ציצית ב

The essential principle: through the holy Nekudah [point] — the light of holy love that dwells in the aspect of tzadik/Yesod, which is revealed and illuminates through the mouth, "Pi yedaber Chochmos" — "My mouth shall speak wisdoms" — through this it illuminates to the fallen loves that come from the shattering of the vessels of Chesed, which fell into the heart and break the heart. Through the light of this Nekudah, they become bound and return to holiness, and all the fallen loves are nullified. 11

This is the aspect of Tefillin, whose mitzvah is opposite the heart — to subjugate desires and thoughts of the heart to His service. That is, to nullify all the fallen and broken loves through the light of Tefillin, which is the light of the holy Nekudah that dwells at Bris Shalom. Tefillin are called an "Os" [sign]: "Uk'shartam l'os al yadecha" (Devarim 6:8) — the aspect of Bris where the light of the Nekudah resides. This is the binding of Tefillin — literally binding: one binds the Tefillin (the light of the Nekudah) to the left arm, which is opposite the heart. The left is the aspect of Gevuros where the Sitra Achara has its hold — the disgraces and broken loves dwelling on the heart. Their shattering was due to the excess Gevuros within them. By binding them to the light of the Nekudah, they are rectified. 13

This is the aspect of Tefillin being from the hide of domesticated animal, wild animal, and bird. The fallen loves are the aspect of animalistic loves — for animals also have these desires. Therefore Tefillin are made specifically from them — elevating and sanctifying them with the holiness of Tefillin. The processing requires lishmah [for the sake of the mitzvah] — one must say with his mouth that it is for the holiness of Tefillin. Through this, the light of the holy Nekudah illuminates to the fallen loves (the animalistic aspect, the hide), and they return to holiness — from animal hide, Tefillin are made, which are holy. 17

This is the aspect of Tefillin shel Rosh and shel Yad — the three types of Tefillin: shel Rosh, the Kesher of the Dalet (also a type of Tefillin, as explained in the Kavanos of the Arizal), and shel Yad — corresponding to the three Nekudos: the comprehensive Nekudah of the tzadik HaDor; the Nekudah that all of Yisrael receive from each other (umkablin dein min dein); and the Nekudah each one receives minei ubei [from himself and his Creator]. 20

This is the aspect of the Shin of three heads and Shin of four heads. The Nekudah is comprised of two Nekudos. Also, the comprehensive Nekudah of the tzadik HaDor (which encompasses all three) is itself comprised of two — for certainly this Nekudah too has a higher source above it. Even the comprehensive Nekudah of the tzadik is only the "lower Nekudah" relative to the tzadik — "Would that we could receive even from that!" But from the tzadik's own brain — the upper Nekudah — it is impossible to receive. Thus the tzadik has four Nekudos: his upper Nekudah, and his lower Nekudah comprising the three that illuminate to Yisrael. This is the Shin of four heads relative to the tzadik himself, and the Shin of three heads relative to Yisrael who receive the three Nekudos. 25

Therefore Tefillin shel Rosh are revealed and Tefillin shel Yad are concealed beneath the clothing. For shel Rosh is the aspect of speaking with the tzadik whose words are all in the open — he expounds publicly. But shel Yad is the aspect of speaking between oneself and one's Creator — which is done in secret and modesty. 26

The totality of the two Shins is seven heads — the aspect of Yesod, which is Shabbos, the seventh day. This is the aspect of Melupum [cholam] where the Nekudah resides — a Yud upon a Vav, the aspect of Zayin [7] — "Zachor es yom haShabbos." Therefore Shabbos is not a time for Tefillin (Menachos 36b), for Shabbos and Yom Tov are themselves an "Os" — the aspect of Bris where the Nekudah resides. On Shabbos and Yom Tov, the Nekudah illuminates by itself due to the inherent holiness of these days. This is the essential holiness of Shabbos — the holy Nekudah. Therefore on Shabbos all the worlds ascend to holiness, accomplished through the illumination of the Nekudah — all the shattered bind to the root of their Nekudah and are rectified. This is Oneg Shabbos — the fallen loves are nullified, and one merits holy delight: "Az tis'anag al Hashem" — "Then you shall delight in Hashem." Therefore Shabbos is not a time for Tefillin. This is the aspect of the three meals of Shabbos — corresponding to the three Nekudos. 27

