hence it is written, "As the appearance of
the bow that is in the
cloud in the day of rain, so was the appearance of the
brightness round about. This was
the appearance of the likeness of the glory of
the Lord" (Ibid. I, 28): containing,
that is to say, all shades of all colours. The
same is referred to in the text I HAVE SET
MY BOW IN THE CLOUD. The bow
here has a parallel in the text, "But his bow abode
firm" (Gen. XLIX, 24), i.e. the
covenant of Joseph, because he was a righteous man,
had for its symbol the bow,
since the bow is linked with the covenant, and the covenant
and the righteous are
integral in one another. And because Noah was righteous, the sign of
his
covenant was the bow. (The word vayophozu, mentioned in connection with
Joseph, is
akin to the term paz (fine gold) in the passage, "More to be desired are
they than
gold, yea, than much fine gold" (Ps. XIX, 11), and it means that his
arms shone with
the lustre of the most desirable substance, they shone with the
light supernal, since he
had observed the covenant; hence he is named "Joseph
the righteous".) And the
rainbow is therefore called " covenant" because they
embrace one another. Like
the firmament it is a supernal resplendent glory, a
sight of all sights, resembling the
hidden one (the Shekinah), containing colours
undisclosed and unrevealable. Hence it is
not permitted to gaze at the rainbow
when it appears in the heavens, as that would be
disrespectful to the Shekinah,
the hues of the rainbow here below being a replica of the
vision of the supernal
splendour, which is not for man's gaze. Hence when the earth saw
the rainbow
as a holy covenant, it was once more firmly established, and therefore God
said,
AND IT SHALL BE FOR A TOKEN OF A COVENANT BETWEEN GOD, ETC.
The three primary
colours and the one compounded of them, which we
mentioned before, are all one symbol, and
they all show themselves in the cloud.
"And above the firmament that was over their
heads was the likeness of a throne,
as the appearance of a sapphire stone" (Ezek. I,
26). This alludes to the
"foundation stone" (eben shethiah), which is the
central point of the universe
and on which stands the Holy of Holies. "The likeness
of a throne", i.e. the
supernal holy throne, possessing four supports, and which is
symbolic of the
Oral Law. "And upon the likeness of the throne was the likeness as
the
appearance of a man upon it above" (Ibid.); this symbolises the Written Law.
From
here we learn that copies of the Written Law should rest on copies of the
Oral Law (and
not vice versa), because the latter is the throne to the former. "As
the appearance
of a man" refers to the image of Jacob, who sits on it.’

YESOD - CIRCUMCISION
As we will discuss in detail in the next section, Yesod plays the role of
"connecting" the
Sephirot of Tipheret (the male above) to Malkut (the female
below). As such, it is
metaphorically associated in kabbalistic writings with the male
sexual organ (which connects
the "body" of man to the woman). It is thus also
identified with circumcision -- the "sign of
the covenant."

We conclude this section by presenting a concept regarding the act of physical

circumcision,
and God's commandment for this to be performed on the eighth day. One reason
traditionally
given for this, is that by performing the circumcision on
the eight day, the child is assured of
passing through one Shabbat, from where he gains
strength.7

We agree with this reasoning, and present an additional kabbalistic view. As we have
already
discussed, Shabbat is associated with the Sephirah of Malkut-Kingdom, which is the
last
Sephirah emanated from God, but the first one we are "pass through." (i.e.,
"Seek ye first the
Kingdom (Malkut) ...") Therefore, a child is
guaranteed to "pass through" the first Sephirah of
Malkut (by going through
Shabbat), before going on to the second (Yesod), as represented by
the covenant.

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Having reached Yesod, a procees then begins where the child is slowly transitioned from
the
mother's care to learning from their father. (This is reflective of the male/female
aspect of
Yesod, which will be discussed later in this study.)

The child continues their training in Torah. This involves hearing and learning the
importance of keeping the commandments as well as applying this understanding to their
lives and doing things to draw closer to God. The first aspect of this based in learning
and
obedience, which is associated with the "restrictive" Sephirah of Hod.
Performing the
commandments and other acts of Torah is linked to the "active"
Sephirah of Netzach. Both
aspects are required for "balanced growth."

Eventually the child becomes a "son of the Commandments" at

his Bar Mitzvah (as likened to
Tipheret, the "Son" of Torah).

1. The Bahir: Translation, Introduction and Commentary, Aryeh Kaplan,

Samuel Weiser, Inc., York Beach
Maine, 1979, p.175.

2. Kabbalah
and Modern Life - Living with the Times: The
Month of Shevat, Rabbi
Yitzchak Ginsburgh,
http://www.inner.org/times/shevat/shevat.htm

3. The Bahir: Translation, Introduction and Commentary, Aryeh Kaplan,

Samuel Weiser, Inc., York Beach
Maine, 1979, p.161.

4. On the Mystical Shape of the Godhead: Basic Concepts in the Kabbalah, Gershom
Scholem, Schocken
Books, New York, 1991, p. 103.

5. Expressed another way; "When it (the Tree of Life) has begun to be part
of the aspirant's own being, he can
say he knows something of Kabbalah." - The
Way of Kabbalah, Z'ev ben Shimon Halevi, Samuel Weiser, Inc.
York Beach, Maine, 1976,
p.142.

6. Along the Path: Studies in Kabbalistic Myth, Symbolism, and Hermeneutics,

Elliot R. Wolfson, State
University of New York Press, Albany, 1995, p. 137, citation from
MS Milan, Biblioteca Ambrosiana 62, fol
105b.

7. The Bahir: Translation, Introduction and Commentary, Aryeh Kaplan,

Samuel Weiser, Inc., York Beach
Maine, 1979, p.177, (citing Zohar 3:44a).

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