Laws of Tefillin — Halacha 5

Topic: The mitzvah of Tefillin shel Yad and shel Rosh; that they must be of the hide of a kosher animal specifically, and written on parchment; the matter of the straps and the ma'abarta, and the rest of their holy and tremendously awesome details; the matter of the Tefillin of Rashi and of Rabbainu Tam.

Based on the tremendously awesome Ma'aseh of the Seven Beggars printed in Sipuray Ma'asiyos - see there on page 96 - regarding the first beggar, who was blind, who came to the groom and bride at the wedding after the chuppah and told them he was giving them a gift for the derashah: that they should be as old as he. "You shall live long lives like mine. You think I am blind - in truth I am not blind at all, only that the entire world does not amount in my eyes to even the blink of an eye. For I am exceedingly old, yet I am still completely yanak [young] and have not yet begun to live at all. Nevertheless, I am exceedingly old." He has an endorsement of this from the Great Eagle. See there all this very well.

If you have eyes of intellect, you will understand from afar how exceedingly deep are His thoughts. It is impossible to elaborate on this at all. One who truly desires will see and understand from there the greatness of Hashem and the greatness of the true, great Tzadikim - how much each one merited, according to what each one boasted of there. For everything described there - what each one related - is the boasting of some exceedingly great and awesome Tzadik who boasted in the upper worlds, in the place where he boasted, of what he merited in this world. Fortunate is he! Fortunate is his portion!

For example, in the matter to be explained before us: the elders boasted, and each one told what he remembered from his earliest memory. The youngest of them all is already exceedingly, exceedingly lofty - it is impossible for the mind to contain his greatness and the might of his holiness. For instance, one boasted that he remembers what happened to him when they cut his umbilical cord. See and understand! Can there be found even one in a generation who could boast of such a thing - that he purified and sanctified his body and physicality so greatly until he merited to remember what happened to him at the beginning of his birth, when he emerged into the air of the world, when they cut his umbilical cord? And this is the youngest of them all!

From him you can appreciate the stature of the second holy elder, who found the first elder's level laughable, saying in wonderment: "That is an old story - I remember that too. But I also remember when the candle was burning." The Great Eagle later explained that this means he remembers what happened when he was in his mother's womb, when a candle burned above his head, as explained there. The advantage of the second over the first can be somewhat understood from afar, for the great difference between before a person emerges into the air of the world and afterward is explained in the Gemara (Niddah 30b) and Midrashim and in the holy Zohar - that during gestation, a candle burns above his head and he gazes from one end of the world to the other; but as soon as he exits to the air of the world, an angel strikes his mouth and he forgets everything. Of this Iyov said: "Mee yitnainee chi'yarchai kedem, keemai Eloaka yeeshmirainee" - "Who would give me the months of old, the days when God watched over me" (Iyov 29:2). And all man's avodah is to know and attain what he knew originally when the candle was burning above his head - when he gazed upon the Or HaGanuz of the seven days of Creation, by which man could see from one end of the world to the other.

Now see and understand how greatly the stature of the second elder exceeds the first - as the height of the heavens above the earth. And likewise the third over the second, and so on - each one is already exceedingly lofty, found perhaps only once in many generations, and yet compared to the one above him, is considered a mere point. And so on to the one who boasted that he was a mere infant - the Blind Beggar himself - who said he remembers all these stories yet remembers nothing at all. For this is a great principle, explained in the words of our Sages and in the writings of the Arizal: even the highest level is considered a mere point compared to the level above it. As the holy Zohar says (Tikunim 70d, 123): "Even Keser Elyon is dark before the Cause of Causes." All these wonders are explained in the story of Day One, and in each day's story, many wondrous things are explained.

Open your eyes and see what man can merit in this world - that those born of woman can attain such lofty things that Hashem Himself boasts of them! Our awesome Rebbe knew of all of them and knew how to tell the story made in the place where it was made, from all of them. He said of himself when he told this story: even if he knew nothing else in the world besides this story, it would already be an exceedingly great novelty. There is no room to elaborate further here.

