\u200e237) The tenth commandment is to wear Tefillin [phylacteries] and to complete himself in the \u200eupper form, as it is written, \u201cAnd God created man in His own image.\u201d It is also written, \u201cYour \u200ehead upon you is like the Carmel.\u201d This is the upper Rosh [head], the head Tefillin of the upper \u200eKing, HaVaYaH, in inscribed letters. Each letter in the name HaVaYaH is one portion in the \u200eTefillin. Thus, the holy name is inscribed in the portions of the Tefillin in the order of the \u200eletters. \u201cThe name of the Lord is called upon you and they will fear you\u201d are the head Tefillin, \u200ethe holy name by the order of the letters.\u200e<\/p>\n\n\n\n
Explanation: The commandment to pardon the poor was only the beginning for drawing the \u200eupper form, the image of God. Through the commandment to pardon the poor, Ima was \u200eincorporated in Malchut, as it is written, \u201cLet us make man in our image, after our likeness.\u201d This is \u200ethe meaning of Ima lending her clothes to her daughter. Through the incorporation of Malchut \u200ein Ima, the letters ELEH fell to the place of ZON and only the letters MI remained in Ima. It is \u200econsidered that the letters ELEH of AVI descended to ZON, Aba took ZA, Ima took the Nukva, \u200eand they became actual ZON, since the upper one that descends to the lower one becomes like \u200eit.\u200e<\/p>\n\n\n\n
Through them, ZON obtained the Katnut of the Tzelem [image] of Elokim, VAK without a \u200eRosh, since Ima, too, lost her GAR through this participation because the three vessels ELEH \u200efell from her and the letters MI, KH remained in her, lacking the bottom three of the vessels and \u200ethe first three of the lights. Thus, lights of Ruach Nefesh remained in her vessels of MI\u2014the \u200elight of Ruach in the vessel of Keter, and the light of Nefesh in the vessel of Hochma.\u200e<\/p>\n\n\n\n
For this reason, she could impart only VAK without a Rosh upon ZON. It follows that ZON has \u200enot been completed in the upper form, which are Mochin of GAR, called \u201cimage of God.\u201d \u200eThis is why the tenth commandment is to wear Tefillin and to complete himself in the upper \u200eform. Through the commandment of Tefillin one draws the GAR to ZON, which are the \u200ecompletion of the upper image.\u200e<\/p>\n\n\n\n
Even though this refers to the lower man, and the ZON have necessarily been completed by \u200enow\u2014for they would not be able to beget NRN to the lower man before they themselves rose to the place \u200eof AVI and grow in their Mochin like them\u2014why do we say that Ima is still in \u200eKatnut?\u200e<\/p>\n\n\n\n
You should know that when the ZON obtain the Mochin of AVI, they clothe AVI and they are \u200etruly like them, since the lower that rises to the upper truly becomes like it. Hence, everything \u200ewe now discern in AVI refers to ZON that became AVI, for all the conducts applied in AVI for \u200ebegetting Mochin of ZON of Atzilut apply completely so in ZON that became AVI when they \u200ebeget the Mochin, the NRN, for the lower man. There is no difference whatsoever. Hence, there \u200eis no need to change the names at all, and now ZON are called AVI and the NRN of the lower \u200eman are named ZON. Remember this for all the rest.\u200e<\/p>\n\n\n\n
\u200e\u201cAnd God created man in His own image.\u201d Yechida and Haya have no vessels. Only NRN have the \u200evessels Bina and ZON. Even when we explicitly say \u201cvessel of Keter,\u201d it refers to Bina and \u200eZON of Keter. Also, Bina and ZON are divided into ten Sefirot through the correction of lines. \u200eThe three lines of Bina are HBD, the three lines of ZA are HGT, and the three lines of Nukva \u200eare NHYM. This number applies to the light of Hassadim, but for imparting illumination of \u200eHochma, Bina was divided into two, AVI and YESHSUT, HBD HGT\u2014which, along with ZAT \u200eof ZON, are thirteen Sefirot. In Gematria, this is Ehad [\u201cone,\u201d written, Aleph-Het-Dalet], \u200eimplying to the complete name.\u200e<\/p>\n\n\n\n
