The
Four
Portions
of
the
Tefillin
37.
Three
hollows
of
inscribed
letters,
Yod-Hey-Vav
of
HaVaYaH,
are
revealed
in
the
Rosh
of
ZA.
Three
Mochin
HBD
are
blocked
in
these
hollows.
The
hollows
are
vessels,
and
the
Mochin
are
the
lights
that
clothe
in
them.
From
the
beginning
of
the
upper,
hidden
Moach
[brain]
of
holy
Atik—from
the
first
expansion
of
MS
of
AA,
that
expansion
is
called
“upper
AVI,”
which
is
drawn
in
the
Mochin
of
ZA—there
are
four
Mochin:
Hochma,
Bina,
the
right
of
Daat,
which
is
Tifferet,
and
the
left
of
Daat,
which
is
Malchut.
These
four
Mochin
are
at
the
Rosh
of
ZA
and
expand
to
the
entire
Guf
[body].
They
are
the
four
[Torah]
portions
in
the
four
compartments
of
the
Tefillin,
which
the
Creator
wears.
38.
For
this
reason,
one
must
wear
the
Tefillin
each
day,
since
they
are
the
upper
holy
name
in
inscribed
letters
Yod-Hey
Vav-Hey
four
Mochin,
as
it
is
written,
“And
all
the
peoples
of
the
land
shall
see
that
the
name
of
the
Lord
[HaVaYaH]
is
called
upon
you,”
truly
the
name
of
the
Lord,
and
they
are
the
head
Tefillin.
39.
“Sanctify
to
Me
every
firstborn,
all
that
opens
the
womb
among
the
children
of
Israel,
in
man
and
in
beast.”
“Sanctify
to
Me
every
firstborn”
is
a
Sefira
that
contains
and
hides
all
those
others,
the
Sefira
Hochma,
which
contains
within
it
all
the
Sefirot;
the
extension
of
the
light
of
above
is
hidden
in
it.
It
is
called
“all
that
opens
the
womb”
since
it
is
the
opening
of
everything,
the
extension
of
Rachamim
and
the
upper
light.
40.
The
Sefira
Hochma
is
concealed
in
the
letter
Yod
of
the
holy
name
HaVaYaH.
This
is
one
compartment
of
the
Tefillin,
which
is
“Sanctify
to
Me
every
firstborn.”
“Firstborn”
is
the
upper
Moach,
Hochma.
41.
The
second
compartment
of
the
Tefillin
is
“And
it
shall
come
to
pass
when
the
Lord
brings
you.”
This
is
a
Moach
whose
gates
expand
into
fifty
gates,
meaning
Bina
that
expands
into
the
fifty
gates
of
Bina.
These
are
many
gates
corresponding
to
the
many
times
it
is
written,
“I
have
brought
you
out
from
the
land
of
Egypt,”
and
“the
Lord
brought
you
out
from
Egypt.”
The
memory
of
the
exodos
from
Egypt
is
mentioned
many
times.
They
are
they
fifty
times
corresponding
to
the
fifty
gates
of
Bina
since
the
exodos
from
Egypt
was
by
the
illumination
of
Bina.
For
this
reason,
they
are
fifty,
corresponding
to
its
fifty
gates.
42.
It
is
said
in
the
book
of
Rav
Hamnuna
Saba:
“The
Creator
broke
many
gates
of
above
and
of
below,
which
were
hidden
and
tied
with
chains,
in
order
to
bring
Israel
out
from
Egypt,
since
all
other
hidden
gates
were
opened
and
permitted
from
these
gates
of
the
Moach
of
Bina.
If
the
gates
of
that
Moach
of
Bina
did
not
awaken
and
open,
the
other
gates,
which
were
hidden,
would
not
open
to
execute
judgment
on
Egypt,
and
bring
Israel
out
from
slavery.
This
is
why
the
exodos
from
Egypt
is
mentioned
fifty
times,
which
were
through
the
fifty
gates
of
Bina.
43.
Everything
is
hidden
in
the
Moach
of
Bina,
called
“upper
Ima,”
from
whom
power
awakens
to
the
bottom
Ima,
Malchut.
