Laws of Tefillin — Halacha 2

The mitzvah of Tefillin according to the teaching "V'atem tih'yu li mamleches Kohanim v'goy kadosh [And you shall be to Me a kingdom of Kohanim and a holy nation]" (Siman 34), see there the entire teaching.

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, "Pey yidabehr Chochmos [My mouth shall speak wisdoms]" — "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.

This Nekudah must be received in three aspects (meenai oobai [from it and within it]): by speaking between oneself and one's Creator; by receiving from one's fellow — "umkablin dain min dain [they receive from one another]" — for each Jew has a good point that his fellow does not, making him a Tzadik relative to his fellow, and one must receive from that point; and all these points must receive from the comprehensive Nekudah that resides with the Tzadik HaDor, the root-soul of Yisrael. The Nekudah is in the aspect of Melupum [cholam vowel], the aspect of Yesod — "Harchev peecha va'amal'aihoo" — "Open your mouth wide and I shall fill it." It is in multiple aspects that are Yud-Vav — the Tzadik and the totality of Yisrael, and also "Pea yedabair [The mouth speaks]" and "Hagos leebee tevunos" — "My heart's meditation is understanding" — also Yud-Vav, and likewise the totality of Torah, see there.

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.

Therefore the binding is with the right hand — where the light of holy love is rooted. Our Sages gave primary importance to the right hand because it ties Tefillin (Berachos 62a). The essential Tefillin are in the aspect of the right — Chesed, the light of holy love dwelling at the Bris. The Tefillin are produced through the Nekudah that rises in the light of day through engaging in Torah and prayer at night, as brought in the Kavanos. Our Sages said (Chagigah 12b): "Whoever engages in Torah at night, a thread of Chesed is drawn upon him by day" — this Chesed is itself the light of the Nekudah, through which Tefillin are made.

This is the aspect of the Kesher [knot] of the hand — which is a Yud, the Nekudah in the aspect of Yud. This Yud emerges through the illumination of Yesod where the Nekudah's light resides, and it is closest to the heart. The essential illumination of Tefillin to the heart is only through this Nekudah — the Kesher of the Yud. In truth, the lights of Tefillin are exceedingly great, tremendous Mochin. But from them the light chains down and contracts from higher intellect to lower intellect through many levels, until the light of the Nekudah contracts into a Yud — the Kesher of the hand that illuminates the heart.

This is the aspect of the blackness of Tefillin — the "black point." The essential rectification of the shattered is through the contraction of the light, for their shattering was due to excess light. The Tefillin, the Os/Yesod — the light that rectifies the shattered vessels — initially emerge from the forehead where the rectifying light emerges (as is known), through the aspect of se'aros [hairs] — contractions of light. Therefore they are black, for blackness is the contraction of light — black hairs — the aspect of the Nekudah, the lower intellect, the "black point" that illuminates through the brain's illumination. Then the Nekudah illuminates in the aspect of speech — "Pey yidabehr Chochmos" — and illuminates the heart. This is the aspect of Tefillin.

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.

The essential sanctity comes through the writing, for the written letters are the aspect of the spoken letters through which the Nekudah's light is revealed — "Pey yidabehr." Tefillin are in the aspect of uvda [action], and there one receives the Nekudah through action — through the written letters — just as one receives the Nekudah's light through the spoken letters of Torah, prayer, and yiras Shamayim. The writing on the parchment is itself the Nekudah illuminating to that which is below it — like the Nekudah of the Tzadik/Rebbe illuminating to his student's heart. As stated in our Rebbe's words (Siman 192): the writing of ink on parchment — black fire upon white fire — is the aspect of Rav and Talmid: what is "blackness" (the lower level) relative to the Rav (the upper level) is "whiteness" (the beginning of Mochin) relative to the second level below it.

The parshiyos in general are the aspect of Mochin, and they must be enclosed in the batim to receive their light through many contractions. From there one receives the light of the Nekudah in the aspect of Yud. This is the aspect of the hairs that protrude from the Tefillin — showing that the light of Tefillin only emerges through hairs (contractions). Just as the initial light of Tefillin from its source emerges through hairs, so too we can only receive its illumination through hairs — contraction of light — which is the essential rectification. This is also the aspect of wrapping the parshiyos in hair.

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 dain min dain); and the Nekudah each one receives meenai oobai [from himself and his Creator].

Tefillin shel Rosh is the aspect of the Tzadik — whose Nekudah is the "head" and "Mochin," from which all receive. He is called "Rosh Bnai Yisrael" — the aspect of Rebbe. The Kesher of the Dalet is the illumination that emerges from there — the Nekudah of Malchus, the totality of Yisrael who bind together and illuminate each other. This Nekudah illuminates through a "Kesher" (bond), for its essential illumination is through Yisrael binding together and illuminating each other. This is the aspect of the four camps of Yisrael. The essential element of the Dalet is the Yud — its kotz [point] — the Nekudah. The Dalet comprises a Yud and two Vavin — this second Nekudah illuminates in two directions, for each one must illuminate his own heart (Yud-Vav) and also illuminate his fellow's heart (another Vav).

