The Tenth Commandment
237. The tenth Mitzva obliges man to put on Tefillin and to attain the Supernal properties, as it is written, THE CREATOR CREATED MAN IN HIS OWN IMAGE. He opened and said, “Your head upon you is like the Carmel.” This text refers to the Supernal head – the Tefillin worn on the head of the Holy, Supernal King HaVaYaH, written in separate letters. Each letter in the holy name HaVaYaH corresponds to a certain paragraph in the Tefillin. Thus, the Holy, Supernal Name is written in the scrolls of Tefillin, in the secrets of the letters. For THE NAME OF THE CREATOR IS UPON YOU, AND THEY SHALL BE AFRAID OF YOU refers to the head Tefillin, which contains the Holy Name HaVaYaH.
By being merciful to the poor, one merely begins to receive the Creator’s Supernal image. Bina absorbs the properties of Malchut, described by the verse, LET US CREATE MAN IN OUR IMAGE, AFTER OUR LIKENESS. By unifying Bina’s properties with those of Malchut, AHP de Bina (the letters ELEH) fell to ZON, and only the letters MI (GE) remained in Ima. AHP de Bina that fell to ZON consist of Aba and Ima: Aba assumes the properties of ZA, and Ima assumes the properties of Nukva.
Since AVI descended to the place of ZON, they became like ZON. And from them ZON receive the state of Katnut, called TZELEM Elokim, likeness to Bina (VAK), for Ima lost the GAR of her own state, that is, since her AHP fell to ZON, she lost the Light of GAR.
Therefore, only the letters MI = GE = K-H remained in Ima, whereas her B-ZA-M = AHP = ELEH fell to ZON. Thus, of the five Lights NRNHY that were inside Ima, she retained only Ohr Ruach in Keter and Ohr Nefesh in Hochma. Thus, Ima can only give ZON the Light of VAK = Ruach + Nefesh, but not the Light of GAR = NRNHY. Also, ZON are considered to have acquired likeness to the Upper One only upon receiving the Lights NRNHY. And this is achieved by the fulfillment of the Mitzva of Tefillin.
Yet, a question arises: we have already learned that to create the Partzuf of lower man out of ZON, ZON must ascend to AVI and receive the Light of GAR, for a small Partzuf without Ohr Hochma cannot beget. So why is it said that Ima is in a state of Katnut?
When ZON attain reception of the Light of AVI, they thereby ascend to AVI and become similar to AVI in their properties, for each lower one that ascends to the Upper One becomes like it. Indeed, only the magnitude of the screen distinguishes between spiritual objects, as only the magnitude of the screen determines all of the object’s properties.
Thus, upon ascending and clothing AVI, ZON become like AVI, and all the properties of AVI are now naturally adopted by ZON. Just as AVI create ZON, ZON in AVI beget and pass the Light into the Partzuf of lower man. Hence, there is no need to even change names, for everything occurs at the degree of AVI. And upon ascending there, ZON are already called AVI, and the Light that they pass to man is regarded as the Light intended for ZON.
It is written: “THE CREATOR CREATED MAN IN HIS OWN IMAGE.” The Hebrew word “image” that is used in the Torah is TzeLeM, and is formed by three letters: Tzadi-Lamed-Mem. In item 2, we said that there are no Kelim for Ohr Haya and Yechida; rather, there are only Kelim Bina- ZA- Malchut for the Lights NRN: Nefesh- Ruach- Neshama.
So even when we say that there is a Kli called Keter, we imply that the count starts with Bina de Keter, not with Keter de Keter. Bina and ZON, the Kelim that remained in the Partzuf, are divided into three lines: the line of Bina – HBD, the line of ZA – HGT, and the line of Malchut – NHYM. This is characteristic of Ohr Hassadim.
However, when Ohr Hochma is transferred, Partzuf Bina divides into two Partzufim: AVI and YESHSUT. These constitute HBD = three and HGT = three. Along with ZAT = seven Sefirot, from Hesed to Malchut, and form the Gematria of thirteen (3 + 3 + 7) of the word Echad, which alludes to the complete name, state, and attainment.
