Translation:Likutei Halakhot/Orach Chayim/Tefilin

Hilkhoth Tefillin/The Practice of Tefillin

=Halakhah 5= The interest of the mitzwah of tefillin of the arm and of the head, and that they must be made from the hide of a clean animal specifically, and written on the Qelaf/inner skin; and the interest of the straps, the tunnel, and the rest of their most holy and awesome details; and the interest of Rashi's tefillin and Rabbeinu Tam's tefillin:

Oth 1
According to the most awesome story of the Seven Beggars printed in the book Sipurei Ma`asiyoth: See there, on page 96, the interest of the first beggar who was blind, who came to the groom and bride at the wedding after the canopy, and said to them that he gives them a wedding-discourse present, that they should be “old as I... that you should live a long life as I do. And you think that I am blind? Actually I am not blind at all. Only, the whole entire world does not amount to me so much as a blink of an eye, etc. for I am very old, but yet I am entirely yanik [lit. suckling, nursing] (that is, young), and I have not yet begun to live at all. But nevertheless I am very old, etc. And I have a consensus on this from the Great Eagle”, etc.

Take a very thorough look there at all this, and if you have intelligent eyes, you will discern from afar how utterly deep His thoughts are; and it is impossible to prolong discussion of this at all. But whoever truly desires will see and discern from there the greatness of Hashem Yisbarach and the greatness of the true great tzaddikim; the enormity of their greatness, as each and every one had attained what he boasted of there. For everything that is explained there in the story of each one, is regarding the boasting of some most very great and awesome tzaddik boasting in the upper worlds, in the place where he boasted that he attained what he attained in this world. His fortune! The fortune of his portion!

For example, in the interest that will be explained below, that the elders boasted, and each one told what he remembers from his first memory etc.: The youngest of all was most utterly high, the enormity of his greatness and the validity of his sanctity inconceivable. For example, insofar as one of them boasted that he remembers what was happening to him when they cut his umbilical cord — look, discern, and see: is there even one person in the era who can boast like this one, that his material body is so pure and sanctified that he manages to remember what was happening to him then at the beginning of birth, when he emerged into the world's atmosphere, when they cut his umbilical cord? And he was merely the least of them.

And from him, see how high is the sanctity of the second holy elder, in whose eyes the level of the first elder was laughable, and he said, in surprise, “That's an old story?! I remember that story, but I also remember when the light was shining,” and the Great Eagle later explained that this is his remembering even what happened to him when he was in his mother's womb, when a light was kindled over his head, as explained there. So behold, the level of the second is higher than the first.

One can understand a little, from afar, even though we are most utterly far from this. For, the major difference in a person, before he emerges into the world's air versus afterwards, is explained in our Rabbis z"l's words in the Gemara (Niddah 30), and is explained in the holy Zohar: for, during pregnancy when he is in his mother's womb, a candle is alight over his head, and he can look and see from one end of the world to the other; but when he has emerged into the world's air immediately an angel comes and strikes him on his mouth and he forgets it all, and regarding this said Iyov (Job 29), “O that I were as in the first months, as in the days when my God watched over me” etc., as explained in our Rabbi z"l's words (there). And a man's entire work is to manage to know and attain what he knew before whilst a light was blazing over his head, which is when he gazed at the Light Stored Up From the Seven Days of Creation, with which the man saw from one end of the world to the other, as is brought.

So, now see and discern how much greater is the second elder's level than the first; like the heavens are high above the earth, etc. And similarly the third more than the second, and so all of them. For, the least of them was so very utterly high that there is no one like him but one person in many generations, and nevertheless in comparison to the second who is greater than him he is considered a mere speck, and similarly the second versus the third etc. etc., on and on — up until the one who boasted that he was altogether a suckling babe then, who is the blind beggar himself, insofar as he said that he recalls all these stories, plus he remembers “Nothing At All” etc.; see there.

For, this is a big rule and is explained and understood in the Chazal's words and the Arizal's writings, that even the highest level of all, nevertheless compared to the even higher level, everything is considered but a mere point, as written in the holy Zohar (Tikkun #70 p. 123). Even the Ket'h'er `Elyon is paltry in compare to the `Ilath ha`Iloth etc., and all these greatnesses and wonders are explained in the story of the First Day, and similarly each Day many, many wondrous things that each person boasted of are explained, for example on the Second Day regarding the good life, and similarly on the rest of the Days, regarding the Little Holding the Much, and regarding the Pair of Holy Birds, which he is able to reunite etc. etc. Open your eyes and see what a man can attain in this world, that a man born of a woman can attain such high things that Hashem Yithbarakh himself glories in them (and see more in our words in Even ha`Ezer Hilkhoth Ishuth, where we also talk a little regarding the holy story of the Sixth Day regarding the Power in the Hands; see there).

And our holy Rabbi z"l knew about all of them, and had the knowledge to tell the story that happened at the place where it happened with all of them, and verily said of himself when he told this story, that if the world knew nothing else but this story, he would still be a most original person. But here is not the place to prolong discussing this. (See below at the end of the derush, what is brought there from the Yerushalmi Kethuboth regarding the aforementioned marvels of the elders' memories.)

Oth 2
Let us return to our subject. Behold, it is explained there that he said that each one should tell an old story, what he remembers from his first memory etc.


 * and the first person among them told that he remembers even when they  cut the apple from the tree, that is, when they cut his umbilical  cord etc.
 * and the second one told that he also remembers the light shining, that  is, what happened with him during pregnancy, when a light was  blazing above his head etc.
 * and the third one told that he also remembers when his body began taking form etc.
 * and the fourth told that he also remembers when they were bringing out the seed to plant the fruit, namely when the droplet emerged during  relations
 * and the fifth one told that he remembers even the sages who were  bringing out the seed, that is, he remembers when he was still in  the brain etc.
 * and the sixth, seventh and eighth remembered even the appearance, the  taste and the smell before they were infused on the fruit, which are  the aspect of Nefesh-Ruach-Neshamah  etc.

And the yanik [infantile, lit. suckling], who is the blind beggar himself who is telling all this, said he remembers “Nothing At All,” for he is above everything and remembers even even what was before NR"N, which is the aspect of EYN/Nothingness etc. etc.. Take a good look there, and if you wish to look with an honest eye, you will see from afar the wonders of Hashem, the likes of which have not been heard or seen since the creation of the world.

Oth 3
And this is the aspect of tefillin, for tefillin are the aspect of memory, as written (Ex. 13), “ulzikaron bein `eyneikha/and for remembrance between your eyes” — and for remembrance between your eyes specifically, for memory depends mainly on Tikkun `Eynayim/Proper Repair of the Eyes, as discerned in this story, as this “blind” one — who was entirely blind to this world, who had no sight of this world at all, to the extent that he attained that the whole world did not amount to him so much as an eyeblink, which this is the essence of Tikkun `Eynayim — he attained the ultimate perfection of memory that has no perfection beyond it, as explained above, as this blind one remembers more than all of them etc., as written there in the story.

Hence, memory depends mainly on the eyes, and thus it is explained in the Torah “Wayhi Miqetz — Zikaron” (LM #54), that memory depends mainly on the eyes, see there, and he brings there the verse, “ulzikaron bein `eyneikha”, see there, for tefillin are the aspect of Mochin deGadluth/Brains of Grown-Maturity, which is the essence of memory on the side of holiness, for memory is the aspect of consciousness and awareness, as explained in the Torah “Dirshu Hashem/Seek Hashem” (LM #37), and this is the aspect of head tefillin and hand tefillin, amongst which there are eight parshiyoth/text-passages, four of the head and four of the arm, corresponding to the eight holy elders who are masters of memory, which is the aspect of tefillin — “and for remembrance between your eyes” as mentioned.

For, it is known in the Kawanoth that the head tefillin are in the Male aspect and the arm tefillin are in the Female aspect, and all together the tefillin are in the aspect of Mochin de`Ibur Sheini deGadluth/Second-Embryonic Mature Brainphase, and this is the aspect of these holy elders, who attained such Mature Brains that each one attained remembering and reaching more of the beginning; what happened with him before in the beginning. And the more that one of them attained, the earlier the beginning that he could remember and reach, as explained above. And behold, they are eight elders partitioned into two fours, corresponding to two fours of parshiyoth of arm and of head, for the four first elders who first boasted of their memory, their whole concern was with what happened with the child in its mother's womb: the emergence of the droplet until the cutting of the umbilical cord when it goes out into the world's air. Namely, the one one boasted he remembers them bringing the seed to plant the fruit, which is the passage of the droplet etc., the second remembers the beginning of the fruit's formation, the third remembers when the light was shining, which is all the days of the embryo, and the fourth, the last, remembers the essence of birth's conclusion, which is the cutting of the umbilical cord, which is the beginning of his entering this world. (And these four are written here from top to bottom, the opposite of how they are written in the book of stories, and this is because here I have to begin from the fourth, so due to the flow of language the order is reversed, but the intention is the same).

Hence all these four stories tell of the great wonders of the Creator, Blessed Is His Name; what happens with the embryo in its mother, and so all these brains and perceptions that these four elders attained are in the aspect of Female Brains, which are the aspect of the four parshiyoth of the arm tefillin which are the Female Brains as mentioned. And these aspects that these four elders told about are the aspect of Light-Water-Firmament mentioned in the holy Zohar and the Qawanoth. For, at the beginning of the droplet's emergence, which is the aspect of the one who tells that he remembers them bringing out the seed etc., this is the aspect of Light, for it still has no Form, and then when it began to initially take form it is like Water, and then the embryo changes every day of pregnancy; this is the aspect of Firmament, as is known. And then when the aspect of Firmament is finished he goes out in the air of the world and is born, and all this is the aspect of tefillin, which are the aspect of incubation and birth, which is the aspect of Yetziath Mitzrayim, as is known. And the first four elders, all of what they told was what happened before the droplet descended into its mother's womb. For, they told that they remember when the droplet was still in its father's brain, and the Look, the Taste and the Smell which are the aspect of Nefesh-Ruach-Neshamah, which is where is the beginning of drawing the thought from where it is drawn from the place where it drawn, from cause to effect, from world to world, from intellect to intellect, which are the aspect of Neshamah, Ruach and Nefesh, until the thought is generated, whereby the holy progenitive droplet is generated. And all these four aspects occur with the father, on the Male aspect, as mentioned. And so they are in the aspect of the head tefillin which are the Male brains as mentioned. For tefillin are drawn from the aspect of Tiqunei Diqna/Features of the Beard, as known, which is the aspect of these elders in holiness, who are all in the aspect of the Holy Beard's Features, which is the root of elderliness on the side of holiness, the aspect of, “wehadarta penei zaqen/and you shall honor the face of the elder” [Lev. 19:32], as is known. And the essence of the holiness of the tefillin's Brains are drawn from the Most Supernal Elder, the Oldest of Them All, who is the most suckling babe of them all, who is the blind beggar, who was “altogether a suckling babe” etc. as mentioned. For, from him is the essential holiness of elderliness, and all the eight elders who are the aspect of the eight parshiyoth in the tefillin, they all receive from this Most Supernal Elder, who is the blind one. But his aspect of Brains itself is impossible to enclothe even in the tefillin passages, so there is no parashah corresponding to him, for he is above it all and the root of it all, as they receive all the tefillin Brains from him, which are the aspect of all the elders in holiness, as mentioned. For, he is united in the Ein Sof, as mentioned, so his Brain is not called memory at all, which is the aspect of tefillin as mentioned, for he said that he remembers all this and remembers “Nothing At All.” That is, even though he remembers everything that they remember, for he is composed of all of them and they all receive their Brains and Memory only from him, nevertheless his Brain is impossible to call by the term “memory” at all, for he is above memory and the root of memory, for he is united in the Ein Sof, as written there, and so he is not alluded to in any parashah, for he is above everything and the root of everything, as mentioned.

Oth 4
And the essence of tefillin Brains are the aspect of life of Holiness, which one attains through tefillin, for the Brains are the Life, as written (Eccl. 7), “Hachokhmah tichyeh/Wisdom preserves alive,” as our Rabbis z”l said (Menachoth 44), “One who lays tefillin attains life, as it says, “Adonai `aleihem yichyu/Adonai, by these things men live” (Isa. 38:16), as brought in the Qawanoth, that tefillin are the aspect of the three names Ehyeh H' Eyheh [21+26+21=68] which are gematria ChaYIM [68], which are the Brains, see there, for the Brains of the tefillin are drawn from the aspect of Tiqunei Diqna Qadisha, as brought in the Qawanoth, as they are the entirety of these holy elders, who have their root in the aforementioned Most Supernal Elder, who is the blind one, who boasted that he lives truly long life, for he is very old and yet he is an utmost suckling babe, and still has not begun to live at all, but nevertheless he is very old, and all the world's time does not amount to him so much as an eyeblink etc. And behold, although these are things that the `Atiq Yomin has covered and thought cannot grasp it at all, and there is no man on earth who can make this interpretation and explain this mystery; nevertheless since by Hashem's compassion on His people these words of his have come out of his holy mouth and they have taken form and been printed in a book, it behooves us to dig and find in them some Remez relevant to the story, such that we may merit waking up from our sleep, which this was his holy intention with these stories that he told, in order to wake up all people who sleep away their days etc., as explained in the Torah ”Pathach R' Shim`on” (LM #60), and there you will see and understand the great wonders of these stories, for they are the aspect of stories of Shanim Qadhmoniyoth/Ancient Years-Faces, the aspect of `Atiq/Ancient, the aspect of Hadhrath Panim/Distinguished Face, from which all the seventy faces of the Torah derive etc.; take a good look there.

Oth 5
So behold, the main intent of the above words, for practical application, is what I saw and heard from the mouth of Rabbeinu z"l himself, many times, that he lived new life all the time; like I heard from him many times saying, “I lived life today, such life as I had never experienced” etc. And also I heard him other times speaking a great deal about life, that the world calls everything life etc., and even regarding painful life there are many differences etc., see there in the Sichoth [CM #400], but actually the essence of life is True Longevity, which is the aspect of the Long Life of the blind one, who really lives long life, for he boasts that he is utterly old and yet utterly a suckling babe and still has not begun to live at all. For this is the essence of life: when one starts serving Hashem anew all the time, as if he has still not started serving him at all, as written (Deut. 6), “Asher anochi metzawekha hayom/Which I enjoin you today.” And our Rabbis z”l (Sifri there), commented, “Every day let them be new in your eyes;” and (ibid. 27) “Hasket ush'ma` Yisrael, hayom hazeh nihyeytha le`am laShem Eloheikha/Pay attention and listen, Yisrael: this day you are become a people to Hashem your God,” and our Rabbis z"l explained (brought in Rashi): every day let them be in your eyes as if today you have entered the covenant with him. And like I saw from Rabbeinu z"l innumerable times, that even though he had previously boasted of big and wondrous things, and revealed wondrous Torah never before heard, as he usually did — and then afterwards we saw him in great pain, and many times he laid out his pain and conversation before us from the depth of his heart, that he is extremely afflicted over how to attain being a Jew, like someone who never before smelled the spirit of serving Hashem. And whoever did not see this, it is impossible to describe it to him in writing, but a little about this is already explained in this Shevachim that are printed, and every time he would say that now he knows nothing at all, nothing nothing at all etc., even though earlier he had revealed what he revealed and boasted that he attained what he attained that is impossible to reveal; nevertheless immediately after he would say that he knows nothing at all. So the rule was that he never stood on one level, but just always quickly went from level to level in the apex of uppermost and loftiest levels, and even when he reached what he reached etc., his mind still did not grow cool to this etc. But here is not the place to prolong discussion of this, but it will be explained elsewhere. And this is truly the essence of life, when one attains always beginning anew in serving Hashem, which is truly the essence of life, as written (Deut. 30:20), “Ki hu chayeykha/It is precisely your life.” And the essence of serving Hashem is to always perform one's service anew, and to not fall into old age of the Sitra Achra; that his service not become old for him, God forbid, as Rabbeinu z"l warned us against and said it is forbidden to be old; not an old tzaddik and not an old chasid, old is not good etc., as explained in his holy Sichoth appended to Sipurei Ma`asiyoth, namely, one needs to always begin anew. And this is the essence of the long life of the holy elder who is the blind one, for he was most old and most yanik [infantile, lit. suckling], that is, the more he grew and became subsumed into holy elderliness which is the aspect of `Atik de`Atikin, the more yanik he became. For, each time he perceived that he is utterly far from Hashem Yithbarakh, for “there is no probing His greatness,” therefore the more he was subsumed into holy elderliness, the more he saw and perceived that he still has not begun living at all, until he attained the aforementioned Long Life where elderliness and infancy and united, which is totally impossible to comprehend. And this is the aspect of tefillin which are drawn from the aforementioned Elder, who is the root of the tefillin, brains, as mentioned., which are the aspect of life, as mentioned., the aspect (ibid 4), “We'atem hadeveqim baShem Eloheikhem chayim kulkhem hayom/And you that cleave to Hashem your God, all of you are live this day,” which is said of tefillin, as is known, for this is the essence of tefillin-brains, in order to attain, through the mitzwah of tefillin, living new life of holiness, to renew his days like an eagle, to begin serving Hashem Yithbarakh anew all the time, and not fall into the oldness of the Sitra Achra, to not view his devotion be as old; on the contrary, tangibly new, as if he had never ever began. For in truth, even one who is a very great tzaddiq and has labored and toiled many years in His Blessed devotion, nevertheless in accord with the Every Day Renewal of Creation, he still has not begun at all, for Hashem Yithbarakh does new things all the time, as written, “and in His goodness renews every day constantly the work of creation,” and no day is like another, and no time is like another, and each and every moment there are changes in the rising of the worlds and their order and position and conduct, in unfathomably wondrous and awesome changes. And all their vitality derives from the devotion of the man in this world, on which it all depends, from the head up to the Ein Sof. Therefore one must always serve Hashem Yithbarakh anew, in accord with the renewal of the work of creation in all the worlds needed now, and in accord with the revelation of the greatness of the Blessed Creator that needs to be revealed now. For, “Day unto day utters speech, and night unto night reveals knowledge” [Ps. 19], as every day, every night, every time and every moment, His Blessed Greatness is revealed in a new consciousness and awareness that never before existed. Therefore one needs to begin in His service new every time, in the aspect of, “Let them be like new in your eyes every day,” and this is the essence of vitality, this aforementioned aspect of long life, and as explained in Rabbeinu z"l's words, that the essence of longevity, the aspect of long life, is to see to it, every next coming day, to extend the day with additional sanctity and consciousness. For, the day, at its beginning when it comes to a man, is very narrow, and one needs to see to it to widen and lengthen it with additional sanctity all the time. And so every day one needs to see to it that each day be longer than the other, with additional sanctity and purity etc. (as explained in the Torah Pathach R' Shim`on in LM #60). And this is the essence of length of days, the aspect of long days, namely all the time beginning new in new service, with great addition. For, all the service he has performed until now, he needs to forget entirely, and now begin new, as mentioned. And by tefillin we attain this, as mentioned. And this is the essence of the mitzwah of tefillin that we lay every day, in order to attain life, the aspect of “You who cleave” as mentioned, that is, to attain the aforementioned long life, to renew is life of holiness at all times, beginning new all the time, and this is the essence of brains and life that originate are drawn from the aforementioned Most Supernal Elder, where the source of tefillin is, as mentioned, as he lives the aforementioned long life, as there, elderliness and infancy are united together, which this is the aspect of (Ps. 103), “That your youth be renewed as an eagle,” as our Rabbis z"l said (brought in Rashi there), “This eagle, the older it gets...”, that is, the older it gets, the more it renews its vitality and begins new, all the time beginning new life. And therefore he had concurrence from the Great Eagle specifically, for such vitality is the aspect of “Being renewed as an eagle” as mentioned. And the aspect of tefillin, which are the aspect of this life, is from there, as mentioned.