Let us return to our subject. It is explained there that they said each one should tell an old story - what he remembers from his earliest memory. The first elder among them told that he remembers when they cut the apple from the branch - when they cut his umbilical cord. The second told that he remembers when the candle was burning - what happened during gestation when the candle burned above his head. The third told that he remembers when the body began to be formed. The fourth told that he remembers when they carried the seed to plant the fruit - when the drop was drawn during the union. The fifth told that he remembers the sages who devised the seed - when it was still in the father's brain. The sixth, seventh, and eighth remembered the appearance, the taste, and the fragrance before they were drawn upon the fruit - the aspects of Nefesh, Ruach, and Neshamah. And the infant - the Blind Beggar himself, who tells all this - said he remembers nothing at all, for he is above all of them, remembering even what precedes Nefesh, Ruach, and Neshamah - the aspect of Ayin [Nothingness]. See there all this well. If you wish to gaze with the eye of truth, you will see from afar wonders of Hashem, the like of which has never been heard or seen since the days of the world.

This is the aspect of Tefillin. For Tefillin are the aspect of Zikaron [memory/remembrance], as it says: "Oolizeekaron bain ainecha" - "And for a remembrance between your eyes" (Shemos 13:9). "Between your eyes" specifically - for the essential Zikaron depends on rectification of the eyes, as understood from the story. This blind one, who was completely blind to the vision of this world, having no interest in gazing at this world at all - until he merited that the entire world did not amount in his eyes to even the blink of an eye - this being the essential rectification of the eyes - he merited the ultimate perfection of memory with no perfection after it. For this blind one remembered more than all of them. Thus the essential Zikaron depends on the eyes. This is also explained in the Torah "Vayihee meekaitz - Zikaron" (LM I:54), where the essential memory depends on the eyes - and that verse is cited there: "Oolizikaron bain ainecha [and for a remembrance between your eyes]."

For Tefillin are the aspect of Mochin diGadlus [expanded consciousness], which is the aspect of holy Zikaron. Memory is the aspect of Da'as and Mochin, as explained in the Torah "Dirshu Hashem [Seek Hashem]" (LM I:37). This is the aspect of Tefillin shel Rosh and shel Yad, which between them have eight parshiyos - four in shel Rosh and four in shel Yad - corresponding to the eight holy elders who are the masters of memory, the aspect of Tefillin and "Ul'zikaron bain ainecha [and for a remembrance between your eyes]."

It is known in the Kavanos that Tefillin shel Rosh are in the aspect of dichoora [masculine] and Tefillin shel Yad in the aspect of nukva [feminine]. The totality of Tefillin are the aspect of Mochin d'Ibur Bais diGadlus (Bina-Understanding-Ema-Mother, births all the midos-attributes of Ze’air-Male and Malchus-Female. So the development stages of the ascent of Ze’air are considered as if he is in the womb – ibbur, and then comes out in full strength. This is a cycle to higher and higher mochin-consciousness. Mochin d’ibur bais – the consciousness of the second stage of being in the womb, diGadlus – of the stages of full maturity and greatness. The parsheyos – parchments are the aspect of the mochin, the boxes housing them are the aspect of Ema-Bina). This is the aspect of the holy elders who merited such great Mochin that each one remembered and attained further back into the beginning - what happened with him from before. The more one attained, the more he remembered an ever earlier beginning.