The thing is that Sefirot Keter and Hochma are concealed in AA, and only its Sefira Bina sends her Light down. This Sefira Bina de AA is divided into two Partzufim, AVI and YESHSUT: her GAR shines in AVI and her ZAT shines in YESHSUT.These two parts of Bina are called M (Mem) and L (Lamed) of the word TzeLeM:
1. AVI are called M of the word TzeLeM, as they form a closed ring guarding Ohr Hochma, preventing it from reaching the other, lower Partzufim. This Ohr Hochma is referred to as “concealed” (from all the Partzufim of the world of Atzilut), and only Ohr Hassadim, Ohr Ruach, descends from them to all the Partzufim of the world of Atzilut during the 6,000 years until the end of correction.
2. YESHSUT is called L of the word TzeLeM, as it bows its head (GAR) and resembles a tower. It is written about this tower: “The Tower of Oz (strength) of the Creator’s name.” This is because YESHSUT is called a “tower,” and ZA is known as the “righteous one.” After all, YESHSUT is ZAT de Bina, the properties of ZON that are included in Bina; hence, it passes its Ohr Hochma to ZON.
If ZON in Katnut are filled with Ohr Hassadim (Ruach called Avir – air), then during the reception of Ohr Hochma from YESHSUT, the letter Yod in the word Avir exits, and Avir turns into Ohr (Light). Hence, YESHSUT is called a “tower,” i.e., a Partzuf in Gadlut that contains Hochma, soaring in the air (Avir).
However, this state in ZON is inconstant. YESHSUT intermittently returns to Katnut and to Gadlut; therefore, such a state is called “soaring.” ZA is called Tz (Tzadi) of the word TzeLeM, for such is his property inside this tower. Thus:
AVI – M (Mem) – Hochma that is concealed inside a ring.
YESHSUT – L (Lamed) – Bina, though as she ascends to AA, she becomes Hochma (tower) and passes Ohr Hochma down.
ZON – Tz (Tzadi) – Daat, receives the Light from YESHSUT.
However, one should not confuse the three letters Tz-L-M with the three lines called HBD: TzeLeM consists of three Partzufim, one inside the other. Partzuf Hochma (M of the TzeLeM, AVI) is the innermost Partzuf; Partzuf Bina (YESHSUT, L of the TzeLeM) clothes it from Chazeh de AVI downward; and from Chazeh de YESHSUT downwards, Partzuf Bina is clothed by Partzuf Daat, ZA, Tz of the word TzeLeM.
The words, THE CREATOR CREATED MAN IN HIS OWN IMAGE (TzeLeM), mean that with the help of the spiritual observance of the Mitzva of Tefillin, Ohr Hochma is received in accordance with the ascending order of the letters Tz-L-M.This is the Light that Adam received after his creation, whereas we first stimulate the reception of this Light in ZON, and from ZON we stimulate its reception into ourselves.
THE HEAD TEFILLIN CONTAINS THE NAME OF THE HOLY KING, INSCRIBED IN THE LETTERS HaVaYaH – the head Tefillin is the name of the Supernal King, inscribed in the letters HaVaYaH. The Tefillin are called the Carmel (Car Maleh – all goodness), as it is written: YOUR HEAD UPON YOU IS LIKE THE CARMEL. This is because when the heads of ZA and Malchut put on the head Tefillin (the Upper Light of TzeLeM), they become like the Carmel (Car Maleh – all goodness).
This Light is called “The name of the Supernal, Holy King,” the four letters of HaVaYaH, where each letter is written separately: Yod- Hey- Vav- Hey. And the reason why man feels that the letters are written separately is that each Partzuf contains the four letters of HaVaYaH, and each of them designates an independent Partzuf.
Every letter constitutes a separate passage on the parchment (in the Tefillin); four separate passages correspond to the four letters of HaVaYaH. A passage (Hebrew – Parashah) represents a separate and complete Partzuf, and its corresponding letter in HaVaYaH symbolizes the Light in this Partzuf. The order of Partzufim corresponds to the order of the letters of HaVaYaH: Yod-Hey-Vav-Hey. Such a Tefillin is called the Tefillin of Rashi.
However, there is a Tefillin with the order of passages (Partzufim) Yod-Hey-Hey-Vav, called Tefillin Rabeinu Tam. The passages that are written on fragments of parchment are identical, but the order of putting them into the boxes of Tefillin Rabeinu Tam is different: Yod-Hey-Hey-Vav.
238. The first passage in the Tefillin corresponds to the letter Yod of the name HaVaYaH (Hochma) and refers to the Mitzva, “Sanctify to Me all the firstborn.” This is because Hochma is the firstborn of all the Supernal Ones. It opens the place of conception for the future firstborn with the help of a thin line of Light that emanates from Yod, which opens the womb and impregnates it.
AVI are designated by the letter Yod of the name HaVaYaH, where Yod signifies Aba and the filling of Yod (according to its pronunciation: Yod = Yod + Vav + Dalet), i.e., Vav + Dalet constitutes Ima. Partzuf AVI is called “holy” and “first born,” for Partzufim YESHSUT and ZON are called holy only when they receive holiness (Ohr Hochma) from AVI. All the holiness in the world of Atzilut comes from AVI.
This is so because Ohr Hochma is called “holiness” and AVI is Mem of the word TzeLeM (Hochma de Atzilut), for the Supernal Hochma of the world of Atzilut is concealed within them. AVI themselves are defined as Bina in the property of Hassadim, as Hochma is concealed within Rosh de AA, and the lower onescan receive it only if Bina ascends to Hochma, to Rosh de AA, where Bina unites with Hochma of Rosh de AA and assumes the name Hochma. However, she is not the ordinary Hochma; she is called “Hochma of the thirty-two paths” of descending Ohr Hochma, and only this Hochma bestows Ohr Hochma upon all the Partzufim of the world of Atzilut.
This is why The Zohar says that this thin ray of Light, called the “path of Light,” opens the womb and conceives the future offspring. Yod consists of three parts: (i) the upper “spike” of the letter Yod, a small line above the point, which is called Rosh and designates Partzuf AA that is concealed in AVI; (ii) the body of the Yod, which forms Partzuf AVI; and (iii) the lower “spike” of the letter, which designates Yesod, the end of Partzuf AVI.
Through the continuous Zivug between Yesod de Aba and Yesod de Ima, the great waters descend onto all the lower worlds with all that inhabits them. This Zivug on Ohr Hassadim is called a “Zivug that revives the worlds.” Yesod de Ima is also called Rechem (womb), for all Rachamim (mercy) stems from this part of its Partzuf. Yet, if AVI do not make a Zivug, this part of Ima is closed, and mercy does not descend below. Only Yesod de Aba can open Yesod de Ima, whereupon Ima passes her great waters to the lower ones.
239. The second passage in the Tefillin, WHEN YOU COME, corresponds to the first letter Hey of the name HaVaYaH, the hall (Bina) that opens up under the influence of the letter Yod (Aba) in fifty entrances, passages, and chambers concealed within it. The revelation that Yod made in that hall was done so as to hear the voice of the Shofar (a ram’s horn), Bina. The Shofar is closed on all sides, but the letter Yod came and opened it so that its sound could be heard. And since it opened the Shofar and derived sound from it, Yod led all to freedom.
The letter Hey of the name HaVaYaH is YESHSUT, L in the word TzeLeM. It is called a “tower soaring in the air,” a hall with fifty entrances, for the concealed AVI are designated by the M of TzeLeM, by the ring that surrounds Ohr Hochma and prevents it from shining outside. And they shine only with Ohr Hassadim.
However, by rising to Rosh de AA, where Bina turns into Hochma, YESHSUT can pass Ohr Hochma to ZON. Bina, who turns into Hochma in order to receive Hochma for ZON, is called the “fifty gates of Bina,” for she consists of five Sefirot KHB-ZA-M, ten in each. Each of these fifty Sefirot consists of a chamber and an entrance: HGT are called a “chamber” and NHY are called an “entrance,” a “passage,” implying the absence of a Kli for reception. Instead, it serves for transferring the Light into, or out of the chamber.