Oth 6
For, the essence of tefillin is the flashing of the brains in the face, which is the aspect of Light of the Face, which is drawn from the aspect of Tiqunei Diqna Qadisha/Repair or Features of the Holy Beard, which is the essence of Dignity of the Face, as is known, which is the aspect of the aforementioned Elder in Holiness, as mentioned. And the Tiqunei Diqna are the aspect of the Thirteen Attributes of Mercy, the essence of which are the aspect of subjugating anger and sweetening harsh decrees and the Charon Af/Burning Nose (Anger), which is the aspect of Erekh Apayim/Extending Nose (Patience), which is the main thing, and therefore Chazal said (Sanh. 111) regarding the verse “Waymaher Moshe wayqod artzah/And Moshe made haste and bowed his head toward the earth” etc. [Ex. 34:8]: What did he see? He saw Erekh Apayim. For, the essence of the Thirteen Attributes are the Thirteen Tiqunei Diqna which H"Y [Hashem Yithbarakh] revealed to him then, the essence of which is Erekh Apayim, which is the aspect of subjugating the Panim/Interior (Face), and therefore Moshe became excited by this specifically, as also explained regarding the loftiness of Erekh Apayim in the words of Rabbeinu z"l (LM #155, see there), in the lesson that begins, “Sadness is a very worst trait” etc., see there the entire interest until the end, for it is a wondrous path in serving the Creator, and if you gaze and look thoroughly there, you can get very wondrous advices and great encouragement, endlessly, for His blessed service. And the rule is that a man needs to cling to Hashem Yithbarakh's attributes, as explained in the words of our Rabbis and in all the holy books. Therefore one most see to it that he should have the trait of Erekh Apayim, that is, extending his patience for everything, not getting angry, not being annoyed at anything, not looking at any obstacle or confusion in his devotions, whether they be confusions, obstacles and trials that he has from people of the world, such as his father, father-in-law, wife, relatives or the rest of mankind. As is known and seen tangibly, that every time some person wants to enter the service of Hashem, to begin praying with intent etc. and so forth, immediately he has great obstacles, without end, and then every one needs to "be bold as a tiger... and strong like a lion" to perform the will of his Heavenly Father, to prevail against the obstacles and get through them, to not look at them at all, and to fortify himself a great deal to his part, to delve in Torah and prayer with intent and power etc. And this is the aspect of Arikhath Apayim, to not be short spirited, God forbid, to stop his devotion, God forbid, due to the obstacles and trials he has from them, but only strengthen himself and extend his patience for everything, and not gaze at any obstacle at all. And likewise, even the obstacles he has from himself, his evil and strange cravings and thoughts pursuing him constantly every moment, especially during prayer time, and he has great trials from them. And the main thing is the Erekh Apayim, which is the aspect of Emunah, as explained there, that the essence of Erekh Apayim one attains through Emunah, that is, having perfect Emunah in Hashem Yithbarakh and the True Kosher Tzaddiqim, and to strengthen himself in His service and not fall from anything, and to be indifferent, and not become short tempered on account of the evil deeds and faults that he has committed until now. For, one needs to not look at this at all, as explained in the words of Rabbeinu z"l and in our words many, many times regarding this, just how much a man needs to be strong. For, there is no despair at all in the world, and however it is, even though he has already fallen such a descent in himself many times, without bound, nevertheless there is no despairing at all in the world, and all the days he is alive on the face of the earth he needs to strengthen himself and each time begin new, and not fall into oldness of the Sitra Achra at all. For, all the descents in the world are the aspect of oldness of the Sitra Achra, as it seems in his eyes that he is already old in his mistakes and deeds that he is accustomed in, such that he cannot get out of them in any fashion, God forbid. But in truth, he needs to know and believe that every day, moment, and time, the power is in a man's hand to be new and be an actual new creation, for Hashem Yithbarakh is “doing new things” at all times, and no day or hours is like another etc. as mentioned. Therefore one needs to every time strengthen himself and begin every day anew, and sometimes even in one day one needs to begin many times, as explained elsewhere. And even if it will be that way for a long time, however it may be, every time and every hour he needs to remind himself of Hashem Yithbarakh and completely forget all the past until now, and really begin now from new, as much as he can, and not look at any confusion or weakness of mind at all.

And all this is the aspect of Erekh Apayim, that one needs to extend his spirit and pass over the confusions and obstacles and not look at anything and let nothing affect him and not let his heart grow soft and not let his tempter get short from anything that happens to him, but only strengthen himself in Hashem Yithbarakh in whatever he can. For Hashem Yithbarakh is always full of compassion, and the mercies of Hashem are not finished and his compassion is never ceased. And we have already spoken about this many times — but such a matter needs to be repeated many times, without bound, for “it is your life,” for the majority of the world being far from Hashem Yithbarakh and losing what they lose, true everlasting life, is virtually all only on account of weakness of mind, being downcast, on account that most of them have experienced many times that they began a little in serving Hashem and then fell into what they fell, each person according to his fall, the Merciful One save us; and thereby they became discouraged from beginning again. And some of them once or a few times became somewhat aroused and began anew, but then when they saw that nevertheless fell afterwards, they became discouraged, since they saw themselves trying so much to get into serving Hashem and then falling in what they fell, the Merciful one save us, thus it seemed to them that their strength is exhausted to now begin any more. But really all this is the work of the Ba`al Davar himself, who is the aspect of the elder of the Sitra Achra, for he is called the “old and foolish king” [Eccl. 4], as he wants to cast a man down into oldness and exhaustion, God forbid, as if he already so aged in his mistakes and deeds that he can no longer change. And really it is not so, for every day a man is a new creature, just as we say the benediction every day over Netilath Yadayim and the rest of the benedictions, “Who has not made me a heathen.. a slave.. a woman” etc., where the codifiers have written the reason being because a man is made like a new creature every day, as explained in the Shulchan `Arukh. And similarly the benediction, “Who gives strength to the weary” we say over renewal of the brains and vitality every day, as brought in the Kawanoth. And therefore a man needs to be very careful to not fall into this oldness of the Sitra Achra, but only be strong and renewed all the time, as mentioned. And let it seem in his eyes every day and every hour that he is born today, and as if today he receives the Torah anew, as our Rabbis z"l have said, “every day let them be like new in your eyes,” as mentioned, which all of this is the aspect of Erekh Apayim, as he extends his patience for every thing, obstacle, and confusion in the world, and passes over everything, and strengthens himself each time in His service etc. as mentioned. And this trait of Erekh Apayim is the essence of the aspect of Tiqunei Diqna, which is the aspect of the Zaqen/Elder in holiness, who is truly old, for he truly lives long life, for every time he begins living anew. And precisely this is the aspect of holy elderliness, the aspect of long life, for when one falls in oldness of the Sitra Achra, that is, when his devotion becomes old for him, and all the more so when he falls from his devotions, God forbid, since it seems that he is so old in his mistakes that he can no longer go back, God forbid. Such “elderliness,” God forbid, is the essence of shortness of days, as mentioned in Rabbeinu z"l's words, that “elders” like this who do not add vitality and additional service all the time, are called “short of days and full of trouble” etc. (Job 14). (See the Torah “Uv'yom haBiqurim,” LM #4).

Oth 7
The rule is that any man who wants to consider the ultimate purpose needs to very much guard against being old at all. That is, to not fall into oldness of the Sitra Achra, God forbid, whether he is a tzaddik, a chasid, or any other kind of man. Even someone who is the lowest of the low in some regard, needs to guard against falling in this oldness, for even a great tzaddik is forbidden from being old in his service even though he attained perfect devotion on a high level; nevertheless he needs to be strong to go from level to level and each time begin anew. For this is the essence of Judaism, to be strong to ascend each time from level to level, as I heard from the mouth of Rabbeinu z"l when he began teaching the Torah “Tesha` Tiqunin Yaqirin Itmasru Lediqna” (LM #20), as he said then in this language, “Whoever wants to be an Israelite man, that is, going from level to level, cannot do so except by Eretz Yisrael,” and from his words in general we hear that one is not called a true Ish Yisra'eli unless one goes from level to level. And one attains this through Eretz Yisrael etc.; see there in that Torah Tesha'`' Tiqunin Yaqirin. And this is the essence of long life, the aspect of the Torah which is called life, when one always begins anew etc. as mentioned. And conversely, even one who did what he did and transgressed what he transgressed, nevertheless is forbidden to be old, God forbid, and he needs to guard more and more against this aspect of oldness, to not get into any despair, God forbid; to not say in his heart that he is so old already, God forbid, in his deeds etc., that he cannot change. Rather, be strong and begin with whatever he can, and do any little or great thing that he can, even if he can really say no more than one utterance in prayer or secluded meditation-conversation, or learn the least of the least bit, anyhow he should do what he can, get strong, and enliven himself in the least of the least that he still manages to strive in the sanctity of Yisrael. For, any way it might be, he definitely does many mitzwoth each day, for even “the transgressors of Yisrael are full of mitzwoth like a pomegranate,” and one needs to find good points in himself and enliven himself each time. And as explained in the Torah “Azamera Lelohai Be`odi” (LM #282), as brought in our words many times, and be strong and begin each time anew, and not lose himself entirely, God forbid. And “whatever your hand finds to do, do with your strength.” And the main thing is the aforementioned Arikhath Apayim, that he should have a very great deal of Arikhuth Apayim, without bound, which is the aspect of long spirit/temper, that is, to extend his spirit, to wait and look forward to the salvation of Hashem, and not gaze at any confusion or obstacle as mentioned.

Oth 8
And this is the aspect of “Long-Tempered (Erekh Apayim) for tzaddikim and for the wicked” (BK 50), as tzaddikim need this trait of Erekh Apayim, which is the aspect of holy elderliness, the aspect of Arikhath Yamim weShanim/Long Days and Years, the aspect of Chayim Arukhim/Long Life, mentioned above. That is, to not fall in the oldness of the Sitra Achra, God forbid, that his service should not old and weak for him, but just “renew his youth like an eagle” all the time, and every day begin new with additional sanctity and service, and never get tired or weary, and not be confused by anything, which this is the aspect of Erekh Apayim. For, sometimes one who serves Hashem gets weary on account of having suffered so many trials etc., and thereby he could fall into oldness of the Sitra Achra and exhaustion, God forbid. Therefore he needs to strengthen himself a great deal with the trait of Erekh Apayim, all his days, extending his temper and spirit for all the toils and burdens, beginning new every time. And this is the aspect of Erekh Apayim for tzaddikim.

And likewise there is the aspect of Erekh Apayim for the wicked, as Hashem Yithbarakh also extends his temper for them all the days of their lives, in order that they return, as written, “Until the day he dies You wait for him; if he turns back etc. [You receive him immediately].” Therefore the wicked themselves also have to bolster themselves in this trait of Erekh Apayim, that their wickedness should not confuse them from returning to Hashem Yithbarakh, and that their hearts should not falter nor their minds be downcast from the amount of their transgressions, especially if they have already began a few times and fallen from it etc. Nevertheless they should be confident in His great mercy and prolong their patience and spirit over all that happens to them, and strengthen themselves each time to begin anew. Perhaps he will attain from now on to have compassion on himself, to leave his previous way and thoughts, and never ever be old and weak in his eyes. For the essence of return lies in the aspect of renewing one's life whenever it is necessary to renew his days that have passed in darkness, in the aspect of (Lam. 5), “Hashiveinu H' eleikha wenashuvah chadesh yameynu keqedem/Return us, Hashem, to you, that we may be restored; renew our days as before.”

Hence everyone needs the aspect of this trait of Erekh Apayim. And this is, “Long-Tempered (Erekh Apayim) for tzaddikim and for the wicked.” And the rest of the levels of other people in the world are are included in them, for the whole keeping of their service and vitality is by this trait of Erekh Apayim, as mentioned.

Oth 9
And all of them receive strength from the aspect of the Elder in Sanctity, who is the aforementioned blind one, who is the aspect of the Elder of Elders, Saba deSavin, who has attained such holy elderliness that he said that he is “extremely old yet extremely yanik [infantile, lit. suckling]” etc. and as mentioned, as from him all the tzaddiqim receive strength to fortify themselves in their devotions to renew their strength and service all the time. And through these great tzaddiqim who begin new every time — and even reach the highest of all levels, even the level of the greatest Benei `Aliyah [Sanh. 97b], nevertheless not sufficing themselves with this, but rather saying, “Who knows what else there is to attain?” and beginning every time anew, and like I heard from Rabbeinu z"l a great deal regarding this as explained elsewhere, until they each time arrive at perceptions new, wondrous, awesome etc. etc. — therefore with the strength of such tzaddiqim in all this, those who have fallen can renew themselves every time. As is very common presently in the darkness of the this exile, that the Sitra Achra and the Ba`al Davar have surged up a great deal upon anyone who wants to begin to delve in serving Hashem. And they cast him down every time, each person in accord with what they cast him down, God forbid, the Merciful one save us, and they need to be strengthened and revived each time with many kinds of encouragement, so that they never despair, and that they begin anew each time as mentioned. And they receive all this strength from these tzaddikim.

For the more ill a person is, the greater a doctor he needs, as explained elsewhere (#30), for due to the enormity of the power and perceptions of these tzaddikim, who every time began anew and each time perceived more and more the greatness of Hashem's kindness, how He, Blessed be He, devises considerations so that no one be flushed away from him etc. And thereby they have power to draw new vitality and strength to all the fallen, to strengthen and awaken them every time, to never fall down due to anything, but only extend their patience and spirit for everything and be steadfast in Hashem and the power of the true tzaddikim, for His mercies have never ceased, and they should be strong and start following Hashem Yithbarakh anew each time in whatever he can etc. and as mentioned. For, by the power of these tzaddikim who every time began anew, that even when they reached the highest of high levels, that it seems there is no higher level that this, and really it is an extremely wondrous and awesome level and state, that, many great and wondrous tzaddikim never attained it — still even though they reached this and more and more etc. etc., nevertheless they never sufficed with this, but devised considerations every time to begin anew, even though they never knew any more report of a higher level. Nevertheless they said, “Who knows, what else there is?” etc., just like I heard from Rabbeinu z"l, as one time he was very afflicted before me and said, “How can one achieve being a Jew?” etc., and it was a big wonder to me on account that he had just revealed wondrous and awesome things etc.; he spoke up and said, “Who knows what else there is to attain?” etc. For, behold, did it ever occur to me to seek and yearn for such a perception and such a level? So who knows now too what more there is, etc. This was his way every day of his life. And it is impossible to elaborate and relate this here.

Hence there are such great tzaddikim that that even when they reach the highest of high levels, that it seems there is no higher level that it, still they yearn, request and seek, and begin anew entirely. For, who knows what more there is? Even though their present perception and level is truly very high, still they say, “Isn't Hashem Yithbarakh infinite? So who knows what more one can reach in this world!” Therefore they begin anew every time, until they truly reach an even higher level. And then they say, “Who knows what more there is?” — and again they begin anew etc., and thus forever.

Thus by the power of these tzaddikim there is hope for all the fallen. And there is nothing in the world at all to despair about. For even though it seems to him that from such a descent he cannot get up, God forbid, nevertheless who knows the greatness of Hashem's kindness? For there is such kindness by Him, Yithbarakh, that even from there one can get up. And similarly even if God forbid he fell more many, many times without count, still any move whereby he wants to pick himself up each time from the fall, and each and every cry that he calls out even from the lowest depths, is also never lost. As like Rabbeinu z"l said, that even a yell from the lowest underworld is never lost, regardless of what happens after. For Hashem Yithbarakh and his Torah are infinite and unbounded. As just as there is no getting high in the world, in accord with His greatness — heights above heights, and heights above that etc. and as mentioned — similarly there is no descent in the world, as for every descent, God forbid, there is a worse descent. And since there is a worse descent, God forbid, one needs to be strong and not fall any further, God forbid. And the main empowerment is by the strength of the aforementioned tzaddikim, who never stayed put but every time rose higher etc. as mentioned. For they attained the perception that just as there is never an ascent, similarly there is never a descent from which one cannot rise up. For in truth it is all one, for the more a tzaddik rises to a higher level, he perceives more the generosities of Hashem, which this is the essence of Hashem Yithbarakh's greatness. For the trait of Chesed/Generosity is called Gedulah/Greatness, as is known, as is written, “Yours, Hashem, is the Greatness” [I Chron. 29:11], which is kindness, as is known. Hence the trait of Chesed is is called Gedulah. Therefore the more one perceives the Hashem Yithbarakh's greatness, the more one perceives His generosity, for His Blessed generosity is the essence of His greatness as mentioned. Therefore these tzaddikim who never stay put but each time go up more and more, and each time further perceive His Blessed greatness, that is, the vastness of his generosity, thereby they attain perceiving that there is no fall or descent in the world and no despairing in the world whatsoever. For they perceive such kindnesses each time, which are the essence of the Creator's greatness, whereby everyone can have an ascent. And this is what Rabbeinu z"l said in the torah “Mishra deSakina” (LM #30), that one needs specifically the greatest tzaddik on the utmost high level. For, the more ill a person is, the greater a healer he needs, that is, as mentioned. For the greater the tzaddik, the more he can raise up even those who are so very fallen, until by the power of the aforementioned tzaddikim [who receive from him], there is no fall or descent where one cannot get up from by their power, if they manage to believe and follow them, and as mentioned.

And all this is the abovementioned aspect of Erekh Apayim, the aspect of Erekh Apayim to tzaddikim and Erekh Apayim to the wicked [Oth #8], that these people on a high level, the aspect of tzaddikim, need to prolong their temper, that their temper not fall short, and they not stop having extra spirit and vitality, on account of the great ascent and level they have attained, for in spite of this they need to extend their spirit further, and look to reach an even higher, higher level, and begin anew etc. as mentioned. And these people on a low level, and even the wicked that have fallen in total evil, God forbid, nevertheless as long as the soul is in them, as long as they can still move one body member, need to extend their temper and spirit, to look out for salvation constantly, and prevail and begin anew each time, as much as possible — whatever will be will be — for there is never a move in sanctity nor a groan, cry or aspiration in sanctity etc. that is ever lost, for “Hashem will not cast us off forever” [Lam. 3].

Oth 10
And all this is the aspect of tefillin, which are the abovementioned aspect of Arikhath Apayim, which is the aspect of the new brains and vitality that we draw by the mitzwah of tefillin, from the elders in sanctity who receive from the highest elder who is the blind one.

