The Letter Zayin: Movement, Initiative, and Struggle

The letter Zayin contains the power of initiative that causes physical movement, the start of activity, and struggle. It expresses the spiritual force that drives the struggle for existence and survival in the world. Therefore, many words meaning movement and activity start with the letter Zayin—especially if they embody power. For example: zicharon (memory), zerah (seed), zanav (tail), zayin (weapon), zichron (memory), zazua (shock). And also: zechila (creeping), ziva (oozing). Doubling the letter creates the word: zaz (move).

The Radbaz writes that the secret of the letter Zayin is hinted at in the verse: "And this shall be the sign." The plain meaning of the verse deals with the sign given to Moses. However, at a deeper level, as Moses stands before his struggle with Pharaoh for the redemption of Israel from Egypt, Hashem reveals to him that "this is your sign." The letter Zayin is for you, and through its power, you will make the signs, fight for Israel, and win. Therefore, the letter Zayin corresponds to the Sefirah of Netzach. Its shape resembles Moses' hand (which relates to the Sefirah of Netzach) when raised high in a clenched fist, also resembling Moses' staff, broad at the top.

The letter Zayin first appears at the start of a word in the verse: "mazri'a zerah" (sowing seed). The seed teems with activity, develops, and spreads with power, embodying everything that will emerge and grow from it. Remarkably, microscopic examinations in the modern era have shown that the shape of the seed is like the letter Zayin.

Its Form and Pronunciation

The letter Zayin takes the form of a weapon: axe, sword, arrow, hammer. Weapons are named after the letter, which is the root of their action's power, not the letter after the weapons. Indeed, within the letter Zayin is the power of movement and initiative in general, and the active and combative masculine power in particular.

Weapons are tools of war. Yet, Zayin also means zan (nourishment), food. And both are one. For the main focus of the struggle for existence centers around finding ways to obtain nourishment. Thus, the main food, bread, is from the root of war.

It turns out that materially, food and bread, and their counterparts, weapons and war, both constitute the physical struggle for human existence in this world.

Even in the spiritual war against the material within man, each side comes with its weapons. The spiritual side, the good inclination, comes with the truths of intellect; while the material side, the evil inclination, with the desires of falsehood. For the entire power of the evil inclination stems from its ability to present harmful falsehoods as if they are genuine good.

The Deception of Inclination

All negative desires in the world appear tempting and enjoyable, until one fails and falls into them. Then it becomes clear that not only are they like bubbles of soap that burst with no benefit, but they also actively harm whoever pursues them. Only the evil inclination's ability to present them as having substance and benefit deceives people. Hence, at the end of Jacob's struggle with Esau's angel, namely Samael, the head of the forces of the other side, about whom our Sages said, "he is the evil inclination [who tempts], he is the Satan [who accuses the tempted], he is the angel of death [assigned to harm those who sin]," Jacob asked him "Tell me your name" and he answered "Why do you ask for my name." At face value, Jacob was left without an answer. But we must understand why Jacob needed to know the angel's name, and why the angel refused to reveal his name. However, as is known, the name of any entity, person, angel, or object, expresses its essence. Jacob asks the fallen Samael: Reveal to me your name, meaning, your essence—what is the secret of your power to ensnare humanity? And the angel does not avoid answering. He indeed tells Jacob that... he has no name. Meaning, he has no essence. He is entirely deceitful, and his power lies in portraying harmful falsehoods as if they are real and beneficial...

Therefore, his name is truthfully called Sama'el. Sam-El. Blinding the eyes of man so that he does not see God. 

That is why the letter Chet (which symbolizes life) is composed in scriptural writing from two Zayins, whose shape is that of weapons, standing opposite each other in battle.

As stated, the form of the letter resembles a sword. It is noteworthy that in the entire psalm "He who dwells in the secret place of the Most High," the psalm of protection and defense, the letter Zayin does not appear. Because the letter of war does not enter the psalm of protection.

The Talmud says about the letter Zayin: "If you do this [deeds of kindness with the poor as hinted in the preceding letters], Hashem will sustain you." For giving charity brings sustenance, as hinted in the word "venatnu," read from start to finish and back again, to say that those who give to the poor actually give to themselves more than they give. For Hashem grants them double for this. Furthermore, it says "Tithe so that you may become rich," and the Sages interpret this doubling to imply, "tithe so that you may become rich," as if it were written 'tithe, to become rich.' The first with a left-handed Shin, the second with a right-handed Shin. The reason that wealth comes to those who tithe is that giving to the needy goes against the material and animal nature, which only cares for itself and does not wish to give and share with others the wealth and food it has worked to obtain. And since this person has elevated himself and given against material nature, he receives, according to the rules of measure for measure, an abundance of wealth, against nature. Meaning, even if, initially, he does not deserve so much wealth according to what was decreed upon him. In this way, he becomes wealthy. 

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