Therefore, the second passage used in the Tefillin: AND WHEN YOU COME designates the letter Hey in the name HaVaYaH, YESHSUT of the world of Atzilut, which ascends to accept Ohr Hochma and pass it on to ZON below.
Yod opened this hall so as to hear the voice that comes from the ram’s horn, for this horn is closed on all sides. As was already mentioned, YESHSUT (Bina) united with Malchut by lowering her three Sefirot ELEH (Bina and ZON) to ZON, while YESHSUT remained with only two Sefirot K-H, MI.
Then, as a result of raising MAN, Malchut descends from the Eynaim (eyes), the Eynaim of YESHSUT open up, Malchut descends to her own place in the Peh, and the three letters ELEH reunite with MI to form the name ELOKIM. GE = K-H de ZON ascend to Bina along with these ELEH. However, although ELEH ascended and joined MI, the name ELOKIM is still considered closed, for it has only Ohr Hochma, and Ohr Hochma cannot shine in ELEH without Ohr Hassadim.
These three letters ELEH are therefore defined as a horn (Shofar), and ZON that ascended to Bina along with ELEH are concealed within them. And these ZON in ELEH are referred to as a “voice.” This voice sounds in the hall with the help of the letter Yod, for Yod designates AVI that bestow the Light from Above, which facilitates the lowering of Malchut from Nikvey Eynaim de YESHSUT to her place in the Peh, and raising ELEH back to Bina. Hence, Yod opens up the hall of Light in YESHSUT in order to pass this Light to ZON from the Shofar (the ascended letters ELEH).
ZON, too, ascend to Bina along with ELEH and there receive Hochma. This great Light in ZA is called a “voice,” and its reception is known as “listening to the voice.” However, this horn is closed on all sides, on the sides of Hochma and Hassadim, for the letters ELEH (called a “horn”) fall to ZON, where they remain closed and inaccessible both to Ohr Hochma and to Ohr Hassadim.
Consequently, two corrections are needed: (i) to elevate and unite them with Bina, enabling them to once more attain their Ohr Hochma; (ii) to provide them with Ohr Hassadim so it can serve as a garment for Ohr Hochma.
First, Yod (AVI) pass the Light to Hey (YESHSUT), whereupon ELEH rise above Malchut, to Bina, together with ZON, and there receive Ohr Hochma. However, this Ohr Hochma is called concealed or closed, for it cannot shine without being clothed in Ohr Hassadim. This means that the voice has not yet emerged – ZA has not yet been born.
After that, Yod enters into the word Light = Ohr; hence, it turns into Avir = air (Ohr Hassadim). And since the horn (the letters ELEH) received air (Ohr Hassadim), they can beget ZA (the voice of the Shofar), for being clothed in Ohr Hassadim, Ohr Hochma can enter ZA.
The general Light that ZA receives is called “voice.” And this voice frees all the slaves that were enslaved by the egoistic desires in all the worlds, for ZA shines down on all the lower ones. Thus, the sons of Israel (man’s spiritual aspirations) merit the Light of deliverance (defeat the earthly, egoistic ones).
240. At the sounds of the Shofar, the sons of Israel were delivered from Egypt. And so shall the Shofar be blown in the future, the next time at the end of days. And all deliverance originates from this Shofar, which is Bina. This is why the deliverance from Egypt is mentioned in this chapter of the Torah, for this Shofar stems from the force of the letter Yod, which opens the womb and delivers the captives to freedom. And this is the letter Hey, the second letter of the name HaVaYaH.
All of the Light in ZON comes from the horn (ELEH), including the great Light that delivers Israel from Egypt, and the Light that is destined to be revealed in the future, at the end of days (complete deliverance from egoism). This is why the Tefillin contain a passage that refers to the exodus from Egypt, for the Light delivering from Egypt comes from the horn, which is inside YESHSUT. This is done by the power of AVI, called Yod de HaVaYaH, which open the womb of YESHSUT (ELEH) and free the voice (ZA) from its captivity.
