The Four Portions of the Head Tefillin and the Hand Tefillin

87. However, these four portions, where one, “Sanctify,” is the first dot, the Yod of HaVaYaH, Hochma, and one, “And it shall come to pass when the Lord brings you,” is the next world, Bina, and one, “Hear,” is the right of Daat, and one, “And it shall come to pass that if you earnestly listen,” is the left of Daat, these are the head Tefillin.

Here, in the Shema reading, the unification of the three upper names, HaVaYaH-Our God-HaVaYaH, is like those four portions of the Tefillin. The first HaVaYaH is top dot, the beginning of everything, Hochma. “Our God” is the next world, Bina, the final HaVaYaH is the incorporation of the right and left of Daat together in one collective. They are the order of the head Tefillin, and this is the first unification in the Shema reading.

88. The hand Tefillin are the entirety of all those four portions together, in one compartment. This is the second unification in the Shema reading, “Blessed be the name of His kingship forever and ever.” Here, in the second unification, it is the entirety of the four portions of the head Tefillin included in the hand Tefillin in one compartment, meaning that the unification, “Blessed be the name of His kingship forever and ever” is similar to the unification of the four portions of the hand Tefillin.

89. “Blessed” is the upper dot, Hochma. It is “Blessed” because all the blessings stem from there. The next world, Bina, is not called “blessed” since the top dot, Hochma, is a male, and the next world, Bina, is a female. For this reason, he, the male, is called Baruch [blessed], and she, the female, is called Bracha [blessing]. “Blessed” is male, and blessing is female. Hence, “Blessed” is the top dot, Hochma.

“Name” is the next world, Bina, who is a big name, as it is written, “And what will You do for Your great name.”

“Glory” is the upper glory, Daat, the right and left of Daat. They are all included in the hand Tefillin, in Malchut, in the word “His kingship.” Malchut takes everything within her, and by this, all the worlds are incorporated in Malchut, to nourish them and provide them with what they need, which is “forever and ever,” since “and ever” means food [in Hebrew], as it is written, “In the morning he will eat until.” “Forever and ever” means that Malchut nourishes the whole world.

90. This is the unification of the head Tefillin and the hand Tefillin, since as the unification of the Tefillin, so is the unification of everything. The unification of the Shema reading is arranged in four manners, and this order is the clearest of all. In all of them, it is the unification, in the Shema reading and in other things, but the order of the Tefillin is the appropriate, upper unification.

91. Because right and left of Daat are incorporated in one name, in the Shema reading, in the last HaVaYaH, in general, afterwards, they should be extracted in particular, meaning “And you shall love” in itself, “And it shall come to pass if you earnestly listen” in itself.

However, not in the manner of unification, since the unification has already been done in the first verses, in the “Hear O Israel,” and in the “Blessed be the name of His kingship forever and ever,” to be “the Lord is one” in the head Tefillin, the unification of the “Hear O Israel,” and to be “His name one,” in the hand Tefillin, the unification of “Blessed be the name of His kingship forever and ever,” and everything becomes one. When the unification has all been arranged in general, from the top of the upper dot, afterwards, we must crown from the top of the first light, which is the beginning [also Rosh (head)] of everything, Keter.

92. Moses engraved and established twenty-five letters in the unification of the verse, “Hear O Israel, the Lord our God, the Lord is one.” They are twenty-five letters engraved above, in ZA, since twenty-five implies the twenty-two letters of the Torah, and Torah-Prophets-Writings, which are three lines.

Jacob wanted to correct the unification below, in Malchut. He corrected in the twenty-four letters of “Blessed be the name of His kingship forever and ever,” in which there are twenty-four letters. He did not complete to twenty-five letters because in his time, the tabernacle, which corresponds to Malchut, has not yet been established,

When the tabernacle was established and the matter from which the tabernacle was extended was completed, he did not speak with him after it was completed, but only in twenty-five letters, to show that Malchut has been completed as above, like ZA, who has twenty-five letters, as it is written, “And the Lord spoke to him from the tent of meeting, saying.” Thus, there are twenty-five letters in it [in Hebrew].

93. For this reason, there are twenty-five kinds to complete the correction of the tabernacle. These are thirteen kinds, gold, silver, and more. And twelve stones in the Hoshen [the breastplate of judgment of the High Priest]. All those letters are engraved, and because the tabernacle was completed with these twenty-five letters, the tabernacle of Malchut is called Koh [25 in Gematria], indicating the unification of the wholeness in the tabernacle, in Malchut. For this reason, it is written, “And Your Hassidim shall bless You,” with the letters of “will bless Koh,” the wholeness of the whole tabernacle and its correction.