It
is
written
about
her,
“And
give
ear
to
Me,
My
nation”;
do
not
pronounce
it
“My
nation,”
but
“My
mother,”
since
the
Creator
did
not
move
from
His
affection
for
the
assembly
of
Israel,
Malchut,
until
He
called
her
“My
mother,”
until
Malchut
received
the
lights
of
upper
Ima,
since
these
lights
emerge
from
upper
Ima,
the
second
compartment
of
the
Tefillin,
the
letter
Hey
of
HaVaYaH,
which
opened
into
fifty
gates.
From
this
Moach,
a
spirit
emerges
to
one
hole
of
the
window
of
the
Hotem
[nose]
of
ZA.
44.
A
Yovel
[50th
year
anniversary/jubilee],
in
which
the
slaves
are
set
free,
is
unified
in
the
Moach
of
Bina.
The
fifty
gates
of
Bina
are
the
fifty
years
of
the
Yovel,
and
those
fifty
days
of
the
Omer
count
are
unified
in
the
Moach
of
Bina
where
the
spirits
of
the
servants
rest
and
their
spirit
comes
out
to
freedom
and
to
rest,
as
it
is
written,
“On
the
day
that
the
Lord
gives
you
rest
from
your
sadness
and
anger,
and
from
the
hard
labor.”
For
this
reason,
the
first
Hey
of
HaVaYaH,
Bina,
is
the
rest
of
the
spirit,
and
sets
the
spirit
free.
The
exodos
from
Egypt
depends
on
the
second
compartment
of
the
Tefillin,
and
on
the
first
Hey
of
the
holy
name.
The
first
two
compartments
of
the
Tefillin
are
the
whole
of
the
Yod-Hey
of
the
holy
name.
45.
From
the
side
of
Abba,
Hochma,
emerges
Hesed,
and
from
the
side
of
Ima,
Bina,
emerges
Gevura,
and
the
Creator,
ZA,
grips
them
all
and
crowns
Himself
in
them.
He
is
the
letter
Vav,
since
ZA
is
the
middle
line,
which
incorporates
right
and
left.
Abba
and
Hesed
are
on
the
right;
Ima
and
Gevura
are
on
the
left.
46.
The
third
compartment
of
the
Tefillin
is
“Hear
O
Israel,”
Israel
Saba,
with
the
verse,
“And
you
shall
love
the
Lord
your
God.”
The
upper
Israel,
ZA,
is
crowned
from
the
side
of
Abba,
Abraham,
and
is
crowned
from
the
side
of
Ima,
Isaac.
The
middle
line
that
decides
and
unites
AVI
is
ZA
that
ascended
and
became
Daat
between
AVI.
This
is
“Hear
O
Israel,”
Israel
Saba,
which
is
the
upper
Israel
that
ascended
to
become
Daat
for
AVI.
And
since
he
unites
AVI,
he
comprises
both
of
them.
His
incorporation
with
Abba
is
the
right
of
Daat,
Hesed,
Abraham.
His
incorporation
with
Ima
is
called
Gevura,
Isaac.
He
is
crowned
from
the
side
of
Abba,
meaning
the
Daat
being
incorporated
from
the
side
of
Abba
is
Abraham,
Hesed
of
Daat,
and
this
is
the
portion
“Hear”
with
“And
you
shall
love.”
He
is
crowned
from
the
side
of
Ima,
in
that
Daat
is
incorporated
with
Ima.
He
is
Isaac,
Gevura
in
Daat,
the
portion
“And
it
shall
come
to
pass
that
if
you
earnestly
listen.”
47.
“And
you
shall
love.”
One
who
loves
the
King
does
a
great
Hesed;
he
does
Hesed
with
all.
More
Hesed
is
called
“true
Hesed,”
when
he
does
not
want
reward
for
his
actions,
but
works
because
of
the
love
of
the
King,
whom
he
loves
the
most.
Hence,
Hesed
depends
on
the
love
for
the
King.
This
is
why
he
is
called
“Abraham,
who
loves
Me,”
for
because
he
loved
Him
the
most,
he
increased
Hesed
in
the
world.
This
is
why
it
is
written,
“And
you
shall
love,”
in
the
third
compartment
of
the
Tefillin,
which
is
Hesed,
since
Hesed
depends
on
love.
48.