the parshiyos that are in the Tefillin shel Yad and shel Rosh. For the first four elders who initially boasted of their memory all spoke about what happens with the child in its mother's womb, from the time the drop goes forth until the umbilical cord is cut when the child emerges into the air of the world. One boasted that he remembered the time when they carried the seed to plant the fruit - meaning the carrying of the drop; the second remembered the beginning of the fruit's formation; the third remembered the time when the candle was burning, which refers to the entire days of gestation; and the fourth, the final one of these, remembered the completion of the child, the cutting of the umbilical cord, which is the beginning of his entrance into this world. (These four are written here from above to below, the reverse of their order in Sipuray Ma'asiyos, because here I had to begin from the fourth; therefore the order was reversed in the flow of the language, though the intention is one.) It follows that all these four stories speak of the great wonders of the blessed Creator in what is done with the child by its mother. Therefore the mochin and perceptions attained by these four elders are in the aspect of mochin d'nukva, corresponding to the four parshiyos of Tefillin shel Yad, which are mochin d'nukva. The stages they described are the aspect of or, mayim, rakia - light, water, and firmament - mentioned in the Zohar HaKadosh and the Kavanos. At the initial emergence of the drop, represented by the elder who remembered when they carried the seed, there is the aspect of or, for it has no form at all. When formation first begins, it is the aspect of mayim. When the child is formed throughout the days of gestation, it is the aspect of rakia. When the rakia is completed, he emerges into the air of the world and is born. All this is the aspect of Tefillin, which are the aspect of conception and birth, corresponding to Yetzias Mitzrayim, as is known. The other four elders spoke of what took place before the drop descended into the mother's womb: when the drop was still in the father's brain, and the appearance, taste, and fragrance - the aspects of Nefesh, Ruach, and Neshamah - from which the thought begins to be drawn from its source, from cause to effect, from world to world, and from intellect to intellect, until the thought comes into being through which the holy drop of the child is formed. Since all these four aspects are with the father, in the aspect of dichura, they correspond to Tefillin shel Rosh, the mochin didechura, for the Tefillin are drawn from the Tikunay Dikna, as is known.

The other four elders - their entire narrative concerns what happened before the drop descended into the mother's womb. They remembered when the drop was still in the father's brain, and the appearance, taste, and fragrance (the aspect of Nefesh, Ruach, Neshamah) - the drawing of thought from cause to effect, from world to world, from intellect to intellect, until the holy drop was formed. All these four aspects are at the father's side - the d'chura - therefore they are the aspect of the four parshiyos of Tefillin shel Rosh, the aspect of Mochin d'D'chura.

For the Tefillin are drawn from the aspect of Tikunay D'ikna [rectifications of the holy beard], which is the aspect of the holy zekainim [elders], the source of holy ziknah [elderliness] - the aspect of "hadras pinai zakain" [the glory of an elder's face]. The essential holiness of the Mochin of Tefillin is drawn from the uppermost and greatest elder - the yanik [infant] among them - the Blind Beggar, who was a complete infant. From him is the essential holiness of ziknah. All eight elders (the aspect of the eight parshiyos of Tefillin) all receive from this uppermost elder. But the Mochin of the Blind Beggar himself cannot be clothed even in the parshiyos of Tefillin - therefore there is no parshah corresponding to him, for he is above all and the root of all. His mind is not even called "Zikaron" - he said he remembers all yet remembers nothing, for he is above memory, the root of memory, included in the Ain Sof.

The essential Mochin of Tefillin are the aspect of holy chiyus [vitality/life] one merits through Tefillin. The Mochin are life itself: "HaChochmah techayeh" - "Wisdom gives life" (Koheles 7:12). "One who wears Tefillin merits life: 'Hashem alaihem yichyoo'" (Menachos 44a). As brought in the Kavanos, Tefillin are the aspect of three Names - Ehyeh Havayah Ehyeh - whose numerical value is Chayim [life].

The Mochin of Tefillin are drawn from the Tikunay D'ikna Kadisha - the totality of the holy elders whose root is the uppermost elder, the Blind Beggar, who boasted that he truly lives long life. He is exceedingly old yet exceedingly yanik, having not begun to live at all. The entire duration of the world does not amount to a blink of an eye in his estimation. Indeed, these are matters concealed by Atik Yoamin - no thought can grasp them at all, and there is no one on dry land who can interpret this secret. Nevertheless, since by Hashem's mercy upon His people, these words have already issued from his holy mouth and been set in writing and printed in a book, it is fitting for us to strive and find in them some allusion relevant to practice, so that we merit to awaken from our sleep - which was his holy intention in these stories: to awaken from sleep all people who are sleeping away their days, as explained in the Torah "Pasach Rabbi Shimon [Rabbi Shimon opened]" (LM I:60). There you will see and understand the tremendous awesomeness of these stories - for they are the aspect of "ma'asiyos of primordial years," the aspect of Atik, the aspect of the "hadras panim [the splendor of the face]" from which the seventy faces of Torah are drawn.

The essential intention of the above for practical application is what I myself saw and heard from our Rebbe many times - that he lived new chiyus each time. I heard from him many times that he said: "Today I lived a life that I never lived before." At other times I heard him speak at length about the nature of chayim - that everything is called "life" by the world, yet even within a life of suffering there are many distinctions.

But in truth, the essential life is the true long life - the long life of the Blind Beggar - who truly lives long life, boasting that he is exceedingly old yet exceedingly yanak and has not yet begun to live at all. For the essential life is when one begins to serve Hashem anew each time, as if he has not yet begun his avodah at all. As it says: "Ashehr Anoachee metzavecha hayom" - "Which I command you today" (Devarim 6:6) - and our Sages expounded: "Each day they should be in your eyes as new - not like an old decree that no one regards, but each day as new." And: "Haskais oosh'ma Yisrael, ha’yoam hazeh neehi’yaisuh li'um LaHashem Elokecha" - "This day you have become a people to Hashem your God" (Devarim 27:9) - "Each day it should be in your eyes as if today you entered into His covenant."

I saw from our Rebbe countless times: even though in the previous hour he had boasted of tremendous and awesome things and revealed wondrous Torah the like of which was never heard, afterward in the next hour, we saw him in great distress, and many times he expressed his suffering to us from the depth of his heart - that he agonizes over how one merits to be a Yid, like one who has never smelled the fragrance of Avodas Hashem. One who has not seen this cannot picture it in writing. It is somewhat described in his published praises. Each time he would say that now he knows nothing at all - absolutely nothing - even though in the previous hour he had revealed what he revealed and boasted of what he attained. The sum of it: he never stood on one level, but always went with alacrity from level to level among the highest, most lofty levels, and even when he reached what he reached, his mind was still not settled.

This is the essential true chiyus - when one merits to begin anew each time in Avodas Hashem, which is the essential life: "Ki hu chayecha" - "For He is your life" (Devarim 30:20). The essential thing is that one's avodah should be new each time, not falling into the ziknah of the Sitra Achara, where one's avodah becomes old in his eyes. As our Rebbe warned: "It is forbidden to be old - whether an old Tzadik, an old Chassid - old is no good." One must begin anew each time. This is the essential long life of the holy elder, the Blind Beggar - old yet yanak: the more he aged and was included in holy ziknah (the aspect of Atik d'Atikin), the more yanak he became, for he perceived each time that he is still exceedingly far from Hashem, for "His greatness is unfathomable."