This is so because Keter and Hochma were hidden in HS of AA, and only his Bina shines \u200eall the Mochin of Atzilut, and was divided into AVI and YESHSUT of Atzilut. Her GAR shine in AVI \u200eand the VAK in YESHSUT. AVI are called \u201cMem of Tzelem,\u201d \u201ca pure ring,\u201d since the [final] \u200eMem is like a closed ring [\u200e\u05dd\u200e], closing the Mochin from all around. YESHSUT are called \u200e\u200e\u201cLamed of Tzelem\u201d because the Lamed raises her head above [\u200e\u05dc\u200e], which implies to Mochin of \u200eGAR, as it is written, \u201cThe name of the Lord is a strong tower; the righteous runs in it and is set \u200eup on high.\u201d This is so because YESHSUT is a tower and ZA is the righteous who runs in that \u200etower, and is set up very high.\u200e<\/p>\n\n\n\n
Thus, AVI are a ring that closes the Mochin. The light of Hochma will not appear in them \u200ebecause of their great height, since the light of Hochma in them, HS, disappeared from all the \u200ePartzufim of Atzilut, and there is only light of Hassadim in them, pure air, since air is the light \u200eof Ruach. It is also called \u201chidden air\u201d because the Yod never departed from their Avir [air].\u200e<\/p>\n\n\n\n
However, since YESHSUT are ZAT of Bina, ZON that are included in Bina, they are not called \u200e\u200e\u201chidden air,\u201d since during the imparting of Mochin of Gadlut to ZON, the Yod went out of their \u200eAvir [air] and they became Ohr [light], Hochma and Mochin of GAR. For this reason, \u200eYESHSUT is called \u201ca tower that flies in the air.\u201d A tower [Heb: Migdal] means Gadlut of \u200eGAR. And because these Mochin are not fixed in ZON, it follows that during the Katnut, ZON \u200ebecame Avir because the Yod entered the Ohr. At the time of Gadlut, the Yod comes out of the \u200eAvir, which becomes Ohr. This is the reason why it is regarded as a flying tower, due to the \u200ecorrection in it, in the Avir. Also, ZA is called the Tzadi in Tzelem because it is the Tzadik \u200e\u200e[righteous] who runs in the tower that is set up on high.\u200e<\/p>\n\n\n\n
The three letter Tzelem [in Hebrew] are ZA\u2014Tzadi, YESHSUT\u2014Lamed, and AVI\u2014Mem. \u200eAlso, they are HBD\u2014AVI, Hochma\u2014enclosed in a pure ring, since they are HS. YESHSUT is \u200eBina, but when she ascends to Rosh AA, the Yod comes out of her Avir and gives Hochma, like \u200ea tower that flies in the air. ZA, which runs in the tower, receives the Mochin, Daat, hence the \u200eMochin are always called by the name Tzelem.\u200e<\/p>\n\n\n\n
It was said that HBD are the letters Mem, Lamed, Tzadi of Tzelem and must not be confused \u200ewith the three lines in the Mochin, which are called HBD. This is because those HBD of Tzelem \u200eare not in three lines, but are three complete Partzufim clothing one another, since Hochma is the Mem from Tzelem, AVI that clothe from the Chazeh down inside Bina, which is YESHSUT\u2014the Lamed from Tzelem\u2014and YESHSUT clothe from the Chazeh and below inside the Daat\u2014the ZA, \u200eTzadi from Tzelem.\u200e<\/p>\n\n\n\n
The tenth commandment is to wear Tefillin and to complete himself in the upper form, as it is \u200ewritten, \u201cAnd God created man in His own image,\u201d meaning that through the Tefillin, Mochin \u200eof GAR are extended in the order of the letters Tzadi-Lamed-Mem, as it is written, \u201cAnd God \u200ecreated man in His own image,\u201d which is the upper brightness of Atzilut that Adam HaRishon \u200ereceived when he was created. We first draw them to ZON, and from there these Mochin \u200ebestow upon us, as well.\u200e<\/p>\n\n\n\n
