Through the handwriting, the true tzaddik is able to discern the soul and the innerness of the soul of the writer, as well as his faith and the root of his faith.
There is an aspect [known as] the root of faith, for faith itself has vitality and a root. That is, there is a World of Faith from where faith is derived. And the World of Faith also has faith in God—this being the root of faith, the inner aspect of faith.
This is also the inner aspect of the soul, for the soul and faith are one concept. As it is written (Isaiah 26:9), “With my soul I longed for You in the night”; and it is written (Psalms 92:3), “Your faith in the nights.”
Moreover, through the handwriting it is possible to discern the soul and the innerness of the soul which, as mentioned, corresponds to the inner aspect of faith. This is in the aspect of ANoKhiY, as our Sages teach (Shabbat 105a): Ana Naphshi Ktavit Y’havit—i.e., the writer puts his soul into the writing. And also the innerness of his soul, as is found in the Holy Zohar: ANiY—an acrostic for Ana Naphshi Y’havit—refers to the Outer Shekhinah; ANoKhiY refers to the Inner Shekhinah. We find therefore that Kaf alludes to the aspect of the Inner Shekhinah.
Similarly, it is found in the Etz Chaim (1:4) regarding the enclothing of the worlds, that Keter is the innerness of the soul. And, as was taught earlier, the Kaf corresponds to Keter, for the Shekhinah is an aspect of soul, as is known.
We find therefore that through the K’tav (handwriting), which is an aspect of Kaf, the inner aspect of the soul—the innerness of faith—is revealed and seen.
Yet, the conversation which a person has with the true tzaddik is on a higher level than the writing. This is because writing is no more than the soul’s functioning, and from the functioning the tzaddik is able to understand the soul’s essence. But speech is the soul itself. As it is written (Song of Songs 5:6), “My soul came forth when he spoke.”
And even though speech is something which has no real substance, still, because he is a true tzaddik and speech is the very essence of the soul, he is therefore able to see the very essence of the soul.
עַל יְדֵי הַכְּתָב יָכוֹל הַצַּדִּיק הָאֱמֶת לְהַכִּיר הַנֶּפֶשׁ וּפְנִימִיּוּת הַנֶּפֶשׁ שֶׁל הַכּוֹתֵב, וְהָאֱמוּנָה וְשֹׁרֶשׁ הָאֱמוּנָה שֶׁלּוֹ.
Through the handwriting, the true tzaddik is able to discern the soul and the innerness of the soul of the writer, as well as his faith and the root of his faith.
כִּי יֵשׁ בְּחִינַת שֹׁרֶשׁ הָאֱמוּנָה, כִּי הָאֱמוּנָה בְּעַצְמָהּ יֵשׁ לָהּ חִיוּת וְשֹׁרֶשׁ, דְּהַיְנוּ שֶׁיֵּשׁ עוֹלָם אֱמוּנָה, שֶׁמִּשָּׁם נִלְקָח הָאֱמוּנָה, וְעוֹלַם הָאֱמוּנָה יֵשׁ לוֹ גַּם־כֵּן אֱמוּנָה בְּהַשֵּׁם יִתְבָּרַךְ, וְזֶה בְּחִינַת שֹׁרֶשׁ הָאֱמוּנָה, שֶׁהִיא בְּחִינַת פְּנִימִיּוּת הָאֱמוּנָה,
There is an aspect [known as] the root of faith, for faith itself has vitality and a root. That is, there is a World of Faith from where faith is derived. And the World of Faith also has faith in God—this being the root of faith, the inner aspect of faith.
וְהִיא בְּחִינַת פְּנִימִיּוּת הַנֶּפֶשׁ, כִּי הַנֶּפֶשׁ וְהָאֱמוּנָה הֵם בְּחִינָה אַחַת, כְּמוֹ שֶׁכָּתוּב (ישעיהו כ״ו:ח׳-ט׳): נַפְשִׁי אִוִּיתִיךָ בַּלַּיְלָה, וּכְתִיב (תהלים צב): וֶאֱמוּנָתְךָ בַּלֵּילוֹת.
This is also the inner aspect of the soul, for the soul and faith are one concept. As it is written (Isaiah 26:9), “With my soul I longed for You in the night”; and it is written (Psalms 92:3), “Your faith in the nights.”
