Two Orders of the Four Portions of the Tefillin

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872) The daughter, Malchut, is the Tefillin of the weaker hand. Yod is its knot; the first HeyIma, is the head Tefillin on the head of Tifferet. His Tefillin, his Mochin, in the order YodHey VavHey. The portion, “Sanctify onto Me,” is Yod. “And it shall come to pass that when [the Lord] brings you” is HeyShema is Vav. “And it shall come to pass if you shall listen” is the bottom Hey.

This order is for the head Tefillin of ZA. But in the next world, Bina, the Tefillin, which are the Mochin she receives, the order is HaVaYot HeyHey, in the middle. Yod is in the beginning of “Sanctify,” Vav at the end of Shema, and HaVaYot are the portions, “And it shall come to pass that when [the Lord] brings you,” and “It shall come to pass if you shall listen” are HeyHey, in the middle.

The prophet said about it, “By this the one who boasts shall boast: learn and know Me, for I am the Lord.” This is as the order of YodHeyHeyVav. And this is why there is a place in the head to place two pairs of Tefillin. This also rewards with two commandments, and not every person is rewarded with two tables.

873) The four portions of the head Tefillin are Yod, “Sanctify,” HochmaHey, “And it shall come to pass that when [the Lord] brings you,” BinaVav is Shema, the middle pillar, and Hey is “And it shall come to pass if you shall listen,” the holy Malchut. The head, which is crowned by these four letters, is Keter, the circumference of the head, which surrounds the Tefillin, which are the Mochin, and covers them.

The Shema reading is love, Hesed, tantamount to the Torah, which was given from the right. The Tefillin are called “might,” from the left, Gevura. The middle pillar is Tifferet, which includes everything, including HG. The wings of commandment are the Tzitzit, in which there are azure and white, and they are NH. A Mezuzah, in which the name Shadai is inscribed, is a righteous, Yesod, and the Shechina, the gate in which there is the Mezuzah on which it is inscribed, is the gate to the Lord.

874) The triple head Shin [regular Shin, ] is three straps—two straps in the head Tefillin, and one in the hand Tefillin.

Dalet is the knot of the head Tefillin in the back of his head.

Yod is the knot of the hand Tefillin, which are the letters Shadai [ShinDaletYod]. Because of it, Shadai is written outside, on the Tefillin, and HaVaYaH is within the Tefillin, it is the four portions in them.

The Shin of four heads [] implies the four boxes of the TefillinShadai is a letter of ZA, and in Gematria it adds up to Matat (314).

875) Yod is Hochma, “Sanctify unto Me.” Hey is Bina, “And it shall come to pass that when [the Lord] brings you.” Vav is Shema, in which there are the six words [in Hebrew], “Hear O Israel, the Lord our God, the Lord is one,” which implies six Sefirot, six branches of the tree, which Tifferet includes. The bottom Hey is “And it shall come to pass if you shall listen,” Malchut. These are the Mochin of the head. The head is KeterChaf, as it is written, “There is none as holy as the Lord,” where the Chaf of “as” [written as Chaf] the Lord is Keter de ZA.

876) Shadai implies straps and boxes, and the knots of Tefillin from without. It is so because the Shin of Shadai implies three straps, two of the head and one of the hand. The Dalet in Shadai implies four boxes of the head Tefillin, and the connection of Dalet in the back of the head. Yod in Shadai implies the knot of the hand Tefillin. Likewise, the Mezuzah is HaVaYaH from within and the name Shadai from without.

The Shin of four heads with the Dalet of Shadai imply the four boxes and the knot of the head Tefillin in the back [of his head], which is in the shape of a double Dalet. Likewise, there is a double Shin, one on the right side of the box, and one on the left side of the box.

Yod in Shadai is the knot of the weaker hand Tefillin, a fifth box. There are four boxes in the head Tefillin, and a fifth box in the hand TefillinDalet in the Shadai is the brain, in the place where an infant’s brain is loose, moving. This is an infant suckling from its mother’s breasts, meaning from Shadai [breasts and Shadai are spelt the same in Hebrew], since Dalet implies Mochin de GAR de Yenika [nursing].

877) The Tefillin of the Master of the world is Keter. The Keter of the Master of the world is HaVaYaHYod de HaVaYaH is HochmaHey is BinaVav is Tifferet, which includes six Sefirot HGT NHY, and the bottom Hey is Malchut, meaning ten Sefirot. This is why it is written, “And who is like Your people, as Israel?” And also, “For what great nation is there that has a God so near to it as is the Lord our God whenever we call on Him?” and also, “There is none as holy as the Lord.”

These four verses are all written with a Chaf. The letter Chaf is YodYod, from the combination, YAHDONHY, in its beginning and in its end. It is written, “Ten, ten, a piece, by the shekel of the sanctuary.” It is a Chaf [written only in Hebrew in the previous quote] from Keter, which comprises ten Sefirot, consisting of ten Sefirot of Direct Light from above downward, and ten Sefirot of Reflected Light from below upward.

878) These twenty Sefirot of Direct Light and Reflected Light are the water above the heaven, upper water, male, ten Sefirot of Direct Light, and the water below the firmament, the lower water, females, the ten Sefirot of Reflected Light.

Rabbi Akiva said about them to his disciples: “When you reach stones of pure marble, do not say, ‘Water, water,’ lest you will put your souls at risk. These are not water as they are implied, Hassadim. Rather, they are springing light, which consists of Hochma, too, called “light,” and it springs from Hassadim. This is why they were likened to springing water.”

That light neither ceases nor is cut or separated. And because it is from Keter, it is called “endless water,” since Keter is called “endless” [Ein Sof].

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