Chapter Sixty-Eight (פֶּרֶק שִׁשִּׁים וּשְׁמוֹנָה)

The Tefillin that the Holy One, blessed be He, wears (הַתְּפִלִּין שֶׁמַּנִּיחַ הַקָּבָ״ה), are like the Neshamah within the body of a human being (הֵם כְּמוֹ הַנְּשָׁמָה בְּתוֹךְ הַגּוּף שֶׁל הַבֶּן אָדָם), and encompasses him from outside (וּמַקֶּפֶת אוֹתוֹ מִבַּחוּץ), so above (כָּךְ לְמַעְלָה), the Tefillin are the Mochin [Supernal Intellects] that enter into His head (הַתְּפִלִּין הֵם הַמּוֹחִין הַנִּכְנָסִים בְּרֹאשׁוֹ), and emerge outward (וְיוֹצְאִים לַחוּץ). And from Ze’ir Anpin to Arich Anpin (וּמִזְּעֵיר עַד אֲרִיךְ), there are three aspects of Tefillin that He wears (יֵשׁ ג' בְּחִינוֹת שֶׁל תְּפִלִּין שֶׁמַּנִּיחַ), one of Imma (אַחַת שֶׁל אִמָּא), and these are those of Rashi, of blessed and holy memory (וְהֵם שֶׁל רַשִׁ״י זלה״ה), which are the four Mochin [Supernal Intellects] of Imma that enter into Him (שֶׁהֵם הָאַרְבָּעָה מוֹחִין שֶׁל אִמָּא הַנִּכְנָסִים בּוֹ), and one of Abba (וְאַחַת שֶׁל אַבָּא), the Havayot adjacent to one another (הֲוָיוֹת לַהֲדָדִי), and these are those of Rabbeinu Tam (וְהֵם שֶׁל רַבֵּינוּ תָּם), which is a name of Chokhmah (שֶׁהוּא שֵׁם שֶׁל חָכְמָה), YHHV (יהה״ו), and these are the initial letters of “Let him who glories glory, that he understands and knows Hashem” (וְזֶהוּ רָאשֵׁי תֵּבוֹת יִתְהַלֵּל הַמִּתְהַלֵּל הַשְׂכֵּל וְיָדוֹעַ) (Jeremiah 9:23). And the explanation of this name is (וּפֵירוּשׁ הַשֵּׁם הַזֶּה), that from Abba the daughter emerges (לְפִי שֶׁמֵּאַבָּא נָפְקָא בְּרַתָּא), and from Imma the son emerges (וּמֵאִמָּא בְּרָא). And this is what the verse says (וְזֶהוּ שֶׁאוֹמֵר הַכָּתוּב), “Hashem founded the earth with Chokhmah” (י״י בְּחָכְמָה יָסַד אָרֶץ) (Proverbs 3:19), which is Malkhut (שֶׁהִיא מַלְכוּת), “He established the heavens” (כּוֹנֵן שָׁמַיִם), which is Tiferet (שֶׁהוּא ת״ת), “with Tevunah” (בִּתְבוּנָה) (Proverbs 3:19), and to this the two Hehs hint (וְלָזֶה הַב' הֵהִי״ן רוֹמְזִים): the first to Binah within Chokhmah (הָרִאשׁוֹנָה אֶל בִּינָה שֶׁבְּחָכְמָה), the second Heh to Malkhut (ה״א שְׁנִיָּה מַלְכוּת), and afterward the Vav (וְאַחַר כָּךְ הוא״ו), which is Ze’ir Anpin (שֶׁהוּא זְעֵיר), and there is not in this Havayah the matter of “He established the heavens with Tevunah” (וְלֵית כָּאן בַּהֲוָיָה הַזֹּאת עִנְיַן כּוֹנֵן שָׁמַיִם בִּתְבוּנָה), for it is entirely in Chokhmah (שֶׁכּוּלָּהּ בְּחָכְמָה). And the third Tefillin are the Tefillin of Arich Anpin (וְהַתְּפִלִּין הַשְּׁלִישִׁית הֵם הַתְּפִלִּין שֶׁל אֲרִיךְ), which Ze’ir Anpin attains (שֶׁמַּשִּׂיג זְעֵיר אַנְפִּין), and this is the view of the Ba’al Shimusha Rabba (וְזֶהוּ סְבָרַת בַּעַל שִׁמּוּשָׁא רַבָּא). And these are those of which they said in Parashat Pinchas in the Zohar (וְאֵלּוּ הֵן שֶׁאָמְרוּ בְּפָרָשַׁת פִּינְחָס בַּזֹּהַר), “The Tefillin of the Master of the world are Keter, and who is the Master of the world? Havayah, which is Yud—Chokhmah, Heh—Binah, Vav—Tiferet