137 You are righteous, LORD, and just are your edicts.
138 You have issued your decrees in justice and in surpassing faithfulness.
139 I am consumed with rage, because my foes forget your words.
140 Your servant loves your promise; it has been proved by fire.
141 Though belittled and despised, I do not forget your precepts.
142 Your justice is forever right, your teaching forever true.
143 Though distress and anguish come upon me, your commands are my delight.
144 Your decrees are forever just; give me discernment that I may live.
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The eighteenth letter of the Hebrew alphabet, ,צ is called Tzadi.
In modern Hebrew most speakers refer to it as Tzadik, but in the ancient form, it is pronounced Tzadi. The letter makes the sound that you hear at the beginning of that word: “ts-,” a ‘t’ and an ‘s.’
As the eighteenth letter, צ Tzadi corresponds to the number ninety. If you have studied any form of mysticism, you know that the number nine has a lot of significance. Kabbalistically, eighteen is one plus eight, which is nine. Eighteen is also a combination of two nines. Kabbalistically, Tzadi, ninety (90), is also nine plus zero, which equals nine. So the number nine emerges in many ways from צ Tzadi.
Nine is a deeply beautiful number in mathematics when you observe the patterns and structures that the nine makes, particularly in multiples. This is important because Kabbalah is a science of numbers. It is a science that exposes the underlying structure of all matter and energy.
The letter צ Tzadi is probably the most mysterious number in the Hebrew alphabet, because about it almost nothing known. It is veiled; it is concealed. In fact, even in modern times, scholars of Hebrew argue over its origins, uncertain as to its roots, and are unsure as to its symbols, because those who have been initiated into the knowledge have not revealed those things.
צ Tzadi in the Zohar is said to be the letter that conceals the secret of the Torah. It is the letter that conceals the secret of the path. Even though throughout the previous seventeen letters in this course we have explained many mysteries in relation with the path towards the light, it is Tzadi that condenses them, represents them, and pulls it all together. You see, at the eighteenth letter, we have reached the moment of “to be or not to be.” It is the moment of decision, when one is approaching the end of the letters, the twenty-second letter. It is here in Tzadi that we define ourselves: for the light, or for the darkness. All the previous letters have explained to us the factors of the path, the elements that are involved in our longing in life, but it is Tzadi that defines us. Tzadi is a letter of action. It is defined by action, not by belief, and not by any theory.
Numerically, צ Tzadi is the number ninety (90). If you have studied the Bible or Torah, you might recall that Sarah, the wife of Abraham, had her son Itzhak (Isaac) when she was ninety. This is a reference to the letter צ Tzadi. Furthermore, at that moment Abraham was one hundred years old. People who read the Bible literally think it literally means he was one hundred years old, but no, that number one hundred is a reference to the letter ק Kuf, which comes after צ Tzadi. You will learn about it in the next lecture. The relationship between Kuf and Tzadi is very important. In fact, it is underscored in the modern mispronunciation of the name “Tzadik.” That ‘k’ sound is a ק Kuf. Tzadi and Kuf are very tightly linked. Some say that the pronunciation “Tzadik” comes because when you recite the letters of the alphabet, you say “…Pei, Tzadi, Kuf…” so that ‘K’ automatically attaches itself to the end of the word (Tazdi-k) and it became a habit.
Nonetheless, with Sarah and Abraham we see these two numbers: ninety and one hundred. These are the letters צ Tzadi and Kuf, and between these two letters is a great mystery of initiation. This mystery of initiation will be explained further in later lectures, but if you have studied the works of Samael Aun Weor, then you know about the Minor Mysteries and the Major Mysteries. This relationship between צ Tzadi and ק Kuf is related to them.
When you write the word “Tzadi,” it is spelled צדיק Tzadi-Dalet-Iod-Kuf, or צדי Tzadi-Dalet-Iod. The word Tzadi means “to be on the path.”
The eighteenth letter of the Hebrew alphabet, ,צ is called Tzadi.
In modern Hebrew most speakers refer to it as Tzadik, but in the ancient form, it is pronounced Tzadi. The letter makes the sound that you hear at the beginning of that word: “ts-,” a ‘t’ and an ‘s.’
https://glorian.org/learn/courses-and-lectures/alphabet-of-kabbalah/tzadi
As the eighteenth letter, צ Tzadi corresponds to the number ninety. If you have studied any form of mysticism, you know that the number nine has a lot of significance. Kabbalistically, eighteen is one plus eight, which is nine. Eighteen is also a combination of two nines. Kabbalistically, Tzadi, ninety (90), is also nine plus zero, which equals nine. So the number nine emerges in many ways from צ Tzadi.
Nine is a deeply beautiful number in mathematics when you observe the patterns and structures that the nine makes, particularly in multiples. This is important because Kabbalah is a science of numbers. It is a science that exposes the underlying structure of all matter and energy.
The letter צ Tzadi is probably the most mysterious number in the Hebrew alphabet, because about it almost nothing known. It is veiled; it is concealed. In fact, even in modern times, scholars of Hebrew argue over its origins, uncertain as to its roots, and are unsure as to its symbols, because those who have been initiated into the knowledge have not revealed those things.
צ Tzadi in the Zohar is said to be the letter that conceals the secret of the Torah. It is the letter that conceals the secret of the path. Even though throughout the previous seventeen letters in this course we have explained many mysteries in relation with the path towards the light, it is Tzadi that condenses them, represents them, and pulls it all together. You see, at the eighteenth letter, we have reached the moment of “to be or not to be.” It is the moment of decision, when one is approaching the end of the letters, the twenty-second letter. It is here in Tzadi that we define ourselves: for the light, or for the darkness. All the previous letters have explained to us the factors of the path, the elements that are involved in our longing in life, but it is Tzadi that defines us. Tzadi is a letter of action. It is defined by action, not by belief, and not by any theory.
Numerically, צ Tzadi is the number ninety (90). If you have studied the Bible or Torah, you might recall that Sarah, the wife of Abraham, had her son Itzhak (Isaac) when she was ninety. This is a reference to the letter צ Tzadi. Furthermore, at that moment Abraham was one hundred years old. People who read the Bible literally think it literally means he was one hundred years old, but no, that number one hundred is a reference to the letter ק Kuf, which comes after צ Tzadi. You will learn about it in the next lecture. The relationship between Kuf and Tzadi is very important. In fact, it is underscored in the modern mispronunciation of the name “Tzadik.” That ‘k’ sound is a ק Kuf. Tzadi and Kuf are very tightly linked. Some say that the pronunciation “Tzadik” comes because when you recite the letters of the alphabet, you say “…Pei, Tzadi, Kuf…” so that ‘K’ automatically attaches itself to the end of the word (Tazdi-k) and it became a habit.
Nonetheless, with Sarah and Abraham we see these two numbers: ninety and one hundred. These are the letters צ Tzadi and Kuf, and between these two letters is a great mystery of initiation. This mystery of initiation will be explained further in later lectures, but if you have studied the works of Samael Aun Weor, then you know about the Minor Mysteries and the Major Mysteries. This relationship between צ Tzadi and ק Kuf is related to them.
When you write the word “Tzadi,” it is spelled צדיק Tzadi-Dalet-Iod-Kuf, or צדי Tzadi-Dalet-Iod. The word Tzadi means “to be on the path.”