The
Tefillin
[Phylacteries]
231)
“And
it
shall
be
to
you
as
a
sign
on
your
hand
and
as
frontlets
between
your
eyes
…
for
with
a
strong
hand
the
Lord
has
brought
you
out
of
Egypt.”
This
commandment
is
not
called,
“a
commandment,”
but,
“Sanctity.”
And
these
are
the
Tefillin,
the
hand
Tefillin
and
the
head
Tefillin,
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
be
glorified.”
232)
It
is
written,
“When
Israel
was
a
youth
I
loved
him.”
This
is
a
small
Israel,
ZA
in
Mochin
of
Katnut.
And
it
is
written,
“Hear
O
Israel,”
which
is
Ysrael
Saba,
Bina
in
Mochin
of
Gadlut,
which
is
the
beauty
of
the
visions,
above,
in
Bina,
and
below,
in
Malchut.
How
do
the
Mochin
of
Ysrael
Saba
come
below?
Joseph,
Yesod
of
ZA,
which
carries
the
screen
of
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
is
rewarded
with
the
three.”
Before
he
rose
to
Bina,
he
was
called,
“a
youth.”
And
after
he
was
crowned
in
Mochin
of
Bina,
he
was
called,
“a
righteous.”
How
beautiful
within
him
are
the
visions
to
see?
This
is
as
it
is
written,
“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)
It
is
written,
“You
shall
do
what
is
right
and
good.”
“Right”
is
the
Tefillin
of
the
hand,
Malchut,
to
do
good
to
her,
to
draw
to
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
were
said
of
Joseph,
who
is
called
“Youth”
and
is
called
“Righteous”
and
“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.
It
is
written,
“All
the
rivers
go
to
the
sea.”
The
rivers,
which
are
the
abundance
of
ZA,
go
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
of
Bina
is
called,
“holy,”
and
it
is
called
“prayer.”
Then,
Malchut
is
called,
“the
complete
kingdom
of
heaven.”
236)
There
are
four
portions.
The
first
portion
is
as
it
is
written,
“Sanctify
to
Me
every
firstborn,”
which
is
Hochma,
a
sublime
secret
that
contains
all
four
compartments,
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
all
of
them,
and
in
each
one
there
are
HB
TM.
237)
And
all
of
these
four,
HB
TM,
are
implied
here
in
the
first
portion,
“Sanctify
to
Me
every
firstborn.”
“Sanctify”
is
the
high
sanctity,
the
upper
Hochma,
from
which
everything
is
sanctified,
everything
is
in
high
concealment,
called
“sanctify.”
“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
is
“And
it
shall
be
when
the
Lord
shall
bring
you,”
which
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”
[it
is
one
word
in
Hebrew],
since
this
word
is
in
the
Yovel.
For
this
reason,
her
name
was
“And
it
shall
be,”
for
there
is
no
future
tense
for
“And
it
shall
be,”
except
in
Bina,
meaning
in
a
place
that
is
destined
to
be
drawn
below
and
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
that
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
of
Hochma
appear
in
Bina,
as
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.”
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
Hesed,
Tifferet,
and
the
left
in
it
is
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,
the
unification
of
the
verse,
“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,
“the
Lord,”
“our
God,”
“the
Lord,”
and
although
it
is
written
“one,
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
voice
that
is
heard,
for
a
voice
is
singular.
And
there
are
three
discernments
in
it,
fire,
wind,
and
water,
and
all
are
one
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
Ozen
[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.”
These
three
lines
cannot
shine
without
each
other,
but
all
at
the
same
time,
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
at
the
same
time.
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
in
the
middle
line.
It
was
said
here,
too,
“The
Lord
our
God,
the
Lord.”
They
are
one
because
“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
in
a
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
is
revealed
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
the
portion
“Shema”
in
general,
which
contains
within
it
all
three
lines,
“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
judgment,
Malchut,
the
left
of
Daat.
It
is
written
about
it,
“Beware,”
meaning
judgment.
These
are
the
four
portions
of
the
Tefillin
of
the
head,
which
are
in
four
compartments.
The
hand
Tefillin
are
four
portions,
too,
but
they
are
in
one
compartment,
and
it
was
said
that
they
are
all
one.
245)
The
knot
of
the
head
Tefillin
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
of
the
posterior,
which
are
extended
from
the
left
line
before
it
is
connected
with
the
right,
which
is
Hochma
without
Hassadim,
which
cannot
shine.
However,
in
Mochin
of
Gadlut,
where
the
left
and
the
right
connected
through
the
middle
line,
and
the
Hochma
in
it
clothed
in
the
Hassadim
in
the
right,
the
Hochma
of
the
left
line,
which
was
in
the
posterior,
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
origin
is
in
the
left
line,
in
the
posterior.
This
is
why
the
knot
is
in
the
shape
of
Dalet,
from
the
words
Dalah
[poor]
and
Aniah
[meager],
for
she
was
poor
and
meager
before
she
clothed
in
Hassadim.
246)
When
Malchut
lets
the
hand
Tefillin
connect
to
ZA,
there
is
another
knot—of
the
hand
Tefillin
that
is
in
the
shape
of
a
Yod,
the
holy
covenant,
Yesod,
to
which
Malchut
connects.
Happy
are
Israel,
who
know
that
secret.
And
one
should
wear
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.”