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.