The head Tefillin is the name of the upper, holy King, HaVaYaH, in inscribed letters. The \u200eTefillin are called Carmel, since Carmel means Kar Maleh [a pasture filled] with abundance, as \u200eit is written, \u201cYour head upon you is like the Carmel.\u201d When the upper Rosh of ZA, as well as \u200ethat of the Nukva, are clothed in a head Tefillin\u2014the upper Mochin of Tzelem\u2014similar to the \u200eCarmel, like a pasture filled with abundance. These Mochin are called \u201cthe name of the high, \u200eholy King,\u201d the four letters HaVaYaH, as is the order of the letters Yod, Hey, Vav, Hey.\u200e<\/p>\n\n\n\n
The reason why he emphasizes HaVaYaH in inscribed letters is that each letter is inscribed in \u200ethe Partzuf in itself, since there are four letters HaVaYaH in each Partzuf, ten Sefirot. Hence, \u200ethis refers to inscribed letters where each is a complete Partzuf in itself.\u200e<\/p>\n\n\n\n
Each letter in the name HaVaYaH is one out of the four portions in the Tefillin. The holy name \u200eis engraved in them in the proper order of the letters. A portion means a complete Partzuf in and \u200eof itself, and in the Mochin, each letter of the name HaVaYaH becomes a complete Partzuf in \u200eand of itself. They are arranged in boxes in the order Yod, Hey, Vav, Hey. This is the RASHI \u200eTefillin, since the Rabenu Tam Tefillin are arranged in boxes in the order Yod, Hey, Hey, Vav.\u200e<\/p>\n\n\n\n
\u200e238) The first portion in the Tefillin is \u201cSanctify to Me every firstborn.\u201d This is Yod of \u200eHaVaYaH, holiness, meaning Hochma, the firstborn of all the upper holy ones. It is \u201cThe first \u200eoffspring of every womb,\u201d through that thin trail that descends from the Yod and opens the \u200ewomb to bear fruits and offspring as it should be. This is the upper holy one.\u200e<\/p>\n\n\n\n
Upper AVI are implied in the Yod of HaVaYaH. Yod implies to Aba, and the filling of Yod, \u200eVav-Dalet, implies to Ima. Partzuf AVI is called \u201choliness\u201d and is called \u201cfirstborn.\u201d \u200eYESHSUT and ZON are called \u201choliness\u201d only when they receive the holiness from upper AVI. \u200eHence, Yod of HaVaYaH is called \u201cthe firstborn of all the upper holy ones,\u201d who is the first born \u200eof all the holy Partzufim of Atzilut, since the Kedusha [holiness\/sanctity] for the Partzufim of \u200eAtzilut is extended from AVI because the light of Hochma is called \u201choliness.\u201d\u200e<\/p>\n\n\n\n
AVI, Mem in Tzelem, are Hochma of Atzilut, since HS dresses in them and is concealed in them. \u200eHence, they are only pure air, light of Hassadim, since this Hochma was hidden in the Rosh of AA.\u200e<\/p>\n\n\n\n
The Partzufim can receive Hochma only from Bina, which returns to being Hochma when she \u200erises to Rosh of AA and unites there with HS through AVI. Then Bina is called Hochma, as \u200ewell, and this Hochma is called Hochma of the thirty-two paths. Thus, even Bina, which returns \u200eto being Hochma, is called holiness only because she receives from HS in AVI through her \u200eascent to AA. It is all the more so with the rest of the Partzufim of Atzilut, which receive only \u200efrom this Bina, which returned to being Hochma.\u200e<\/p>\n\n\n\n
\u201cThe first offspring of every womb\u201d through that fine trail that descends from the Yod, which \u200eopens the womb to bear fruits and offspring. It is so because it is regarded as three \u200ephases: head, trunk, and trail. Its upper tip is called Rosh [head], which implies to AA and \u200eis hidden and clothed in AVI. The Guf [body] of the Yod is called \u201ctrunk,\u201d implying to Partzuf \u200eAVI themselves. The bottom tip of the Yod is called \u201ctrail,\u201d implying to the Yesodot [plural of \u200eYesod] of AVI at the end of their Partzuf, and it is called \u201ca fine trail.\u201d\u200e<\/p>\n\n\n\n