The
fourth
compartment
of
the
Tefillin
is
“And
it
shall
come
to
pass
that
if
you
earnestly
listen
to
My
commandments
…
Take
care
lest
your
heart
be
seduced,
and
you
turn
aside
and
serve
other
gods
and
bow
to
them,
then
the
anger
of
the
Lord
will
be
kindled
against
you.”
All
this
indicates
a
strong
judgment
and
harsh
judgment
that
emerges
from
the
side
of
upper
Ima,
the
left
in
Daat,
which
is
incorporated
with
upper
Ima,
Gevura.
Although
Ima
is
not
judgment,
the
judgment
emerges
from
her
side,
as
she
is
upper
Gevura,
the
left
line
in
Bina,
the
root
of
all
the
judgments
of
the
left.
It
cannot
be
said
that
the
verse,
“And
it
shall
come
to
pass
that
if
you
earnestly
listen,”
is
not
judgment,
since
it
is
also
written
in
it,
“Then
I
will
give
you
the
rain
for
your
land
in
its
season
…
and
you
will
eat
and
be
satisfied.”
This
is
so
because
in
all
the
Sefirot
of
the
king,
there
is
no
Sefira
that
does
not
incorporate
judgment
and
mercy
[Rachamim].
It
is
much
more
so
with
Gevura,
in
which
good
and
bad
are
incorporated.
“And
it
shall
come
to
pass
that
if
you
earnestly
listen,”
good
is
also
written
in
it,
but
on
the
whole,
it
is
harsh
judgment.
49.
These
four
portions,
Hochma,
Bina,
the
right
of
Daat,
and
the
left
of
Daat,
the
Vav,
ZA,
takes
them
and
crowns
itself
with
them,
meaning
that
they
become
Mochin
to
it.
These
are
the
Tefillin
that
the
Creator
wears.
Vav,
ZA,
rises
to
Bina,
who
is
crowned
by
his
crowns,
and
grips
the
right
line,
her
Hochma,
and
the
left
line,
her
Bina.
She
is
crowned
in
all
of
them,
for
because
he
united
the
right
and
left
lines
in
Bina,
and
three
lines
HBD
came
out
there,
ZA,
too,
was
rewarded
with
those
three
Mochin
HBD
and
was
crowned
in
them.
Hence,
Vav,
ZA,
is
he
middle
of
everything,
above
and
below,
the
middle
line
above,
between
the
right
and
left
of
Bina,
and
the
left
line
below,
in
the
right
and
left
of
his
own
Mochin,
to
show
the
wholeness
of
Hochma
from
all
its
sides,
since
the
decision
of
the
middle
line
completes
the
Hochma
from
all
its
sides.
50.
It
is
written,
“Only
your
fathers
did
the
Lord
desire.”
The
fathers
are
the
upper,
holy
Merkava
[chariot/structure].
As
there
is
a
holy
Merkava
below,
in
Malchut,
from
the
Chazeh
of
ZA
and
below,
so
there
is
a
holy
Merkava
above,
from
the
Chazeh
of
ZA
and
above.
The
fathers
are
HGT,
and
all
of
it
is
called
the
“holy
Merkava,”
since
it
is
all
tied
to
one
another,
and
all
become
one.
51.
“Only
your
fathers
did
the
Lord
desire,”
as
they
are
the
Merkava.
They
are
only
three,
while
the
Merkava
is
four,
so
from
where
do
we
have
the
fourth?
It
is
written,
“And
the
people
chose
their
descendants
after
them.”
That
verse
comes
to
include
King
David
in
the
fathers,
who
is
the
fourth
to
be
established
in
the
holy
Merkava.
The
fathers
are
the
correction
and
wholeness
of
everything.
They
are
the
Guf,
HGT
of
ZA,
and
in
them,
the
Guf
is
completed
and
built,
and
in
them,
it
is
united.
The
main
part
of
the
Guf,
ZA,
is
only
the
HGT
in
it,
above
the
Chazeh,
who
are
called
“father.”
King
David
came
and
completed
everything,
established
the
Guf
and
completed
it
in
them,
since
he
became
their
fourth,
Malchut,
who
completes
ZA,
who
is
called
the
“Guf.”
As
the
fathers
were
rewarded
with
being
crowned
in
the
holy
Merkava,
David
was
rewarded
with
being
established
in
the
fourth
pillar
of
the
Merkava.
52.