Oth 11
And this is the aspect of the tunnel of the tefillin, which is where the straps pass through, which are the aspect of “crossing the YaBoQ,” as brought in the Kawanoth. For the straps are the aspect of drawing the brains of the tefillin, which is the aspect of the “Light of the Face,” which is the aspect of the Thirteen Tiqunei Diqna, the aspect of Erekh Apayim mentioned, and therefore ReTzU`AH is gematria 370, the aspect of the 370 lights, of the Light of the Face, as is brought. For the straps represent length, specifically the elongation of the nose, which signifies the elongation of the spirit. This refers to the elongation of the nose, which is the light of the Countenance that extends through the straps, thereby sweetening and nullifying the aspect of the "stripes of wickedness" which is a strap for the Other Side, from which all afflictions and judgments originate. Through the elongation of the nose, extending through the straps of the Tefillin, one transcends all afflictions, sweetening them. They have no power to nullify or obstruct divine service, for one merits the elongation of the nose, i.e., to extend his spirit over everything, not shortening it because of afflictions and obstacles in the world. Instead, one goes about his own affairs, engaging in Torah and divine service, etc., as aforementioned, until he transcends them and nullifies them. Because through the elongation of the nose, not focusing on them at all, they are nullified by themselves. For all afflictions and obstacles come only as a test, and when one strengthens his resolve and extends his spirit, not focusing on them at all, they are nullified before him. Therefore, the elongation of the strap, which signifies the extension of the light of the Countenance, through the elongation of the nose as aforementioned, nullifies the aspect of the strap for the Other Side, from which all afflictions emanate, for everything is sweetened and nullified by the elongation of the nose, which is the aspect of sweetening judgments, as aforementioned. This is the aspect of the passage of the Tefillin, where the straps pass, which is the aspect of the passage of Havayeh Elokim, as aforementioned, for Havayeh Elokim has the numerical value of 52, as is explained. This is the aspect of "I will praise" twice, in God, I will praise," which is in the same vein, for one must recognize Him, blessed be He, and draw close to Him always, whether in prosperity or adversity, God forbid, whether in ascent or descent. This is the aspect of "in God, I will praise," etc., as mentioned in the Torah: "Who is the man who desires life," etc., as explained further. This is itself the aspect of the "He called to Joshua" in the Torah portion that introduces the Book of Joshua. See there, where it is written that anyone who wants to repent needs to be proficient in Halacha, proficient in willing, proficient in returning, proficient in ascending, proficient in departing, in the manner of "I will ascend to the heavens, you are there," etc. See there, that we need to teach how to draw close to God, blessed be He, constantly, in every place. Whether in ascent or descent. And even if one is in the depths of Sheol, from there, too, he can draw close to Him, blessed be He, in the manner of "If I ascend to the heavens, you are there." For even though it seems to him that he has ascended to heaven, he still needs to seek God, blessed be He, and start anew. For God, blessed be He, is also found in heaven, as our Rabbi said in the Torah: "If you go out to war," etc., that all this is the aspect of the elongation of the nose as aforementioned, which we merit through the mitzvah of Tefillin, as aforementioned. This is the aspect of the passage, the aspect of "Havayeh Elokim," for "Havayeh Elokim" consists of the letters of "Beki," proficient in willing, proficient in returning, etc., as our Rabbi said himself, that the aspect of this proficiency is the aspect of "Havayeh Elokim." See there at the end. And also consider the numerical value of "Havayeh Elokim" in the aspect of "in God, I will praise," etc., as aforementioned, whether in the attribute of mercy or in the attribute of judgment, whether in ascent or in descent. Always one must serve God, blessed be He, and extend his spirit so that he will not fall, not become weary, and not be nullified from his yearning for God, blessed be He, because of anything in the world. And all this is achieved through the Tefillin, which is the aspect of the elongation of the nose as aforementioned, which extends his spirit over everything, as aforementioned. For this is the aspect of the long straps that pass through the passage, through which one transcends everything, all afflictions, obstacles, and confusions that emanate from the strap for the Other Side, as aforementioned, and everything is nullified opposite him through the aspect of the elongation of the nose as aforementioned. And this is the aspect of "And God passed before him," which is the aspect of the passage, for then, when God passed before him, God revealed to him the thirteen attributes of mercy, which are thirteen times the numerical value of "Dalet" (ד), and there it is said, "And Moses hastened," etc., for he saw the elongation of the nose, which is the aspect of Tefillin as aforementioned. Through this, one transcends everything and merits to draw close to Him, blessed be He. And this is the aspect of the passage, as aforementioned, for then, when God passed before him and revealed to him the thirteen attributes of mercy, which are thirteen times the numerical value of "Dalet" (ד), then he revealed to him the aspect of the light of the Tefillin, as it is written there in this portion: "I will make all my goodness pass before you," etc., "and you will see my back," and the Sages interpreted this as the knot of the Tefillin, for the essence of the Tefillin emanates from there, from the aspect of "Dalet" (ד), which are the thirteen attributes as aforementioned, which is the aspect of the elongation of the nose as aforementioned.

Oth 12
And the main essence of the elongation of the nose is achieved through the Land of Israel, which is the aspect of faith. As it is written there in the aforementioned Torah portion on the verse "And Moses hastened," etc., see there (in Siman Kuf-Nun-Hey). And this is the aspect of the Tefillin, for the sections within the Tefillin speak of the Land of Israel and faith, for the main themes of the first two sections are the Exodus from Egypt and the entry into the Land of Israel, as it is written there (Exodus 13): "Remember this day on which you went out from Egypt," etc., "and it shall be when the Lord brings you into the land," etc. And similarly, the second section begins with "And it shall be when the Lord brings you," etc. For the essence of the Tefillin is the aspect of the elongation of the nose, which is achieved through the Land of Israel as aforementioned, which is the opposite of Egypt, which is filled with idolatry and foreign worship, which is the opposite of faith. Therefore, when they were in Egypt, it was said of them (Exodus 6): "And they did not listen to Moses, from shortness of spirit," for they could not draw close to justify themselves, which is the aspect of Moses, and to listen to him because of their shortness of spirit, which is the opposite of the aforementioned elongation of the nose, through which the essence of drawing close to God, blessed be He, and to true righteous individuals is achieved, as written there in the aforementioned Torah portion, and as aforementioned, for the main essence of the elongation of the nose is achieved through faith, which is the aspect of the Land of Israel as aforementioned, which is the aspect of the Tefillin as aforementioned. Therefore, the two secondary sections speak of faith, which is "Hear, O Israel," which is the faith of unity. And the portion "And it shall be if you surely listen" also accepts the yoke of the commandments and the nullification of foreign worship, which is the aspect of wrath, which is also the opposite of the aforementioned elongation of the nose, as it is written there (Deuteronomy 11). The verse "Guard yourselves and so on, lest you turn away and serve other gods and the anger of the Lord will be kindled" (Deuteronomy 11) shows that all four sections of the Tefillin speak of the Exodus from Egypt, which is the aspect of idolatry, the aspect of wrath, and shortness of spirit, in order to merit leaving there and coming to the Land of Israel, which is the aspect of faith and the elongation of the nose. For this is the essence of the Tefillin, as aforementioned. Therefore, the conclusion of the last section of the Tefillin is "so that your days and the days of your children may be multiplied," which is the elongation of days, which is the aspect of long life achieved through the Tefillin, which are the aspect of the elongation of the nose and the elongation of the spirit, from which comes the elongation of days. For the essence of life is through the spirit of breath, through the aspect of elongating the spirit, which is the aspect of elongating the nose. And as explained above, the elongation of the nose is the aspect of the elder in holiness, the aspect of long life, as aforementioned. Therefore, the Sages said (Pesachim 113a), "His hotness, his life is not life," for hotness, which is the aspect of shortness of spirit, is the opposite of elongating the nose. Therefore, his life is not life, for the essence of life is through elongating the spirit, which is the aspect of elongating the nose, as aforementioned.

Oth 13
Therefore, we need to tie the Tefillin on the left hand, which is the aspect of the dark hand, as the Sages said. For this is the essence of the Tefillin, which is the aspect of elongating the nose, to sweeten and nullify the aspect of the dark hand, from which all afflictions and obstacles emanate, God forbid. One needs to elongate his spirit in the aspect of elongating the nose, as mentioned above, and to surpass everything so that he will not have a short spirit, God forbid, which is the aspect of a depressed spirit, "Who can bear a broken spirit?" (Proverbs 18:14). Rather, one should elongate his spirit above all, which is the aspect of Tefillin, the aspect of elongating the nose. Through this, the aspect of the dark hand is sweetened, as aforementioned.

Oth 14
And this is [illustrated in the verse], "And the Lord said to Abram, 'Go forth from your land... to the land...'" (Genesis 12), which refers to the Land of Israel, as it is linked to the verse, "And Terah died in Haran." For Rashi explained there that until this point was the wrath and anger of the place. Therefore, it is linked to this [episode] that God commanded Abraham to go to the Land of Israel. Through this, the wrath and anger were sweetened and nullified. For through the Land of Israel, one merits the aspect of elongating the nose, which is the opposite of wrath and anger, as aforementioned. For Abraham is the head of the believers, and therefore he was the first to whom the holiness of the Land of Israel was revealed, as stated in the Holy Zohar, "Tikunim." For the Land of Israel is the aspect of faith, the aspect of elongating the nose, as aforementioned.

Oth 15
And this is the aspect of (Ex. 13), “Sanctify to Me all the male firstborns, whatsoever opens the womb among the children of Israel,” which is the beginning of the first passage in the tefillin. For the essence of the tefillin are drawn from the sanctity of the firstborn, which is the first birth, which is the aspect of Yetziath Mitzrayim, which is the aspect of birth, as is known, as on account of this we need to sanctify the first birth which is a male firstborn. As written there, “And it came to pass, when Par`oh would hardly let us go... therefore I sacrifice” etc. And all this is in order to draw on oneself the sanctity of birth of the brains which is the essence of birth, that is, to manage to renew ones vitality and brains at all times as if he was born today, as mentioned. Which, this is is the essence of long life, which are the aspect of tefillin as mentioned.

And therefore one needs to give the firstborn to the Kohen or redeem him from him, for the Kohen is the aspect of the elder in holiness, in the aspect of (Ps. 133), “It is like the precious oil upon the head, coming down upon the beard; even Aharon's beard” etc., the aspect of the Eight Tikkunim of the Kohen Gadol, as is known. And this is what our Rabbis z”l said (Shabbath 151), “And let your head lack no oil (Eccl. 9:8) — this is head tefillin.” For the essence of tefillin are drawn from the aspect of “like the precious oil upon the head...” of the elder, Aharon, as mentioned. And therefore by means of giving the firstborn, who is the first birth, to the Kohen, we draw the sanctity of the birth of the brains and vitality, to remember to always renew himself as if he was born today, which this is the essence of tefillin, which are the aspect of brains and long life which we receive from the aforementioned Elder in Holiness, who said that he is extremely old and yet has not begun living at all, as if he was born today. For, one needs to each time begin anew as mentioned, and this is the aspect of Mashiach, of whom it is said (Ps. 2), “Today I have borne you.” For Mashiach will attain this aspect perfectly, which is the aforementioned aspect of long life, as each moment he will begin living anew as if he was born today, in the aspect of “I have borne you today.” For Mashiach will attain the aspect of above time, as explained in Rabbeinu z”l's words on this verse, “I have borne you today;” see there [LM II #61].

For this aspect that the blind one boasted of, who is old yet infantile etc. and the whole world does not amount to him so much as an eyeblink etc., all this is the aspect of above time, which this is the aspect of long life that Mashiach will attain, the aspect of (Ps. 21), “He asked life of You; You gave it to him,” which is the aspect of “David King of Yisrael is Alive and Well.” For David is Mashiach. And this is the aspect of tefillin; that is where is the root of the Mashiach's soul, as is brought, as the root of Mashiach's kingship is in the aspect of the tefillin's knot, and as Rabbeinu z”l said (LM #54), which this is the aspect of (Sam. 1 25), “yet the soul of my lord shall be bound in the bundle of life,” which is said of David, who is Mashiach. The bundle of life is the aspect of tefillin knot, which are the aspect of life as mentioned, the aforementioned aspect of long life, as mentioned.

Oth 16
And this is the aspect of the strap of the head Tefillin that descends from the knot to the nape of the neck. For the sanctity of the Tefillin stems from the elders who merited to sanctify their intellect to such an extent that they remembered what was done with them from the beginning of their formation, at the time when their nape was cut, as aforementioned. For the essence of the completion of formation, which is the aspect of Tefillin, is the aspect of sanctifying Me, every firstborn of every womb, etc. It is the piece of the nape. Therefore, it is stated regarding the Exodus from Egypt (Ezekiel 16), "And your origins on the day you were born, your navel was not cut," etc. This means that before they left, they were similar to a fetus in its mother's womb, and their nape was not yet cut, etc. For the essence of the Tefillin is the aspect of the Exodus from Egypt, the aspect of birth, which is the aspect of the piece of the nape, as aforementioned. For even though the other elders remembered more and more, as aforementioned, nonetheless, the holiness cannot be revealed outwardly upon us, except for the holiness of the elder's intellect, which recalls the beginning of their formation, which is the piece of the nape, which is the essence of the Tefillin spoken of from the time of formation, the aspect of "Sanctify to Me every firstborn," etc., as aforementioned.

And may we merit to receive his holiness, but the holiness of the other intellects of the other elders is not revealed outwardly at all. Rather, all their light is hidden; only in the compartments hidden within the houses is their holiness received in a concealed and hidden manner, for the sanctity of their memory is very concealed from us, as is obvious to the discerning.

Oth 17
And one strap extends to the heart, for the strap is the aspect of the light that continues from the aspect of elongated patience, as aforementioned. Therefore, it needs to extend to the heart to instill the aspect of elongated patience, which is the suppression of anger within the heart, so that one does not care at all, not even in his heart. This is the essence of elongated patience, as Rabbi [Nissim] mentioned about himself that he merited this aspect in the Land of Israel, that he would have such elongated patience that there would be no anger or resentment in his heart, not even towards his greatest enemy who caused him all the suffering. Nonetheless, he harbored no hatred or resentment in his heart towards him. This is the essence of elongated patience. Therefore, the strap needs to extend to the heart to instill the aspect of elongated patience within the heart, as aforementioned. This means that one does not care or mind anything, not even in his heart, as aforementioned.

Oth 18
And this is the aspect of Hashem Yithbarakh's extolling Kenesseth Yisrael (Song 7), “Your navel is like a round goblet that lacks no mingled wine,” and our Rabbis z”l explained (Sanh. 37) regarding the seventy Sanhedrin who sat in a semicircle like the moon etc. “Your navel” is the aspect of the tefillin straps which descend from the head knot to the navel, which is drawn from the aspect of the kingship of David-Mashiach who is live and enduring, who is the aspect of the head knot as mentioned, as from there is drawn the strap unto the navel which is the aspect of “your navel like a round goblet,” the aspect of the seventy Sanhedrin who correspond to the seventy facets of the Torah, where David sat at the head, as our Rabbis z”l explained (brought in Rashi) on the verse, “Yoshev-Basheveth a Tachkemonite, head” etc. (2 Sam 23), for all the seventy Sanhedrin who are the aspect of the seventy faces of the Torah all receive from David-Mashiach, as all his vitality is from the aspect of the aforementioned elders, who are the aspect of Tiqunei Diqna Qadisha, the aspect of honoring the face, the aspect of Stories of Ancient Times, as all the seventy faces of the Torah are drawn from them, as explained in the Torah “Pathach R' Shim`on” (LM #60), see there; as thereby one can wake up from sleep, which is the absence of the brains. And by means of these elders, the aspect of the stories, are drawn all the seventy faces of the Torah and we wake up from sleep. Which, this is is the aspect of the seventy years that David a”h lived. And therefore he minimized sleep to the utmost, as our Rabbis z”l said (Sukkah 26), that David never slept sixty breaths, so as to not taste the taste of death. For sleep is one sixtieth of death, which is drawn from Adam haRishon's mistake, by eating from the Tree of Knowledge Good-and-Bad and blemishing the Tree of Life which is the aspect of the light of the tefillin, as is brought. For tefillin are the aspect of life, the aspect of the Tree of Life, of which is said (Gen. 3), “And he eat and live forever). And by causing this damage, death was decreed on him for generations.

But actually, after the mistake, death and sleep are a great benefit, for had Adam not erred he would have attained true life which is everlasting life, long life, whilst still in the body, that is, in his body he would have been able to be included in the Ein Sof forever, running and returning, and live long life, that is, renewing his vitality forever, in the aspect of renewing life of the Highest Elder, who is the Blind One, who lived long life, as he is forever old and forever infantile etc. as mentioned. But after the mistake and having eaten from the Tree of Knowledge Good-and-Bad and being driven from Gan `Eden and the Serpent's filth taking grip on his body, the aspect of the “Serpent's bite,” it is impossible for him to live long life in his body forever. And it is impossible to attain everlasting life except by death, which is a great benefit, as written (Gen 1), “And behold, good me'od” — this is death (Ber. Rab. 9), for by means of death which is sleep, his brain is renewed. And then his body and life are renewed, and then he comes back to life in a body clean and pure that is entirely cleaned and purified of the Serpent's filth. And then he will attain receiving new brains in the aspect of tefillin, the Tree of Life, which are the aspect of long life he will attain then. That is, then he will attain living such life forever, as at all times life and brains will be added to him, until the older he gets, the more he will attain beginning anew. Which this is the aspect of the Blind Elder, which this is the essence of everlasting life that whoever attains will attain in the future to come. For constant delight is no delight and is not called true life, but rather when one attains living new life at all times, and this is the aspect of long life, everlasting life, that the tzaddikim will attain in the future after revival of the dead, that is, the aforementioned aspect, as they will attain renewing their life at all times, which this is the aspect of tefillin as mentioned.

Oth 19
Even in this world, where the righteous, true servants of God merit to extend upon themselves eternal life through Torah, prayer, and good deeds, although their ultimate goal is to always live long lives, to renew their lives with added holiness, with new intellectual faculties and vitality at all times, nonetheless, it is inevitable and impossible to live long lives in this world continuously. For inevitably, the intellect will become fatigued, and therefore, sleep is necessary. And sleep is a great good, for by completely resting their minds when necessary and sleeping a little, they give rest to their intellects. Through this, they return and renew themselves in the morning, and merit to receive new intellectual faculties. They start afresh, as this is the aspect of tefillin: that they merit in the morning after sleep, as precisely explained in the Kavanot. Through the sleep of the night and the awakening at midnight to engage in Torah study, they emerge in the morning with the impressions of the intellect from the previous day, renewed during the night's sleep. And through this, they receive completely new intellectual faculties during prayer, which is the essence of life, long life. Study the Kavanot and understand well, for all the intentions of tefillin are included in our words in a wonderful way, so that each person may merit to receive from them a new awakening, wonderful desire, true and proper advice at all times for the service of the Blessed Creator, for every individual according to their level, place, and time. So even the least among the least can mention the Blessed Name at all times, in every place they may be, however they may be. We have already elaborated on this somewhat above. But let the wise understand and gain wisdom even more, for it is impossible to explain everything in writing. And the discerning one who truly desires to have compassion on themselves and not to deceive themselves can receive all the true and eternal goodness from our words. Let us return to our words, for now it is impossible to merit these aforementioned long lives, to renew one's mind and vitality at all times, except through sleep. But the righteous limit their sleep very much, each one according to their own necessity, for the renewal of the intellect, as aforementioned. Therefore, as it is said (Sukkah 26), "David never slept," as aforementioned, for he lived those long lives. New life at all times and hours, unable to sleep except little by little, compelled for long life as aforementioned. Therefore, the kingdom of David is likened to the moon, which renews itself at all times, hinting at the assembly of Israel, including the aspect of David's kingdom, who need to renew their service at all times in order to merit renewal in the future and to live those aforementioned long lives. As we say, "To the moon, He said to renew its crown of glory for those who are destined to renew like it, to praise their Creator in honor of His kingdom." Then we say, "David, King of Israel, lives and endures," for this is the essence of vitality when renewed at all times, as aforementioned. Therefore, Israel is counted with the moon, from which the new emerge (Chullin 30). This hints that we need to renew ourselves at all times to live each day and at all times with new vitality in the service of the Blessed Creator, for we do not age forever, God forbid, even if we were to live a thousand years (Psalms 90). "For a thousand years in Your eyes are like yesterday." For all our days are counted as eternally new. We find that all our days are called "new," for we bless and sanctify the new month at every new moon, and it is called "Rosh Chodesh" after this renewal that we renew our days at all times, in the aspect of the renewal of the moon as aforementioned, the aspect of renewing the new. And so all the days of the month are counted as the month, for this day is the second of the month, and that day is the third of the month, and so on until the month is complete, and then the second month begins, and so on forever. We find that all our days are counted specifically to the month. For all the days of Israel, with the holiness they received with the Torah, which is the aspect of eternal life, as written (Deuteronomy 30), "For it is your life." All their days are in the aspect of renewal specifically, the aspect of new life at all times, which is the essence of long and eternal life, as aforementioned.