This Light has sufficient power to deliver Israel from slavery. Only after the attainment of this Light (Ohr Haya), and not a degree lower, can ZA and Nukva be called “voice” and “speech.” All deliverance comes only from Ohr Haya (only upon ascending the spiritual degree of Ohr Haya can man liberate himself from egoism and become free).
241. The third passage in the Tefillin is the secret of the Unity in “Hear O Israel,” the letter Vav in HaVaYaH, which includes all and designates ZA, who contains the unity of all. Everything merges in unity within him, and he receives all. The fourth passage that reads, “You shall hear,” includes two sides, Hesed and Gevura, which unite with the Assembly of Israel, called the lower Gevura or Malchut. And this is the last letter Hey of the name HaVaYaH, which takes and includes them all.
The third passage in the Tefillin (Hear O Israel) is Partzuf ZA, the letter Vav in HaVaYaH, which includes all four passages contained in the Tefillin. Although the first two passages (AVI and YESHSUT) represent Hochma and Bina, they do not really constitute Hochma and Bina themselves, but rather, their part, which clothes in Rosh de ZON, called M and L of TZeLeM de ZA.
Similarly, the fourth passage, Malchut of ZA, does not imply that this is Malchut herself. Rather, it refers to her part that is included in ZA and is called Mochin (brain) de Gevura. There are three parts of Mochin in ZA: Hochma, Bina, and Daat, which are accordingly called M, L and Tz of TzeLeM de ZA. They are the same H-B-ZA-M as in Mochin de ZA. This is because Daat (Tz) includes Hesed and Gevura. And this Hesed in Daat is defined as ZA himself, and Gevura is defined as the inclusion (of the properties) of Nukva in ZA. And these H-B-ZA-M constitute the four passages contained in the Tefillin.
This is why ZA, the letter Vav in the name HaVaYaH, includes all four passages. And all the unions that come from AVI and YESHSUT are done within him, i.e., for his sake. For all the Higher Partzufim that precede ZA are united (with the Creator), and need no MAN from the lower ones to reach the state of unity. Whereas all the MAN raised by the lower ones to the Upper Partzufim are meant solely for the unification of ZA, and in no way affect the constant unity of the Higher Partzufim with the Creator.
The unification of Hochma with Bina, as a result of which Bina becomes like Hochma, occurs only on account of ZA being raised to Bina in the form of MAN. For when ZA is raised to Bina as MAN, Bina ascends to Rosh de AA and there receives Hochma for ZA. Since Bina aspires only to mercy (Ohr Hassadim), she never receives Ohr Hochma for the Creator’s sake, but only if the lower ones are in need of it. Her role, her properties are only to bestow, and not to receive. (Note that in the spiritual, “reception” is always for the Creator’s sake.)
Hence, Bina ascends to Rosh de AA only for the sake of ZON. And it is ZA alone that ascends to Bina and stimulates her to ascend to Rosh de AA, where she makes a Zivug with Hochma and passes this Light to him. It is therefore said that ZA receives all, as Bina passes everything that she receives in Rosh de AA to him. And Ohr Hochma is revealed only in the place of ZA (not Bina), as he descends back to his place below Chazeh de ZA.
The prayer “Hear O Israel” designates ZA, the letter Vav of the name HaVaYaH, the Supernal unity (item 207) that reveals love only from the good side. And since it refers only to “Love your Creator…,” it contains no restrictions or strictness of judgment.
However, in the fourth passage, “You shall hear,” the last Hey of the name HaVaYaH, Nukva de ZA that is included in him, Gevura in Rosh de ZA, reveals both sides of love – good, as well as evil (item 206), reflected in the words of this passage. It ends with the words: “Blessed be His great name for ever and ever,” which corresponds to the inclusion and unity of Nukva in ZA, meaning not Nukva herself, but her part in ZA, i.e., Mochin de Daat.
Gevura in Daat is the second Hey in HaVaYaH. It accepts all the Light of the Supernal unity contained in “Hear O Israel,” and includes all. And since it contains all the perfection of unity, it reveals all the Light and both sides of love, for the property of judgment that complements love to perfection exists only within it, and not Above.