94. Koh corresponds to twenty-two letters and Torah-Prophets-Writings, and three and twenty-two are twenty-five, which are one collective. When Israel unify the unification of the twenty-five letters in this verse, “Hear O Israel, the Lord our God, the Lord is one,” and the unification of “Blessed be the name of His kingship forever and ever,” which are twenty-four letters, and he intends in each of them, all the letters join together and ascend to one connection, which is forty-nine letters corresponding to the forty-nine gates in the Yovel, Bina.

At that time, we must raise the unification up to the words “and ever,” and not more. This is so because in the words “and ever,” the number forty-nine is completed, and then the forty-nine gates of Bina open, and the Creator regards that person as though he observed the whole Torah, which comes in its entirety in forty-nine Panim [faces].

95. Therefore, we must direct the desire in the twenty-five letters of the “Hear O Israel,” and in the twenty-four of “Blessed be the name of His kingship forever and ever,” to elevate them in the will of the heart in the forty-nine gates of Bina. After one has intended in this, he will aim in that unification where “Hear O Israel” and “Blessed be the name of His kingship forever and ever” are the whole of the Torah.

Happy is one who intends in them, he is certainly the entirety of all the Torah of above, ZA, and of below, Malchut. That man, the wholeness of male and female, is the wholeness of ZA and Malchut, and that unification is all the faith.

96. There are four portions in the Tefillin of the master of the world. They are the Holy of Holies, HB TM of Daat. The leather on the Tefillin and the straps, which are called Kedusha [holiness], from where do we get support for this? From the verse, “And the Lord God made garments of skin for Adam and his wife,” Malchut, which is called “skin.” These are of the head. The four portions are four Mochin of ZA, and the skin is Malchut of ZA. It is written in the hand Tefillin “And it shall be as a token on your hand.” “Your hand” is written with the letter Hey, indicating that the four portions are the Mochin of the letter Hey, which is Malchut.

97. “And it shall come to pass that if you earnestly listen” is the left arm of the Creator, Gevura. Thus, only three portions remained in the Rosh, in the Mochin: “Sanctify,” “And it shall come to pass when the Lord brings you,” and “Hear,” which are HB and right of Hesed, lacking the fourth Moach, the left of Daat. If “And it shall come to pass that if you earnestly listen” is in Gevura, which is in the Guf, then how are they four Mochin in the Rosh? However, they are two holy Merkavot [pl. of Merkava], HB TM. The one of the hand Tefillin is tied at the heart, Malchut, and the one of the head Tefillin is tied at the Moach [brain], ZA.

It follows that the fourth portion of the head Tefillin is also in the Moach, the left of Daat, and not in the Guf [body]. The heart and the brain, ZA and Malchut, are tied to one another, and there is one coupling for them. The verse, “And it shall be as a token on your hand” refers to Malchut, who is called “token,” since the hand Tefillin are Mochin of Malchut.

98. When a person rises early at midnight, and engages in Torah until the morning shines, and in the morning, he wears the Tefillin in the head, and the Tefillin of Malchut on the arm, and cloaks himself with a wrapping of a commandment, and comes to walk out the door of his house, he encounters the Mezuzah, which is an impression of the holy name, Malchut, at the gate to his home. At that time, four holy angels connect with him and come out with him from the door of his house, and accompany him to the house of assembly [synagogue]. They declare ahead of him, “Give glory to the form of the holy King; give glory to the King’s son, to the form of the King’s face.” And a holy spirit on him declares and says, “Israel, in whom I will be glorified.”

99. Then that holy spirit rises up and testifies about him before the holy King, and then the upper King commands to write before Him all those members of His hall, all those who are known before Him, as it is written, “And a book of remembrance was written before Him for those who fear the Lord and who contemplate His name.”

“Those who contemplate His name” is as it is written, “and thinkers of thoughts,” which are thoughts of crafts.” Here, too, those who do crafts for His name in everything. The crafts of the Tefillin, in their compartments, in their straps, and in their writing. The craft of the Tzitzit, in their strings, in the azure string. The craft of the Mezuzah. And those who contemplate His name” is as it is written, “and thinkers of thoughts.”

100. Moreover, the Creator is praised in him and declares about him in all the worlds, “See what My son does in My world.” One who enters before Him to the house of assembly, and when he goes out his door without Tefillin on his head and a Tzitzit in his clothing, and says, “I will bow down to the Your holy hall in fear of You,” the Creator says, “Where is the fear of Me? He is giving a false testimony.”

101. Happy is Moses, who said here in the “Hear O Israel,” “our God.” Moses gripped a degree that is higher than all the faithful prophets. If people knew words of Torah, they would know that there is not a word or a letter in the Torah without high and honorable secrets.

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