200. For this reason, concerning doing work, the intermediate days are like good days, and there should be joy as on good days. Therefore, on these days, which are the phase of Tefillin of the Master of the World, good days, it is forbidden to wear the rest of the Tefillin on them. On a good day, it is forbidden to wear Tefillin because these are the days that when the phase of the upper Tefillin are on the heads of Holy Israel.
201. This is true of the head Tefillin, the upper Mochin of ZA, which are on the heads of the holy nation on a good day. But concerning the hand Tefillin, which is the intermediate days and not good days, how do we hang on to this?
202. Because we are gripped to Malchut, which is the intermediate days and is called “the weak hand,” it is forbidden to work on intermediate days from its side, and we must make joy on intermediate days from the side of the head Tefillin. Because the intermediate days receive from the good days, from the head Tefillin, we must be in gladness during the intermediate days.
203. The holy nation are gripped to the Tefillin of the Master of the world, and they are on it on good days and on intermediate days: The head Tefillin on good days and those of the hand on intermediate days. It is forbidden remove the Tefillin of the Master of the World from their heads and wear other Tefillin, which are a similitude and a form of below.
204. It is like a king who wished to guard his servant. He said to him, “Make for yourself a seal in the form of my seal; whenever this form is seen on you, everyone will move from you and fear you.” Afterwards, for the sublime love that the king loved him, he placed in his hand the supreme seal of his ring. When he held in his hand the king’s supreme seal, he left the shape of the seal he had made.
205. Had that servant rejected the king’s supreme seal for the seal he had made by himself, that servant would certainly have been punished with death, since he degraded the king’s seal and was not concerned with its honor. For this reason, it is forbidden for the holy nation to reject the seal of the supreme king, which is on us on good days and on intermediate days, in favor of this shape that we make, the Tefillin we wear.
There are two kinds of scent: 1) A scent that is illumination of Hochma through the ascent of a lower degree for MAN to the upper one. ZA that rises for MAN to YESHSUT, unites their right and left, and then the scent comes out. Were it not for the ascent of ZA for MAN, the scent would not be revealed there. 2) The supreme scent that is extended from the top degree from YESHSUT, from upper AVI, which draw to them illumination of HS of AA. This pertains to GAR of YESHSUT, which can receive Hochma without Hassadim. However, ZAT of YESHSUT, in whom the Hochma cannot shine without Hassadim, cannot receive from the upper scent due to lack of Hassadim.
For this reason, there is a dispute between the right and left of YESHSUT, and the Hochma cannot shine there except by raising the MAN of ZA, which, with the power of the screen of Hirik in it, unites the right and the left.
It has also been explained that the Mochin of GAR of YESHSUT shine on good days and on intermediate days to the extent that they receive from the good days, which are the Tefillin that the Master of the World wears. The Mochin of good days are Mochin of ZA from GAR of YESHSUT, and the Mochin of the intermediate days are Mochin of Malchut who receives from GAR of YESHSUT.
But the Tefillin that we wear are from Mochin of ZAT of YESHSUT, in which the Hochma shines only by the rising of ZA with the screen of Hirik in him. Since the power of the judgment that is in the screen of Hirik from the lock and from the key awakens only through the work of the lower ones, the Hochma that is corrected by him is regarded as Tefillin of the work of the lower ones, which the work of the lower ones caused their emergence.
The holy nation are gripped to the Tefillin of the Master of the World, and are present on it on good days and on intermediate days. On good days and on intermediate days, Israel grip the Mochin of GAR of Bina, which are regarded as Tefillin that the Master of the World wears, and it is forbidden to remove the Tefillin of the Master of the World from over their heads and wear other Tefillin, which are a likeness and a shape of below.
It is regarded that the lower ones make the Tefillin that we wear, which are Mochin extended from ZAT of YESHSUT, and are a similitude and a shape of below, since the force of judgment in the screen of Hirik in the middle line awakens the lower ones.
This is the allegory that he brings between the seal that the servant did, the illumination of the Mochin of ZA that receive from the GAR of YESHSUT, which shine on Israel on good days and on intermediate days for this shape that we do, meaning the Mochin that awaken upon us by wearing the Tefillin, which are drawn from the illumination of Mochin of ZA from ZAT of YESHSUT, and are corrected only by the work of our hands, which is the force of judgment in the screen of Hirik that is awakened by us. For this reason, it is considered that we make these Tefillin.
206. On holidays and on intermediate days, it is forbidden to wear Tefillin made by our hands, and reject the Tefillin of the Master of the World, much less on Shabbat [Sabbath], when everything is upon us. The Shabbat of the eve of Shabbat is the hand Tefillin, Malchut, and Shabbat of the day is the head Tefillin, ZA. Hence, it is certainly forbidden to wear Tefillin.
207. This is how the Creator arranges it for the holy nation, who love Him: On weekdays [regular days], we wear Tefillin, which make the shape of the king’s seal, so as to be kept from all sides. This is illumination of Mochin of ZA from ZAT of YESHSUT.
On Shabbat and on holidays, which are good days and are actually the Master of the World’s Tefillin, which is illumination of Mochin of ZA from the GAR of YESHSUT that shine on them, we remove that shape, our Tefillin, and place the Tefillin of the Master of the World, which draw the illumination of Mochin from ZA and GAR of YESHSUT. Happy is this people who has in his hand a seal from the upper king, who has in their hands the king’s upper seal.
208. One who wears Tefillin should be glad. This is why it is written, “Be glad in your festival.” We must be glad in the Tefillin of the Master of the World, and this joy is in a place and in the intermediate days, which are the head Tefillin and the hand Tefillin of the arm, Master of the World.
209. It is written, “The fragrance of your oils is good; your name is oil poured forth; therefore, maidens love you.” On a good day, from that upper scent, which shines in the GAR of YESHSUT, your oils are good, which is the head Tefillin, the Mochin of GAR of YESHSUT that shine in ZA. On intermediate days, “Your name is oil poured forth,” which is the hand Tefillin, Malchut, who is called “name,” which ascends to unites in a concealed way, in the head Tefillin, ZA, in the Mochin of GAR of Bina.
210. “Therefore, maidens love you.” This is on the last good day of the holiday, when the hand Tefillin has been completed, meaning Malchut, and has shone and illuminated in completeness, and dispenses a part to all, to all those camps and armies of above, which are extended from ZA, who needs Hassadim, and to all those camps and armies of below, who are extended from the Malchut, who need illumination of Hochma. “Therefore, maidens love you,” the camps and armies of above, and the worlds and camps and armies of below.
On the seven days of the festival, Malchut dispenses and completes the hosts of below, which need illumination of Hochma, since then is the time of extension of illumination of Hochma. On the last of the festival, on the Eight of the Assembly, Malchut draws and bestows Hassadim. At that time, the armies of above, which are extended from ZA, are completed. This is on the last good day of the festival, on the Eighth of the Assembly, at which time it is in extension of Hassadim. At that time, the hand Tefillin, Malchut, is completed.
This is so because during the seven days of the festival, she drew Hochma, and on the Eighth of the Assembly, when she drew Hassadim, she is completed in everything, and dispenses a part to all, both to those who need Hochma, and to those who need Hassadim.