Chapter Sixty-Three (פֶּרֶק שִׁשִּׁים וּשְׁלֹשָׁה)

And now (וְעַתָּה), I shall add further understanding (אוֹסִיף לֶקַח), to explain the matter of the Tefillin (לְבָאֵר עִנְיַן הַתְּפִלִּין), and I shall first explain the matter of the striking that we mentioned above (וְעִנְיַן הַבְּטִישָׁה שֶׁאָמַרְנוּ לְמַעְלָה אֲפָרֵשׁ קֹדֶם), and from it (וּמִתּוֹכוֹ), the matter of the Tefillin will be explained (יִתְבָּאֵר עִנְיַן הַתְּפִלִּין), and make your ears like a funnel (וַעֲשֵׂה אָזְנֶיךָ כַּאֲפַרְכֶּסֶת), to hear the words of the living God (לִשְׁמוֹעַ דִּבְרֵי אֱלֹהִים חַיִּים), mysteries that Atik Yomin concealed (רָזִין שֶׁכִּסָּה אוֹתָן עַתִּיק יוֹמַיָּיא). The striking that we mentioned above (הַבְּטִישָׁה שֶׁאָמַרְנוּ לְמַעְלָה), which is made from the upper Mazal and the lower Mazal (שֶׁנַּעֲשֶׂה מִן מַזָּל עֶלְיוֹן וּמַזָּל תַּחְתּוֹן), namely Notzer [Preserver] and VeNakeh [and Cleanses] (דְּהַיְינוּ נוֹצֵר וְנַקֵּה), in order to bestow through them the two Mochin as well (כְּדֵי לְהַשְׁפִּיעַ עִמָּהֶם תְּרֵין מוֹחִין גַּם כֵּן). And even though we said above (וְאַף עַל פִּי שֶׁאָמַרְנוּ לְמַעְלָה), regarding the matter of the secret of the two Mochin (עִנְיַן סוֹד תְּרֵין מוֹחִין), which come from Abba and Imma through their Zivug [Union] (הַבָּאִים מֵאַבָּא וְאִמָּא עַל יְדֵי הִזְדַּוְּגוּתָם), the intention is not to say (אֵין הַכַּוָּנָה לוֹמַר), that they did not possess the light of the two Mochin from above (שֶׁלֹּא הָיְתָה לָהֶם אוֹר הַתְּרֵין מוֹחִין מִלְמַעְלָה), from the palate and the throat that we mentioned (מֵהַחֵךְ וְהַגָּרוֹן שֶׁזָּכַרְנוּ). And it is truly the awakening of Chokhmah and Binah (וְהוּא מַמָּשׁ הִתְעוֹרְרוּת חָכְמָה וּבִינָה), which are the palate and the throat that we explained in their place (שֶׁהֵם הַחֵךְ וְהַגָּרוֹן שֶׁפֵּרַשְׁנוּ בִּמְקוֹמָם), and Heaven forbid to believe such a thing (וְחָלִילָה מֵלְהַאֲמִין כָּזֹאת), that there would not be from above, Heaven forbid (שֶׁלֹּא תִּהְיֶה מִלְמַעְלָה חַס וְשָׁלוֹם), rather the intention is (אֶלָּא הַכַּוָּנָה הִיא), that the lights of the two Mochin come directly from Mocha Setimah [the Concealed Brain] (שֶׁהָאוֹרוֹת שֶׁל הַתְּרֵין מוֹחִין בָּאִים מַמָּשׁ מִמּוֹחָא סְתִימָאָה), whose end reaches the palate below (אֲשֶׁר קָצֵהוּ בַּחֵךְ לְמַטָּה), and from the Binah (וּמֵהַבִּינָה), which distanced the Ein Sof below into the throat (אֲשֶׁר הִרְחִיקָה אֵין סוֹף לְמַטָּה בַּגָּרוֹן), as I wrote in its place (כַּאֲשֶׁר כָּתַבְתִּי בִּמְקוֹמוֹ). And they are upon the head of Abba and Imma (וְהֵם עַל רֹאשׁ אַבָּא וְאִמָּא), and bestow these Mochin into them (וּמַשְׁפִּיעִים בּוֹ הַמּוֹחִין הַלָּלוּ), namely