Oth 20
All of this is achieved through the Tefillin, which represent the aforementioned aspects. Therefore, the aspect of David's kingdom is linked to the connection of Tefillin as aforementioned. Hence, descends from there a holy strap to the navel, which represents the beginning of life and the birth of a person as they emerge into the world. The beginning of separation from the womb to begin living independently in the world is at the time of cutting the umbilical cord. At that moment, one separates from the womb and begins a new life, receiving strength to renew their life at all times, as if born anew and their umbilical cord cut, initiating their life as aforementioned. From there extends the aspect of human life, encompassed within seventy years, which are the days of a person's life, as written (Psalms 90), "The days of our years are seventy." This corresponds to the seventy faces of Torah, as explained by Rabbi Shimon in Tikkunei Zohar (Section 60). For all the seventy faces, which are the seventy years of life, are extended from the aforementioned elders, which are the aspects of the narratives of ancient years, whose illumination extends to us through the elder amongst them, who continues the renewal of vitality through the aspect of the great mind that also remembers the cutting of the umbilical cord, as aforementioned. For the minds of the other elders, who are even higher, cannot be revealed externally, as aforementioned. This is akin to the Basin of the Moon, which renews itself at all times, representing itself as the seventy Sanhedrin, which our sages expounded upon as aforementioned. For the seventy Sanhedrin represent the seventy faces of seventy years, which are received through the Tefillin by the aforementioned elders. Through the strap descending to the navel, one achieves the renewal of their vitality at all times, which is the essence of vitality for all seventy years. For if one does not renew their vitality at all times, they do not live seventy years. For the essence of vitality is the service of the Creator, as He is our life. And when one does not increase holiness and knowledge every day, their days are shortened. Who knows if all seventy years of their life will amount to another day. Therefore, the wicked, who do not fulfill the Torah completely, are called dead in their lives, for they are truly dead since they do not fulfill the Torah, which is truly the essence of life, as it is written, "He is your life." Even one who serves the Lord somewhat is not counted among their days of life except according to the extent of the work and good deeds they have done in their lives. Therefore, it is possible that all their vitality will only amount to one day, as aforementioned. But the essence of true life is in the aspect of David the King, peace be upon him, who merited to live a full seventy years. For he merited those aforementioned lives, which are the essence of those long lives as aforementioned, which continue through the Tefillin, etc., as aforementioned, which is the aspect of new life at all times. And this is why we say in the Kiddush Levana regarding the renewal of vitality, which is the essence of the renewal of the Moon, representing the assembly of Israel and the kingdom of David, as aforementioned. Then we say, "And to the moon, He said, 'You shall renew the crown of glory for those who are borne of the womb, who are destined to renew themselves like her.'" The crown of glory specifically refers to the Tefillin, which are called the crown of glory as is known, and as is mentioned regarding the blessing "Atar Yisrael" in the prayers, which alludes to the Tefillin. For they are the aspect of the crown of glory through which the essence of renewal of vitality is continued, as aforementioned, which is the aspect of the renewal of the Moon, as aforementioned. And this is the aspect of the sanctity of the firstborn, which is the beginning of the first section of the Tefillin, the aspect of "Sanctify to Me every firstborn," etc., as aforementioned, which needs to be redeemed from the priest in order to continue through it the aspect of the renewal of vitality and the minds, as aforementioned. And this is why the essence of redeeming the firstborn is from a new one, as it is written (Numbers 18), "And you shall redeem him from a month old," specifically from a new one. For the essence of redemption is for the renewal of vitality, which is the aspect of renewal, renewing new things, as aforementioned.

Oth 21
Dawidh had no vitality at all, for he ought to have been a Nefel/miscarriage/fallen-out. But Adam haRishon [A"hR] gave him seventy of his own years, as our rabbis z"l have said. For, the life of A"hR was drawn from the aspect of Arikh Anpin [A"A, the Supernal “Long Face”], which is the aspect of arikhath apayim/forbearance [lit. lengthening of nose], the aspect of the aforementioned stories of shanim qadhmoniyoth [ancient years, ancient aspects] etc. And as transmitted in the [Arizal’s] writings, that the vitality of the first generations was from there, from the aspect of A"A; and therefore they would live very long lives. And all the stories that the Torah tells about the first generations, are all from the aspect of stories of shanim qadhmoniyoth, which are the aspect of hadrath panim/honorable face, as all the seventy faces of the Torah receive from it. And therefore the Torah began from these holy stories, before it explains the mitzwoth of the Torah. For, all the mitzwoth of the Torah, which consist of the aspect of the seventy faces of the Torah, need to receive from the aspect of hadrath panim, the aspect of shufreih de’Adam/Man’s beauty, the aspect of stories of shanim qadhmoniyoth and the essential holy vitality that is drawn from there. This renews his vitality at all times; each moment he begins living anew, which is the aspect the (Ps. 2), “Ani hayom yelidhtikha/ Today I have begotten you,” that is said of the Mashiach [Anointed to Kingship] Dawidh. Namely, Dawidh Mashiach merited that it was reversed to good, from one opposite to the other. For, just as initially he had no vitality at all and really ought to have been a Nefel, the thing was reversed and he merited to live seventy years from A"hR’s years, and merited to live all the seventy years in the aspect of new life at all times, as if he had still never lived at all, but was just born today. And he, at all times was like a miscarriage that was born now, which has no life and has to receive, by Hashem’s graces, new life. And so on, at every time and moment. And thus he lived all his seventy years, which is the essence of life, as mentioned above. Until he merited through his devotion and effort in this aspect — trying and toiling all his days without sleeping his days away, but rather adding holiness and consciousness at all times — to renew his vitality at every hour. Until he merited thereby to live long, everlasting life for ever and ever, in the aspect of “Dawidh Melekh Yisrael Chai Vekayam/Dawidh, King of Yisrael, is alive and enduring,” as mentioned. And this is the aspect of tefillin, as mentioned. For teFiLYn are a term for (Ex. 33:16), “VeniFLiYnu ani ve`amekha/ and I and Your people are distinguished,” which was said when Hashem Yithbarakh revealed to him the Thirteen Attributes of Mercy, which are the aspect of the light of the tefillin, which is the aspect of the “Ve'raitha eth-achorai/ and you shall see My back” stated there, which is the tefillin knot (Berakhoth 7), which is where the root of Dawidh-Mashiach’s soul is, as mentioned, as he ought to have been Nefel as mentioned, but now he merited the thing being reversed to good and living new life at all times, as if he was born today, which is the aspect of tefillin, the aspect of “Venifliynu ani ve`amekha,” for the thing becomes reversed, as mentioned, and is made from the aspect of Nefel into the aspect of Venifliynu, which is the aspect of tefillin, which is the aspect of the aforementioned long life/longevity of Dawidh as mentioned. And therefore Mashiach is called “Bar Nifli/ My Distinguished Son” [Sanh. 96b on Amos 9:11] for Mashiach will attain that life, which is the aspect of the “Ani hayom yelidhtikha” that is said of Mashiach, and as mentioned above.

Oth 22
And this is (Ps. 145:14), “Somekh Hashem lekhol-hanofelim/ Hashem is a support to all the fallen,” who are the aspect of those who have fallen from serving Hashem, and Hashem Yithbarakh supports them and awakens them from sleep through the Tzaddikim of the era, who are the aspect of Dawidh-Mashiach who attained the reversal from the aspect of Nefel to the aspect of long life, to always begin living anew, which this is the aspect of tefillin, the aspect of “Venifliynu” as mentioned. And thereby they enliven and establish all the fallen ones, that they should not be downcast and not despair of the deliverance of their souls, as mentioned. Until they merit to return to Hashem, and then the fall and descent becomes the ultimate ascent. For, the essence of the fall is specifically on account of this, in order that they should begin living anew, as explained elsewhere. That is, that his vitality and brains should begin again and be renewed, which this is the aspect of tefillin, the aspect of “Venifliynu” etc. as mentioned, hence the support of those who have fallen from the service of Hashem, that they should not despair. Rather, they should strengthen themselves anew each time, which this itself is the aspect of Dawidh-Mashiach, who attained the aspect of Nefel being reversed to the aspect of long life, that he should merit to begin to live anew each time, as mentioned. For, for them too the fall and descent becomes the ultimate ascent. As Rabbeinu z”l said elsewhere in LM (#261), that the fact that a man falls from his service, it is from Heaven — for becoming distant is the beginning of drawing close. Therefore he fell in order that he should become more alert, to draw close to Hashem Yithbarakh. And his advice is, “that he should begin anew, entering the service of Hashem as if he has still never begun, and this is a big rule in serving Hashem, that a person needs to really begin anew every day.” Hence specifically through the fall they begin to live anew, which is the aspect of tefillin, as mentioned. Which, this is the aspect of Dawidh’s longevity, which was reversed from Nefel to long life etc. as mentioned. For, all the support of the fallen is through the aforementioned great tzaddikim, who are the aspect of Dawidh-Mashiach, who lived new life at all times. Which, thereby they enliven all the fallen ones, to begin anew from now, and as explained above. And this is the aspect of the Redemption which shall be through Dawidh-Mashiach, who should come soon in our days, and then Kenesseth Yisrael will rise up from their fall, as our rabbis z”l expounded (Berakhoth 5) on this verse — which this is the reason why there is no Nun in Tehillah leDawidh etc. Even so, Dawidh again supported it prophetically [lit. by Ruach haKoshesh/ by the Spirit of the Holy], as it says, ”Somekh Hashem lekhol-hannofelim,” etc. In the West (i.e. Israel) they resolve it [the verse Amos 5:2, Naflah velo-tosif kum, betulath Yisrael/ She is fallen and shall lo longer rise, the virgin of Yisrael] thus: ”Naflah lo-tosif [lipol `od]/ It has fallen but shall no more [fall], Kum/ Rise” etc.! [Berakhoth 4b] For, the entire fall of Kenesseth Yisrael is their falling from their service, God forbid, which the Redemption depends on. For, the Redemption depends on nothing else but Teshuvah/ Return/ Repentance, as our rabbis z"l said (Yoma 80). And therefore the main support of the fall is by Dawidh specifically, who lives the aforementioned long life, as mentioned. Which, thereby he vitalizes, strengthens and supports all the fallen ones, that they should not despair, for Hashem is with them and close to them, in the aspect of, “Al tismechi oyavti li ki nafalti kamti/ Do not rejoice over me, my enemy; though I have fallen [specifically], I shall rise. Ki eshev bechoshekh Hashem owr li/ Though [or “when,” or “because”] I sit in darkness, Hashem is a light unto me” (Mic. 7:8). And then the fall and descent is the ultimate ascent, and is as mentioned. And this is the Kohen haGadol [High Priest] in the Beith haMiqdash praying on Yom haKippurim, “Velo tapil ishah peri bitnah/ And let no woman miscarry the fruit of her womb...” [YK prayer] “Velo ya`adei `avid shultan mideveith Yehudah/ And may there not depart a ruler from the house of Yehudah” [Yoma 53b]. For, he attained the reversal from the aspect of Nefel to the aspect of long life specifically, as mentioned. And therefore the Kohen haGadol would pray on Yom haKippurim this prayer specifically. For, Yom haKippurim is the essence of teshuvah/return, and the essence of teshuvah is to rise up from one’s fall, which is the aspect of Nefel, as mentioned. And to be strong to renew his days, in the aspect of (Lam. 5), “Hashivenu... chadesh yameinu keqedem/ Restore us... make our days new as before” etc. as mentioned, which is the aspect of Dawidh Mashiach’s kingship, as mentioned. Therefore after Yom haKippurim is Sukkoth, which is the aspect of, “Aqim eth-sukath Dawidh hanofeleth/ I will raise up the tabernacle of Dawidh that is fallen” (Amos 9:11), annulling the aspect of the fallen ones’ fall, God have mercy, and instead raising them up and vitalizing them, in the aspect of, “Somekh Hashem lekhol-hannofelim” etc. as mentioned. And therefore after Sukkoth is Shemini `Atzereth, which is the aspect of the Davidic kingship, as written (Sam. I 9:17), “Zeh ya`tzor be`ami/ This one shall have authority over My people,” as Rabbeinu z”l said elsewhere (LM #48), which is when Nuqva is `otzereth/ seizing the droplet so that it does not fall, as written in the Qawanoth, namely, as mentioned above.

Oth 23
And this is the aspect of Rosh Hashanah. For Rosh Hashanah is the aspect of tefillin which are the aspect of renewal that we attain every day through sleep, when the brains are renewed in Emunah etc., which this is the aspect of Rosh Hashanah, as brought in the words of Rabbeinu z”l in the torah “Ashrei Ha`am” (LM #35), see there. For Rosh Hashanah is the aspect of the sanctity of Eretz Yisrael, as written, “Always the eyes of Hashem your God are on it from the year's heading unto the year's ending” [Deut. 11:12], which this is the aspect if tefillin, which are the aspect of Eretz Yisrael's sanctity, the aspect of, “And it shall be, when He brings you” that is said in the tefillin's passages as mentioned. For the essence of Rosh Hashanah's sanctity is that we attain perfect Teshuvah/Return, for it is the first day of the Ten Days of Repentance. That is, that we attain renewing our days that passed in darkness, and from here onwards ad additional sanctity and devotion anew. Which this is the aspect of, “Renew upon us a good year,” that we request on Rosh Hashanah. “Renew” specifically, that we attain a new year specifically. For every year is a particular facet of the seventy facets of the Torah as mentioned. Therefore every year we need to attain entirely new faces. Living from now new life. Which this is the aspect of long life as mentioned. And this is the aspect of voluminous requesting and prayer on Rosh Hashanah for life many, many times in each prayer. As we say, “Remember us for life... Inscribe us for life... Who compassionately remembers his formations for life...” and many of the sort. For the essence of the aspect of life is the aspect of long life, mentioned, of the Blind Elder, who attained the ultimate memory perfectly as mentioned, as from his is drawn the sanctity of Rosh Hashanah, which is the aspect of the sanctity of the tefillin, which are the aspect of, “and for remembrance between your eyes” as mentioned. And therefore Rosh Hashanah is called “Day of Remembrance.” For the essence of its sanctity is from the aforementioned aspect of that Elder's remembrance. And all our request on Rosh Hashanah for life, the whole intention is for true and everlasting life, that is, the aforementioned aspect of long life. That is, to renew our life at all times, the aspect of, “Renew upon us a good year” — “renew” specifically, as said.

Oth 24
This is the kindness that the Lord has bestowed upon us by establishing Rosh Hashanah on the New Moon, which is a great kindness, as explained in the Torah, "Blow the horn at the New Moon." We have also heard more about this in the awe-inspiring event related to this matter concerning the Throne, etc., which has not yet been printed. For we need the Lord to renew the year for us in the aspect of the New Moon, which is the aspect of the renewal of vitality at all times, which is the aspect of the kingdom of David the Messiah, as aforementioned. We increase our requests on Rosh Hashanah for His kingdom to be revealed, which is a kingdom of holiness that we seek to be revealed on Rosh Hashanah, as we say several times on Rosh Hashanah, "And may You reign," etc. And we prepare a white candle for Jesse, the Messiah, and cause the horn of David, Your servant, to sprout quickly in our days. For the kingdom of the Messiah is the aspect of those long lives that we request on Rosh Hashanah. This is the aspect of sanctifying the New Moon, as aforementioned. Therefore, in His mercy, He established Rosh Hashanah for us on the New Moon, as aforementioned. This is what our Sages said regarding Rosh Hashanah, which is on the New Moon: "One memory rises here and there." Specifically, it is the memory, for the sanctity of Rosh Hashanah, which is in the aspect of the New Moon, meaning to renew the year in the aspect of new life, which is the aspect of the New Moon, the aspect of those long lives, as aforementioned. All of this is in the aspect of memory, as aforementioned. And it is also explained in the words of our Rabbi, peace be upon him, in "Balkuti Tanina" (Section 40), that he who knows from the Land of Israel should look there. It is explained there that Tefillin, the Land of Israel, and Rosh Hashanah are one aspect. Look there, as aforementioned.

Oth 25
The essence of the Tefillin is the aspect of vitalizing intellects, meaning to begin anew with vitality each time, whether for the righteous, the intermediate, or the wicked. As long as the name of Israel is upon him, one must start anew every day, as aforementioned. This is the aspect of "And you who cleave to the Lord your God are alive, all of you, today," which is said concerning the holy Tefillin, as is known. "Alive, all of you, today" specifically means that one needs to renew vitality every day, as if he is beginning to live today, and this is "alive, all of you, today," specifically, as aforementioned. This is the aspect of the Tefillin of the head and the Tefillin of the hand. And it is stated in the Kavanot that the Tefillin of the head are the aspect of the three names: "Eh-yeh" "Asher" "Eh-yeh," which equal "Chayim" (life) in gematria, the aspect of intellects. And the Tefillin of the hand are the aspect of the intellects of the kingdom. Therefore, they are the three names: "Eh-yeh" "Adonai" "Havaya," which ascend in the arm tefillin, etc. Look there. And it is explained there that the light of the Tefillin emerges through sleep, as they sleep at night. For then, the intellects are renewed within faith, which is the aspect of the kingdom. And by rising at midnight, mourning the destruction of the Temple, and engaging in Torah study, they elevate the point of the kingdom until it rises with the light of day and sits on the left arm, for there is its place, etc. And then, the remnant of the intellects that remain in the heart are illuminated by the impression left by them. For the essence of the intellects of greatness is only during prayer. And after prayer, the intellects depart, leaving only their impression. This is the aspect of the light of the Tefillin, which is the impression left by the intellects that remain all day. The essence, however, is during prayer, etc. And afterward, at night, even the impression departs.

Therefore, there are no Tefillin at night, and even the impression of the intellects of the kingdom departs at night. Only this impression of the kingdom does not entirely depart but remains in the heart, which is the aspect of "Set me as a seal upon your heart, as a seal upon your arm," etc. And afterward, in the morning, it illuminates the impression on the left arm, which is the aspect of the prayer of the hand. Then, when the person sees that he already has the Tefillin, the impression of the intellects of the kingdom, he becomes envious of it. This is the aspect of "Like She'ol, jealousy." Then he returns and takes for himself his own intellects, which is the impression that renewed at night. This is the aspect of the Tefillin of the head, etc. See there in length.

It is found that the Tefillin of the head are the aspect of the emanation of the intellects of knowledge, which is the aspect of Z"A. And the Tefillin of the hand are the aspect of the emanation of the intellects of the kingdom, which is the aspect of faith, as aforementioned. And the essence of the Tefillin and the intellects and the vitality are drawn through the true righteous of the generation, who are the intellects and vitality of the whole world. For every righteous person of the generation is the aspect of Moshe Messiah, as it is written (Shabbat 111a), "Moshe is beautiful," and Moshe is intellect, the aspect of the Tefillin of the intellect, as our Rabbi, may his memory be for a blessing, said elsewhere (Likutei 1:38), "For the true righteous person is the aspect of a river going out of Eden to water the garden." And from there, it separates and becomes four heads, which are the aspect of the four compartments in the Tefillin, as is known, which are the intellects of the Tefillin that are drawn through the river going out of Eden, which is the true righteous person, as is known. And this is the Tefillin of the head and the Tefillin of the hand, which is the aspect of the righteous person, which is the aspect of Z"A, as is known, and the assembly of Israel, which is the aspect of the kingdom, and so forth.

This is the intellects of the righteous person himself, which is the aspect of the Tefillin of the head, and the intellects of all Israel, which the righteous person illuminates and brings near to the Blessed One. This is the aspect of the Tefillin of the hand, which are primarily the aspect of faith, which is the essence and foundation upon which everything depends, as it is written (Habakkuk 2:4), "The righteous person will live by his faith." This means that the righteous person is compelled to remove his intellects, and even the impression departs during sleep, and nothing remains except the impression of the intellects of faith that remains in his heart, in the aspect of "Set me as a seal upon your heart," as aforementioned. And then, during sleep, the faith is contracted and diminished into a secret point and descends to all the lower worlds to purify sparks from there, as aforementioned. This means that the righteous person is compelled to immerse himself in the aspect of sleep and remove his intellects.

Then, through his faith, he purifies many sparks from the depths of the husks, which are many souls that fell due to their sins and distanced themselves from the Blessed One, each one according to how far they distanced themselves in their sins, may the Merciful One save them. For the sake of these souls, the righteous person is compelled to lower himself to them and remove his intellect in order to instill complete faith in them, to bring them closer to the holy faith, to sustain them for the Blessed One. For from the essence of the intellect of the righteous person, it is impossible to accept. Therefore, he is compelled to remove his intellect and diminish himself into the secret of the point, to purify them and elevate them through the point of faith alone. And afterward, when he awakens from sleep with all the sparks and souls that he elevated and awakened to the Blessed One, they need to engage in Torah study, prayer, and the service of the Blessed One until they merit to ascend to their place in the secret of the prayer of the hand, which is the aspect of the assembly of Israel sitting on the left arm, as aforementioned.

Then, all the impressions of all the intellects of all Israel that departed from them, and all that remains in the heart of the righteous person is the aspect of a seal upon your heart. He illuminates everything with that same point of his faith that rose with all the souls of the penitents that he elevated and returned to the Blessed One, meaning he illuminates them with knowledge and understanding to strengthen them in complete faith so that they may be strengthened in their service. And they shall not regard any hindrance or incitement from the Evil Inclination and other deterrents but shall pass over everything through the strengthening of their faith, which is greatly strengthened by the intellect that illuminates them in the secret of the Tefillin of the hand, as aforementioned. And through this, the dark hand sweetens, which is the aspect of all hindrances and incitements, etc., which are all drawn through the aspect of might and judgments, the aspect of the dark hand, as aforementioned. For through the strengthening of faith, they overcome everything, as aforementioned, until nothing can cause them to stumble.