However, the name \u201ctrail\u201d relates primarily to Yesod of Aba, since Yesod of Ima is called \u200e\u200e\u201cpath,\u201d as it is written, \u201cAnd Your paths in the mighty waters.\u201d It is so because when the \u200eabundance in Hassadim is great, they are called \u201cmighty waters,\u201d where through the coupling of \u200etrail and path, which never stops, mighty waters flow onto the worlds ceaselessly. And before \u200ePartzuf AVI was established in a connection of trail and path, no abundance was imparted upon \u200ethe worlds.\u200e<\/p>\n\n\n\n
Therefore, \u201cThe first offspring of every womb,\u201d through that fine trail that descends from the \u200eYod. The path of Ima is called \u201ca womb,\u201d since all the mercies are given out from there. Before \u200eAVI were established in a connection of trail and path, it was blocked. It opened only through the \u200efine trail of Aba. This is why the fine trail is called \u201cThe first offspring of every womb,\u201d which \u200eopens the womb to bear fruits and offspring, since \u201cfirst offspring\u201d means \u201copening.\u201d From the \u200etime the fine trail of Aba joins with her, Ima gives out fruits and offspring abundantly, as it \u200eshould be, as it is written, \u201cAnd Your paths in the mighty waters.\u201d\u200e<\/p>\n\n\n\n
\u200e239) The second portion is \u201cAnd it shall be when the Lord brings you.\u201d The letter Hey of \u200eHaVaYaH is Bina, the hall. Her womb opens through the Yod in fifty hidden openings, \u200ecorridors, and rooms within it. That opening, which the Yod made in that palace, is to hear the \u200esound in it, which comes out of the Shofar [special horn], Bina, since this Shofar is blocked on \u200eall sides, and the Yod comes and opens it, to bring the sound out of it. And when she opens it, \u200eshe blows it and brings a sound out of it, to deliver slaves to freedom.\u200e<\/p>\n\n\n\n
This is so because the Hey of HaVaYaH implies to Partzuf YESHSUT, the Lamed of Tzelem, a \u200etower that flies in the air. This is the palace, whose womb opens through the Yod in fifty \u200eopenings, since AVI are blocked air that does not open, the Mem of Tzelem, a ring on their \u200eMochin. And the Yod does not come out of their Avir in such a way that they impart the light of \u200eHochma. Hence, they give out only pure air, light of Hassadim. But YESHSUT, the Lamed of \u200eTzelem, Bina\u2014considered a palace\u2014her womb opens through the Yod in fifty openings, giving \u200eHochma to ZON through their ascent to the Rosh of AA, where the Bina turns to Hochma.\u200e<\/p>\n\n\n\n
This Bina is called \u201cthe fifty gates of Bina,\u201d since in it are KHB ZON, in each of which are ten \u200eSefirot, thus fifty. Also, each of the fifty Sefirot is divided into rooms and corridors. HGT are \u200ecalled \u201crooms,\u201d NHY are called \u201ccorridors,\u201d indicating that they are not vessels of reception for \u200ethemselves, but let out and let into the rooms.\u200e<\/p>\n\n\n\n
The second portion in the Tefillin, \u201cAnd it shall be when the Lord brings you,\u201d implies the Hey \u200eof HaVaYaH, the hall, whose womb opens through the Yod, YESHSUT of Atzilut, whose womb \u200eopens to impart Hochma to ZON.\u200e<\/p>\n\n\n\n
This is the opening that the Yod made in that palace, to hear in it the sound that comes out of \u200ethat Shofar, since that Shofar is blocked from all sides. It is so because when YESHSUT, \u200eBina, was associated with Malchut, the three Sefirot ELEH, which are Bina, and ZON of the Guf of \u200eYESHSUT, went down to ZON of Atzilut and the two letters MI remained in YESHSUT. \u200eSubsequently, by raising MAN, she lowered her bottom Hey from her NE to the Peh, as she was \u200eprior to the association. At that time, the three letters ELEH rise back up to her, and the name \u200eElokim is completed again.\u200e<\/p>\n\n\n\n
