173. Through writing, the true tzadik can recognize the soul and the soul's inne

173. Through writing, the true tzadik can recognize the soul and the soul's inner dimension of the writer, and also his faith and the root of his faith. For there is a concept of the root of faith, as faith itself possesses vitality and a root. That is, there exists a “world of faith” from which faith is drawn, and this world too has faith in the Blessed Holy One. This is the root of faith, which is the inner aspect of faith, and this is also the inner aspect of the soul. For the soul and faith are of one essence, as it is written: “My soul has desired You in the night” (Isaiah 26:9), and “Your faith [is] in the nights” (Psalms 92:3). Through writing, one can discern the soul and its inner essence—meaning, the inner essence of faith—corresponding to the aspect of “ Anochi ” (I). As our Sages of blessed memory said (Shabbat 105a): “Ana nafshi ketavit yahavit I have written and given My soul.” That is, the writer gives his soul into the writing, including his innermost being. And it is stated in the Zohar: “אנכי” is an acronym for Ana Nafshi Yahavit I have given My soul.” The external meaning of “ Anochi ” relates to the external Shechinah; the internal meaning relates to the internal Shechinah. The letter kaf (כ) hints to the internal aspect of the Shechinah [see: Likutei Torah, Ari, Parashat Yitro; Sha'ar HaGilgulim , letter kaf]. Also, in Etz Chayim, concerning the enclothing of worlds, the keter (crown) is the inner soul, and the letter kaf is the keter [as brought above in sign 6, letter b]. The Shechinah is known to be an aspect of the soul. Thus, through writing (the aspect of kaf), the inner soul and inner faith are revealed. However, speech with a true tzadik is on an even higher level than writing. For writing is merely a product of the soul, and from that product the tzadik can understand the nature of the soul. But speech is the soul itself, as it is written: “My soul went out at his speaking” (Song of Songs 5:6). Although speech has no tangible substance, nevertheless, because he is a true tzadik—and speech is the very essence of the soul—he can perceive the very essence of the soul itself.