The Tefillin [Phylacteries]

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231) This commandment is called by a different name. It is not called, “a commandment,” but, “Sanctity.” And these are the Tefillin, the Tefillin of the hand and the Tefillin of the head, which are the correction of grandeur and beauty of the upper visions. This is why they are called Totafot [frontlets], as it is written, “Israel, in whom I will show My glory.”

232) It is written, “When Israel was a youth I loved him.” This is a small Israel, ZA in Mochin de Katnut. And it is written, “Hear O Israel,” which is Ysrael SabaBina in Mochin de Gadlut, which is the beauty of the visions, above, in Bina, and below, in Malchut. He explains how the Mochin of Ysrael Saba come below. He says, Joseph, Yesod de ZA, which carries the Masach de Hirik in the middle line, rises to Bina and crowns there in two visions, white and red, in the two lines of Bina, through its sentencing in the two lines of Bina, as in “Three come out of one; one stands in the three.”

Before he rose to Bina, he was called, “a youth.” And after he was crowned in Mochin de Bina, he was called, “a righteous.” How beautiful within him are the visions to see? This is the meaning of, “Now Joseph was handsome in form and appearance.” He is beautiful on two sides, right and left, on two degrees, Hochma and Hassadim, in two visions, white and red, above in Bina and below in ZON. This is so because after he decides in Bina, he descends and decides in ZON.

233) “You shall do what is right and good.” “Right” is the Tefillin of the hand, Malchut, to extend for her in the Tefillin of the head, ZA, so they may unite as one. And the Tefillin of the hand is placed before the Tefillin of the head, but there must not be separation between them.

234) One who is crowned with Tefillin stands like the Upper One, in the two interpretations that we said about Joseph, who is called, “Youth,” and is called, “Righteous,” as in, “faithful servant” and as in, “an only son.” These are the Tefillin of the hand—“Youth” and, “faithful servant”—and the Tefillin of the head—“Righteous,” and, “Only Son.” And both are one collective.

235) The four portions in the Tefillin are in four compartments in the Tefillin of the head. And as they are four houses in the Tefillin of the head, there are all in one compartment in the Tefillin of the hand. This is because the Tefillin of the hand, which is Malchut, has nothing of her own, except what she receives from above, from ZA. And since she receives them at once, she has only one compartment. But ZA receives them one at a time, hence they are in four compartments.

This is the meaning of the words, “All the rivers flow into the sea.” The rivers, which are the abundance from ZA, flow to Malchut, which is called, “a sea.” And because she receives them from above, from Bina, she is called, “prayer,” and she is sanctified by their holiness, and she is called, “holy,” since Mochin de Bina is called, “holy,” and it is called “prayer.” Then, Malchut is called, “the complete kingdom of heaven.”

236) We have already explained the four portions. But the first portion, “Sanctify to Me every firstborn,” which is Hochma, is a sublime secret that contains all four houses, HB TM, as in, the upper light, Hochma that emerges from absence, Keter, called “absence.” This is so because each of the four portions, HB TM, contains them all, and in each there is HB TM.

237) And all of these four, HB TM, are implied here in the first portion, “Sanctify.” This is so because “Sanctify” is the high sanctity, the upper Hochma, called “sanctity,” from which everything is sanctified, as in, the high concealment, called “holiness.” “To Me” is Bina, the Upper World, the inner palace. “Every” is Hesed, both above and below, Tifferet from the discernment of Hesed. “Firstborn” is the firstborn son, as it is written, “Israel is My son, My firstborn,” Tifferet.

And this firstborn includes all the sides and all the visions, since it includes Malchut with it, too. Thus, the text includes all four, HB TM, as in, the high Hochma, which is the first portion. But this is in general, to know that all is included in it. But in particular, each corresponds to a specific Sefira, and this is the first portion, which includes the rest of the portions.

238) The second portion, “And it shall be when the Lord shall bring you,” is Bina. In this portion, there is the exodus from Egypt, which came from the side of Yovel, which is Bina. Hence, its beginning is, “And it shall be,” since this word is in the Yovel [in Hebrew this phrase is one word]. Hence its name, “And it shall be,” for there is no, “And it shall be,” in future tense [in Hebrew]. But in this place, Bina, which means that it is intended to be drawn below and to light up the illuminations, which are ZON, and to be in the lower degree, which is Malchut, because she shines in a concealed way, she is not openly called by the name, “And it shall be,” but is given for the wise to know. Hence, the Bina is written in the holy name in the word, “And it shall be.”

Even though the Mochin de Hochma appear in Bina, as in, Bina that returns to being Hochma, they are nonetheless hidden in Bina herself and do not shine. But they extend from Bina to ZA, and from ZA to Malchut, and appear and shine in Malchut. Hence, Bina is named after the future, as in, “will be.” And also, “And it shall be,” for she does not shine in her place, but is destined to appear in the place of Malchut.