For he enlightens them with the knowledge of the holy faith, so they know that the Blessed One is present everywhere, and there is no hindrance in the world that they cannot overcome. There is no despair in the world because there is no descent in the world from which they cannot ascend, etc., as aforementioned. Through this, he strengthens and awakens them in faith until they overcome all hindrances and confusions in the world and draw near to the Blessed One, beginning anew each time. For he instills in them complete faith, which is the aspect of endurance to overcome all obstacles and deterrents in the world, as aforementioned. This is the aspect of Tefillin, as aforementioned.

Then, when the righteous person sees that the aspect of the point of faith has succeeded and bore fruit, as they have already received intellect and true knowledge, which is the aspect of the Tefillin of the hand, meaning he sees that it has already risen in his hand, and his efforts have borne fruit because he has succeeded in enlightening their intellect and souls that were concealed and brought them closer to the Blessed One until they are strong in their faith to stand firm and overcome all hindrances in the world, etc., as aforementioned. Then, the righteous person himself becomes envious of his disciples when he sees that they have received intellect and true knowledge from him. He envies them in the sense of "I envy you" more than all of them, for through the disciples whom he has enlightened with the intellect and knowledge of the holy faith, which is the aspect of the assembly of Israel, the aspect of the Tefillin of the hand, as aforementioned, he envies them. And he recalls within himself where his intellects are. Then he retrieves the impression of his intellects that departed from him during sleep. Then he accepts this impression, which is renewed in a wonderful way, which is the aspect of the Tefillin of the head, as aforementioned. And this is explained in the words of our Rabbi, may his memory be for a blessing, elsewhere that initially, the righteous person lowers himself in order to draw souls closer. And afterward, he returns to his exalted state with additional enlightenment, etc., as aforementioned. That is as aforementioned. And from these two aspects, which are the intellects of the righteous person himself and the intellects of the faith that he instills in the assembly of Israel, which are the souls that he brings close to the Blessed One, from there, the aspects of the Tefillin of the head and the Tefillin of the hand are drawn for each and every one, for each aspect includes all the others, as is known. And this is the aspect of "For the Leader, by David; to remember," to remember oneself, as Rashi explained there, a parable to a king who was angry with his flock, etc., after some time he returned the flock, etc., as aforementioned. Initially, the righteous person mentions Israel, urging them to return to the Blessed One. Then, when he sees that his prayer and efforts have been effective and he has brought Israel back to the Blessed One, then he mentions himself, as aforementioned. This is the aspect of the Tefillin of the head, which are the aspect of remembrance, as aforementioned.

Oth 26
And therefore, the intellects of the Tefillin of the head are the aspect of "Ehyeh Asher Ehyeh," which are living intellects, as aforementioned. For "Ehyeh" is the aspect of conception, as explained in the intentions, for it is explained in the words of our Rabbi, may his memory be for a blessing, in Torah that it is written to Joshua (in Siman 6) that "Ehyeh" is the aspect of repentance, the aspect of "Ani Zumin Lemihavei," for before repentance, one has no existence at all. Only when one begins to repent is he in the aspect of "Ehyeh," the aspect of "Ani Zumin Lemihavei," for then he begins to arrange and prepare himself to have existence in the world. See there. And it is stated there that one needs to repent for repentance, etc. See there. And even the righteous person who has already fully repented still needs to repent at all times for the initial attainment. For at all times, he comes to a new attainment. And then he repents, which is the aspect of "Ehyeh," for yesterday's attainment, which manifested the exaltation of His divinity, etc., which is the aspect of Sabbath, the aspect of the World to Come, which is entirely Sabbath, entirely repentance, etc. See there. Thus, the true righteous person is always in the aspect of "Ehyeh," for every time he comes to new intellects and begins to grasp the Blessed One with new attainment and new intellects. This is the aspect of the aforementioned long life, the aspect of new life that he begins to live each time. For all this is the aspect of "Ehyeh," for every day he is in the aspect of "Ehyeh," the aspect of conception, "Ani Zumin Lemihavei," as if he has not yet begun to live at all, and he has no existence in the world at all. Only now does he begin to live and prepare himself to have existence in the world. This is the aspect of "Ehyeh," as aforementioned. And therefore, the Tefillin, which are the aspect of the aforementioned long life of the righteous person, who begins to live anew each time with new intellects, as aforementioned, are in the aspect of "Ehyeh Asher Ehyeh," which are living intellects. That is, every day he is in the aspect of "Ehyeh," the aspect of conception, "Ani Zumin Lemihavei."

He begins to live anew with new intellects and new life, as if he had not yet had any existence or life at all, as aforementioned. And afterward, by this, new complete intellects adhere to him, which are the aspect of existence, as explained in the intentions. See there. And immediately, when he merits to receive these new intellects, which are the aspect of existence, immediately he returns and removes those intellects, and only their impression remains. Then he returns and begins to cleave to the Blessed One and yearn for Him, that he may merit even greater and more new intellects, which is the aspect of "Ekiyah B". The aspect of "Ani Zumin Lemihavei," etc. as aforementioned. And this is "Ekiyah HaVayah Ekiyah," for he always remains in the aspect of "Ekiyah," the aspect of "Ani Zumin Lemihavei," for as soon as he receives the intellects, which are the aspect of existence, immediately he returns and begins to yearn for the Blessed One in the aspect of "Ekiyah Ani Zumin Lemihavei," as if he had not yet had any existence or life at all. And so forever, as aforementioned. And therefore, these three names, "Ekiyah HaVayah Ekiyah," are living intellects, for this is the essence of life, the aspect of the aforementioned long life, that is, he begins to live anew each time, as aforementioned at length.

However, the intellects of the congregation of Israel, which are the aspect of the Tefillin of the hand, are in the aspect of "Ekiyah HaVayah Adonai," for they also need to begin anew each day in the aspect of "Ekiyah Ani Zumin Lemihavei," as aforementioned. And afterward, they receive their intellects, which are the aspect of existence, as aforementioned. But afterward, when their intellects depart, they remain in the aspect of "Adonai," which is the aspect of the kingdom of faith, for they believe in the Blessed One, who is the Master of all. For this aspect of "Adonai," which is the aspect of faith, needs to remain forever, for this point never departs. For it is necessary that the impression of the intellects of faith remain so that they can strengthen themselves in their service, as aforementioned. For the essence of the renewal of the intellects of the multitude is so that they remain in strong faith, for this is the essence of their vitality, for it is the foundation of everything. And therefore, their impression remains in the aspect of "Adonai," which is the aspect of faith in believing in the Master of all. And by this, their intellects are renewed, and they merit to overcome all obstacles, as aforementioned. But the intellects of the aspect of the Tefillin of the head, which are the intellects of the righteous person, remain in the aspect of "Ekiyah."

He truly merits the aforementioned long life, beginning anew each time to live as aforementioned. And this is the aspect of "Ekiyah Asher Ekiyah." This is the aspect of repentance upon repentance as aforementioned, that each time he begins anew to live in the aspect of "Ekiyah" as aforementioned. And this is "Ekiyah Asher Ekiyah," "Ani Zumin Lemihavei," etc., as he begins to live and receive new intellects, the aspect of the Tefillin as aforementioned. And this is the "Ash" of the letters "Rosh," which are the intellects in the aspect of existence as aforementioned. And afterward, he returns to the aspect of "Ekiyah," for he begins to yearn to receive even greater new life and intellects. And this is the aspect of "Ehiyeh B" as aforementioned. It turns out that "Ehiyeh Asher Ehiyeh" is the aspect of "Ehiyeh HaVayah Ehiyeh," the aspect of the Tefillin, for this name, "Ehiyeh Asher Ehiyeh," which the Blessed One revealed to Moses at the time of the Exodus from Egypt, is the aspect of the Tefillin as aforementioned. And so too, each person individually must continue upon himself these two aspects of intellects as aforementioned, which are the aspect of the Tefillin of the hand and the Tefillin of the head. For when the intellects depart from him, then through the impression of faith that remains in his heart, by this, he returns and continues to strengthen his mind and intellects for himself, to strengthen in excessive faith, to return and begin the service of the Blessed One, which is the aspect of the Tefillin of the hand, which is the aspect of faith and sovereignty as aforementioned. For the names ascend YaBaQ, which is the aspect of BaQi, the aspect of transition, YaBaQ as aforementioned, which overcome all obstacles as aforementioned. And afterward, when he merits the aspect of the Tefillin of the hand, that is, to strengthen in faith and not to allow himself to fall, God forbid, afterward, he becomes jealous of himself and continues for himself even greater intellects to strengthen to ascend from level to level, to live each time a new life, which is the aspect of the prayer of the head, whose names are "Ehiyeh HaVayah Ehiyeh," the aspect of life, and so forth. Understand well.

Oth 27
This is the aspect of the Tefillin according to Rashi and the Tefillin according to Rabbeinu Tam, and it is explained in the intentions that the Tefillin according to Rabbeinu Tam are the greatest intellects, and the aspect of Gevurot, the powers, emerges before Chesed, kindness, which is the aspect of the combination of the Tefillin according to Rabbeinu Tam, which is the aspect of YKVK, the aspect of holiness. "And it shall come to pass if you will diligently obey" etc., and the Tefillin according to Rashi are the aspect of existence, in the order of the aspect of Chesed, kindness, emerging before Gevurot, powers, etc. See there. For initially, it arose in thought to create the world with the attribute of judgment alone. He saw that the world could not endure, and He preceded the attribute of mercy and joined it with the attribute of judgment. As it says (Genesis 2:4), "These are the generations of the heavens and the earth when they were created, on the day that the Lord God made earth and heaven." And it is known that the essence of the evil inclination and the sitra achra, the other side, derives from the attribute of Gevurot and judgments that emerge from the beginning of the contraction of the empty space. And the breaking of the evil inclination derives from the attribute of mercy, which is joined with the attribute of judgment, for through this, there is the power to break the evil inclination and transform it into holiness, which is the aspect of what the righteous ones do, transforming the attribute of judgment into the attribute of mercy. Therefore, initially, it arose in thought to create the world with the attribute of judgment alone because He desired that man should prevail in his service to the extent that he would have the strength to break the evil inclination within himself that comes from the attribute of judgment without assistance from above. But the Blessed One saw that it was impossible for the world to endure in this state. Therefore, He preceded the attribute of mercy to the attribute of judgment, from which it follows that the Blessed One, in His mercy, has compassion on the world at all times and sends them thoughts of repentance and assists them in breaking the evil inclination, which is from the attribute of judgment, as the sages said (Kiddushin 30b), "Every day, the evil inclination of a person overpowers him, and were it not for the Holy One, blessed be He, assisting him, he would fall into its hands." Every day, the evil inclination of a person overpowers him. This derives from the initial thought that arose to create with the attribute of judgment, for this judgment awakens every day and seeks, God forbid, to govern the world in this manner. From there, the evil inclination awakens and gains strength, which derives from there every day. But were it not for the assistance of the Holy One, blessed be He, and so on. For Hashem Yitbarakh immediately takes pity and gives priority to the attribute of Mercy over the attribute of Judgement, to break the Yetzer haRa which is from that aspect of the attribute of Judgement as mentioned.

For the help and assistance is drawn from the aspect of: See that the world will not endure and stand (without Mercy) so he gave priority to the attribute Mercy over the attribute of Judgment, as mentioned.

But there are such great righteous individuals who do not need assistance from above,and the Holy One, blessed be He, initially treats them with the attribute of judgment.

They withstand all trials and endure all sorts of suffering and afflictions stemming from the attribute of judgment. They remain steadfast until they merit what they merit, as written in Genesis, "And the Almighty God, who walked before me" (Genesis 48). Indeed, it is the attribute of judgment that operates independently, without assistance from above, as explained by Rashi in the portion of Noah. This is the nature of all the sufferings that the righteous endure, as stated in Psalms 11, "The Lord examines the righteous; but his soul hates the wicked and the one who loves violence." For they sweeten the judgment at its root from the beginning of the aforementioned thought, for they believe and know that the sufferings and judgments themselves are great goods. And through this, they truly merit to ascend and to be included at the beginning of the thought. This is the nature of Rabbi Akiva, who mocked himself with iron combs and Moses our teacher, peace be upon him, asked him, "This is Torah and this is its reward," and the blessed God kept silent, so it arose in thought. For the sufferings of such righteous individuals are like Rabbi Akiva, and his companions, they stem from the beginning of the thought that the Holy One, blessed be He, desired to create the world with the attribute of judgment so that they would merit standing the trial without assistance from above, as mentioned above. So that all may merit to be included at the beginning of the thought. But when He saw that the world could not endure, He preemptively brought forth the attribute of mercy and so forth. And then everyone has the strength to break the evil inclination with the assistance from above, which is the attribute of mercy as mentioned.

But great righteous individuals like Rabbi Akiva and his companions, as mentioned, serve the blessed God as it arose at the beginning of thought. That is, in the attribute of judgment alone, meaning that they endure all kinds of suffering and withstand all trials and accusations, all stemming from the attribute of judgment. They rectify everything themselves, as mentioned, and through this, they truly merit to ascend and be included at the beginning of thought, which is the nature of silence as it arose in thought, as mentioned.

Oth 28
For the essence of judgment extends from the beginning of the contraction of the empty space, as is known and explained by our Rabbi in Torah, "He came to Pharaoh" (Siman 64), that the empty space represents the severity that cannot be appeased, and so forth. See there all this well. But the great righteous individual, like Moses, can even penetrate those severities that are representative of the empty space, and so forth. See there. This is the nature of the aforementioned, that the righteous individual ascends at the beginning of thought, which is the beginning of the contraction of the empty space, from which the root of judgment emanates. And he merits to stand there in trial and to endure all sufferings and judgments, and through this, he achieves the secret of the empty space, to know that even there the blessed God remains concealed in a wondrous and awesome manner that cannot be comprehended, and so forth, as written there. See there in Torah, "He came to Pharaoh" the aforementioned. And this is the nature of the tefillin of our Rabbi Tam, which represent a higher level of intellect, where the powers precede the kindnesses that emanate from the righteous heroes mentioned above. For the blessed God treats them as it arose at the beginning of thought. Therefore, they truly merit to be included at the beginning of thought and to sweeten everything at its root, and so forth. And this is the nature that the powers precede the kindnesses, for they can receive the powers themselves before the kindnesses. This is the nature of the leadership that arose in thought initially, as mentioned. For they merit even through the attribute of judgment itself because they endured great sufferings and were tested, until they also merit according to the attribute of judgment itself, and so forth. But the tefillin of Rashi, the kindnesses precede the powers. This is the nature of preempting the attribute of mercy and combining it with the attribute of judgment, which is the essence of the governance of the whole world, as mentioned above. Therefore, the essence of the tefillin is that of Rashi, as most of the world observes them, for the essence of the governance of the world and its existence is solely through this aspect, as mentioned above.Only those who wish to sanctify themselves with additional holiness need to also wear the tefillin of our Rabbi Tam in order to receive illumination from the lofty righteous individuals mentioned above, who have ascended to the beginning of thought and sweetened all judgments at their root, as mentioned. For from them we can receive extra sanctity. Therefore, anyone who wishes to draw closer to the blessed God and to bring upon themselves additional holiness should wear the tefillin of our Rabbi Tam, as our Rabbi warned his people to wear the tefillin of our Rabbi Tam. For any distance from the blessed God stems from the evil inclination whose root is from the attribute of judgment emanating from the aforementioned empty space. Therefore, the main addition of holiness comes upon a person through the tefillin of our Rabbi Tam, which stem from the righteous individuals mentioned above who ascend to the root judgment of the empty space and sweeten everything at their root. Through this, strength is drawn upon all those distant to break and nullify the evil inclination stemming from there, as mentioned.

Oth 29
Therefore, now, in the footsteps of the Messiah at the end of the exile, one must be very cautious to wear the tefillin of our Rabbi Tam, as all true righteous individuals warned in our times. For now, the Yetzer Hara (evil inclination) has greatly intensified due to seeing that the end is near. Therefore, it becomes much stronger. It is like two people fighting each other, and when one sees that the other is gaining the upper hand and is almost falling, then he exerts all his strength to bring down his opponent. As the sage said, "There is no hero like the one who despairs," for the exile is a state of pregnancy, and when we leave the exile, it is akin to birth, like the redemption from Egypt, which is called birth, as it is written (Ezekiel 16), "And your birth was on the day you were born," and so forth. Similarly, in the final redemption, it is written (Isaiah 66), "For Zion has travailed and also given birth to her sons." And as it is written there, "Shall I bring to the birth, and not cause to bring forth?" Therefore, at the end of the exile, the exile becomes stronger. As it was in Egypt, as it is written (Exodus 5), "Since I came to Pharaoh to speak in your name, he has done evil to this people," and as it is written there, "Let heavier work be laid upon the men." This is the aspect of the labor pains of birth, as it is written (Exodus 13), "And it came to pass, when Pharaoh had let the people go," and similarly, all the sufferings and troubles that we endure now at the end of this final exile are like birth pangs, as when a woman is about to give birth, she cries out in her pangs, and so forth. And the main intensification of the exile that is now increasing, God forbid, is that the Yetzer Hara is intensifying greatly against the souls of Israel to distance them from the blessed God. This is the essence of the exile and the troubles of the soul. For besides this, everything is vanity, as explained elsewhere. And the main distress is that the Yetzer Hara is intensifying to introduce heresy and atheism into the world, God forbid, as our Rabbi warned that atheism is spreading greatly in the world. And as we see with our own eyes. That there has never been such atheism in Israel from the days of old as there is now, due to our many sins, which have increased and spread among the people, teaching the youth of Israel their wisdom and their tongues, and so forth. And we have already spoken about this elsewhere. And all the intensification of the Yetzer Hara (evil inclination) that is now increasing is the aspect of the birth pangs of the Messiah, as mentioned above. And all its power is drawn from the root of the judgment of the aspect of the empty space, as mentioned above. Therefore, now there is no strength to stand against it except with the strength of those true great righteous individuals mentioned above. They can enter there into the aspect of the empty space and sweeten the judgment there at its root. For by this, all the power of the evil inclination of all the inhabitants of the world that is drawn from there is nullified. Therefore, everyone must be careful to wear the tefillin of our Rabbi Tam, which are drawn from the intellect of those great righteous individuals mentioned above. In order to receive strength from them to break the evil inclination, which is now intensifying greatly, drawn from there, as mentioned above.

Oth 30
For the main aspect of the birthing contractions is drawn from the aspect of Amalek, as is understood from the words of our Rabbi (Ramban) on the verse "And Samuel hewed Agag in pieces," and so on. See there what is written about Rashi's commentary, "hewed in pieces for the Lord," and so forth. Through this, the compassion of the one causing the birth pangs opens, as it is the aspect of denial and atheism that stems from the empty space. Therefore, it is called the beginning, as it is written (Numbers 24), "Amalek was the first among the nations," for the empty space sanctified them forever. For without this, there would be no place for the creation of the world, as explained in detail in the Torah on the verse "In the Torah, He came to Pharaoh." See there well. And from there, the husk preceding the fruit is drawn from the aspect of the empty space, and therefore Amalek is called the beginning because its power is drawn from the empty space, which is the beginning and precedes the world, as from there comes the husk preceding the fruit, as mentioned above. And this is the aspect of the primogeniture of Esau, which is Amalek, as mentioned above. For it is drawn from the aspects of the husks that stem from the empty space preceding the world. Therefore, Jacob endeavored to take the primogeniture from him, for truly the Lord preceded all, for He fills all worlds and surrounds all worlds, and He Himself created the empty space so that there would be a place for the creation of the world, as mentioned above. Therefore, Israel, through their faith in the Lord, who preceded all, transgress all the wisdom, denial, and atheism that come from the empty space, for they believe that even in the empty space itself, the Lord is concealed, for He preceded all, as explained in the Torah mentioned above. Therefore, they are called Hebrews, as through their faith in the God of the Hebrews, they transgress all the wisdom that comes from the empty space. Therefore, truly, Israel are firstborn, as it is written (Exodus 4), "Israel is My son, My firstborn."