But the Nekudah of the Tzadik HaDor (the aspect of shel Rosh) illuminates in the aspect of the Shin of Tefillin with three heads — corresponding to the three Nekudos, for the Tzadik HaDor encompasses all three. Afterward comes the illumination of the third Nekudah that each one receives meenai oobai — this is Tefillin shel Yad, from which the Nekudah illuminates as a Yud (the Kesher of the hand), illuminating to his heart. The totality of these three Nekudos is the Name Shin-Dalet-Yud (Shakai) — for this Name resides in Yesod where the Nekudah dwells.

The illumination chains down from one to the next: the upper Nekudah (head) — the connecting Nekudah (middle) — the lower Nekudah (hand). In every level there are three: upper Chochmah and lower Chochmah — "Pey yidabehr Chochmos" — two wisdoms. The Nekudah (Yud) comprises two Yuddin — upper and lower — and the drawing of illumination between them is the middle Nekudah (a Vav). This is: head, middle, end — the three Nekudos. The illumination from the upper to the lower Nekudah — from the Tzadik HaDor to each individual — is accomplished through the totality of Yisrael binding together and illuminating each other. In truth, each individual is far from the Tzadik HaDor and cannot receive from him except through the totality of Yisrael — through which the illumination is drawn, enabling each individual to receive too. This is the great advantage of many Jews being present with the Tzadik — the essential reception from the Tzadik who expounds "ba'rabim" (publicly), specifically — for through the multitude they have the power to receive his great illumination, enabling each individual to receive.

This is the three types of Tefillin: shel Rosh and shel Yad — upper and lower Yud. Between them the illumination is drawn through the retzuos [straps] of the head, which draw the light from shel Rosh to shel Yad (as explained in the Kavanos). They contain the Kesher of the head — the binding and inclusion of Yisrael who illuminate each other, through which the illumination flows from the upper Nekudah to the lower. The essential Tefillin are only two (shel Rosh and shel Yad) — for the essential Nekudos are only two (upper and lower Yuddin). The middle Nekudah is only the drawing of light from one to the other, hence it has no parshiyos (Mochin). For receiving from one's fellow is only an illumination — even from one lower in level, one must receive from his Nekudah; and one can receive even without the fellow intending to illuminate — just from the Nekudah stirring from where it resides. But the essential reception of the Nekudah's light as Mochin is through the two main Nekudos: receiving from the Tzadik HaDor (head/brain of the generation) and receiving meenai oobai when one focuses his mind, stirs his brain, and speaks with arousal — then the Nekudah illuminates in him completely.

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.

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.

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 [Remember the Sabbath day]." 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.

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 yaitzai eesh meemkoamoa ba’yoam hashvee'ee" — "Let no man leave his place on the seventh day" (Shemos 16:29).

Therefore nighttime is not a time for Tefillin. The Nekudah dwelling at Bris, revealed as Tefillin, does not illuminate outward except through Malchus/speech — "Pey yidabehr Chochmos." At night, Malchus dikdushah descends to the lower worlds to perform berurim [clarifications], hence the Nekudah's light cannot illuminate then. Only by day, when Malchus ascends with all the clarifications to holiness, does the Nekudah's light illuminate and Tefillin are made — for the Nekudah's light illuminates only through Malchus.

This is the aspect of the three daily prayers — Shacharis, Minchah, Arvis — corresponding to the three Nekudos, for the Nekudos illuminate through prayer: "Pey yidabehr." 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.

Therefore Krias Shema is said only at Shacharis and Arvis — for the essential Nekudos are only the upper and lower (shel Rosh and shel Yad), which contain parshiyos/Mochin. Minchah is only the drawing of illumination — the aspect of the Kesher of Tefillin (middle Nekudah), which has no parshiyos — hence no Krias Shema at Minchah.

Minchah is the aspect of the Kesher — the aspect of Leah, the aspect of Dinim. Yitzchak established Minchah — the aspect of Dinim: "Vatichhenuh ainuv mairi’oas" — "His eyes dimmed" — the aspect of Leah: "Vi'ainai Leah rakoas" — "Leah's eyes were soft." The severity of judgment at Minchah is the aspect of Eisav's hold — "Vayishlach li’Eisav minchah [And he sent a gift to Eisav]." Leah contained something of the harsh judgment of Eisav — our Sages said (Beraishis Rabbah 70): Leah was destined for Eisav but through her weeping was saved from him.