the Mochin of Chokhmah and the Mochin of Binah (דְּהַיְינוּ מוֹחַ חָכְמָה וּמוֹחַ בִּינָה), but they were very subtle when they descended from above (אֲבָל הָיוּ דַקִּים מְאֹד כְּשֶׁיָּרְדוּ מִלְמַעְלָה), and they became thickened and revealed when they descended to Abba and Imma (וְנַעֲשׂוּ עָבִים וּמְגֻלִּים כְּשֶׁיָּרְדוּ לְאַבָּא וְאִמָּא), and they attained revelation (וְהָיָה לָהֶם גִּלּוּי). And likewise forever (וְכֵן לְעוֹלָם), all the lights that descend from above (כָּל הָאוֹרוֹת הַיּוֹרְדִים מִלְמַעְלָה), are compelled to emerge into actuality only through the Zivug [Union] of Abba and Imma and Ze’ir Anpin and Nukvah (מוּכְרָחִים לָצֵאת לָעוֹלָם עַל יְדֵי זִוּוּג אַבָּא וְאִמָּא וּזְעֵיר אַנְפִּין וְנוּקְבֵיהּ), so that they become thickened and emerge into actualization (כְּדֵי שֶׁיִּתְעַבּוּ וְיֵצְאוּ לַפֹּעַל), and so that there should be thought, voice, and speech (וּכְדֵי שֶׁיִּהְיֶה מַחֲשָׁבָה קוֹל וְדִבּוּר). And every Partzuf must possess five parts (וְכָל פַּרְצוּף צָרִיךְ שֶׁיִּהְיוּ לוֹ ה׳ חֲלָקִים), Nefesh, Ruach, Neshamah, Chayah, Yechidah (נרנח״י), whose secret is Arich, Abba and Imma, and Ze’ir Anpin and Nukvah (שֶׁסּוֹדוֹ אֲרִיךְ אַבָּא וְאִמָּא וּזְעֵיר וְנוּקְבֵיהּ), and the Nefesh is very coarse in comparison to the upper parts (וְהַנֶּפֶשׁ עָב מְאֹד לְעֵרֶךְ הַחֲלָקִים הָעֶלְיוֹנִים), and every Partzuf is included from all of them (וְכָל פַּרְצוּף כָּלוּל מִכֻּלָּם), so too here (כֵּן בְּכָאן). Because they are the supernal Chokhmah and Binah (מִפְּנֵי שֶׁהֵם חָכְמָה וּבִינָה עֶלְיוֹנִים), kind found its own kind (מָצָא מִין אֶת מִינוֹ), in Abba and Imma (בְּאַבָּא וְאִמָּא), and strength and power were added to them in Abba and Imma (וְנִתּוֹסֵף לָהֶם כֹּחַ וּגְבוּרָה בְּאַבָּא וְאִמָּא), and they added illumination to them (וְהוֹסִיפוּ עֲלֵיהֶם אוֹר), and emerged in revelation (וְיָצְאוּ בְּגִלּוּי), and became of such a measure that Ze’ir could receive them (וְנַעֲשׂוּ בְּעֵרֶךְ שֶׁהַזְּעֵיר יָכוֹל לְקַבְּלָם). And behold (וְהִנֵּה), the point of Chokhmah of Mocha Setimah [the Concealed Brain] (נְקוּדַּת חָכְמָה שֶׁל מוֹחָא סְתִימָאָה), and the palate mentioned above (וְהַחֵךְ הַנִּזְכָּר), together with the five Chasadim of Notzer [Preserver] (עִם ה׳ חֲסָדִים שֶׁל נוֹצֵר), descended to Abba (יָרְדוּ לְאַבָּא), and the point of Binah (וּנְקוּדַּת בִּינָה), together with the five Gevurot (עִם הַה׳ גְּבוּרוֹת), descended to Imma (יָרְדוּ לְאִמָּא), and from the abundance of love that is between them (וּמֵרוֹב אַהֲבָה שֶׁהוּא בֵּינֵיהֶם), this flow is bestowed through them from their Zivug [Union] (נִשְׁפָּע עַל יָדָם הַשֶּׁפַע הַזֶּה מִזִּוּוּג שֶׁלָּהֶם).