It
is
written
about
David,
“Now
he
was
ruddy,
with
pretty
eyes,
and
good-looking.”
He
is
called
ruddy
because
the
portion
of
his
lot
caused
him,
since
being
a
Merkava
to
Malchut,
he
was
in
judgment,
like
Malchut.
Ruddy
is
judgment.
“With
pretty
eyes,”
since
the
judgment
was
incorporated
with
Rachamim,
as
it
is
written,
“The
faithful
mercies
of
David.”
53.
“The
faithful
mercies
of
David”
do
not
imply
the
incorporation
of
judgment
with
Hesed.
Rather,
“Now
he
was
ruddy”
means
that
he
is
judgment.
“With
pretty
eyes”
are
the
fathers,
HGT,
who
shine
in
three
colors
in
the
eye.
Jerusalem
and
Zion
are
judgment
and
mercy.
Although
it
is
written,
“From
the
city
of
David,
it
is
Zion,”
teaching
that
judgment
is
incorporated
with
Rachamim.
It
is
written,
“In
the
midst
of
you,
there
is
the
Holy
one,
and
I
will
not
come
in
the
city,”
implying
that
the
Creator
swore
that
He
would
not
come
into
Jerusalem
of
above
until
Israel
enter
Jerusalem
of
below.
When
will
that
be?
When
the
kingdom
of
David
returns
to
its
place
below,
the
Creator
will
enter
Jerusalem
of
above.
54.
The
[letter]
Shin
that
is
written
with
three
knots,
with
three
Roshim
[heads],
and
the
Shin
of
four
knots,
four
Roshim,
implies
three
and
implies
four.
Three
is
the
three
fathers
HGT.
Four
includes
Malchut,
too,
so
that
together,
they
are
a
holy
Merkava,
since
Malchut
is
the
whole
of
the
upper
correction
because
Malchut
completes
ZA.
From
here,
they
part
and
the
lower
degrees
are
extended
in
their
ways,
in
their
straps.
The
two
letters
Shin
inscribed
on
the
sides
of
the
Tefillin
are
the
Shin
of
Shaddai,
where
one
points
to
HGT,
and
one
points
to
HGT
and
Malchut.
The
letters
Dalet
Yod
of
Shaddai
are
extended
in
the
straps
of
the
Tefillin,
where
the
knot
of
the
head
is
Dalet,
and
the
knot
of
the
hand
is
Yod.
They
hang
on
the
hair
of
the
head,
from
which
all
other
degrees
are
hanging
and
extended—Dalet,
Yod
of
Shaddai,
until
they
are
tied
in
their
place.
This
is
so
because
after
they
receive
abundance
from
the
hair
of
the
head,
they
are
tied
in
the
Shin
of
Shaddai
and
the
name
Shaddai
is
completed.
55.
Vav,
ZA,
takes
these
upper
Mochin
HBD,
and
they
are
the
Tefillin
that
the
Creator
wears.
For
this
reason,
one
must
glorify
himself
with
them
since
the
Tefillin
are
called
“glory.”
It
is
written
about
them,
“And
all
the
peoples
of
the
earth
shall
see
that
the
name
of
the
Lord
is
called
upon
you.”
The
name
HaVaYaH
is
the
Mochin
HB,
which
are
Yod-Hey,
and
the
right
and
left
of
Daat,
Vav-Hey.
These
are
the
head
Tefillin.
The
Tefillin
of
the
arm
is
left,
called
“strength,”
as
it
is
written,
“The
Lord
has
sworn
by
His
right
and
by
the
arm
of
His
strength.”
His
right
is
Torah,
and
the
arm
of
His
strength
is
the
Tefillin.
Malchut
inherits
from
“strength,”
from
the
left
line,
as
it
is
written,
“And
it
shall
be
as
a
token
on
your
hand,”
with
an
extra
Hey
[in
Hebrew].
The
letter
Hey
is
Malchut.
Happy
are
Israel,
and
therefore
the
bottom
Hey,
Malchut,
takes
the
Tefillin,
left,
since
Malchut
is
built
from
the
left
line.
For
this
reason,
she
takes
the
Tefillin
in
the
left
arm.
56.
What
are
those
four
portions,
which
are
one
body,
and
for
which
they
are
incorporated
in
one
compartment?
They
are
TNHY,
the
four
Sefirot
from
the
Chazeh
and
below
of
ZA,
and
they
are
the
letter
Hey
of
“Your
hand,”
Malchut.
All
of
them,
all
four
Sefirot
TNHY
from
the
Chazeh
and
below,
are
gripped
in
Malchut
so
she
will
be
blessed
from
them.
For
this
reason,
she
is
incorporated
with
all
four
Sefirot
from
the
Chazeh
and
below
of
ZA.
57.
It
is
written,
“And
you
shall
see
My
back.”
This
is
the
knot
of
the
Tefillin.
Since
seeing
is
written
in
regards
to
it,
it
means
that
it
is
Malchut.
Thus,
how
is
it
said
that
the
hand
Tefillin
are
Malchut?
However,
the
hand
Tefillin
are
Malchut
that
connects
to
the
Yod,
Yesod
of
ZA.
The
knot
of
the
Dalet
is
Malchut
of
the
posterior,
from
the
Chazeh
of
ZA
and
above
before
she
received
the
Hassadim
of
Yesod
of
ZA,
when
she
was
poor
and
empty
of
light
because
the
Hochma
in
her
does
not
shine
without
Hassadim.
For
this
reason,
one
strap
hangs
down
from
the
hand
Tefillin,
indicating
that
the
lower
ones
are
hanging
off
from
her
and
are
nourished
from
her.
This
is
why
she
is
called
a
“token,”
since
she
is
adhered
to
Yesod,
as
it
is
written,
“This
is
the
token
of
the
covenant,”
and
it
is
written,
“And
it
shall
be
as
a
token
on
your
hand,”
with
an
extra
Hey.
Conversely,
in
Malchut
of
the
posterior,
who
is
a
knot
of
Dalet,
the
lower
ones
cannot
receive
from
her
since
she
is
Hochma
without
Hassadim.
This
is
why
she
is
called
“dry,”
the
Dalet
of
EhaD
[“one,”
said
at
the
beginning
of
the
Shema
reading
(Hear
O
Israel)].
58.
“Hear
O
Israel”
is
Israel
Saba,
for
all
the
unification
of
“the
Lord
our
God,
the
Lord”
is
in
YESHSUT.
The
big
Ayin
in
the
Shema
[Hear
O
Israel]
contains
seventy
names,
the
name
AB
[72],
which
is
essentially
seventy
names
and
two
witnesses,
and
it
is
the
testimony
of
everything.
The
extension
of
the
illumination
of
Hochma
from
the
upper
Eden
is
called
Edut
[testimony].
Hear
O
Israel
is
as
it
is
written,
“Hear
O
Heaven,”
and
as
it
is
written,
“Listen,
Heaven,”
meaning
that
they
should
be
witnesses.
Here,
too,
“Hear
O
Israel”
indicates
the
Mochin
of
a
testimony,
and
it
is
all
one
matter.
59.
After
The
Zohar
explains
“Hear
O
Israel,”
it
explains
all
the
words
in
“Hear
O
Israel.”
HaVaYaH
is
the
head
of
everything
in
the
illumination
of
holy
Atik,
who
is
Hochma,
and
who
is
called
“father,”
Abba.
“Our
God”
is
the
depth
of
the
brooks
and
the
springs
from
which
they
emerge
and
are
drawn
to
all,
meaning
Bina,
from
whom
ZON
and
all
the
lower
ones
receive,
and
who
is
called
Ima
[mother].
The
second
HaVaYaH
[the
Lord]
is
the
stem
of
the
tree,
ZA,
who
is
the
completeness
of
the
roots,
since
he
is
the
middle
line,
which
incorporates
HB,
which
are
“the
Lord
our
God.”
“One”
is
the
assembly
of
Israel,
Malchut,
and
everything,
all
the
Sefirot,
is
one
wholeness.
They
are
connected
to
each
other
and
there
is
no
separation
between
them,
but
rather
all
is
one.
60.
The
upper,
holy
Merkava,
HB
TM,
are
the
four
compartments
of
the
Tefillin
that
Vav,
ZA,
wears.
Another
holy
Merkava,
TNHY,
are
four
other
portions
incorporated
in
one
compartment.
These
are
the
Tefillin
that
the
bottom
Hey
of
HaVaYaH,
Malchut,
wears.