ZON rise with the ELEH that rose back to Bina. Even though the letters ELEH have already \u200erisen and connected to Bina, and the name Elokim was completed, it is still considered that \u200ethe name Elokim is deep and hidden, since there is only light of Hochma in it, and illumination \u200eof Hochma cannot be received in ELEH except through clothing of Hassadim. Hence, it is \u200econsidered that these letters ELEH are as a Shofar in which the ZON that rose with \u200ethem to the Bina\u2014regarded as sound\u2014are dressed. It is so because they are the ones who raise \u200ewith them the ZON to Bina, as they are included in them from the time of Katnut, and carry the \u200eZA within them.\u200e<\/p>\n\n\n\n
That opening which the Yod made in that palace is to hear in it the sound that comes out of that \u200eShofar. The Yod, which are upper AVI, impart upper illumination to lower the bottom Hey \u200efrom NE of YESHSUT back to the Peh, and raise the three letters ELEH that were in ZON, \u200ereconnecting them to the Bina, as they were prior to their association with the Malchut. It \u200efollows that the Yod opened the palace of YESHSUT to give Mochin to ZA from the Shofar, \u200ewhich are the letters ELEH that she raised.\u200e<\/p>\n\n\n\n
This is so because the ZON, too, rise with the letters ELEH to Bina, where they receive \u200eHochma.\u200e<\/p>\n\n\n\n
Hearing in it the sound that comes out of the Shofar, Bina, meaning to emanate ZA with the \u200eMochin of Gadlut, called \u201ca sound,\u201d and whose emanation is regarded as making a sound. This \u200eShofar is blocked on all sides, both from Hassadim and from Hochma, since the letters ELEH, \u200ewhich are called Shofar, fall in the place of ZON and are blocked there from both GAR and \u200elight of Hassadim.\u200e<\/p>\n\n\n\n
Hence, they need two corrections: 1) To elevate them and connect them to Bina, so they obtain \u200etheir GAR, light of Hochma; 2) To give light of Hassadim in them so it becomes clothing for \u200eHochma.\u200e<\/p>\n\n\n\n
The Yod came and opened it to bring a sound out of it. This is the first correction\u2014that the Yod \u200edraws the upper illumination to the Hey, the palace of YESHSUT. This lowers the bottom \u200eHey to her place and elevates ELEH with the ZON within them, connecting them to Bina. Thus, \u200ethey obtain illumination of Hochma, which is also Mochin to the ZA, which rose with the letters \u200eELEH. However, the illumination of Hochma is still hidden and does not shine due to absence \u200eof Hassadim.\u200e<\/p>\n\n\n\n
For this reason, it is considered that the sound has not yet come out, meaning that ZA has not \u200ebeen born. It was said that the Hey came and opened it to bring a sound out of it. That is, to bring \u200ethe sound out of it through the second correction, but now it has not yet come out.\u200e<\/p>\n\n\n\n
When she opened it, she blew in it and brought a sound out of it, to deliver slaves to freedom. \u200eThis is the second correction, since after he opened the palace, connecting the letters ELEH \u200ewith ZON back to Bina, where they obtained light of Hochma, he blew in it, meaning that the \u200eYod blew air into the Shofar, since Avir is light of Hassadim. And since the Shofar, the letters \u200eELEH, received Avir as well, meaning light of Hassadim, he brought out and begot the ZA\u2014\u200esound\u2014and brought him out to his place, complete.\u200e<\/p>\n\n\n\n
This is so because through the clothing of Hassadim, which the Yod blew, Hochma could clothe \u200ein it and be admitted into ZA. Hence, these Mochin that ZA obtained, the sound, delivers slaves \u200eto freedom. That is, ZA gives his illumination to the worlds, and then the children of Israel are \u200erewarded with Mochin of GAR, which are called \u201cfreedom.\u201d\u200e<\/p>\n\n\n\n
\u200e240) Israel came out of Egypt in the blowing of that Shofar, and this Shofar will be blown at \u200ethe end of days. Any redemption comes from that Shofar, Bina, and that Shofar is present in the \u200estory of the exodus from Egypt, too, since she came out of this Shofar by the Yod that opened \u200eher womb and brought out her sound for the redemption of the slaves. This is the Hey, the \u200esecond letter from the holy name.\u200e<\/p>\n\n\n\n
It is so because all the Mochin that are given to ZON, which are the \u200eletters ELEH, come from that Shofar. Those great Mochin that ZA received to bring Israel out of Egypt were also from \u200ethat Shofar, and the Mochin that will appear at the end of days for the complete redemption will \u200ebe from that Shofar in the same manner, too. This is the reason why there is exodus from Egypt \u200ein this portion, \u201cAnd it shall be when the Lord brings you\u201d in the Tefillin.\u200e<\/p>\n\n\n\n
The Mochin that were revealed for the exodus from Egypt came from that Shofar in YESHSUT through \u200eAVI, the Yod of HaVaYaH that opened the womb of YESHSUT, which are the letters ELEH, \u200eand let out its sound, ZA, through obtainment of these Mochin for the redemption of the slaves \u200ewho cause Israel\u2019s exit from enslavement to freedom. Know that ZA and Nukva are called \u200e\u200e\u201cvoice\u201d and \u201cspeech\u201d only upon the obtainment of Mochin of Haya, but not on the rest of the \u200edegrees, which are less than the degree of Haya. Also, all the redemptions come from the \u200eMochin of Haya.\u200e<\/p>\n\n\n\n
\u200e241) The third portion is the unification of \u201cHear O Israel.\u201d It is Vav of HaVaYaH, which \u200econtains everything, ZA, and in whom there is the unification of everything, for they \u200eunite in him and he takes everything.<\/p>\n\n\n\n
The fourth portion is \u201cAnd it shall come to pass, if indeed \u200eyou listen,\u201d the whole of the two sides, HG, in which the Assembly of Israel\u2014the Gevura \u200ebelow\u2014Malchut, unites. This is the bottom Hey of HaVaYaH, which takes them and becomes incorporated in them.\u200e<\/p>\n\n\n\n
The third portion in the Tefillin, \u201cHear O Israel,\u201d ZA, Vav of HaVaYaH, includes all four \u200eportions in the Tefillin. This is so because even though the first two portions, \u201cSanctify\u201d and \u200e\u200e\u201cAnd it shall be when the Lord brings you\u201d are AVI and YESHSUT, HB, they do not have AVI \u200eand YESHSUT in themselves. Rather, they are AVI and YESHSUT that clothe in the Rosh of \u200eZON, HB in Mochin of ZA, which are called Mem-Lamed of Tzelem of ZA.\u200e<\/p>\n\n\n\n
Also, the fourth portion, \u201cAnd it shall come to pass, if indeed you listen,\u201d Nukva of ZA, does \u200enot mean Nukva herself, but only the Nukva included in ZA, who is called in him by the name \u200e\u200e\u201cMoach [sing. of Mochin] of Gevura\u201d of ZA. There are three Mochin in ZA, which are HBD, Mem-\u200eLamed-Tzadi of Tzelem of ZA. Also, they are HB TM in Mochin of ZA, since in Daat, Tzadi, \u200ethere are HG. The Hesed in Daat is regarded as ZA himself, and the Gevura in Daat is regarded \u200eas integration of Nukva. These are the four portions in the Tefillin.\u200e<\/p>\n\n\n\n
Thus, ZA, Vav of HaVaYaH, includes all four portions and there is the unification of everything \u200ein it, for all the unification applied to AVI and YESHSUT are only in ZA, only for the purpose \u200eof ZA, since the Partzufim preceding ZA are always in unification and do not need MAN from \u200ethe lower ones in order to unite them. All the unifications that we make in the upper Partzufim \u200ethrough MAN are not at all for themselves, but only for ZA, in whom they unite.\u200e<\/p>\n\n\n\n
There is no unification for HB, for Bina to return to being Hochma for the lower ones, except \u200ethrough the ascent of ZA to them for MAN. When ZA rises to Bina for MAN, Bina rises to the Rosh \u200eof AA and receives Hochma to give to ZA. But not for herself, since in her nature in the ten \u200eSefirot of direct light, Bina is only light of Hassadim, as it is written, \u201cFor He desires mercy.\u201d \u200eShe has no interest in rising to Rosh AA to make a coupling with Hochma there. But ZA that rises to Bina \u200eevokes her to give Hochma to him.\u200e<\/p>\n\n\n\n
Thus, Bina unites with Hochma only by ZA and for ZA. They unite in ZA and he takes \u200eeverything, since even the light of Hochma that Bina takes for ZA does not appear in Bina\u2019s \u200eplace at all, but only in the place of ZA, from the Chazeh down. Thus, ZA takes all those \u200eMochin and not his superiors.\u200e<\/p>\n\n\n\n
\u200e\u201cAnd it shall come to pass, if indeed you listen\u201d contains both sides, HG, in which the Assembly \u200eof Israel is united, the Gevura below. The portion \u201cHear\u201d is ZA, Vav of HaVaYaH, the upper \u200eunification in which the love appears only on the side of Hesed, the portion, \u201cAnd you shall \u200elove the Lord your God,\u201d which is all love without any judgment in this portion.\u200e<\/p>\n\n\n\n
But in the fourth portion, \u201cAnd it shall come to pass, if indeed you listen\u201d\u2014the bottom Hey of \u200eHaVaYaH, Nukva of ZA that is included in it, Gevura in Daat of ZA\u2014love appears on both \u200esides: on the side of Hesed and on the side of harsh judgment. This is the bottom unification, \u200e\u200e\u201cBlessed be the name of the glory of His kingship forever and ever,\u201d where Nukva of ZA, called \u200e\u200e\u201cthe Assembly of Israel,\u201d the Gevura below, unites in them.\u200e<\/p>\n\n\n\n
Yet this is not the Nukva herself, but Gevura below, in the Moach of Daat. It is the bottom Hey of \u200eHaVaYaH, which takes them and is included in them, since the Gevura in Daat, the bottom Hey of \u200eHaVaYaH, takes all the Mochin in the upper unification of \u201cHear O Israel,\u201d and is included in \u200ethem, for only in her are the Mochin completed. This is so because there is room in her to \u200edisclose love on two sides, since the harsh judgment that completes the love is not above her.\u200e<\/p>\n\n\n\n
It is written, \u201cYour head upon you is like the Carmel,\u201d implying to the head Tefillin. After ZA \u200edresses in all four Mochin implied in the four portions, which are the three letters Tzadi-Lamed-\u200eMem, it is considered that his head is like the Carmel, with the letters of Kar Maleh [a pasture \u200efilled] with abundance.\u200e<\/p>\n\n\n\n
\u200e242) The Tefillin are the letters of the holy name. This is why it is written, \u201cYour head upon you \u200eis like the Carmel.\u201d These are the head Tefillin, and the Dalet of your head is the hand Tefillin, \u200eMalchut, who is poor facing upward, ZA. She, too, has completeness such as above.\u200e<\/p>\n\n\n\n
The Malchut is the hand Tefillin, a poor facing upward, poor toward the upper world. This \u200emeans that the upper world, Bina, is associated with her in order to complete her. Also, she has \u200ecompleteness such as above, since now she receives the entire wholeness of the upper world, \u200eBina, through the bottom unification of \u201cBlessed be the name of the glory of His kingship forever and \u200eever\u201d in the fourth portion of ZA. And since she is not the Nukva in the Guf of ZA, but the \u200eseparated Nukva of ZA, she takes all four portions from him, which are HB HG of ZA, as she is \u200ea separate and complete Partzuf. However, they are in one box and not in four separate boxes \u200elike the Tefillin of ZA.\u200e<\/p>\n\n\n\n