And behold (וְהִנֵּה), this point of Chokhmah (נְקוּדַּת חָכְמָה זוֹ), which is within the five Chasadim mentioned above (שֶׁהִיא בְּהַחֲמֵשׁ הַחֲסָדִים הַנִּזְכָּרִים), and likewise the point of Binah (וְכֵן נְקוּדַּת בִּינָה), which is within the five Gevurot mentioned above (שֶׁהוּא בְּתוֹךְ הַה׳ גְּבוּרוֹת הַנִּזְכָּרִים לְמַעְלָה), these two points (שְׁתֵּי נְקוּדוֹת אֵלּוּ), are called the two Mochin (הֵן נִקְרָאִים תְּרֵין מוֹחִין), and the five Chasadim and the five Gevurot themselves (וְהַה׳ חֲסָדִים וְה׳ גְּבוּרוֹת עַצְמָם), are called the two Atarin [Crowns] (נִקְרָאִים תְּרֵין עֲטָרִי״ן). And this is the secret of (וְזֶהוּ סוֹד), “the two Mochin and the two Atarin [Crowns] that Abba and Imma bequeath to Ze’ir Anpin” (תְּרֵין מוֹחִין וּתְרֵין עֲטָרִין דְּיָרְתִין אַבָּא וְאִמָּא לְז״א), mentioned in the Sefer HaZohar (הַנִּזְכָּרִים בְּסֵפֶר הַזֹּהַר), “which the holy son inherits” (דְּיָרִית בְּרָא קַדִּישָׁא). And here (וְכָאן), is the root of the Mem of Tzelem [Image] (הוּא שֹׁרֶשׁ הַמֵּ״ם שֶׁל צֶלֶם), concerning which Scripture says (שֶׁאָמַר הַכָּתוּב), “Surely man walks in a Tzelem [Image]” (אַךְ בְּצֶלֶם יִתְהַלֶּךְ אִישׁ) (Psalms 39:7), who is Ze’ir Anpin (שֶׁהוּא ז״א). And the secret of the matter is (וְסוֹד הָעִנְיָן), we said above (אָמַרְנוּ לְמַעְלָה), that these four aspects (כִּי ד׳ בְּחִינוֹת אֵלּוּ), which are the two Mochin and the two Atarin [Crowns] (שֶׁהֵם תְּרֵין מוֹחִין וּתְרֵין עֲטָרִין), are each included from ten (הֵם כְּלוּלִים מֵעֶשֶׂר), if so (אִם כֵּן), they are the Mem Sofit of Tzelem [Image] (הֵם ם׳ שֶׁל צֶלֶם). And afterward (וְאַחַר כָּךְ), when these levels are within Imma (הַמַּדְרֵגוֹת הַלָּלוּ כְּשֶׁהֵן בְּאִמָּא), they enter into her Netzach, Hod, Yesod (נִכְנָסוֹת בְּנה״י דִּידָהּ), namely (דְּהַיְינוּ), the point of Chokhmah together with the five Chasadim (נְקוּדַּת חָכְמָה עִם הַה׳ חֲסָדִים), enter into Netzach (נִכְנָסִים בְּנֶצַח), and the point of Binah together with the five Gevurot (וּנְקוּדַּת בִּינָה עִם הַה׳ גְּבוּרוֹת), enter into Hod (נִכְנָסִים בְּהוֹד), for they are included from ten (כִּי הֵם כְּלוּלִים מֵעֶשֶׂר), and afterward (וְאַחַר כָּךְ), the five Chasadim and the five Gevurot (הַה׳ חֲסָדִים וְהַה׳ גְּבוּרוֹת), which are the two Atarin [Crowns] (שֶׁהֵם הַתְּרֵין עֲטָרִין), are included together within the Yesod of Imma (נִכְלָלִים בִּיסוֹד אִמָּא יַחַד), for it is