Therefore all the arrangements of prayer are at Shacharis — the upper Nekudah, which is the main one, containing all three. Avraham established Shacharis, and Avraham is the light of the holy Nekudah — Chesed: "Atah Kohen l'olam [You are a Kohen forever]" (Tehillim 110:4). Therefore the main prayer arrangements are at Shacharis, when one prays with Tefillin at length — the essential Nekudah illuminates at Shacharis, the aspect of "Chesed l'Avraham" — the Nekudah being the light of Chesed.

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 [matter of sanctity] with fewer than ten (Megillah 23a) — for the Nekudah is called "Kodesh": "V'goy kadosh [and a holy nation]," 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."

This is the aspect of the Shaliach Tzibbur's repetition. The Shaliach Tzibbur is the aspect of the Tzadik HaDor, encompassing the entire congregation, the comprehensive Nekudah from which all Nekudos receive. As stated in our Rebbe's words (I, Siman 282): the Shaliach Tzibbur is comprised of all the good points of the entire congregation. Therefore, first everyone prays quietly, each one individually receiving meenai oobai; through praying with a tzibbur they become included in each other and receive from each other; and then all together receive from the comprehensive Nekudah — the Shaliach Tzibbur's repetition. He repeats the prayer to illuminate to all the Nekudos. Then, during the repetition, they say Kedushah — three times "Kadosh" — the totality of all three Nekudos.

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.

But when, chas v'shalom, one brings the drop out in vain — he draws the Nekudah's light outward, as if destroying the world, giving them sustenance from the Nekudah itself, and renewing the shattering of vessels (as brought in the writings of the Arizal). Not only does he fail to rectify the shattered vessels through the holy Nekudah, but the opposite — he draws the Nekudah's light outward and the vessels shatter again. Therefore they said it is as if he uproots his mazal — for he uproots the Nekudah, the root of his vitality. And they said teshuvah does not avail him — for to where shall he return? He has damaged the Nekudah itself. As long as the Nekudah remains intact, teshuvah avails; but one who has damaged the Nekudah itself — to where shall he return?

Yet in truth, nothing stands before teshuvah. As brought in all the sefarim, if he repents, he is certainly forgiven. But his essential teshuvah is only through the Tzadik HaDor — the comprehensive Nekudah from which all Nekudos receive. Since he has damaged his own Nekudah, he must receive the Nekudah's light anew — which is possible only through the Tzadik HaDor, the root of all the Nekudos. Similarly understood from our Rebbe's teaching "BaChatzoatzroas [with trumpets]" (Siman 5) on "Oazen shoama'as toachachas chayim [An ear that hears the rebuke of life]" — the essential rectification of this matter is through the Tzadik HaDor.

Since by strict law teshuvah should not avail, yet nonetheless there is a remedy if he regrets and beseeches Hashem — this is purely gratuitous Chesed from Him, accepting in teshuvah one who is unworthy. And this is itself his rectification: by arousing Hashem's compassion, he evokes an entirely new Chesed that never existed before. The Chesed from of old cannot atone for him since teshuvah should not avail; but Hashem in His mercy now renews His Chesed to rectify and forgive even this sin. Since a new Chesed is necessarily drawn — through this he receives a new Nekudah (for the Nekudah is Chesed), and this is his rectification.

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).

"Oova liTziyon goa'el oolishavai fesha bi'Yaakov" — "A redeemer shall come to Tziyon, and to those who return from transgression in Yaakov" (Yeshayahu 59:20) — "oolishavai fesha" specifically — those who repent of the sin called "yeeldai fesha zera shukehr" — "children of transgression, false seed" (Yeshayahu 57:4), as written in the Kavanos that this verse speaks of this rectification. To them specifically the righteous redeemer shall come — for their entire rectification is only through him. When he comes and rectifies them, the Nekudah comprising the three Nekudos will illuminate in them again.

"Va'ani zoas brisi oasum… ruchi ashehr ulechuh oodivaraye ashehr samtee bifeechhu" — "This is My covenant with them… My spirit that is upon you and My words that I have placed in your mouth" — the Nekudah dwelling at Bris Shalom, where Ruach HaKodesh resides, as our Rebbe said; and it is revealed through the mouth — "loa yamooshoo meeppeechuh oomeeppee zar'achuh oomeeppee zera zar'achuh" — "They shall not depart from your mouth, your children's mouth, and your grandchildren's mouth" — the three Nekudos: head, middle, end — three generations each receiving from the one above. All will illuminate and be revealed through Mashiach. "Amar Hashem mai'atah vi'ad oalam" — "Says Hashem, from now and forever" — for the final redemption is forever. Therefore we then say Kedushah d'Sidra — three Kedushos — the Nekudah comprising the three Nekudos.