For they transgress through their faith in the empty space and believe in the Lord Himself, who is first and precedes all, as mentioned. Therefore, Jacob took the birthright from Esau because initially it was inevitable that the birthright would belong to Esau, for the husk precedes the fruit. For his birthright is drawn from the empty space preceding the world. However, Jacob, through his faith, merited to transcend the empty space and to believe and include himself in the Lord, who precedes all. Therefore, afterward, he annulled Esau's birthright, which is the aspect of "Amalek was the first among the nations," and he merited to take the birthright for himself until his descendants would all be called firstborn, as it is written, "The sons of Israel, My firstborn." And this is the aspect of the Plague of the Firstborn specifically at the time of the Exodus from Egypt, and then the firstborn of Israel were sanctified, for this is the essence of the Exodus from Egypt. For all the exiles encompassed in the exile of Egypt are drawn by the defilement of Amalek, which is the essence of the defilement of the serpent, who is "Amalek was the first among the nations." From him, all the four kingdoms, which are all the exiles, receive, as our Rabbi (Ramban) said in the Torah, from the "straight path" (in section 30). And also, the ruler of Egypt is Edom, which is Esau, as is explained. And all the main difficulties and hardships in the heart of Pharaoh, who did not want to let Israel go out, are drawn from atheism and denial that clung to him, drawn from the empty space, which is the aspect of Amalek. As our Rabbi (Ramban) wrote there about the verse "Come to Pharaoh, for I have hardened his heart." For Pharaoh is the aspect of the empty space, from which the hardness of his heart is drawn, which is the aspect of "And it came to pass, when Pharaoh hardened himself." The aspect of the birthing contractions as mentioned. Therefore, "The Lord struck every firstborn in the land of Egypt" in order to subdue the firstborn of the Other Side drawn from Esau's birthright in the aspect of "Amalek was the first among the nations." From the aspect of denial drawn from the empty space preceding the world. In order to subdue all this and to strengthen the firstborn of Israel, who receive from the birthright of Jacob, who, through his faith, merited to transcend the empty space, to overcome all the difficulties and inquiries drawn from there, and to cleave to the Lord, who is first and precedes all, from whom the birthright of holiness emanates, and so forth.

Through this, Israel left Egypt, which is the aspect of birth, and then the firstborns were sanctified to give them to the priest, who receives his holiness from the aspect of the Elder of Holiness, the aspect of Aaron the Elder, and so forth, as mentioned, which is the aspect of "you shall pass over every firstborn to the Lord." And "passing over" specifically, for through the sanctity of the firstborn, we gain the strength to overcome the aspect of the firstborn of the Other Side, which is the aspect of the empty space, as mentioned. For through the sanctity of the firstborn to the priest, we continue the complete faith, through which we transcend all wisdom, and so forth, as mentioned. Therefore, the essence of the tefillin is from the Exodus from Egypt, the sanctity of the firstborns, and faith. For all is one, for through faith, we transcend all wisdom drawn from the empty space, which is the aspect of the Exodus from Egypt, the aspect of the sanctity of the firstborns, as mentioned. From there, the essence of the tefillin, which is the renewal of the intellects and vitality, for the essence of the renewal of the intellects and vitality is received through faith, which is the essence of life, as written in "In the light of the king's countenance is life," as brought in the words of our Rabbi, and so forth. For through faith in the renewal of the world, that the Lord created everything according to His will, there is something from absolute nothingness, after the complete absence. And just as He, blessed be He, created the world from absolute nothingness, He also renews it now with His goodness every day, constantly, the work of Creation. And the essence of the renewal of the work of Creation every day is through wisdom, as written in "All of them, with wisdom, You made," which are the renewed intellects drawn every day to recognize His wonders every day, renewed with knowledge and new recognition, through which the work of Creation is renewed every day with His goodness, and so forth. There is no good except Torah; there is no good except the righteous one. That is, the true righteous one merits the acquisition of Torah and knowledge, renewed every day, through which the work of Creation is renewed, and from there is the essence of the tefillin, as mentioned.

Oth 31
Indeed, everything is one, for the birth of a Jewish soul, and the nullification of the constriction of birth itself, is truly the aspect of the Exodus from Egypt, which is the aspect of birth, as mentioned. After the Lord nullified the constriction of birth through the killing of the Egyptian firstborns, which is the aspect of "And it came to pass when Pharaoh stubbornly refused to let us go, that the Lord killed all the firstborn in the land of Egypt," as mentioned, for at the time of the Exodus from Egypt, which is the aspect of birth, the holy faith was revealed, the aspect of faith in the renewal of the world, which is the essence that was revealed then. Through all the very great signs and wonders that the Lord performed with us then. Therefore, Pharaoh, the king of Egypt, and his ministers, who were nurtured by Edom and Amalek, which are the denials of the empty space, wanted to delay Israel in exile, which is the aspect of the constriction of birth, the aspect of "And it came to pass when Pharaoh stubbornly refused to let us go," as mentioned. And their main opposition was due to the magnitude of the revelation of faith that Moses revealed then, that it is the faith in the renewal of the world, as mentioned. Therefore, the Lord struck all their firstborns who were drawn from the aspect of the firstborn of the Other Side, which are the denials drawn from the empty space, as mentioned. And similarly, at the time of actual birth, when we need to give birth to a Jewish soul. And every Jewish soul is a new revelation and a new knowledge to recognize He who said and the world came into being. For it is a principle that the Holy One, blessed be He, does not do the same thing twice. As our Rabbi, may his memory be blessed, said, even the reincarnated souls, the same soul does not come in the same way as before. For the Holy One, blessed be He, does not do the same thing twice, and the same soul is not reincarnated in the same way as before. Rather, this soul with this spirit, or this soul with this spirit, and so forth. And similarly, it is found that it is another matter and completely new, as explained in the words of our Rabbi. It is found that each time a Jewish soul is born, a new intellect is born. For the essence of life and the soul is the intellect, which is the soul and the vitality, the aspect of the Divine soul, may you understand them, as mentioned, as our Rabbi said. So, when a new soul is born and a new intellect emerges in the world, which is the aspect of a new mind and new recognition, it is in order to recognize the Blessed One with new knowledge and recognition. For in every generation, the divinity is revealed with new knowledge and new recognition, according to the clarifications of the souls that are clarified in every generation. For this reason, the Blessed One, so to speak, toils in every generation to sustain and guide His world from generation to generation, in order to clarify the souls from the impurity of the serpent, so that they may recognize Him in every generation with additional knowledge and new recognition, according to the additional clarification that is revealed in every generation, as mentioned. This is the aspect of "This is My name forever, and this is My remembrance for all generations," the aspect of from generation to generation we will declare Your greatness, and so forth. Therefore, at any time a new soul is born, which is the aspect of a new mind and new knowledge to recognize Him, blessed be He, to reveal His faith more in the world, in the aspect of "From generation to generation, Your works will be praised," as mentioned. Then, the impurity of Amalek, which is the impurity of the serpent, opposes this and wants, God forbid, to delay the birth, which causes, God forbid, the constriction of birth. For the main constriction of birth is through the impurity of the serpent, which is the sin of Adam, the First Man, when it was decreed, "In sorrow shall you bear children," and so forth. And this is what our Rabbi, may his memory be blessed, said that the Psalm for Thanksgiving is capable of making it difficult for a woman in labor to recite it because the Psalm for Thanksgiving speaks of faith, as it is written, "Know that the Lord is God," and so forth. And he concludes, "And from generation to generation His faith," for the essence of faith is renewed and strengthened from generation to generation through the renewal of souls, which are new intellectual entities in recognizing His divinity, blessed be He. Therefore, through this, the constriction of birth is nullified. For the main nullification of the constriction of birth is through faith. Therefore, the main thing is prayer, as all of Israel customarily increase in prayer for a woman in labor. For prayer is the aspect of faith. Through this, the constriction of birth that comes from Amalek, which is the aspect of denial that seeks, God forbid, to prevent the birth of a new soul, is nullified, through which more faith in the renewal of the world is revealed, and so forth, as mentioned. And this is the aspect of the sanctity of the firstborns. For the essence is the first birth, then the main innovations that are opposed then. Therefore, we need to sanctify the firstborn and give them to the priest, as mentioned. Through this, we subdue the firstborn of the Other Side, which is the aspect of Amalek, as mentioned. And this is the aspect of "War for the Lord against Amalek from generation to generation."

"From generation to generation" specifically means that it strengthens in every generation. For it is an old and foolish king who does not desire the renewal of intellect and vitality that comes through the renewal of souls, which renew from generation to generation. For he denies the renewal of the world, from which all the renewal of intellects emanates, which is His constant renewal of the work of creation every day, as mentioned. Therefore, the passages of the tefillin begin with "Sanctify to Me every firstborn," for birth is the aspect of the renewal of intellect and vitality, as mentioned. This is the aspect of tefillin, to renew one's intellect and vitality every day, to begin the service of the Lord anew each day, as mentioned.

Oth 32
Therefore, now, at the end of the exile, the Baal Davar (the negative force) becomes exceedingly strong. It is the aspect of the impurity of the serpent, the aspect of the shell of Amalek, which is the aspect of the birth pangs of Mashiach, which are literally the birth pangs, as mentioned, the aspect of the concealment of birth, as mentioned. For now, the birth pangs and the concealment of birth are much heavier than the concealment of birth during the exodus from Egypt because now the final redemption will come, which is a complete redemption, after which there will be no more exile. Then, the impurity of the serpent will be completely abolished, and all of Israel will truly return to the Lord forever, until we merit the resurrection of the dead, when the renewal of the world will occur. Then, the verse "He will swallow up death forever" will be fulfilled, and then we will live eternal, everlasting lives, which are the aspect of tefillin, the aspect of the Tree of Life, as mentioned. And because one sees that the end is near, he becomes exceedingly, exceedingly stronger, as mentioned. The essence of his strengthening is that he wants to cause Israel, God forbid, to fall into old age and loss of strength, God forbid, as if we had already, God forbid, aged during this exile for so many and so many hundreds of years until, God forbid, there is no hope, God forbid. And likewise, he causes each one individually to fall into the aspect of old age, as mentioned, as if we had already, God forbid, aged, God forbid, in his actions to the extent that it is impossible for him to return, for the essence of redemption depends on this, as written in the Holy Zohar, "There is nothing that depends except on repentance," and so forth. And concerning this, we pray, "Do not cast us off to old age; when our strength fails, do not forsake us," as brought in the Sefarim, that we pray not to fall into the hands of the elder serpent, God forbid. For the Baal Davar, the negative force, is called the elder and the fool, as mentioned, for he denies the renewal of the world, from which, due to this denial, comes the aspect of elderliness of the other side, the aspect of the elder and the fool, as mentioned. As if, God forbid, this physical world were old and decrepit already, may the Merciful One save us from this harmful mindset that uproots the Master completely from both worlds until they are utterly lost, may the Merciful One save us.

For Amalek is the impurity of the serpent, which said to Eve, "Eat from the tree and create the world," as Rashi explains there (Genesis 3), that this is the denial of the renewal of the world. Therefore, through this, death, which is the opposite of life, is decreed, the aspect of long life mentioned above, as mentioned. Therefore, those elders who do not possess completeness and do not increase holiness and knowledge every day give strength, God forbid, to these denials, which are the aspect of the forehead of the serpent, as explained in the Torah and on Yom Kippur and the Ravens. See there in Likutei Tanina (Siman Dalet). For they are one aspect. Since they do not increase holiness and give hold to the elderliness of the other side, God forbid, through this, God forbid, these denials, which are the aspect of the forehead of the serpent, become exceedingly strong, as they deny the renewal of the world, which is the aspect of the elderliness of the other side, as mentioned. And all these denials, from there stems the main power of the evil inclination, which now becomes exceedingly strong at the end of the exile, and so forth. All of this stems from the aspect of the empty space, from which all the difficulties of the researchers and philosophers are drawn, which cannot be resolved, from which all their heresy and denials stem. And from there stems all the evil inclinations of all human beings, for the root of all evil inclinations is the aspect of the Other God, denials, as explained in the words of my master, may his memory be blessed. That is, the denials of the empty space, from which the main hold of all the evil inclinations in the world comes, which now become exceedingly strong. Therefore, we need to be careful to put on the Tefillin of our Rabbi Tam, which are the intellects drawn from the righteous, who are able to enter there, into the cavity of the contraction of the empty space, and sweeten the judgment there, and reveal His Divinity, to inform people of His might, that even the empty space and all the difficulties and denials themselves are drawn from Him blessed be He Himself, for He animates them all, as is known. For it is impossible to know Him blessed be He, except through the absence of knowledge preceding the knowledge, which is these difficulties, which are the aspect of the empty space, the aspect of the departure of knowledge, which is the aspect of His light, blessed be He, that departed from there from the aspect of the empty space so that there would be a place for the creation of the world, so that He could reveal His Divinity in the world.As is well explained in the Torah, he came to that Pharaoh. See there well. Therefore, it is necessary to prioritize faith in the world, which is the essence, as through this, the previous klipah, which is the aspect of the empty space preceding the world, is broken. For through faith, one transcends everything, as mentioned. This is also the aspect of the crossing of the Tefillin. For through the Tefillin, which are the renewal of the intellects obtained through faith, one transcends everything, as mentioned. And when one is strong in his faith for many days and years, serving God with faith alone, afterward, he merits to know and comprehend Him blessed be He with a wonderful knowledge that comes through faith, in the aspect of "by steps, but not by leaps," which is the aspect of walking gracefully in the presence of the Lord, which David the king, peace be upon him, sought all his days, as it is written (Psalms 27), "One thing I ask from the Lord, this only do I seek." Therefore, our main hope now is to emerge from this bitter exile and to annul the birth pangs of redemption, which are now becoming exceedingly strong in the entirety of Israel and individually for each person who desires to enter the holy path. Our main hope is through the power of those righteous individuals, who are the intellects of the Tefillin of our Rabbi Tam. For they are the greatest intellects, as mentioned. Therefore, we now need to be extremely careful to put on the Tefillin of our Rabbi Tam, as mentioned, in order to hasten the redemption both collectively and individually, in our days, so that everyone may merit the redemption of their soul to be brought out from the bitter exile of this fleeting world, where each is ensnared according to their condition, needing to endure literal birth pangs and endure actual denial of redemption, especially at the outset. And to cry out many cries and lamentations and sighs of "Father and Mother," and so forth, and many folds and inclinations, and so forth, before we merit to give birth to the holiness of our soul for its redemption from its exile, which is the aspect of birth, as mentioned. And as is explained well in the beginning of the Torah and on Yom Kippur and the Ravens mentioned above. And through this, we will merit the complete redemption collectively and establish it speedily in our days, as it is written (Isaiah 54), "Sing, barren woman, you who never bore a child, and so forth," and it is written (there, verse 1), "Am I to break and not to bring forth, and so forth," for Zion has conceived and borne her sons speedily in our days, amen.

Oth 33
And this is why it is appended and comes to Zion in distress with "A Song of Ascents": "May the Lord answer you in the day of trouble." For it is explained in the intentions that "A Song of Ascents" is said in order to give birth to the intellects and to draw down influence to sustain this world. Therefore, "A Song of Ascents" contains seventy words corresponding to the seventy pangs, as the woman in labor needs to cry out at least before giving birth, and so forth, as mentioned. For redemption is the aspect of birth that comes after the birth pangs, which are the pangs of the Messiah, as mentioned. Therefore, the birth pangs are seventy cries. For the essence of birth is the birth of the intellects to merit renewal in His service anew and to awaken from the slumber, which is the aspect of gestation, as is known. Therefore, they are seventy cries corresponding to the seventy facets of the Torah, which are the aspects of the general intellects that need to give birth and to draw down in order to awaken from their slumber and their fall, and to hold onto all seventy facets of the Torah that were lost and to return and begin living anew. For this is the essence of redemption, both individually and collectively, as mentioned. The aspect of "And a Redeemer shall come to Zion" is specifically and generally, as mentioned. The aspect of "And to those who turn from transgression in Jacob" is specific, namely, those who repent, renewing their days that have passed in darkness, which is the aspect of the renewal of vitality, like "Return us, O Lord, to You, and we shall return; renew our days as of old," as mentioned. Therefore, after "A Song of Ascents," which is the aspect of birth pangs, we say "And a Redeemer shall come to Zion," as mentioned, speedily in our days, amen.

Oth 34
And therefore it is necessary to write tefillin on the hide of a clean beast specifically (SAOC 32:12), for the hide is the aspect of the imagination, which is the exterior of the intellect, the aspect of the intellect's clothing...

For tefillin are such large “brains” that they have the power to clarify and repair the very Exterior of the Exterior, the Immaturity of Immaturity (Qatnuth) of the imagination, which is the main repair. For the greater the tzaddik, the more power that he has to clarify and rectify Qatnuth and Exteriority. And thereby all the worlds are repaired and all the Exteriorities and fallen souls have an ascent, by means of clarifying and purifying the utmost Qatnuth and Exteriority, which is where the main grip of the Qelipoth/Husks stems from. So now everything is clarified and nullified by this Tzaddiq, as mentioned. And this is the aspect of these tzaddiqim and elders, the least of whom remembers his umbilical cord being cut, which is the aspect of shrinking and cutting the umbilical, when one attains such perfect purity so as to remember what happened then. And this is the aspect of repair and purification of the skin, which is the connection between the mother and child, which is tied by the umbilical which is only skin. For, the devolution of the all the worlds from world to world is only from the “navel” downwards, as thoroughly explained in the Etz Chayim in Sha`ar Hanequdim and in many places, that the beginning of the lower world in the upper world is from the aspect of the navel downwards, where the aspect of NeHI [Netzach-Hod-Yesod] begins, the aspect of the upper world's “legs,” where the essence of the vitality of the world lower than it lies. And thus from world to world, from level to level. And therefore Hashem Yithbarakh created it such that the child is also physically tied to its mother's navel. For the devolution from generation to generation, from father and mother to son and daughter, begins from the navel downwards. And therefore the main drawing of the brains of these holy elders to us is by means of the least elder of them, who is the first elder from bottom to top, who related that he remembers the cutting of his umbilical as mentioned. For from there is the essence of the revelation of the brains and the devolution of the worlds from navel downwards as mentioned, which this is the aspect of drawing the light of tefillin, which extend down to the navel, which are the aspect of the straps that extend down to the navel as mentioned. But really, even though we only receive the light from the aspect of the navel downwards, by means of the last elder among them from top to bottom, who remembers the cutting of his umbilical as mentioned, all the vitality of the brains that we receive from there are drawn only from the highest elder, the first-ranking one of them, who is the aspect of this Blind One, who is this baby. For it is impossible to make vessels to receive the light below except by the power of the highest sanctity and the utmost supernal light.

Oth 35
And therefore the hide needs to be of a specifically pure beast and animal, of a type%“permitted to your mouth” [Shabbath 28b to Ex. 8:9 which refers to tefillin]; even carcass or torn ones of them, as long as it is not from an impure type of beast or animal.

...