וְעַל־יְדֵי הַכְּתָב אֶפְשָׁר לְהַכִּיר הַנֶּפֶשׁ וּפְנִימִיּוּת הַנֶּפֶשׁ, שֶׁהִיא בְּחִינַת פְּנִימִיּוּת הָאֱמוּנָה כַּנַּ"ל, בִּבְחִינַת: אָנֹכִי, שֶׁאָמְרוּ חָכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת קה): אֲנָא נַפְשִׁי כְּתַבִית יְהַבִית, הַיְנוּ שֶׁהַכּוֹתֵב נוֹתֵן נַפְשׁוֹ בְּתוֹךְ הַכְּתָב, וְגַם פְּנִימִיּוּת נַפְשׁוֹ, כִּי אִיתָא בַּזֹּהַר הַקָּדוֹשׁ: אֲנִי – נוֹטְרִיקוֹן: אֲנָא נַפְשִׁי יְהַבִית – דָּא שְׁכִינְתָּא חִיצוֹנִיּוּת, אָנֹכִי – דָּא שְׁכִינְתָּא פְּנִימִיּוּת. נִמְצָא, שֶׁהַכ' מְרַמֵּז עַל בְּחִינַת שְׁכִינְתָּא פְּנִימִיּוּת.
Moreover, through the handwriting it is possible to discern the soul and the innerness of the soul which, as mentioned, corresponds to the inner aspect of faith. This is in the aspect of ANoKhiY, as our Sages teach (Shabbat 105a): Ana Naphshi Ktavit Y’havit—i.e., the writer puts his soul into the writing. And also the innerness of his soul, as is found in the Holy Zohar: ANiY—an acrostic for Ana Naphshi Y’havit—refers to the Outer Shekhinah; ANoKhiY refers to the Inner Shekhinah. We find therefore that Kaf alludes to the aspect of the Inner Shekhinah.
וְכֵן אִיתָא בְּ"עֵץ־חַיִּים" לְעִנְיַן הִתְלַבְּשׁוּת הָעוֹלָמוֹת, שֶׁהַכֶּתֶר הִיא פְּנִימִיּוּת הַנֶּפֶשׁ, וְהַכ' הִיא בְּחִינַת כֶּתֶר, כַּמּוּבָא לְעֵיל, כִּי הַשְּׁכִינָה הִיא בְּחִינַת נֶפֶשׁ, כַּיָּדוּעַ,
Similarly, it is found in the Etz Chaim (1:4) regarding the enclothing of the worlds, that Keter is the innerness of the soul. And, as was taught earlier, the Kaf corresponds to Keter, for the Shekhinah is an aspect of soul, as is known.
נִמְצָא, שֶׁעַל־יְדֵי הַכְּתָב, שֶׁהוּא בְּחִינַת כ', נִתְגַּלֶּה וְנִרְאֶה בְּחִינַת פְּנִימִיּוּת הַנֶּפֶשׁ, פְּנִימִיּוּת הָאֱמוּנָה, כַּנַּ"ל:
We find therefore that through the K’tav (handwriting), which is an aspect of Kaf, the inner aspect of the soul—the innerness of faith—is revealed and seen.
וְהַדִּבּוּר שֶׁמְּדַבֵּר עִם הַצַּדִּיק הָאֲמִתִּי, הוּא בְּמַעֲלָה גְּדוֹלָה מֵהַכְּתָב, כִּי הַכְּתָב אֵינוֹ רַק פְּעֻלַּת הַנֶּפֶשׁ, וּמִתּוֹךְ הַפְּעֻלָּה יָכוֹל הַצַּדִּיק לְהָבִין מַהוּת הַנֶּפֶשׁ, וְהַדִּבּוּר הוּא הַנֶּפֶשׁ בְּעַצְמוֹ, כְּמוֹ שֶׁכָּתוּב (שיר השירים ה׳:ו׳): נַפְשִׁי יָצְאָה בְדַבְּרוֹ,
Yet, the conversation which a person has with the true tzaddik is on a higher level than the writing. This is because writing is no more than the soul’s functioning, and from the functioning the tzaddik is able to understand the soul’s essence. But speech is the soul itself. As it is written (Song of Songs 5:6), “My soul came forth when he spoke.”
וְאַף־עַל־פִּי שֶׁהַדִּבּוּר הוּא דָּבָר שֶׁאֵין בּוֹ מַמָּשׁ, אַף־עַל־פִּי־כֵן מֵחֲמַת שֶׁהוּא צַדִּיק אֱמֶת, וְהַדִּבּוּר הוּא מַהוּת הַנֶּפֶשׁ בְּעַצְמָהּ, עַל־כֵּן יָכוֹל לִרְאוֹת מַהוּת הַנֶּפֶשׁ בְּעַצְמָהּ:
And even though speech is something which has no real substance, still, because he is a true tzaddik and speech is the very essence of the soul, he is therefore able to see the very essence of the soul.