the pathway for all the flow descending to Ze’ir (כִּי הוּא הַדֶּרֶךְ לְכָל הַשֶּׁפַע הַיּוֹרֵד לִזְעֵיר), as mentioned above (כַּנִּזְכָּר). However (אָמְנָם), the two Mochin mentioned above (הַתְּרֵין מוֹחִין הַנִּזְכָּרִים), remain in the Netzach and Hod of Tevunah (נִשְׁאָר בְּנֶצַח וְהוֹד שֶׁל תְּבוּנָה), and together with the two Atarin [Crowns] which are in the Yesod (וְעִם הַתְּרֵין עֲטָרִין אֲשֶׁר בִּיסוֹד), which are considered as one (הַנֶּחְשָׁבִים לְאַחַת), they are three parts (הֵם שְׁלֹשָׁה חֲלָקִים), and this is what is stated in Sefer HaBahir (וְהַיְינוּ דְּאִתְמַר בְּסֵפֶר הַבָּהִיר): “Chokhmah is in Netzach, Binah is in Hod” (חָכְמָה בְּנֶצַח, בִּינָה בְּהוֹד), “and they are divided to Tiferet and Malkhut” (וְהֵם נֶחְלָקִים לְתִפְאֶרֶת וּמַלְכוּת). The explanation is (פֵּירוּשׁ): that afterward they descend (שֶׁהֵם יוֹרְדִים אַחַר כָּךְ), and are divided to Ze’ir Anpin and Nukvah (וְנֶחְלָקִים לִזְעֵיר וְנוּקְבֵיהּ), and since the Sefirot are divided into ten, as is known (וּלְפִי שֶׁהַסְּפִירוֹת נֶחְלָקוֹת לְעֶשֶׂר כַּנּוֹדָע), therefore behold (אִם כֵּן הֲרֵי לְךָ), the aspect of thirty (בְּחִינַת שְׁלֹשִׁים), and this is the Lamed of the word Tzelem [Image] (וְהִיא ל׳ מִמִּלַּת צֶלֶם). Afterward (אַחַר כָּךְ), these levels descend into nine Sefirot (יוֹרְדִים הַמַּדְרֵגוֹת הָאֵלּוּ בְּתֵשַׁע סְפִירוֹת), and from them are made the Tikkunei Dikna [Rectifications of the Beard] of Ze’ir (וְנַעֲשִׂים מֵהֶם תִּיקּוּנֵי דִּיקְנָא שֶׁל זְעֵיר), which are nine (שֶׁהֵם תִּשְׁעָה), as I shall explain (כַּאֲשֶׁר אֲבָאֵר), with the assistance of Kudsha Berikh Hu and His Shekhinta (בְּסִיַּיעְתָא דְקב״ה וּשְׁכִינְתֵּיהּ), and each one of them is from ten (וְכָל אֶחָד מֵהֶם מֵעֶשֶׂר), therefore behold (הֲרֵי לְךָ), the Tzadi of the word Tzelem [Image] (צ׳ מִמִּלַּת צֶלֶם), whose Gematria is Melekh [King/90] (גִּימַטְרִיָּא מֶלֶ״ךְ), which is Ze’ir Anpin (שֶׁהוּא ז״א). And this is the secret of (וְזֶהוּ סוֹד), “Surely man walks in a Tzelem [Image]” (אַךְ בְּצֶלֶם יִתְהַלֶּךְ אִישׁ) (Psalms 39:7), namely (דְּהַיְינוּ), the Name Akh [21] (שֵׁם אַ״ךְ), which is Ehyeh of the Hehin (הוּא אֶהְיֶ״ה דְּהֶהִי״ן), which is the Name Kena [151] (שֶׁהוּא שֵׁם קנ״א), together with the numerical value of Tzelem [Image/160] (עִם מִסְפַּר צֶלֶם), equals in Gematria Ish [Man/311] (עוֹלֶה בְּגִימַטְרִיָּא אִישׁ). And why are the five Chasadim and