Therefore one must conduct Tefillin with holiness — it is forbidden to enter a bathroom with them (Shulchan Aruch 37:3), forbidden to treat them lightly, and one requires a clean body — not to pass gas while wearing them (ibid. 37:5). For Tefillin are the light of the holy Nekudah, which is the aspect of Shabbos, and Shabbos is "kevi'a v'kayma" — fixed and standing in its holiness always, never changing, never going out. Therefore one may not go out with them to unclean places — they are the light of the holy Nekudah itself, fixed in holiness forever, in the aspect of Shabbos — rest and fixedness — "Al yeitzei ish mimkomo bayom hashvi'i" — "Let no man leave his place on the seventh day" (Shemos 16:29). 28

This is the aspect of the three daily prayers — Shacharis, Minchah, Arvis — corresponding to the three Nekudos, for the Nekudos illuminate through prayer: "Pi yedaber." Shacharis and Arvis are the upper and lower Nekudos — day and night, shel Rosh and shel Yad. Minchah is the middle Nekudah — the Pesach [opening] that draws the illumination from upper to lower. 30

This is the aspect of prayer with a tzibbur [congregation]. The essential prayer is specifically with a tzibbur, for a tzibbur is not less than ten — and when there are ten, the light of the holy Nekudah (the aspect of Yud = 10) illuminates. Therefore one then says Kedushah, for there is no davar shebikdushah with fewer than ten (Megillah 23a) — for the Nekudah is called "Kodesh": "V'goy kadosh," and it is the aspect of Yud. This is the aspect of the three Kedushos: "Kadosh Kadosh Kadosh" — corresponding to the three Nekudos, each called "Kadosh." 34

This is the aspect of the severe prohibition of hotza'as zera l'vatalah [wasteful emission]. As explained above, the Nekudah dwelling at Bris Shalom is fixed in holiness always, never goes out, and only illuminates below through Malchus/speech. Therefore the holy drop that emerges from Yesod — the light of the holy Nekudah — is forbidden to be brought out except through the aspect of Malchus (one's wife). Then a tremendous rectification is accomplished — rectifying the shattered vessels, for all holy unions are for clarifying and rectifying the shattered vessels. Therefore the essential zivug is on Shabbos, when the Nekudah illuminates. 36

The essential complete rectification of this is only through Mashiach, who will come speedily in our days. Mashiach will come primarily to rectify this sin, as brought in the sefarim — "U'nefutzos Yehudah yekabetz" — he will gather all the scattered from the four corners of the earth — the rectification of this matter. Mashiach is the aspect of the new Chesed that rectifies everything: "V'oseh Chesed limshicho" — "And does Chesed to His anointed" (Tehillim 18:51). 40

For this holy kindling is the aspect of drawing the light and the radiance of the reshimu from the bittul — from which comes the receiving of the Torah. Through this we prevail against all who rise against us, who intensify more and more each time, in the manner of two people fighting one another, as above. But through the aspect of receiving the Torah from the light of the reshimu mentioned above — which is the aspect of the kindling of the ner Chanukah — through this we prevail over them, as above.

And therefore there are eight days of Chanukah — in order to draw the illumination of the receiving of the Torah from its root, which is the aspect of the eighth day, which is the aspect of Binah11 — which encompasses the three upper [sefiros] — where the light of the radiance of the reshimu is grasped and held. For Binah is the heart — which is the aspect of simchah, the aspect of: "Nasata simchah b'libi" — "You have placed joy in my heart" — which is the vessel for receiving the Torah, which is then drawn into the seven days of building, which are the aspect of the seven middos [attributes / emotional faculties], which are the aspect of the totality of the Torah, the aspect of: "Chatzva amudeiha shiv'ah" — "She has hewn out her seven pillars" , as is known.12