The reason is that a portion is the light, and the box is the vessel [in Hebrew the box is called \u200eBait, which means \u201chome\u201d]. It is known that light and vessel are extended from each coupling. Hence, \u200ethe ZA, whose four portions\u2014which are his four Mochin, HB HG\u2014are extended to him in four \u200ecouplings, has four boxes, too, a specific box for each portion. But the Nukva, in whom \u200ethere is no coupling, she rather receives all the four Mochin\u2014which are the four portions\u2014\u200ein a single coupling from ZA, hence she has only one box for all four portions.\u200e<\/p>\n\n\n\n
\u200e243) \u201cThe king is captivated by tresses,\u201d tied and held in those boxes of the Tefillin, to properly \u200eunify in that holy name. Hence, one who is corrected in them is in the image of God. As the \u200eholy name is unified in God, here, too, the holy name is properly unified in him. \u201cHe created them \u200emale and female,\u201d meaning the head Tefillin and the hand Tefillin, and it is all one.\u200e<\/p>\n\n\n\n
\u200e\u201cThe king is captivated by tresses.\u201d ZA is tied and unified in these boxes because the boxes in \u200ewhich the portions are placed are \u201ctresses.\u201d Tresses are troughs of water from which the livestock \u200edrink. Similarly, the Mochin, which are the waters of Hochma and the waters of Hassadim, are tied \u200eand covered in their vessels, which are the boxes. This is why the boxes are called \u201ctresses.\u201d\u200e<\/p>\n\n\n\n
He is tied and connected to those boxes, to properly unite with the holy name. The boxes, \u200eTNHY of Tevuna, are called \u201cthe big Dalet in the word Ehad [one].\u201d It was said about it, \u201cAnd \u200elet the dry land appear.\u201d Through the appearance of this dry land in ZA, he can then give the \u200eMochin to the Nukva, and what was dry becomes a land for bearing fruits and offspring, and for \u200eplanting trees. Thus, were it not for his boxes, which are the dry land, ZA would have been \u200eunable to give the Mochin to his Nukva.\u200e<\/p>\n\n\n\n
ZA is tied and attached to the boxes of the portions, which come from the dry land, to properly \u200eunite in that holy name so he can unite and give to the holy name, Nukva, as it should be, in \u200edisclosure, so that what was dry land becomes a land for bearing fruits and offspring, and for \u200eplanting trees. This is \u201cThe king is captivated by tresses.\u201d\u200e<\/p>\n\n\n\n
Hence, one who was established with these four portions has the image of God. The lower man, \u200ewho wears Tefillin, draws the Mochin HB HG\u2014called Tzelem\u2014from ZON, since HB are \u200ecalled Mem-Lamed, HG are called Tzadi, and this is the image of God. As the holy name \u200eNukva is unified in Bina, Elokim [God], the holy name is unified in man.\u200e<\/p>\n\n\n\n
\u200e\u201cHe created them male and female,\u201d head Tefillin and hand Tefillin, and it is all one. \u201cAnd God \u200ecreated man in His own image.\u201d The Mochin HB HG are called Tzelem, and there are male and \u200efemale in them, Tzelem of ZA and Tzelem of Nukva, head Tefillin and hand Tefillin.\u200e<\/p>\n","protected":false},"excerpt":{"rendered":"
\u200e237) The tenth commandment is to wear Tefillin [phylacteries] and to complete himself in the \u200eupper form, as it is […]<\/p>\n","protected":false},"featured_media":0,"parent":7520,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[28],"class_list":["post-11749","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n