the five Gevurot called Atarin [Crowns] (וְלָמָּה נִקְרָאִים הַה׳ חֲסָדִים וְהַה׳ גְּבוּרוֹת עֲטָרִין), because they come forth and emerge from the secret of the Atarah [Crown] (לְפִי שֶׁהֵם בָּאִים וְיוֹצְאִים מִן סוֹד הָעֲטָרָה), namely (דְּהַיְינוּ), that the five Chasadim emerged from Abba (שֶׁהַה׳ חֲסָדִים יָצְאוּ מֵאַבָּא), through the Malkhut of his Yesod (דֶּרֶךְ הַמַּלְכוּת שֶׁל יְסוֹד שֶׁלּוֹ), which is called the Atarah [Crown] of the Holy Covenant (שֶׁהוּא נִקְרָא עֲטָרָה שֶׁל בְּרִית קֹדֶשׁ). And likewise (וְכֵן), the five Gevurot emerged from Imma (הַה׳ גְּבוּרוֹת יָצְאוּ מֵאִמָּא), through the Malkhut of her Yesod (דֶּרֶךְ הַמַּלְכוּת שֶׁל יְסוֹד דִּידָהּ), which is likewise called Atarah [Crown] (שֶׁנִּקְרֵאת גַּם כֵּן עֲטָרָה). And this is the rule (וְזֶה הַכְּלָל): every Malkhut is called Atarah [Crown] (כָּל מַלְכוּת נִקְרָא עֲטָרָה), and every male is called Keter [Crown] (וְכָל זָכָר נִקְרָא כֶּתֶר), as is known (כַּנּוֹדָע). And if you should say (וְאִם תֹּאמַר), since all the flow that emerges from Abba and Imma passes through there (כֵּיוָן שֶׁכָּל הַשֶּׁפַע הַיּוֹצֵא מֵאַבָּא וְאִמָּא עוֹבֵר דֶּרֶךְ שָׁם), then every flow that passes through there should have been called by the name Atarin [Crowns] (אִם כֵּן כָּל הַשֶּׁפַע הָעוֹבֵר מִשָּׁם רָאוּי הָיָה לְהִקָּרֵא בְּשֵׁם עֲטָרִין). However (אָמְנָם), the essence of the matter is (עִיקַר הַדְּבָרִים הוּא), because the source of this flow of the five Chasadim and the five Gevurot (לְפִי שֶׁמְּקוֹר הַשֶּׁפַע הַזֶּה שֶׁל ה׳ חֲסָדִים וְה׳ גְּבוּרוֹת), all of them emerged from the Malkhut of the Supernal Keter (כֻּלָּם יָצְאוּ מִמַּלְכוּת שֶׁל כֶּתֶר עֶלְיוֹן), where Reisha DeLa Ityada [the Unknowable Head] is (שֶׁשָּׁם רֵישָׁא דְּלָא אִתְיְדַע כַּנּוֹדָע), and that source is from Malkhut (וְהַמָּקוֹר הַהוּא מִמַּלְכוּת). Behold (הִנֵּה), when this flow passed through the Malkhut of the Yesod of Abba, as mentioned (כְּשֶׁעָבַר הַשֶּׁפַע הַזֶּה דֶּרֶךְ מַלְכוּת שֶׁל יְסוֹד דְּאַבָּא כַּנִּזְכָּר), kind found its own kind (מָצָא מִין אֶת מִינוֹ), and attached itself to it (וְנִדְבַּק עִמּוֹ), and therefore it is called Atarah [Crown] (וְלָזֶה נִקְרָא עֲטָרָה), from the expression (מִלְּשׁוֹן), “and Shaul and his men encircling David” (וְשָׁאוּל וַאֲנָשָׁיו עֹטְרִים אֶל דָּוִד) (I Samuel 23:26), meaning to say (רָצָה לוֹמַר), surrounding (סָבִיב הָיָה), which is Malkhut (שֶׁהִיא מַלְכוּת), surrounding the Yesod (סָבִיב הַיְסוֹד), which is in the secret of Milah [Circumcision] (שֶׁהוּא בְּסוֹד מִילָה), and the Malkhut is the secret of Peri‘ah [Uncovering] (וְהַמַּלְכוּת הוּא סוֹד פְּרִיעָה). And therefore (וְלָכֵן), the Rav, peace be upon him, joined in his Zemirot [Hymns] (חִבֵּר הָרַב ע״ה בִּזְמִירוֹת שֶׁלּוֹ), “with seventy Aturin [Crowns] that are above fifty” (בְּשִׁבְעִין עִטּוּרִין דְּעַל גַּבֵּי חַמְשִׁין), namely (הַיְינוּ), the seven Tikkunim [Rectifications] of the Gulgalta [Skull] of Atika Kadisha (הַז׳ תִּיקּוּנִים דְּגֻלְגַּלְתָּא דְּעַתִּיקָא קַדִּישָׁא), which are seventy (שֶׁהֵם ע׳), and are called Aturin [Crowns] (וְנִקְרָאִים עִטּוּרִין), because all of them illuminate throughout all of Atzilut in the secret of Atarin [Crowns] (מִפְּנֵי שֶׁכֻּלָּם הֵם מְאִירִים בְּכָל הָאֲצִילוּת בְּסוֹד עֲטָרִין).

One reason is (חֲדָא), that the secret of Malkhut is the revelation of the Atarah [Crown] in every place (שֶׁסּוֹד מַלְכוּת הוּא גִּלּוּי הָעֲטָרָה בְּכָל מָקוֹם), and a second reason (וְשֵׁנִית), that she is the head of Atika Kadisha (שֶׁהִיא רֹאשׁ עַתִּיקָא), and the head is round (וְהָרֹאשׁ הוּא עָגוֹל), therefore her lights come in circular form (לָכֵן הָאוֹרוֹת שֶׁלָּהּ בָּאִים עֲגוּלִים), and her Names stand in circles (וְהַשֵּׁמוֹת שֶׁלָּהּ הֵם עוֹמְדִים בַּעֲגוּלִים). And these seven (וְאֵלּוּ הַז׳), included from ten (כְּלוּלִים מִי׳), are seventy (הֵם ע׳), illuminating in Abba (מְאִירִים בְּאַבָּא), and entering into the five of Tevunah (וְנִכְנָסִין בַּחֲמִשָּׁה שֶׁל תְּבוּנָה), namely (דְּהַיְינוּ): Tiferet, Netzach, Hod, Yesod, Malkhut (ת״ת נֶצַח הוֹד יְסוֹד מלְכוֹ), which are five (שֶׁהֵם ה׳), and they are called the Fifty Gates of Binah (וְהֵם נִקְרָאִים חַמְשִׁין שַׁעֲרֵי בִינָה), included from ten (כְּלוּלִים מֵעֶשֶׂר). And when these seventy lights descend (וּכְשֶׁיּוֹרְדִים אֵלּוּ הַשִּׁבְעִים אוֹרוֹת), which are the secret of the wine of the Kiddush of Shabbat (שֶׁהֵם סוֹד יֵין קִדּוּשׁ שֶׁל שַׁבָּת), into the Partzuf of Tevunah (בְּפַרְצוּף תְּבוּנָה), they become five Chasadim (נַעֲשִׂים חֲמִשָּׁה חֲסָדִים), whose total is fifty (כְּלָלָם חֲמִשִּׁים), they are the Fifty Gates of Binah (הֵם חַמְשִׁים שַׁעֲרֵי בִינָה), and these seventy (וְאֵלּוּ הַשִּׁבְעִים), correspond to the seventy words in the Kiddush of Shabbat (הֵם כְּנֶגֶד ע׳ תֵּבוֹת שֶׁבְּקִדּוּשׁ שֶׁל שַׁבָּת).