Oth 36
And this is (Ex. 1), “And it came to pass, when the midwives feared God, and He made them houses.” This is the aspect of the housings of the tefillin. For the midwives are the aspect of the children's mother, drawing the light of tefillin, which are the aspect of mother, upon the son, who are the aspect of giving birth to the brains, the aspect of (ibid. 13), “Sanctify to Me all the male firstborns, whatsoever opens any womb” as mentioned. And this is, “And it happened, when they feared” specifically. For tefillin are the aspect of fear, as written, “And all the people of the land shall see that Hashem's name is called upon you, and they will fear you.” And our Rabbis z”l explained these are the head tefillin. For the midwives are the mother of Aharon and Moshe. And Miriam their sister was the second midwife, from whom royalty issued, as Rashi explained there. For Moshe and Aharon are the essence of the tefillin. Aharon the Kohen Gadol is the aspect of the Eight Tiqunei Diqna of the Kohen Gadol, which are the aspect of the eight elders, the aspect of the eight head and arm tefillin passages as mentioned. Moshe Rabbeinu is the aspect of the Supernal Elder, who boasted that he is extremely old and yet is young and suckling entirely etc. and the whole world does not amount to him so much as an eyeblink etc. This is the aspect of Moshe Rabbeinu a”h who is the aspect of (ibid. 2), “And behold, a crying youth,” that even tough he reach what he reached, the perfect aspect of the Elder in Holiness, still he was entirely in the aspect of youth and suckling, in the aspect of (Ps. 37), “I have been young and also old,” that even though I have become so much an elder, still I am entirely young and suckling, which this is the aspect of the boasting of the foremost level elder who is the Blind One as mentioned. And therefore Moshe attained that it was written of him (Deut. 34), “His eye was not dim and his natural force was not abated” — even after death. For no oldness jumped upon him at all, even when dying at 120 years age. For he attained the ultimate elderliness, yet remained entirely suckling, as if he still had not begin living at all, as written (ibid. 3:24), “You have begun to show” etc.; that is, he still did not grasp at all; Hashem Yithbarakh only began showing him his greatness etc. Which, all this is the above aspect, always beginning anew as mentioned. For Moshe is the aspect of “MaN/Manna,” as is known, of which it says (Ex. 17:15), “For they did not know MaH/what it is.” It is impossible to at all know what he is, that someone born of a woman should attain what he attained. And this is the letters of MoSheH being Shin MaH — Shin, the three fathers who are the entirety of the brains, entirety of the tefillin; but everything is drawn from the aspect of MaH, the aspect of, “For they did not know what it is,” which this is the essence of the aspect of Moshe, who is the aspect of the aforementioned elder, who was elder and suckling etc. as mentioned, who is the root of everything and above everything as mentioned. As written (Num. 12), “And the man, Moshe, was extremely humble” etc., which is the aspect of (Ps. 131), “Like a weaned child with his mother; my soul is with me like a weaned child,” which David said. And this is that it is written in the Zohar, regarding Moshe, that amongst the Sabas/Supernal Elders he is the Elder, and amongst the sucklings he is the suckling, that is, as mentioned, that he is old and suckling etc. as mentioned. And this is his saying (Deut. 31), “I am one hundred and twenty years old today” — today my days and years are filled, for he can longer go, as our Rabbis z”l said (Sotah 13b), “this teaches that [the gates of wisdom] were closed to him. For he needed to live the aforementioned long life, going each time further and further, and when he cannot go further he was forced to pass away, as discerned in the holy talks of Rabbeinu z”l. And therefore (ibid. 34), “And no man knew his burial-chamber,” for they did not know what he is, as mentioned. Hence Moshe is the aspect of the aforementioned Supernal Elder, who is the root of tefillin, which are the aspect of the face's skin beaming, which Moshe attain, which are the aspect of the light of tefillin, as Rabbeinu z”l said in the torah, “Markevoth Par`oh..” (LM #38), from the aspect of that Elder. And Aharon is the aspect of the eight Tiqunei Diqna, which are the aspect of the eight tefillin passages that are drawn from Moshe's aspect, from the aspect of that Elder. And this is, “And He made them houses” — houses of priesthood and royalty (Sh”R 1). Houses of priesthood are the aspect of tefillin, which are the aspect of the priesthood's sanctity as mentioned, the aspect of the sanctity of the firstborn, to give him to the Kohen as mentioned. And houses of royalty are the aspect of kingship of David Mashiach, the aspect of Emunah, which all this is the aspect of tefillin as mentioned. And the essence of tefillin's sanctity is the aspect of grasping Godliness, which the true tzaddiqim, who are from the aspect of Moshe, draw upon us, through many constrictions, which this is the main thing, that they manage to attain such a high and enormous perception, that they can constrict and clothe the perception in many constrictions and vestments until we too can manage to grasp Godliness as mentioned. And this is the aspect of tefillin housings, for it is impossible for us to receive the light of the passages themselves except by way of the housings and straps, which are the aspect of limitations and vessels of `Olam haTiqun, to receive the light by degree and measure. For they are able to enter the aspect of the “Empty Space" and reveal His Godliness there, and thereby make holy vessels. For the essence of these vessels' genesis is by means of repair of the Empty Space which is the beginning of the limitation, which is the root of all the vessels and masks generated from the coarsening of the light and its becoming distant from the Emanator. For if there was no Empty Space then the coarsening of the light and its distancing would be irrelevant etc., as explained and discerned in the Writings. Hence the essence of the vessels' genesis derives from the aspect of the Empty Space. But by means of Adam haRishon's failure he was seized in his vessels, the essence of which is in the aspect of the skin, which is the ultimate vessel, the exterior of the exterior; and that is where he was seized the most as mentioned, which this is the aspect of the “Serpent's bite,” from whence is the grip of all the Qelipoth/Husks, God forbid. And therefore the main repair is by means of purifying and processing the hide in sanctity, which is the aspect of repair of the imagination, repair of the Empty Space, which the aforementioned great Tzaddiqim attain repairing, to the point that from it, specifically, they make the aspect of holy vessels to receive the light in degree and measure. Which, this is the aspect of the hide of a pure beast, insofar as the essence of writing the Torah and tefillin is on the hide specifically, and as mentioned.

And this is the aspect of the housings made of hide. For we need to receive the light through limitations and vessels that are made by the repair of the Empty Space which is the aspect of repairing the imagination, which is the aspect of hide, as mentioned. And this is the aspect of (Gen. 3), “And Hashem-God made Adam and his wife garments of skin and clothed them” — garments of skin specifically, for the main repair is repairing the skin etc. as mentioned. For, the garments of skin are the aspect of Tallith and Tefillin, which come from skin and from the hair that grows on the skin, as explained in the Etz Chayim. Which, this is the aspect of (Ex. 22:26), “ki hu kesutho levaddah/for that is his only covering” — this is tzitzith; “hi simlatho le`oro/it is his garment for his skin” — this is tefillin (Tiqqunim #69), which are more internal and lofty than tzitzith, as written there. And all this is the aspect of repair of the imagination, which is repair of the Empty Space, as the essence of the repair is by means of Emunah as mentioned. And this is, “And it came to pass, as the midwives feared God” — feared specifically. For holy piety is the aspect of repair of the constriction and stricture of the Empty Space, which is sweetened at it root by means of holy piety, which is the aspect of a “holy decree,” as is known. Therefore by the aspect of piety are made housings, which are the aspect of fixing the vessels and limitations to receive the tefillin's light by degree and measure as mentioned. And this is, “And it came to pass, as they feared... [God] made them housings” as mentioned.

Oth 37
And also, they need to sew them with specific tendons. For even when we place the portions into the houses, it is impossible to receive the light until they are sewn with these specific tendons, in order to conceal the light so that it does not emit outside of the measure, God forbid. For there are sixty tendons corresponding to the sixty negative commandments. They are the aspects of judgments and limitations. Therefore, in these tendons, the flow of blood, which is precisely the vitality of a person and all living beings, is pleased. For the essence of the flow of vitality is through the restriction of light, as explained in the Torah and on Yom Kippur, the concealment (Siman Nun Vav), that vitality constantly flows from the essence of life. And the essence of the rectification is that through the Torah, which is the Divine Name, they continue the vitality into the vessels and attributes, see there. And this is the aspect of what vitality is through the blood specifically in these sixty tendons, which are the aspects of limitations. For the essence of vitality is through the rectification of the vessels and limitations, as mentioned. And this is the aspect of the Divine Name "YH," which is sixty. For the Name is the vitality, the aspect of a living soul, that is His Name. And just as in a person, all his vitality is limited by his name, and so forth, similarly, the Torah, so to speak, is the Name of the Holy One, blessed be He. Through the Torah, they call upon the Name, and they continue the vitality from Him into the vessels, which are the letters of the Torah, which are the aspect of the Name of the Holy One, blessed be He, and so forth, as explained there in the Torah and on Yom Kippur, mentioned. Therefore, "Shemi Am YH" is sixty. For the essence of the Name is the limitation of vitality from the essence of life, which is the essence, as mentioned. All this is the aspect of "Lo Ta'aseh" in the Torah, the aspect of these sixty tendons. They are the aspects of limitations and vessels to receive the light in measure, as mentioned. And this is the aspect of the "Shavat" in the year, for the essence of vitality of all the days of the year is through the aspect of these sixty, which are the aspects of limitations. Through this, the essence of the limitation of life, this is the essence of life, as mentioned. Therefore, the Tefillin, which are the aspect of life as mentioned, the aspect of the Name of God, as it is written, "And all the peoples of the earth shall see that the name of the Lord is called upon you" - these are the Tefillin. Therefore, they need to be sewn with specific tendons in order to restrict the light, which is the essence of the rectification of the Mochin, which are life as mentioned. And this is the aspect of "Shemi Am YH," specifically sixty. "Zechri Am Vav Hey Ramach," for even though the 248 positive commandments are drawn from the aspect of the right, and the 365 negative commandments from the aspect of the left of holiness, nevertheless, the aspect of "Shemi Am Vav Hey" is alluded to in the first two letters of the Name, which are higher. And this is the aspect of the above. The rectification of the vessels needs to draw from the higher light because it requires a very great intellect to make the vessels, which are the aspect of "Shemi Am Vav Hey," which are the aspect of the Name of God as mentioned, in order to declare His greatness to all the inhabitants of the world, to magnify His blessed Name in the mouths of all, so that His Name will be recounted throughout the earth. This is the aspect of the rectification of the Tefillin, which draw from a very, very high intellect through several contractions, so that even we and all the inhabitants of the world will know His name and His might, the aspect of "And all the peoples of the earth shall see that the name of the Lord is called upon you, and they shall fear you," these are the Tefillin as mentioned.

Oth 38
This is the interpretation of "And the life of Sarah was one hundred years and twenty years and seven years; the years of the life of Sarah." Four times the age of twenty-five, corresponding to the four sections of the Tefillin, which are the essence of the vitality of the years that a person lives, as mentioned. This is the explanation of what our Sages expounded, "The daughter of twenty is like the daughter of ten, and the daughter of ten is like the daughter of seven." That is as mentioned, for this is the essence of perfection, that one should begin to live fully at each stage. Even when one reaches old age, it should still appear in one's eyes as if they have just begun to live and to serve the Lord. And one should begin to live anew in His service each time, as mentioned. This is the meaning of "the daughter of twenty is like the daughter of ten, the daughter of ten is like the daughter of seven," the years of Sarah's life are all equal to good. For whatever the righteous one grows older, it still appears to them as if they were a newborn, as mentioned. And through this, one adds to their service each time and merits truly long life, for all their days and years are truly years of life. For not a single day of their life is lost without an addition of sanctity and vitality, as mentioned. And this is the aspect of "the years of Sarah's life," all equal to good, which is the aspect of the aforementioned long life, which is the aspect of Tefillin as mentioned. For Sarah represents the aspect of the kingdom of faith, the aspect that Sarah reigns over the entire world, as mentioned. This is the aspect of "And the Lord shall be King over all the earth," which is the essence of Tefillin. For the main flow of the Mochin of the Tefillin is through the impression of faith in the heart, as mentioned. And through continuing the Mochin of the Tefillin by this, faith subsequently shines forth with great light and with utmost perfection. For this depends on that. Through faith, one receives the Mochin. And as the renewal of the Mochin received through faith, so faith is perfected, grows, and strengthens more and more, forever. For there is a perfection in faith beyond perfection, until one can merit supernal faith, which is the aspect of the head of faith that is above all the Mochin, which is the aspect of the Tefillin of the head.

The Tefillin of the hand are in the aspect of "May my hands be faithful," and the Tefillin of the head are in the aspect of "the head of faith," which merits after the attainment of the Mochin, which is above all the Mochin. For this is a principle in the writings that the sovereignty that is equal, in the aspect of the highest level of the supernal world, is above and is the root of the aspect of ancientness, which is a wonderful and awesome adherence to the blessed Name. It is the aspect of the mutual longing for the will of the wonderful desires that are in the most delightful adherence to the blessed Name, as in "My soul thirsts for You, my flesh yearns for You" and so forth. This is the aspect of adherence represented by the Tefillin, as in "All my bones shall say, Lord, who is like You?" and "My heart and my flesh sing for joy to the living God." King David prayed for this all his days, as in "One thing I have asked of the Lord, that I will seek after, that I may dwell in the house of the Lord all the days of my life, to gaze upon the beauty of the Lord." For this is the aspect of the adherence of the Tefillin, as in "And you that did cleave unto the Lord your God are alive every one of you" and "Set me as a seal upon your heart, as a seal upon your arm." For strong as death is love, fierce as the grave is jealousy, its flashes are flashes of fire, a raging flame. Many waters cannot quench love, neither can floods drown it. Blessed is the one who merits this. However, there is an aspect of adherence that is below the aspect of faith of a higher level. For the ancient of action is below the sovereignty of creation, which is the aspect of faith. [How much more so is this true of the sovereignty of faith in the higher worlds.] And so from world to world. Therefore, the beginning is faith, and the end is faith and adherence, for truly everything is one. For the aspect of adherence of each world and level, which yearns and longs to ascend to toil, which is the aspect of ancientness of the wonderful desires, is in itself the aspect of the enlightenment of faith, which is the last level of the world above it. For sovereignty, which is the aspect of faith of the supernal world, is the root of the vitality of the aspect of ancientness, which is the aspect of the wonderful desires of the world, and is the lower level and so on forever, and understand this well.

For according to these matters, and what emerges from them as clarified in our words, you will be able to carve out a path to understand, albeit slightly, the Kabbalistic teachings of the Holy Zohar and the Arizal, extracting from them higher ways and advice. Based on the awesome introductions and true counsel of the teachings of our Master, may his memory be blessed, every Torah and every deed opens numerous gateways to the attainment of Divinity. Through this, one can also comprehend all the paths of Kabbalah. If you merit to diligently study his holy Torah day by day, you will find that the essence of the intellect and vitality of the tefillin lies in the illumination of faith, which matures and grows significantly. Therefore, the tefillin represent the vitality of Sarah, the life of the sovereignty of faith, which is the aspect of Sarah, who ruled over the entire world. It is the revelation of His faith and sovereignty to all the inhabitants of the world, the aspect of 'And the Lord shall be King over all the earth,' as mentioned.

Oth 39
"This is the aspect of the Cave of the Patriarchs, which is doubled in pairs: Adam and Eve, Abraham and Sarah, etc. (Eruvin 53). Because of this, the city is called Kiryat Arba, named after the four pairs, etc. The four pairs represent the concept of the head and hand phylacteries, for the four sections of the head phylacteries represent the four male intellects, and the four sections of the hand phylacteries represent the four female intellects, and this is the aspect of the aforementioned four pairs. Because Kiryat Arba represents the four names of the phylacteries, as is known. Therefore, the Cave of the Patriarchs is called by the name of the long life of the righteous, whose holiness and vitality are always doubled. For each time, they add holiness upon holiness, repentance upon repentance, which is the essence of Torah observance, as stated in Job 11:6, 'And know that God exacts of you less than your guilt deserves,' and as stated in Proverbs 31:21, 'She is not afraid of snow for her household, for all her household is clothed in double garments.' As our sages said, this is the aspect of Mishneh Torah, as stated in Isaiah 61:7, 'Therefore in their land they shall inherit double,' which all this represents the concept of long life, eternal life, which the righteous merit by increasing and doubling their holiness every day and at all times, as mentioned."

Oth 40
"And so Abraham bought the Cave of the Patriarchs from Ephron. Ephron represents the aspect of dust, the aspect of the evil that clings to the foundation of dust, which is the aspect of 'and dust you shall eat all the days of your life,' which is the aspect of sadness, laziness, and burdens that stem from the evil in the foundation of dust, which is the essence of the serpent's bite, as our master, may he rest in peace, said concerning the verse 'and dust you shall eat all the days of your life' (Siman 139). See there. And his subjugation is through the foundation of holiness, which is the aspect of faith, which is the aspect of 'For he will give his angels charge over you, to guard you in all your ways' (Psalms 91:11). The aspect of 'dust from all these things.' Through faith, the aspect of holy dust, they receive and continue all vitality and all holiness and merit the aspect of the power of growth and the power of advancement to grow and flourish in their service, and to overcome and surpass all obstacles and hindrances, without considering anything, for faith is the aspect of the power of growth and the power of advancement, as explained thoroughly in the aforementioned Torah of the elongation of days that we are engaging in, which is the aspect of phylacteries, as mentioned. Therefore, Abraham specifically purchased the Cave of the Patriarchs from Ephron, because the shell precedes the fruit. Therefore, the Cave of the Patriarchs, which is the aspect of the aforementioned long life, the aspect of faith, the aspect of the power of growth and so forth, as mentioned, all of this is opposite to the aspect of Ephron, who is the other side of life. For he is the aspect of the impurity of the serpent, sadness, laziness, and so forth, as mentioned. For this against that, God made. And Abraham, who is the head of the believers, merited to bring forth this lofty holiness, which is the Cave of the Patriarchs, from Ephron. For Abraham merited the sanctity of old age, which is the aspect of the aforementioned long life, the aspect of 'Abraham was old, advanced in days' (Genesis 24). For Abraham is the first who attained the holiness of the Land of Israel, which is the aspect of faith through which one merits all of the above. Therefore, the first inheritance that was acquired in the Land of Israel was the Cave of the Patriarchs. For there one merits the aspect of the aforementioned long life, which is the aspect of phylacteries, which are merited through faith, which is the essence of the holiness of the Land of Israel, as mentioned."

Oth 41
"And this is the concept of the straps of the phylacteries, which their interpretation is the language of a bridge. And from there comes the 'ma'abara' (passage). And this is the main thing that is placed upon the body. For with the phylacteries, one does not touch the skin of the head and the hand, but only the straps and the 'ma'abara.' For this is the main thing that we need to receive from the light of the holy phylacteries, to continue from them the concept of 'tiyatura' (bridge) and a passage to pass over them, this world, in peace, to pass over all obstacles and confusions, etc., etc., and to truly draw near to the blessed God. For the 'tiyatura' of the phylacteries, which is the concept of a bridge from which the passage emerges, this is the concept of what is said about Jacob (Genesis 32): 'And Jacob passed over the ford of Yabok, and he passed over that which was his.' And Rashi explains: 'He made himself like a bridge.' This is the concept of the passage and 'tiyatura' of the phylacteries. For the passage of Yabok is the concept of a passage, as mentioned at length. 'And he passed over that which was his,' meaning that he made himself like a bridge, this is the concept of 'tiyatura' which is a bridge. For Jacob is the aspect of truth, as it is written (Micah 7): 'You will give truth to Jacob.' For he is the aspect of phylacteries, as brought in the words of our master, may he rest in peace (in Siman 47). For the essence of the phylacteries is through the aspect of faith, which is the aspect of truth, in the aspect of righteousness, as when you join righteousness, you will work with faith, as explained elsewhere (in Siman 7, Likutei Moharan). And this is the concept of what our master, may he rest in peace, brought in the Torah of the elongation of days, the words of our master, may he rest in peace, as they said (Sanhedrin 111) about the verse 'And he bowed to the earth' – 'what did he see? He saw long nostrils; one says truth, and one says faith, and they do not disagree, for truth and faith are considered one.' And this is the concept of the 'tiyatura' of the phylacteries, which is the concept of a bridge. For the essence of the bridge to pass over it in this world is truth. For it is stated in the words of our master, may he rest in peace (in Siman 51, Likutei Tannina), that a person needs to pass in this world over a narrow bridge, and the main thing is not to be afraid at all. And to merit this, to pass over the bridge of this world, it is through the concept of the bridge of the phylacteries, which are the aspect of truth, as the world says that with truth one can pass over the entire world. For the essence is truth. For the seal of the Holy One, blessed be He, is truth. And in Him, the heavens and the earth were sealed. As it is written, 'In the beginning, God created,' the end letters spell 'truth,' on which the whole world and its fullness stand." "And all the confusions and obstacles that a person has from the service of God, the main thing is the obstacles of the mind. The main advice to pass over them is truth, which guides a person to pass over everything in the manner of (Psalms 43): 'Send forth your light and your truth; they will guide me,' and as it is written (ibid. 26): 'I walk in your truth.' For truth is the bridge of holiness, in the manner of what is said about Jacob, who is the aspect of truth, for he made himself like a bridge. This is an allusion that truth is the bridge, as mentioned above. For Jacob made himself like a bridge to save everything that was his from the fear of the night and from the fear of Esau, who went to meet him. All of this is the general aspect of fears, hardships, and obstacles that a person has from all the haters and hindrances that the evil inclination, which is in the aspect of Esau, as is known. Therefore, Jacob is a sign for his children that it is impossible to pass over all these fears except through truth, which is the aspect of Jacob, who made himself like a bridge, which is the aspect of the 'tiyatura' of the phylacteries. With this power, they can pass in this world all the days of their lives on the narrow bridge that they need to pass over without fear, as mentioned above. And this is the aspect of the splitting of the Red Sea, which turned the sea into dry land until the depths of the sea froze, and God performed for them a wondrous miracle, the aspect of a bridge to pass over the sea in peace. And all this was through the aspect of Jacob, which is the aspect of truth, as it is written (Exodus 14): 'What is this for you, the sea, that you flee,' etc., 'from before the God of Jacob,' which is the aspect of truth, as mentioned above. For truth is the aspect of a bridge through which one can pass even in the middle of the sea, in the manner of (Isaiah 43): 'So said your Creator, Jacob,' etc., 'do not fear, for I am with you,' etc., 'when you pass through water, I am with you.' Your Creator, Jacob, specifically, which is the aspect of truth, through this do not fear when you pass through water, etc. For through truth, one passes over everything and is saved in peace, as mentioned above. And this is the aspect that on the third day of creation, God said, 'Let the waters under the heavens be gathered to one place, and let the dry land appear.' For the third day is the aspect of Jacob, as is known, which is the aspect of truth, which is the aspect of a bridge through which one passes through all the flowing waters and is saved from them all, as mentioned above, which is the aspect of dry land that was made at the time of creation from within the waters themselves, which is the aspect of the bridge in the entirety of the world that was made on the third day specifically, which is the aspect of Jacob, the aspect of truth. For the essence of the bridge to pass over it in the entire world is truth, as mentioned above. This is the aspect of the 'tiyatura' of the phylacteries, as mentioned above."