comprising six Sefirot, Heh—Malkhut” (תְּפִלִּין דְּמָארֵי עָלְמָא כֶּתֶר, וּמַאי נִיהוּ מָארֵי עָלְמָא יְהוָ״ה, דְּאִיהוּ י׳ חָכְמָה ה׳ בִּינָה ו׳ תִּפְאֶרֶת כָּלִיל שִׁית סְפִירָן ה׳ מַלְכוּת) (source uncertain). Then he places these Tefillin (אָז מַנִּיחַ תְּפִלִּין אֵלּוּ), Kadesh on the right of the wearer (קַדֵּשׁ לִימִין הַמַּנִּיחַ). And therefore (וְלָזֶה), the entirety of the Israelite nation (כְּלָלוּת הָאֻומָּה הַיִּשְׂרְאֵלִית), places the Tefillin of Imma (מַנִּיחִין תְּפִלִּין שֶׁל אִמָּא), for it is from the governance of all the worlds (שֶׁהִיא מֵהַנְהָגַת הָעוֹלָמוֹת כֻּלָּם), and there still remains the possibility for a person (וַעֲדַיִן יֵשׁ סִיפּוּק לָאָדָם), to raise and lower the Mochin from there (לַעֲלוֹת וּלְהוֹרִיד הַמּוֹחִין מִשָּׁם). And therefore our Rabbis, of blessed memory, said (וְלָזֶה אָמְרוּ רַזַ״ל), “A minor who knows how to wave” (קָטָן הַיּוֹדֵעַ לְנַעְנֵעַ) (Sukkah 42a), meaning (פֵּירוּשׁ), to draw down the Mochin (לְהוֹרִיד הַמּוֹחִין), “is obligated in the Lulav” (חַיָּיב בְּלוּלָב) (Sukkah 42a). Which ascends to Chaim [Life] (הָעוֹלֶה חַיִּים), for it ascends as two Ehyeh and one Havayah (שֶׁעוֹלֶה ב׳ אֶהְיֶ״ה וַהֲוָיָ״ה אַחַת), their total being sixty-eight (כְּלָלָם ס״ח), corresponding to the numerical value of Chaim [Life] (כְּמִנְיַן חַיִּים). And they are the life of the King (וְהֵם חַיֵּי הַמֶּלֶךְ), who is Ze’ir Anpin (שֶׁהוּא ז״א), who receives the flow of the Tefillin (הַמְקַבֵּל שֶׁפַע הַתְּפִלִּין), coming from Ehyeh, whose secret is Binah (הַבָּאָה מֵאֶהְיֶ״ה שֶׁסוֹדָהּ בִּינָה), and from Havayah, whose secret is Chokhmah (וּמֵהֲוָיָ״ה שֶׁסוֹדָהּ חָכְמָה), and through their power (וּמִכֹּחָם), he and the worlds beneath him (הוּא וְהָעוֹלָמוֹת שֶׁתַּחְתָּיו), stand with us (עִמָּנוּ), living and enduring (חַיִּים וְקַיָּימִים). And one who wants to have greater kavanah [intent] (וּמִי שֶׁרוֹצֶה לְכַוֵּן יוֹתֵר), places the Tefillin of Abba (מַנִּיחַ תְּפִלִּין שֶׁל אַבָּא), and they are those of Rabbeinu Tam (וְהֵם שֶׁל רַבֵּנוּ תָּם), because he can still ascend (לְפִי שֶׁעֲדַיִן יָכוֹל לַעֲלוֹת), through his Neshamah (עַל יְדֵי נִשְׁמָתוֹ), but from there and above (אֲבָל מִשָּׁם וּלְמַעְלָה), namely in Arich Anpin (דְּהַיְנוּ בַּאֲרִיךְ), no person has the ability to ascend (אֵין יְכֹלֶת בְּיַד שׁוּם אָדָם לַעֲלוֹת), and therefore there is no one who can place those Tefillin of Arich Anpin (וְלָזֶה אֵין מִי שֶׁיּוּכַל לְהַנִּיחַ אוֹתָם הַתְּפִלִּין שֶׁל אֲרִיךְ), the view of the Ba’al Shimusha Rabba (סְבָרַת בַּעַל שִׁמּוּשָׁא רַבָּא). And therefore there are Chasidim and men of deed (וְלָכֵן יֵשׁ חֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה), who place the Tefillin of Rashi, of blessed and holy memory (שֶׁמַּנִּיחִין תְּפִלִּין שֶׁל רַשִׁ״י זלה״ה), until midday (עַד חֲצִי הַיּוֹם), and from there onward the Tefillin of Rabbeinu Tam (וּמִשָּׁם וָאֵילָךְ תְּפִלִּין שֶׁל רַבֵּינוּ תָּם), but the Tefillin of Arich Anpin (אֲבָל הַתְּפִלִּין שֶׁל אֲרִיךְ), it is impossible for any person to place them specifically (אִי אֶפְשָׁר לְשׁוּם אָדָם לְהַנִּיחָם דַּוְקָא), but Ze’ir Anpin places them (אֲבָל זְעֵיר מַנִּיחָם), when he ascends to the place of Abba and Imma (כְּשֶׁעוֹלֶה בִּמְקוֹם אַבָּא וְאִמָּא). And the placing of the Tefillin (וַהֲנָחַת הַתְּפִלִּין), is the matter of Shema Yisrael (הוּא עִנְיַן שְׁמַע יִשְׂרָאֵל), that we say (שֶׁאָנוּ אוֹמְרִים), and its explanation is (וּפֵירוּשׁוֹ): that Ze’ir Anpin is small (שֶׁזְּעֵיר הוּא קָטָן), possessing only six extremities (בַּעַל שֵׁשׁ קְצָווֹת לְבַד), and this is the Ayin of Shema (וְזוֹ הִיא עַיִן שֶׁבִּשְׁמַע), it is initially a small Ayin (הִיא מִלְּכַתְּחִלָּה עַיִן קְטַנָּה), meaning (פֵּירוּשׁ), that Ze’ir Anpin is six extremities (שֶׁזְּעֵיר הוּא שֵׁשׁ קְצָווֹת), and Malkhut is included in one letter (וּמַלְכוּת נִכְלֶלֶת בְּאוֹת אַחַת). And when it ascends in the Shem of Shema (וּכְשֶׁעוֹלָה ב־שֵׁם מִשְּׁמַע), which is Imma (שֶׁהִיא אִמָּא), concerning which it is said, “And what will You do for Your great Name” (שֶׁעָלֶיהָ נֶאֱמַר וּמָה תַּעֲשֶׂה לְשִׁמְךָ הַגָּדוֹל) (Joshua 7:9), it becomes a great Ayin (נַעֲשֵׂית עַיִן רַבְתִּי), and grows larger (וְהוֹלֵךְ וְגָדֵל), until the six extremities are included in six words (עַד שֶׁהַשֵּׁשׁ קְצָווֹת נִכְלָלוֹת בְּשִׁשָּׁה תֵבוֹת), of the verse “Shema Yisrael” (שֶׁל פָּסוּק שְׁמַע יִשְׂרָאֵל) (Deuteronomy 6:4), and then four Mochin enter into him (וְאָז נִכְנָסִין בּוֹ ד' מוֹחִין), and this is the great Dalet of Echad (וְזוֹ הִיא הַד' גְּדוֹלָה שֶׁל אֶחָד), and then he has ten Sefirot (וְאָז יֵשׁ לוֹ י' סְפִירוֹת). And when he possesses six extremities (וּכְשֶׁהוּא בַּעַל שֵׁשׁ קְצָווֹת), Malkhut is one point (מַלְכוּת הִיא נְקוּדָה אַחַת), which is the Ayin (שֶׁהִיא הָעַיִן), meaning (פֵּירוּשׁ), [their meaning is: when he is ten] ([מַשְׁמָעָם: כְּשֶׁהוּא בֶּן עֶשֶׂר]), then she possesses six extremities (אָז הִיא בַּעֲלַת שֵׁשׁ קְצָווֹת), and this is Echad [One] (וְזֶהוּ אֶחָד), [and] “Echad” [One] ([ו]אח״ד), [their meaning is] ([מַשְׁמָע]), when Ze’ir Anpin, who is called Ach [Brother] (כְּשֶׁזְּעֵיר שֶׁנִּקְרָא אָח), is ten (הוּא בֶּן עֶשֶׂר), then she is in the secret of the Dalet [Four] (אָז הִיא בְּסוֹד ד׳), in his four extremities (בְּאַרְבַּע קְצָווֹת שֶׁלּוֹ), which are half of the Tiferet and Netzach, Hod, Yesod (שֶׁהֵם חֲצִי הַת״ת ונה״י), and this is a complete Yud [Ten] from both of them (וְזֶהוּ י׳ שָׁלֵם מִשְּׁנֵיהֶם). And then she possesses six extremities (וְאָז הִיא בַּעֲלַת שֵׁשׁ קְצָווֹת), and this is, “Blessed be the Name of the glory of His kingdom forever and ever” (וְזֶהוּ: בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד), which is her six sides (שֶׁהוּא שִׁית סִטְרִין דִּילָהּ), as Rashbi, of blessed and holy memory, explained (כְּמוֹ שֶׁפֵּרֵשׁ הָרשב״י זלה״ה).

And now (וְעַתָּה), Ze’ir Anpin is a Yud [Ten] with his head (זְעֵיר הוּא יו״ד עִם הָרֹאשׁ שֶׁלּוֹ), with the Mochin [Supernal Intellects], which are ten (עִם הַמּוֹחִין שֶׁהֵם י׳), but ultimately he is a Vav (אֲבָל סוֹף סוֹף הוּא ו׳), which are six extremities (שֶׁהֵם ו׳ קְצָווֹת), and they are the primary aspect within him (וְהֵם עִיקָר בּוֹ), for the Mochin [Supernal Intellects] are not constantly within him (כִּי הַמּוֹחִין אֵינָם תְּדִירִין בּוֹ). For after the prayer (כִּי לְאַחַר הַתְּפִלָּה), they return above (הֵם חוֹזְרִים לְמַעְלָה), during the time of exile (בִּזְמַן הַגָּלוּת), and at night (וּבַלַּיְלָה), when the Beit HaMikdash does not exist (בִּזְמַן שֶׁאֵין בֵּית הַמִּקְדָּשׁ קַיָּים), for then the Gevurot of the Dinim [judgments] prevail (שֶׁאָז תִּגְבּוֹרוֹת הַדִּינִין), lest the Chitzonim [External Forces] rule over his Mochin [Supernal Intellects] (וּפֶן יִשְׁלְטוּ הַחִיצוֹנִים בְּהַמּוֹחִין דִּילֵיהּ), because of the sin of those below (בְּסִבַּת חֵטְא הַתַּחְתּוֹנִים), and everything would have to return to Tohu VaVohu [Chaos and Void], Heaven forbid (וְהָיָה צָרִיךְ לַחֲזוֹר הַכֹּל לְתֹהוּ וָבֹהוּ חַס וְשָׁלוֹם). And therefore (וְלָכֵן), the Ein Sof made it so at the aforementioned time (עָשָׂה אֵין סוֹף בַּזְּמַן הַנִּזְכָּר), that the Mochin [Supernal Intellects] depart from Ze’ir Anpin and Nukvah (שֶׁהַמּוֹחִין מִסְתַּלְּקִים מִזְּעֵיר וְנוּקְבֵיהּ), for the sake of sustaining the worlds (לְצוֹרֶךְ קִיּוּם הָעוֹלָמוֹת), and only during the time of prayer do they come (רַק בִּזְמַן הַתְּפִלָּה הֵם בָּאִים), or through good deeds temporarily (אוֹ עַל יְדֵי מַעֲשִׂים טוֹבִים לְפִי שָׁעָה), and afterward they depart (וְאַחַר כָּךְ מִסְתַּלְּקִים). But in the future to come (אֲבָל לֶעָתִיד לָבוֹא), “Hashem will be One and His Name One” (יְהִיֶה ה' אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14:9), and the explanation of the word “Yihyeh [He/it will be]” is two times Y״H-Y״H (וּפֵירוּשׁ מִלַּת יִהְיֶה שְׁתֵּי פְעָמִים י״ה י״ה), and its explanation is (וּפֵירוּשׁוֹ), just as Abba is a Yud [Ten] above, complete in his Ten Sefirot with his Nukvah (כְּמוֹ שֶׁאַבָּא הוּא י׳ לְמַעְלָה שָׁלֵם בְּעֶשֶׂר סְפִירוֹתָיו עִם נוּקְבֵיהּ), so too Ze’ir Anpin will be a Yud [Ten] with his Nukvah (כָּךְ יִהְיֶה ז״א י׳ עִם נוּקְבֵיהּ), and all the Partzufim will have one completeness (וְכָל הַפַּרְצוּפִים יִהְיֶה לָהֶם שְׁלֵמוּת אֶחָד), as it is said (שֶׁנֶּאֱמַר), “And it shall be on that day, Hashem will be One and His Name One” (וְהָיָה בַּיּוֹם הַהוּא יִהְיֶה ה' אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14:9). Blessed be Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).