239) The third portion, which is, “Hear, O Israel,” is the right, called, “upper Hesed.” This means that the Daat, the middle line that determines between the two lines Hochma and Bina, divides into right and left, where the right in it is the upper HesedTifferet, and the left in it is Dinim [judgments], Malchut. Also, the third portion corresponds to the Hesed in Daat, which is Tifferet, and the fourth portion corresponds to the Gevura in Daat, which is Malchut.

Daat unites them all into four sides—three lines and the Malchut that receives them—and the Creator arranges in it the order of the whole world, meaning that the whole world persists through it. This is what expands to all sides, even into the low chasms, as in Daat that spreads to the lower ones.

In this, the Creator created the world, when He wrapped in a cloak of light. Also, this is what unites the uniqueness, since it is the middle line that unites the two lines, right and left, which are Hochma and Bina. For this reason, ”Hear” is near the, “And it shall be,” since, “And it shall be” is Bina, and “Hear” is the Daat that decides between Hochma and Bina.

240) The unification of every day is a unification to know and to implement one’s intention. The unification of every day is, “Hear, O Israel, the Lord our God, the Lord,” and they are all one. This is why He is called, “One.” But they are three names, so how are they one?

241) However, it is known in a vision of the spirit of holiness, that the three lines implied in, “The Lord our God, The Lord,” are one. This is the meaning of the voice that is heard, for a voice is singular. And there are three discernments in it, fire, wind, and water, and all are one, as in, the voice. Here too, “The Lord our God, the Lord” are one; they are three discernments and they are one.

ZA is Ruach and the middle line. When it rises to Bina, called Awzen [ear], and decides between the two lines, right and left, which are there, called “water” and “fire,” the two lines—water and fire—unite in him, and it is called, “the voice that is heard.” Through it, the lights of Bina open and are heard outside, meaning they spread outwardly, since it contains all three lines within it, called, “fire,” “wind,” and “water.”

Also, these three lines cannot shine without each other, but all at once, since the right line without the left is missing GAR, and the left without the right is Hochma without Hassadim, which cannot shine. And without the middle line, the left does not unite with the right. Thus, the three lines are interdependent and shine only all at once.

And as in the voice, all three become one. If one of them had been missing, the voice would not have been heard. Similarly, Aba is considered the right line, Ima, the left line, and ZA rises and decides between them, as in the middle line. This is why it writes here, too, “The Lord our God, the Lord is One,” since, “the Lord” is Aba and right line, and “our God” is Ima and left line. The Lord is ZA, middle line, which decides between Aba and Ima. And since they are three lines, they do not shine without each other, but rather all at once.

242) This is the voice, which one makes, as in unification, to implement one’s aim on uniting all the degrees from Ein Sof to the end of all, in uniting this voice, which he does in these three lines, which are one. And this is the unification in each day, which appears in the spirit of holiness.

243) Several manners of unification were said, and they are all true. One who makes this unification does good, and one who makes that unification does good. But this unification, which we evoke from below, in the voice, which is one, is the scrutiny of hearing in general, and contains within it all three lines, as in, “The Lord, our God, the Lord.” But besides that, it is particular, meaning that the portion of, “Hear” is only one element, ZA, the right of Daat.

244) The fourth portion is the harsh DinMalchut, the left of Daat, as it is written, “Beware,” meaning Din [judgment]. These are the four portions of the Tefillin of the head, which are in four houses. The Tefillin of the hand are four portions, too, but they are in one house, and we already commented that they are considered one.

245) The knot of the Tefillin of the head is the shape of [the letter] Dalet. It is written about that, “And you will see My back.” Hence, the knot is in the back, and there everything connects into one knot, because the knot implies Mochin de Achoraim [posterior], which extend from the left line before it is connected with the right, which is Hochma without Hassadim, which cannot shine.

However, in Mochin de Gadlut, the left and the right connect through the middle line, and the Hochma in it clothes in the Hassadim in the right. Thus, the Hochma of the left line, which was in Achoraim, can now shine to the lower ones, since she had been clothed in Hassadim, as it is written, “And you will see My back.” This is so because seeing is Hochma, whose source is in the left line, in the Achoraim, hence the knot is in the shape of Dalet, from the words Dalah [poor] and Aniah [meager], since she was poor and meager before she clothed in Hassadim.

246) When Malchut lets the Tefillin of the hand connect to ZA, there is another knot—of the Tefillin of the hand—which is in the shape of [the letter] Yod, the holy covenant, the Yesod to which Malchut connects. Happy are those of Israel who know that secret. And one should put them every day, to be the sublime form. It is written about it, “And all the peoples of the earth shall see that the name of the Lord is called upon you; and they shall fear you. Blessed is the Lord forever, Amen and Amen.

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