Oth 42
"This is the aspect of three windings on the middle finger, for it is in the rank of Jacob and Moses, which is the aspect of the middle bar within the planks, spanning from end to end (as explained in the Midrash Parshat Balak). Therefore, there is the conclusion of the tying of the phylacteries as mentioned above. And therefore, we say then (Hosea 2): 'And I will betroth you to me forever; I will betroth you to me in righteousness and justice, in steadfast love and mercy.' Faith and knowledge depend on each other as mentioned above. The essence is faith, the aspect of 'And I will betroth you to me forever,' specifically in faith, and again, 'and you shall know the Lord,' as mentioned above. Therefore, it is bound on the middle finger specifically, which is the aspect of Jacob as mentioned above, which is the aspect of truth, for faith depends on truth as mentioned above. This is 'And I will betroth you to me forever,' the aspect of the long life mentioned above, eternal life forever and ever. 'And I will betroth you to me in righteousness and in justice, in steadfast love and in mercy.' These are the aspect of the crown of glory of the phylacteries, which are the four portions and the four compartments. Corresponding to these four aspects, which are righteousness, justice, steadfast love, and mercy, as Rashi explained on this verse in Hosea, that the Holy One, blessed be He, makes a crown of the four of them on the head of Israel, etc. This is the aspect of the phylacteries, which are the essence of the crown of Israel. This is 'And I will betroth you to me in faith,' etc., for the essence and the ultimate perfection of all completeness is faith as mentioned above."

Oth 43
This is the knot of the yud at the base of the hand, which is the aspect of supporting those who stumble, giving them vitality so they won't fall completely, through the phylacteries of the hand as explained above. This is the knot of the yud at the base of the hand, which is the aspect of the enlightenment of the righteous, the foundation of the world, the aspect of the assembly of Israel, as understood in the intentions. Therefore, it is necessary to make this knot very tight to the phylacteries of the hand, for the main enlightenment of the masses, whom the Divine Presence revives from their fall, is through the righteous, the foundation of the world, who has attained such a high level that he can revive and support all those who stumble, as mentioned above. The main enlightenment of the phylacteries is received most during prayer, for then one merits complete mental faculties of greatness, as written in the intentions. The main mental faculties of the phylacteries, which are the aspect of adherence, are through prayer, seclusion, and dialogue between oneself and one's Creator. This is the essence of adherence to the Blessed One, as Rabbi Nakhman said that the essence of adherence is prayer. And that's why they are called 'phylacteries,' from the language of prayer, the aspect of 'Naphtali is a hind let loose.' And see what Rashi explains on that verse, which is the language of crookedness and twisting, 'I have twisted myself and made many entreaties to be equal with my sister.' Also, I could gain agreement, as explained there. In this aspect, one must increase greatly in prayer and seclusion throughout one's life, for this is the essence. And one must be very, very insistent about it, even if one feels that one's words are not helpful at all, and he is very far from them. For this may take days and years of engagement, and still no action may seem to occur at all. Nevertheless, one must be very insistent about it, like one who is truly insistent, doing it without any reason. So must one be in the service of God, as Rabbi Nachman said that one must be very insistent in the service of God.

Oth 44
In every act and every counsel. But the essence of stubbornness is most needed in prayer and supplications. And the essence lies in the conversations of solitude, as explained repeatedly. Just as Rashi's interpretation on "Naphtali is a hind let loose" (Genesis 49:21) explains, "a hind let loose" means stubbornness, wiliness. I twisted and turned, I insisted, I pressed stubbornly many times, and so forth. Understand well if you wish to live eternal life because it's impossible to explain everything in writing. Interpret for yourself the meaning of the words "Naphtali is a hind let loose" according to Rashi's explanation: "wiliness, turning," and so on. Then you'll understand to what extent one must strengthen oneself in solitude and conversations with the Creator. Even if it involves being crooked and stubborn many times without reason or sense. For neither this nor the disdain for the poor, even though they may be worthy of disdain and scorn. For He, may He be blessed, is full of mercy at all times. For there are three prayers: the prayer of Moses, the prayer of David, and the prayer of the poor, as explained in the Zohar (Parashat Balak, 4:105). These three prayers are three aspects of tefillin. The tefillin of the head represent the prayer of Moses, which is intellect, the essence of the tefillin of the head, the aspect of intellect and enlightenment. The prayer of David represents the aspect of connection of the head, akin to the four included in the intentions. This is the aspect of the prayer of David, which is the aspect of the Messianic Kingdom, whose connection is in the connection of the four in the head, as mentioned. The prayer of the poor is the aspect of the tefillin of the hand, which is the aspect of the Kingdom, the aspect of the assembly of Israel, called 'poverty' as explained. That is, as mentioned, the prayer of the hand is in the aspect of intellect and enlightenment that illuminate all of Israel. The essence is to revive each one from their fall, so they don't fall in their intellect forever, and so forth, as mentioned. This is the aspect of the prayer of the poor, which is more precious than all of them, as written in the aforementioned Zohar. See there at length, where it extensively extols the greatness of the prayer of the poor, which quenches the bearers of the sacred, for He constantly creates conflict with the Holy One, Blessed be He. And the Holy One, Blessed be He, is a consuming fire. Since the shadows of His splendor open every cavity of the firmament, and all other shadows ascend upwards, may He save them from this danger, a crumbling fortress to come, as it is written: "A prayer for the poor when he faints," and so forth, and the Holy One, Blessed be He, said: "Their shadows shall cover the whole world, and this shadow shall bring redemption."

I don't need to be judged here with our own judgment. His and mine should be separated. And the Holy One, blessed be He, also separates Himself with His unique essence within those sounds. As it is written, "Pour out your heart before the Lord" (Psalm 62:9). Before the Lord, certainly all the hosts of heaven ask one another, "With what is the Holy One, blessed be He, engaged? With what does He occupy Himself?" They say, "He is engaged with His desire and his hosts." They don't know what He does with that sound of distress, and all those sounds of His. There is no comparison for that sound of distress, only as the pouring out of tears before the King, and there is no comparison for the Holy One, blessed be He, except when He accepts them and sets them before Himself. Indeed, He is the shadow that covers all the shadows of the world, and so on. See there, as it elaborates further on this. All of this is said even about an ordinary poor person who prays for his needs, his distress, and his poverty in material matters. All the more so, when a person begins to have mercy on himself and feels his poverty and distress in good deeds, and argues with the Lord, blessed be He, and contends with Him, and becomes angry with Him for not drawing near to Him, and pours out his speech and heart before Him until he is awakened with weeping, and so on. How precious and dear is this prayer in the eyes of the Lord, blessed be He. It is more precious than all the prayers in the world because indeed, this is the essence of poverty and distress, as our sages said (Nedarim 41a), "There is no poverty but that of the mind, for everything else is vanity. For our days pass away like a shadow, and there is no distress like the distress of the soul." And there is no poverty like the poverty of Torah and good deeds. All the more so, when one has a great debt, God forbid, owed to the Lord, blessed be He, many debts against him due to his sins and transgressions, and he has no means to clear them at all, except with prayer and supplications. When a person merits to awaken himself to feel his poverty and distress, and stands before the Lord, blessed be He, like a pauper and a destitute person begging at the gates, and asks from before Him with a broken heart to save him from the pit, lest he perish in two worlds, God forbid. As David said (Psalm 30:10), "What profit is there in my blood when I go down to the pit?" (Psalm 7:3), "Save my soul from the sword, my only one," and so on. And many similar verses. Certainly, this prayer is precious in the eyes of the Lord, blessed be He, more than all the prayers in the world.

Carefully scrutinize every word and discourse of those holy words of the Zohar, and understand well how precious are the words of seclusion, pouring out one's speech before the Lord, blessed be He. Even though one prays and secludes himself and it seems to him that he has not yet acted at all, nevertheless, every word and discourse is not lost; rather, they are all counted and stored away in His treasures. Moreover, since it is impossible for a person to know at all whether he has acted in the service of the Lord or not, even if he has only acted like the thread of a hair once in his lifetime, even this is more precious than all the life of this world. For even when some movement is made to draw a little closer to the Lord, even less than the thread of a hair, by this, thousands and myriads of miles are traversed in the higher worlds, as our Rabbi of blessed memory related in the story of the righteous person who once experienced great sadness, and so on. See there. Therefore, one needs to strengthen oneself greatly in this without measure. And when one is so strong in the aspect of "Naphtulei Elohim Niptalti," then ultimately, he will certainly merit to fulfill his request to draw close to the Lord, blessed be He, to be equal with his righteous and noble brothers. And as the verse concludes, "I have prevailed; I have prevailed," by which I agree that I persisted so much to plead before the Lord, even though it seemed to me several times that my words would not be of any avail, God forbid, and so on. Nevertheless, I persisted with great stubbornness without measure, and ultimately, even my ability, which agreed to be equal with my brothers, to truly draw close to the Lord, blessed be He. Amen and amen.

Oth 44
This is the aspect of "Yahrzeit" (anniversary of passing), observed on the day when one's father or mother passed away. On this day, Kaddish is recited, and a memorial candle is lit, all in order to elevate the soul of the deceased. For it is necessary to elevate the souls of one's father and mother to the level of "long life," which is the level of eternal life, attained by the righteous in the World to Come. This is done every year on the anniversary of the passing, because on the day a person passes away, that is truly the beginning of his life. Each person, according to the holiness of his Judaism, determines the quality of his life. For this world is passing shadow, and its life is not life at all, for it passes in the blink of an eye. The essence is eternal life, which each person merits through his service after his death. The essence of "long life" is to renew one's life at all times, especially each year, which is the aspect of Rosh Hashanah, as mentioned above. Therefore, each year, on the day of the passing, which is the beginning of his life, as mentioned above, his rectification is accomplished through his children. For good children are a great healing for their parents, as our Rabbi of blessed memory said. (Bach, siman 42). For the main service of a person in this world is to reveal his divinity in the world. And when his time comes to depart, he needs to leave behind a blessing, righteous offspring who will fill his place and proclaim his greatness in the world. For each soul has a unique power to reveal some aspect of his faith in the world, as explained above. This is "from generation to generation His faithfulness," and specifically, "from generation to generation, they shall praise Your works," and so on. This is the aspect of "Zachor" (Exodus 3:15), "My memorial for all generations," as mentioned above. And all this is the aspect of Tefillin, which is the aspect of the renewal of intellect, renewed through birth, which is the aspect of the renewal of generations. Through this, the revelation of His divinity is renewed in every generation, as mentioned above. This is the aspect of "Sanctify to Me every firstborn," and so on, as mentioned above.

Therefore, we light a candle to continue the light for the soul, so that it may merit the light of the living, which is the aspect of eternal and long life, referred to as "light." As it is written (Psalms 36:10), "To walk before God in the light of life." This is the aspect of the Kaddish recited then. For the Kaddish is rectified in the language of translation, for the Kaddish is above all holiness. It blesses all the iron walls, as written in the Holy Zohar. For it is the aspect of "Baruch Hu" above all blessings and praises, etc. Therefore, it was rectified in the language of translation, which is the aspect of "nogah," the aspect of the Tree of Knowledge, the aspect of resemblance, etc., as explained elsewhere, for it is impossible to refine and clarify the resemblance, etc., which is the aspect of translation, except through the aspect of the highest holiness above all, which is the aspect of the Kaddish in the language of translation. For whatever is higher in righteousness and holiness has the power to rectify and clarify holiness from the depths of the husks and to transform the aspect of "nogah" into the aspect of holiness. Through this, the essence of holiness ascends, as is known. Therefore, the Kaddish blesses all the iron walls, for it is holiness so high that it breaks all the last barriers, etc., and transforms everything into holiness. This is the aspect of the holiness of Tefillin, which are specifically written on parchment, as mentioned above. See in the Tikkunim what is written regarding Tefillin for the righteous, etc. For the wicked, they are not bound by any accusations against them, etc., as mentioned above. For Tefillin are such great intellects and knowledge that they benefit everyone, even those who fall, etc. For they derive from such a great intellect that they can reveal that God is with them, etc., and there is hope for their end. Amen and amen.

Oth 45
This sermon revolves around the foundation laid based on the story of the first Beis Yisrael, the Blind, who gave his wife the gift of long life as explained by our Master of Blessed Memory himself in his holy words. After recounting the story of the second day's discussion from the field, he then said that the first had granted them long life, and this, etc. For the essence of Tefillin is to merit the aforementioned long life, meaning to begin living anew each time, true life in the service of God, etc., as explained above in detail. Therefore, it is said before putting on Tefillin in the language of unity and abundance that the influence of the commandment of Tefillin should extend upon me to grant me long life, etc., for this is the essence of Tefillin, to merit long life, as mentioned above.

Regarding the aforementioned incident where each one boasted in his own remembrance, etc., and he, may his memory be blessed, spoke then, we find a hint somewhat like this in the words of our Sages, "Samuel said: I am wise for the life of the children of the womb; Rabbi Yochanan said: I am wise for the president of the synagogue," etc. And surely, these are wonderful innovations. However, all these boasts come after they have emerged into the world, and it is a kind of boasting of the elder, the first small one among them, who boasted that he remembered a piece of the past. But what was done before this, such as when the candle was lit, etc., and certainly beforehand, there is still no hint. Who knows which of the early righteous ones, the fathers of the world, he is alluding to?

Indeed, when engaged in recounting this awesome story, it speaks of several early righteous individuals, etc. Pay close attention to carefully examine this story, and you will understand from afar the greatness of the hinted righteous ones and the greatness of the narrative. From all this, one can understand even a bit how great is the Creator, blessed be His name, who created the world with such profound wisdom that a mere mortal can merit such great and awesome things. For example, regarding the aforementioned memory and the matter of good life, etc., and regarding the minority overcoming the majority, and the power in the hands to draw out arrows after shooting them, etc., etc. See there carefully and understand.

=Halakhah 6=

Oth 33
וזה שתלתה התורה מצות הספירה בשבת כמו שכתוב (ויקרא כ"ג) וספרתם לכם ממחרת השבת וכו' עד ממחרת השבת וכו' שבע שבתות תמימותוכו' כי עיקר כח קדושת הדעת והמחשבה שהוא בחינת מצות ספירה הוא נמשך משבת, כי ששת ימי המעשה הם ימי מלאכה כמו שכתוב (שמות כ') ששת ימים תעשה מלאכתך ויום השביעי שבת לה'. ועיקר המלאכה של האדם בזה העולם הוא בלרר בירורים. ועיקר כל הבירורים הם על ידי בירור המחשבה. דהיינו על ידי בחינת הנ"ל. על ידי ששומרין המחשבה כחוט השערה ממחשבות חוץ והרהורים שזהו עיקר בירור כל הנצוצות הקדושות בבחינת כולהו במחשבה איתברירו.

And this is the aspect of (Ex. 31:3), "Weamale otho ruach Elohim bechokhmah uvetevunah uveda`ath uvekhol melakhah/And I will fill him with the spirit of God, with wisdom and with discernment and with knowledge and with all work," which are the aspect of the four brains, as explained in the aforementioned torah [LM II:72]. Hence the fourth brain is called "Kol Melachah/All work," because a man's main work in the world is there. For the entirety the brains are three, which are Chokhmah-Binah-Da`ath. However, sometimes are they are called four on account that Daath is composed of two, which are the aspect of Chasadim and Gevuroth. And these are the brains explained in this verse. "And I will fill him with the spirit of God, with Wisdom, Understanding,... is the aspect of Da`ath which is comprised of two, which is the aspect of of Be'Daath. Which is the aspect of the chasadim in Da`ath, which are the plain Daat, for they are the main Daath. "And with all work" is the fourth brain, which is the aspect of brains of Gevuroth in the Da`ath, which is the aspect of "and in all work."  For that's the main place of the craft and work of every man. For it's known the main grip of the S"A is in the aspect of the Gev' and Dinim. Consequently there in the aspect of the brains, the Gevuroth there are gripped the foreign thoughts of the S"A, which there is the main place of the purification and the essence of the war, therefore it's called "and in all work." For that's where a man's main work and craft is, to take caution with his mind and cleanse and purifty it of waste. Like an artisan cleans and purifies a vessel and cuts and chips away around the vessel all its extra and waste in order to bring the vessel to completion. Likewise, we need to purify the thought and expel the waste and garbage in the thought, in order it be a vessel to receive NR"N of holiness etc., like we request this in many prayers. And this is the aspect of all the work of creation to be during the six days of action, and also all the works that a man does each day of the six workdays. For they are all aspect of purification, to extract the sparks form the depths of the husks, as is known. And mainly by clean thought, by guarding the thought as close as a hairbreadth. And this is a man's main work, the aspect of "And I will fill him ... and with all work" etc. And this is the aspect what's written by Yosef haTzadik when he was tested (Gen. 39), "He got home to do his work." For a man's main work and art in this world is the withstand the test, mainly this craving, and mainly by guarding the thought by a hairbreadth every moment as mentioned.

...

ועיקר הכח להצליח במלאכתו בגשמיות ורוחניות בכל ששת ימי המעשה צריכין לקבל משבת קדש. כי מיני' מתברכין כל שיתא יומין. היינו כי שבת הוא בחינת שביתה ונייחא בחינת מנוחת המחשבה בחינת יישוב הדעת בחינת (תהלים כ"ג) על מי מנוחות ינהלנו. בחינת הצדיק האמת הזקן שבקדושה שדעתו מיושבת תמיד ואינו צריך עוד שום מלחמה עם המחשבות בחינת בסבי דעתא שקיט ושכיך. ומשם צריך כל אחד להמשיך על עצמו קדושת המחשבה לעמוד כנגד כל המחשבות רעות בשב ואל תעשה כי מי שמסתכל על הצדיק האמת. ואפילו אם אינו זוכה רק להסתכל בספריו הקדושים בעין האמת הוא יכול להביא התבוננות אמתי בלבו להמשיך על עצמו קדושת המחשבה על ידי עצותיו הקדושים שיזהר לקיימם באמת ובפשיטות עד שיזכה לבחינת קבלת התורה בשבועות שהוא להמשיך ביאורי התורה. שעל ידי זה יזכה לבחינת תחיית המתים בחייו וכנ"ל. וזה (ויקרא כ"ג) וספרתם לכם ממחרת השבת שהוא פסח שכל קדושתו נמשך רק מראיית פני הצדיק. כי אז לא קיבלו עדיין את התורה. ועל כן אז בפסח עיקר הקדושה עיקר התנוצצות המוחין הגדולים שקיבלו אז. הכל היה רק על ידי בחינת ראיית פני הצדיק וכנ"ל. ומשם מתחלת הספירה שהוא זיכוך וטהרת המוחין. עד ממחרת השבת השביעית שהוא שבועות שהוא קבלת התורה. כי על ידי זה זוכין לקבלת התורה בשבועות שהוא בחינת ביאורי וחידושי התורה שממשיכין בכח הצדיק וכנ"ל: