Laws of Tefillin — Halacha 4

Based on the teaching "BaChatzotzerus v'Kol Shofar [With trumpets and the voice of the shofar]" in Likutay Moharan I, Siman 5. See there the entire teaching.

Every person is obligated to say: "The world was created for my sake" (Sanhedrin 37a). How does one know whether it is before or after a decree? Through the mitzvos that we perform with simchah. Specifically, when one performs them with such great joy that he does not want any reward of Olam HaBa for them — rather, he wants Hashem to present him with another mitzvah as the reward for this one, in the aspect of: "The reward of a mitzvah is a mitzvah" (Avos 4:2) — for he derives his pleasure from the mitzvah itself.

This is the difference between the prophecy of Moshe Rabbainu and that of the other prophets. One who performs the mitzvah for the sake of Olam HaBa is in the aspect of a prophet who sees through an aspaklaria she'ainah me'irah [a dim lens]. But one who performs the mitzvah with joy from the mitzvah itself, wanting no reward of Olam HaBa — his Olam HaBa being within the mitzvah itself — this is the aspect of aspaklaria hame'eerah [a clear lens]. This is: "Bi'yoamoa teetain s'charoa" — "On his day you shall give his wage" (Devarim 24:15) — that his reward should be from the mitzvos themselves. And this is: "Zachraihoo mai'echad baShabbos" — "Remember it from the first day of the week" (Mechilta) — meaning: the joy and delight of Olam HaBa, which is the aspect of Shabbos, should be felt during the six weekdays, which are the aspect of the practical mitzvos through which olam, shanah, and nefesh were created.

The essential simchah is in the heart, and the heart cannot rejoice until one removes the akmeemeyus [crookedness] in his heart, achieving yashrus lev [uprightness of heart] — then he merits simchah: "Ooli'yishrai lev simchah [and joy to the upright of heart]" — "And for the upright of heart, joy" (Tehillim 97:11). The akmimiyus in the heart is straightened through re'amim [thunder], as our Sages said (Berachos 59a): "Thunder was created only to straighten the crookedness in the heart." Re'amim are the aspect of the voice a person sends forth with force in his prayer. From this, thunder is made. As it says in the Zohar (Pinchas 235a): "When this voice goes forth and strikes the thick rain-clouds, a sound is heard by the created beings — these are the thunders." The essential thunder comes from Gevuros: "Vira'am Gevuroasav mee yisboanun" — "The thunder of His mighty deeds, who can comprehend?" (Iyov 26:14). The Gevuros are the force and might with which one sends forth the voice powerfully. This voice strikes the avai mitra [thick rain-clouds] — the aspect of the Mochin, from which drops descend, as the Zohar says: "A well of living waters, and flowing from Levanon" — from the whiteness of the brain (levuna dimocha). When it strikes the avai mitra, a sound is heard — the aspect of thunder.

This is the aspect of the voice that arouses kavanah [intention]. This is the Kol HaShofar — the shofar of the ram of Yitzchak, the aspect of "ra'am Gevuroasav." This is: "Ashrai ha'am yoad'ai seruah" — "Fortunate is the people who know the teruah" (Tehillim 89:16) — that the voice should strike the brain, the avei mitra. But one must clear the brain of external wisdoms and foreign thoughts — of chametz — so as not to leaven one's wisdom with external wisdoms and desires. One must also guard his yirah.

This is: "Gavriel descended and planted a reed (kaneh) in the sea" (Shabbos 56b). The essential thing is to guard one's brain from leavening. This is: "Ge'ar chayas kaneh [the beast of the reed]" — "Rebuke the beast of the reed" (Tehillim 68:31). As the Zohar says (Pinchas 251a): "The Ches of Chayas — break it and make from it a Hai (ח-ה)" — and make from chametz, matzah (by changing the letter ches of chametz to a hay, it becomes the letters of matza): do not leaven your wisdom. "Ge'ar" means strife — for the Tzadikim make strife. When you guard your wisdom from external wisdoms and evil thoughts — which are the kaneh of the Sitra Achara, opposing the holy "Kinai Chochmah, Kinai Binah [Acquire wisdom, acquire understanding]" — "Acquire wisdom, acquire understanding" — through this you are saved from chametz, the side of death.

And believe that all the strife and conflict among the true, complete Tzadikim is only to drive away the Sitra Achara. This is: "Ozen shoma'as tochachas chayim b'kerev chachamim talin" — "The ear that hears the rebuke of life shall dwell among the wise" (Mishlei 15:31) — "talin" meaning complaint and strife. When you hear the disputes among the Tzadikim, know that you are being made to hear a rebuke — because you blemished the drops of your brain, of which it says: "Kol ba'eha loa yeshoovoon viloa yaseegoo orchoas chayim" — "All who come to her do not return, nor do they attain the paths of life" (Mishlai 2:19). You are attached to the side of death, the aspect of chametz. Certainly, if your brain had not been blemished, you would not hear the disputes among the Tzadikim — the dispute is only for your sake, so that you return from death to life, from chametz to matzah.

Know that one must combine the Gevuros with the Chassadim, left with right. "He stands upright and we are below" — this is the aspect of: "Yismach Hashem b'ma'asav [Hashem will rejoice in His works]" and "Yismach Yisrael b'osav [Yisrael will rejoice in his Maker]." See there well. (I heard explicitly from our Rebbe that this teaching, together with several adjacent teachings said at that time, all speak of the secret of the Kavanos of Tefillin. Therefore it is our obligation to strive and seek to find in it allusions to Tefillin. May Hashem in His goodness have mercy and illuminate our eyes in His holy Torah, save us from errors, and place words of truth in our hearts.)

Tefillin are in the aspect of re'amim (thunder) — the rectification of the Mochin — through which the akmimiyus in the heart is straightened and one merits simchah. This is the aspect of the joy of Tefillin. As our Sages said (Berachos 30b): "Rabbah was joyful all day long. He said: 'I am wearing Tefillin!'" — for Tefillin are the aspect of simchah. Therefore they are placed opposite the heart — "Seemaini kachoasam al leebecha" — "Set me as a seal upon your heart" (Shir HaShirim 8:6) — to straighten the akmimiyus in the heart and merit joy: "Ooli'yishrai lev simchah." For Tefillin are the aspect of thunder — "when this voice goes forth and strikes the thick rain-clouds, a sound is heard — these are the thunders."

The essential Tefillin are produced through Torah study at night — through rising at Chatzos and engaging in Torah, as brought in the Writings. Rising at Chatzos is the aspect of thunder, the Kol Shofar, "ra'am Gevurosav [the thunder of His mighty deeds] mi yisbosnun." This is the aspect of what the Zohar says (Vayikra 23a): "The flame of fire that beats upon the wings of the rooster — then it crows." And: "Mee nasan lasechvi veenah" — "Who gave the rooster understanding?" (Iyov 38:36). Thus the voice of the rooster, through which one rises at Chatzos, is the aspect of the voice emerging from Gevuros — "ra'am Gevurosav" — "mee nasan lasechvi veenah." Through this, one rises at Chatzos and engages in Torah — "the voice goes forth and strikes the avei mitra" — the Mochin. For at Chatzos is the essential rectification of the brain — the most propitious time to attain the secrets of Torah.

This is the aspect of the Kol Shofar. The shofar is the aspect of awakening from sleep — "Ooroo yeshainim meetardeimaschem" — "Awake, sleepers, from your slumber!" — which is the aspect of rising at Chatzos, awakened from sleep by the voice of the rooster whose root is in Gevuros — "the flame of fire" — which is the aspect of the Kol Shofar, also the awakening from sleep, the aspect of thunder — "ra'am Gevurosav" — "mi nasan lasechvi vinah." Then "the voice goes forth and strikes the avei mitra" — the Mochin — for then the brain is clear and lucid. Then one engages in Torah and in building the Bais HaMikdash [through Tikun Chatzos], which is the aspect of Da'as. For then is the essential rectification of the Mochin — the avei mitra — which are the aspect of Gan Eden, as it says: "Al he'avim atzaveh mehmatir alav matar" — "I shall command the clouds not to rain upon it" (Yeshayahu 5:6) — and Rashi explains: "I will cut it off from Gan Eden." Thus the essential avei mitra are in Gan Eden, for there is the essential rectification of the Mochin — "Nahar hayotzai mai'Eden" — "A river goes forth from Eden" (Beraishis 2:10). When one rises at Chatzos, it is considered as if he sits in Gan Eden, as the Zohar says: then Hashem descends to delight with the Tzadikim in the Garden of Eden, and whoever rises then and engages in Torah joins with those souls in Gan Eden (Zohar, Vayikra 13a). Then one merits the avei mitra — the Mochin that illuminate specifically in Gan Eden — the aspect of "v'al he'avim atzaveh" said regarding Adam HaRishon when he was expelled from Gan Eden.

Thus when one rises at Chatzos through the voice of the rooster — this is the aspect of thunder, "the voice goes forth and strikes the avei mitra" — and through this the light of Tefillin emerges in the morning, as brought in the Writings. The essential Tefillin are produced through Chatzos, for then Hashem slew every firstborn in the land of Mitzrayim, and through this the firstborn of Yisrael were sanctified — the essential aspect of Tefillin: "Kadesh li chol bechor" — "Sanctify to Me every firstborn" (Shemos 13:2). For the firstborn is the "beginning" — the aspect of Da'as, "raishis Da'as." By striking the firstborn of Mitzrayim, Hashem subdued the Da'as of the Sitra Achara — the aspect of "ge'ar chayas kaneh [rebuke the beast of the reed]." The "chayas kaneh" is the aspect of Eisav — "the boar of the forest" (Beraishis Rabbah 65) — the firstborn of the Sitra Achara. The prince of Eisav was the prince of Mitzrayim, as is known. Therefore Yaakov strove to take the birthright from Eisav — to subdue the Da'as of the Sitra Achara, the "bechor," the "raishis Da'as." Through Hashem striking all the firstborn of Mitzrayim, the Da'as of the Sitra Achara was subdued and the Da'as of holiness prevailed — the firstborn of Yisrael: "Beni bechori Yisrael" (Shemos 4:22). Then was fulfilled "ge'ar chayas kaneh," and Yisrael went out from chametz to matzah — "kaneh chayas tishbor." This is the aspect of "Viloa yaira'eh lecha chametz [Chametz shall not be seen with you]" — "No chametz shall be seen" — stated in the parshah of "Kadesh lee chol bechor [Sanctify to Me every firstborn]," the first parshah of Tefillin — the aspect of "ge'ar chayas kaneh," the slaying of the firstborn of Mitzrayim (the firstborn of the Sitra Achara, the aspect of Eisav). Then the firstborn of Yisrael were sanctified — the Da'as of holiness — the aspect of Tefillin. All this was at Chatzos: "KaChatzos haleyelah ani yotzai bisoach Mitzrayim oomais kol bechor" (Shemos 11:4) — for the essential Tefillin are produced through Chatzos.

Tefillin are the aspect of the voice that emerges from Gevuros, from the aspect of Yirah. This is: "HaKol kol Yaakov" — "The voice is the voice of Yaakov" (Beraishis 27:22) — for Yaakov is the aspect of Tefillin, as is known. Yaakov is comprised of Chassadim and Gevuros — the aspect of the voice that emerges from Gevuros, needing to combine the Gevuros with the Chassadim. This is the "voice of Yaakov" — the seed of Yitzchak, who is comprised of Chassadim and Gevuros.

Therefore one first puts on Tefillin shel Yad and then shel Rosh. Shel Yad is placed on the left arm — the aspect of Gevuros from which the voice emerges: "ra'am Gevurosav." This voice strikes the avei mitra — the essential Tefillin, the Mochin: "A well of living waters, flowing from Levanon — from levuna d'mocha" — the essential Tefillin.

Therefore "Viloa yaira'eh lecha chametz" is mentioned in Tefillin — the aspect of "ge'ar chayas kaneh" — the rectification of the Mochin, the essence of Tefillin. This is the aspect of the four parshiyos of Tefillin: one must rectify the brain (avei mitra) and also guard the Yirah. The brain is Chochmah, and Yirah is a matter entrusted to the heart, as brought elsewhere (Likutay Tinyana, Siman 1) — "u'Vinah liba" — "and Binah is the heart." From there emerges the voice comprised of Chassadim and Gevuros, for one must combine the Gevuros with the Chassadim. This is the four parshiyos of Tefillin — the aspects of Chochmah and Binah, Chesed and Gevurah.

The essential thing is to guard one's brain from chametz — the aspect of "ge'ar chayas kaneh" — to rebuke and wage war against evil thoughts, driving them away so they do not approach the dwelling of holiness. One must believe that all the disputes among the true, complete Tzadikim are only for your sake — they are making you hear a rebuke because you blemished the drops of your brain. Certainly, if your brain had not been blemished, you would not hear the disputes among the Tzadikim. The dispute is only for your sake — that you should return from death to life, from chametz to matzah. This is: "Ozen shoma'as tochachas chayim b'kerev chachamim talin."

This is the essential aspect of Tefillin — the rectification of the brain, meriting life through the mitzvah of Tefillin. As our Sages said (Menachos 44a): "One who wears Tefillin merits life, as it says: 'Hashem alsihem yichyu' — 'Hashem, through them they shall live.'" For Tefillin are the rectification of the Mochin — meriting to know and believe that "ailoo va'ailoo divrai Elokim Chayim [these and these are the words of the Living God]" — "these and these are the words of the Living God." That is, not to hear at all the disputes and disagreements among the true Tzadikim — for one believes that "these and these are the words of the Living God." Even though it cannot be understood by our intellect — for this one forbids and that one permits, and similarly other types of disagreement — nevertheless one believes, for in truth "these and these are the words of the Living God."

This is the aspect of Tefillin, which are an exceedingly lofty intellect — the aspect of Makifin [surrounding lights]. This is the intellect of the holy dispute among the true Tzadikim — "ailoo va'ailoo divrai Elokim Chayim" — which is impossible to attain. This is the aspect of the Shin of three heads and Shin of four heads. This is the aspect that all is one and "ailoo va'ailoo divrai Elokim Chayim." The Shin of four heads is the aspect of Chassadim and Gevuros dividing into two Mochin. The Shin of three heads is the aspect of Chesed and Gevurah becoming included together, forming one Da'as, one brain. All disagreements are from the aspect of Chassadim and Gevuros, as is known. Thus in Tefillin, through the Shin of three and four heads, we see that all is one — for the Chassadim and Gevuros that divide into two Mochin (Shin of four) are in truth one brain (Shin of three). But this cannot be attained, for the Shin of four heads is in the aspect of Makifin — before the Mochin enter within, as brought in the Writings. The Da'as of the holy dispute is in the aspect of Makifin — it cannot be attained, for it is the ways of Hashem, as our Rebbe said elsewhere (Siman 56). This is also the aspect of thunder.

The great, true Tzadikim must make use of this exceedingly lofty Da'as — the holy dispute — in order to drive away the Sitra Achara and to draw close those who are extremely distant, who have blemished the drops of the brain — of whom it says: "Kol ba'eha loa yeshoovoon." Because they blemished the drops of the brain, which is the aspect of life, it is difficult for them to return to the "paths of life." But Hashem is full of mercy and "choashaiv machashavos lival yeedach meemenoo needach" — "devises plans so that the banished one not remain banished." Therefore He sends us exceedingly great and awesome Tzadikim, and through the lofty Da'as of the holy dispute (the aspect of Makifin), they specifically rectify and bring to teshuvah even those distant ones who blemished the drops of the brain.

The dispute is only for your sake — that you should return from death to life. For ostensibly one could become more distant through the disputes among the Tzadikim, not knowing how to draw close, troubled by questions on account of the dispute. But in truth, the holy dispute is specifically their rectification. In truth, they deserve to be pushed away from teshuvah, for of them it says "Kol ba'eha loa yeshoovoon." But as soon as they sense this — seeing and understanding that they are being pushed away — and as our Rebbe wrote there: "Certainly if your brain had not been blemished, you would not hear the disputes… and the dispute is only for your sake, making you hear a rebuke" — then in this very thing they hear the rebuke. When they see that the dispute reaches their ears, they understand the magnitude of their blemish, and begin to have compassion on themselves, looking at where they are in the world — having blemished so greatly that they are being pushed away. Then the distancing itself becomes the ultimate closeness.

For in truth, to its very depths, nothing stands before teshuvah. Even though it says "Kol ba'eha loa yeshoovoon," and the Zohar says teshuvah does not avail for the blemish of the drops of the brain — nevertheless, in ultimate truth, teshuvah does avail, as brought in all the mussar sefarim, and as I heard explicitly from our Rebbe. Only, because he blemished so greatly, he must be tested and refined, standing in this trial of being pushed away — enduring all manner of distancing, even that they write of him that teshuvah does not avail. A fool finds an excuse to distance himself from teshuvah since it is written that it does not avail. But one who truly thinks about his ultimate purpose and has compassion on himself — even though he sees every kind of distancing and even though it is written that teshuvah does not avail — does not look at this at all. On the contrary, he has even more compassion on himself — for what will be his end, and what will he do on the day of reckoning? One who does not wish to deceive himself: every additional distancing he encounters, he has more compassion on himself and cries out to Hashem more and more me'umka d'liba — from the depths of his heart — until "yashkif vi'yaireh Hashem meeShamayim" — "Hashem looks down and sees from Heaven." For in truth, Hashem desires kindness and nothing stands before teshuvah.

When he merits standing in this trial and repents fully despite feeling pushed away — then Hashem has mercy on him, and he is drawn close through this very thing. This is itself the holy dispute among the true Tzadikim — through this very Da'as, they draw close and return from death to life those who blemished the drops of the brain. But the fool — "like a horse, like a mule, without understanding" — becomes more distant through seeing the disputes. But one who has a brain in his skull hears the "rebuke of life" through hearing the disputes — seeing thereby the magnitude of his distance from Hashem, remembering his blemish, and returning through teshuvah. For in truth, the dispute among the true Tzadikim is only to draw close and return the distant ones from death to life, as our Rebbe said: "The dispute is only for your sake — that you should return from death to life."

When one believes this — that truly "ailoo va'ailoo divrai Elokim Chayim" and the dispute is only for his sake — which is the rectification of the brain, and through this precisely thunder is made (as understood from the teaching) — then the akmimiyus in the heart is straightened. For all the crookedness in the heart — especially in one who has blemished the drops of the brain, whose mind is blemished, and whose heart becomes crooked with endless twistings and perversions, in the aspect of "libi secharchar" — "my heart is dizzy" — all these are the aspect of the machlokes of the Sitra Achara, the aspect of "chalak libam" — "their heart is divided" (Hosheia 10:2). For the Sitra Achara is itself in the aspect of machlokes. This machlokes of the Sitra Achara — the akmimiyus in the heart — has its root, through many chainings-down, in the machlokes of holiness.

When one believes that the holy machlokes among the true Tzadikim is all one — "ailoo va'ailoo divrai Elokim Chayim" — then all the machlokes of the Sitra Achara (rooted in the holy machlokes) is sweetened and nullified. Then he hears the "rebuke of life" from every crookedness in his heart that tries to distance him from holiness — understanding thereby the magnitude of his blemish, returning in complete teshuvah, and having great compassion on himself through this very thing. For the more his heart is made crooked, the more he sees the magnitude of his blemish — that he blemished so greatly that his heart became so crooked — and has more compassion on himself and is drawn close to Hashem through this very thing.

Just as one believes that the machlokes among the true Tzadikim is all for his rectification ("these and these are the words of the Living God," and the dispute is only for his sake), so too one must believe that every crookedness in the heart certainly has a root in holiness — for its root is in the holy machlokes. Certainly the akmimiyus in the heart — the distancing, as if they want to push him away — is in truth the ultimate closeness, for the distancing is the ultimate closeness. Through this very thing, he will draw close to Hashem — by seeing through it the magnitude of his distance, and the more he sees crookedness in his heart, the more he hears the "rebuke of life." For if he had not blemished, he would not have so much crookedness. Then he returns in teshuvah through this very thing — hearing the "rebuke of life" from every crookedness in the heart. Through this the akmimiyus is straightened — through the aspect of thunder — by knowing that the machlokes among the true Tzadikim is for his sake, and understanding that all the crookedness is to remind him and show him the magnitude of his blemish so that he merits returning. This is the aspect of Tefillin — the Shin of three heads and Shin of four heads — "ailoo va'ailoo divrai Elokim Chayim."

This is the aspect of Tefillin being on the hide of an animal. This is: "Ge'ar chayas kaneh" — "chayas kaneh" is the aspect of animality. By taking the animal hide and processing it for the sake of Tefillin, and writing the parshiyos upon it — through this, the aspect of animality is subdued, the "chayas kaneh," through "Kinai Chochmah, Kinai Binah" of holiness. This is the aspect of the kaneh (quill) with which one writes Tefillin — the aspect of "Kinai Chochmah" of holiness.

This is the aspect of the writing — black fire upon white fire (Yalkut Shimoni 280). This is: "When the voice goes forth and strikes the avei mitra" — the levuna d'mocha [whiteness of the brain]. The voice emerging from Gevuros is the aspect of black fire (Gevuros), and it strikes the avei mitra/levuna d'mocha — black fire upon white fire.

Then the Tefillin, made from animal hide, become the aspect of "kasnos or" with an Aleph [garments of light, as opposed to garments of skin (or with Ayin)]. This is the aspect of Tefillin, the light of the face — "Shufrei d'Yaakov ki'ain shufrei d'Adam" — "The beauty of Yaakov was like the beauty of Adam" (Bava Metzia 84a), before the sin, when the Or HaGanuz of the seven days shone — the aspect of "kasnos or" with Aleph. This is the Da'as of the holy dispute — "ailoo va'ailoo divrai Elokim Chayim." This is the aspect of the Torah of Rabbi Meir, in which was written "kasnoas or" with an Aleph (Beraishis Rabbah 20). For Rabbi Meir would illuminate the eyes of the sages in halachah. Why did they not establish the halachah according to him? Because his colleagues could not fathom the depth of his Da'as — he would declare the impure to be pure and show its rationale, purifying the sheretz [creeping creature] with 150 reasons (Eruvin 13b). Thus Rabbi Meir possessed the Da'as of the holy dispute — "ailoo va'ailoo divrai Elokim Chayim" — even though one declares impure and another declares pure. Therefore they could not fathom his Da'as, for this Da'as cannot be attained at all.

Because of this very thing, his Torah had "kasnos or" with Aleph. For "kasnos or" [with Ayin, garments of skin] is the aspect of machlokes — deriving from the Tree of Knowledge of Good and Evil — the aspect of separation/machlokes. But through the Da'as of the holy dispute — knowing and believing that "ailoo va'ailoo" — all machlokes is sweetened, and "kasnos or" [skin] becomes "kasnos or" [light]. For this Da'as is the Or HaGanuz of the seven days of Creation — the Shin of three and four heads = seven heads = seven days of Creation — hidden and stored away for the Tzadikim.

Therefore Tefillin are written specifically on animal hide — for Tefillin are exceedingly lofty Mochin, the Or HaGanuz, the holy dispute. One who wishes to enter and comprehend this Da'as will certainly not return nor attain the paths of life — for he will stumble greatly: "B'mufla mimcha al tidrosh" — "Into that which is beyond you, do not inquire." One must rely on emunah — believing in the true Tzadikim even though there is dispute among them, for in truth "ailoo va'ailoo divrai Elokim Chayim." Therefore Tefillin are written specifically on animal hide — the aspect of people who are wise in knowledge yet make themselves like an animal: one must set aside his Da'as entirely, as if he has no knowledge at all, and rely only on emunah. Then his brain is purified and he merits the aspect of Tefillin, which are made from animal hide specifically. Then the akmimiyus in the heart is straightened.

When a person sees that he has crookedness in his heart — especially when he has much crookedness — he must set aside his Da'as entirely, as if he has no knowledge at all, and go only with temimus [simplicity] and peshitus [straightforwardness] alone. Then he merits afterward an exceedingly great Da'as. This is the aspect of Tefillin — exceedingly lofty Mochin written on animal hide specifically — through which the akmimiyus in the heart is straightened.

When the akmimiyus in the heart is straightened through Tefillin (which are the aspect of thunder), one merits simchah — the joy of Tefillin. This is the aspect of "Zachraihoo mai'echad baShabbos" — feeling the delight of Olam HaBa (the aspect of Shabbos) within the mitzvah itself during the six weekdays — in this world, through the practical mitzvos.

This is the aspect of Tefillin: Tefillin serve to draw the holiness of Shabbos into the six weekdays. Tefillin are called an "Os" — the aspect of Shabbos. On Shabbos, one does not wear Tefillin because the day itself is an Os. Only on weekdays, when we need to sanctify ourselves with the holiness of Shabbos, do we wear Tefillin — drawing and receiving the holiness of Shabbos into the weekdays. Through Tefillin one merits simchah, drawing the delight of Olam HaBa (the aspect of Shabbos) into the weekdays — through the joy of the mitzvah itself that one merits through Tefillin.

The Shin of three heads and Shin of four heads — the seven heads — are the aspect of the seven voices that Dovid said over the waters (Tehillim 29), which are the aspect of avei mitra — the aspect of Tefillin. This is: "Kol Hashem chotzev lahavos aish" — "The voice of Hashem hews flames of fire" (Tehillim 29:7). Our Sages derived from this that the voice was engraved in black fire upon white fire — for the voice strikes the brain, the aspect of black fire upon white fire.