It is therefore written: “Your head upon you is like the Carmel,” designating the head Tefillin. Indeed, after ZA is clothed in all four Lights, designated by the four paragraphs of the Tefillin, which are the three letters Tz, L, and M of the word TzeLeM, his head is defined as the Carmel (Car Maleh – completely filled with goodness).
242. Tefillin are the letters of the holy name. Therefore, “Your head upon you is like the Carmel” refers to the head Tefillin. The letter Dalet refers to the hand Tefillin, Malchut, who is depleted of Light, compared to the head Tefillin, ZA, but she contains the perfection of the Upper One.
The hand Tefillin designates Malchut. And she is poor in comparison with Bina, the Upper World. Yet, she has her own perfection, for she now receives it from Bina thanks to the unity between Nukva and ZA in “Blessed be His great name for ever and ever.”
And since she is not the Nukva that is included in ZA (his body), but a separate Nukva of ZA, she takes all four passages from him, H-B-ZA-M of ZA, for she has a separate, complete Partzuf. However, these four passages of the Torah are in the same place; they are not separated from each other by partitions, as in the Tefillin of ZA.
The reason for this is that a passage of the Torah is the Light, and the place where it dwells is a Kli (the Tefillin in our world is a box made of a “pure” animal’s skin, into which four parchment scrolls are placed, and the corresponding passages from the Torah are written on each). As we know, every Zivug emanates Light. Since ZA receives four Lights H-B-H-G in four Kelim, as a result of four Zivugim, he contains four compartments for four passages, each compartment containing a particular passage from the Torah.
However, no Zivug is made on Malchut herself. Everything that Malchut has, she receives from ZA. Malchut receives all four Lights (four passages from the Torah that result from one Zivug with ZA); hence, she has only one place for all four passages (Lights).
243. “The King is held captive in the tubs” means that he is tied down and held in those four compartments of the Tefillin for the purpose of being properly united with that holy name. And he who makes this correction, exists in image and likeness, TZELEM, with the Creator. Just as the holy name is united in the Creator, the holy name is united in him. “Male and female he created them” refers to the head and the hand Tefillin. And it is one.
“The King is held captive in the tubs” signifies ZA, who is bound and unified in those compartments of the Tefillin. The compartments of the Tefillin, which contain the passages from the Torah, are called “tubs” or “troughs,” just like the tubs from of which sheep drink water, for the waters of Ohr Hochma and Ohr Hassadim are bound and restricted by these Kelim, the compartments of the Tefillin. And it is the Creator who is bound tight and held in these Kelim, so as to be unified in the holy name.
The compartments of the Tefillin are the TNHY of Tvuna, the lower part of YESHSUT (Israel-Saba and Tvuna, where Israel-Saba is the male part and Tvuna is the female). This part of Tvuna is called the big letter Dalet of the word Echad (one) in the verse, “Hear O Israel, our Creator is one.” It is written about this letter: “Let the dry land appear.”
As was already mentioned in the third Mitzva, because this “dry land” was revealed in ZA, he can pass the Light to Malchut. Thus, were it not for these four places in ZA, the dry land within him, he would have been unable to give the Light to Nukva. Hence, it is said that ZA “is tied down and held in those places” that stem from dry land so as to enable him to unite and pass the revelation of the Creator’s Light into the holy name, Nukva. As a result, the dry land becomes fertile and produces fruit.
Therefore, he who has completed the corrections of these four passages from the Torah acquires the image and likeness (TzeLeM) of the Creator. In other words, when man “below” (below the world of Atzilut, in the worlds BYA) “puts on” the Tefillin (attains the level of this degree), he receives the Light of H-B-H-G from ZA. This Light is called TzeLeM, since Hochma and Bina are called M and L, whereas Hesed and Gevura are called Tz. And just like Elokim, Bina unites with the holy name of Malchut, thereby uniting the holy name within man, for man is a part of Malchut.
There are two parts – male and female – in the Light of Hochma and Bina (called TzeLeM): TzeLeM of ZA and TzeLeM of Nukva, the head Tefillin and the hand Tefillin. Hence, it is said that the Creator created a man and a woman, referring to the head Tefillin and the hand Tefillin.