Laws of Tefillin — Halacha 3

The matter of Tefillin according to the teaching beginning "V'atem tih'yu li mamleches Kohanim," which speaks of the elevation of Yirah (Siman 15), beginning: "Whoever wishes to taste the light of the Hidden Light (Or HaGanuz) must elevate the Yirah to its root in Da'as. How is it elevated? Through judgment — judging oneself." When one merits Da'as, one merits the revealed Torah (Torah Shebinigleh), the aspect of Sinai. Through the revealed Torah one merits Tefillah, "Chesed l'Avraham." Through prayer with mesiras nefesh, one merits the hidden Torah (Torah Shebenistar), the Or HaGanuz from the seven days of Creation. See there well.

All this is the aspect of Tefillin. The essential purpose of Tefillin is to elevate the Yirah to its root. Tefillin are the aspect of Yirah, as our Sages said (Menachos 35b): "Viru’oo chol amai hu'uretz kee Shaim Hashem nikra ulechuh vi'yuroo meemekuh" — "And all the peoples of the earth shall see that the Name of Hashem is called upon you and they shall fear you — these are Tefillin." Tefillin are also the aspect of Mochin and Da'as — to elevate the Yirah to its root in Da'as. This is the aspect of Tefillin shel Yad (Yeeruh, "yad kaihah [weak hand]") and shel Rosh (the root of Yirah in Da'as, head/Mochin). The Da'as is the aspect of Torah — the parshiyos of Tefillin. Krias Shema said with Tefillin is Torah, and through this one merits prayer — hence one prays with Tefillin. Through this one merits the Or HaGanuz — the surrounding lights (Oros HaMakifin) revealed through Tefillin, the hidden Torah, the Or HaGanuz. This is the Shin of three heads and Shin of four heads — the Or HaGanuz, the light of the seven days — the seven heads.

For most of our Rebbe's teachings said in those times were all said regarding Tefillin — so we heard from his holy mouth explicitly. Although every teaching encompasses the entire Torah, nevertheless specifically the intention of many teachings said then was regarding the mitzvah of Tefillin.

The essential light of Tefillin is merited through rising at Chatzos [midnight] and engaging in Torah — through which a thread of Chesed is drawn by day (Chagigah 12b) — and through this one merits Tefillin, as understood from the Kavanos. Rising at Chatzos is the elevation of Yirah to its root through judgment: before Chatzos one says Vidui [confession] for sins — judging oneself for all one has done. Afterward one mourns the destruction of the Bais HaMikdash [Holy Temple] — the rectification of judgment. For the destruction of the Bais HaMikdash is the blemish of judgment — "Mekom hamishpat shamah haresha" — "The place of justice, there is wickedness" (Koheles 3:16), as our Sages said (Vayikra Rabbah 4). The Bais HaMikdash encompassed all these aspects: there was the place of Yirah — "Yerushalayim — Yirah Shalaim [Jerusalem — complete fear/awe]" (Beraishis Rabbah 56) — and also the aspect of Da'as (Berachos 33a): the elevation of Yirah to Da'as through the judgment performed there in the Lishkas HaGazis, where the Bais Din HaGadol sat to render judgment below, nullifying the judgment above. There was the place of Torah: "Al pi haTorah asher yorucha" (Devarim 17:11).