the long life mentioned above, where ziknah and yankus - elderliness and youth - are included together, which is beyond all grasp. This is the aspect of Tefillin, which are drawn from that elder, the root of Tefillin and mochin, and are the aspect of life: "Vi’attem hadvaikim BaHashem Elokaichem chayim koolchem ha’yoam" - "You who cleave to Hashem your God are all alive today" (Devarim 4:4), which is said regarding Tefillin. For the essential purpose of Tefillin and mochin is that through the mitzvah of Tefillin one should merit to live a new holy life, to renew his days like the eagle, and to begin in the service of Hashem anew every time. One must not fall into the old age of the Sitra Achra, where one's avodah seems old and stale; rather it should be truly new, as if he had never begun at all. In truth, even a very great Tzadik who has labored for many years in Hashem's service has still not begun at all in relation to the renewal of Ma'aseh Beraishis that occurs every day, for Hashem continually renews creation in His goodness. No day resembles another, and no hour resembles another; the Arizal explains that at every moment the ascent, order, state, and conduct of all the worlds change in wondrous and awesome ways beyond all measure, and all their life-force depends on the service of man in this world. Therefore one must serve Hashem each time anew, according to the new revelation of His greatness that must be revealed at that moment: "Day to day utters speech, and night to night reveals knowledge" (Tehillim 19:3). This is the main life, the aspect of long life. As Rabbainu explained, true length of days means that each new day, when it first comes to a person, is still very short; one must expand it and lengthen it by adding holiness and da'as. Every day must become longer than the previous day through added holiness and purity. This is the true arichas yamim - long days - to forget completely the avodah that has already been done and begin now anew with a new avodah and much added holiness. Through Tefillin one merits this. That is why the mitzvah of Tefillin is performed every day: to merit life, to renew one's holy vitality at every moment, and to begin each time anew. This is the mochin and life drawn from the upper elder, the root of Tefillin, who lives this long life in which ziknah and youth are united. This is "Tischadesh kaNesher ne'uraychi" - "Your youth is renewed like the eagle" (Tehillim 103:5): the eagle, when it grows old, renews its life. The more it grows old, the more it renews its vitality and begins to live anew. Therefore the Blind Beggar had his endorsement specifically from the Great Eagle, for such life is the aspect of renewed eagle-life, and from there comes the aspect of Tefillin, which are the aspect of this life.

For the essential Tefillin are the radiance of the Mochin in the face - the light of the countenance drawn from Tikunay D'ikna Kadisha, the essential Da'as Panim [frontal knowledge] - the aspect of the holy Zakain. The Tikunay D'ikna are the aspect of the Thirteen Attributes of Mercy, and their essence is suppression of anger - sweetening judgment and wrath - the aspect of Erech Apayim [long-suffering/patience]. As our Sages said (Sanhedrin 111b) on the verse "Vay'maher Moshe vayikod artzah" - "Moshe hurried and bowed to the ground" - "What did he see? He saw Erech Apayim." For the essence of the Thirteen Attributes (Tlaissar Tikunay D'ikna) that Hashem revealed to him then is the aspect of Arichas Apayim - suppression of the face. Therefore Moshe was inspired by this attribute specifically.

As explained regarding the greatness of Arichas Apayim in the words of our Rebbe (LM I:155), in the teaching beginning: "Atzvus is a very bad midah" - see there the entire matter to the end, for it is a wondrous path of serving the Creator. If you look carefully there, you will find wondrous advice and immense encouragement without measure for His service.

The principle: a person must cling to the attributes of Hashem, as explained in the words of our Sages and in all the sefarim. Therefore one must cultivate Arichas Apayim - extending his patience in every matter, not becoming angry, not being exacting about anything, and not looking at any obstacle or disturbance in his avodah - whether obstacles from other people (father, father-in-law, wife, relatives, or anyone else), as is known and seen tangibly, that whenever anyone wishes to enter Avodas Hashem, to begin praying with kavanah and so on, he immediately faces countless obstacles. Each person must be bold as a leopard and strong as a lion to do the will of his Father in Heaven, overcoming all obstacles, not looking at them at all, strengthening himself to do what he must - engaging in Torah and prayer with kavanah and with strength.

This is Arichas Apayim - not having kotzer ruach [shortness of spirit/impatience] that would cause him to abandon his avodah due to obstacles and suffering. He must lengthen his patience over everything and not look at any obstacle at all. Even the disturbances from within himself - the desires, evil and foreign thoughts pursuing him constantly, especially during prayer, causing great suffering - the essential thing is Arichas Apayim, which is the aspect of emunah. As explained there: the essential Arichas Apayim is merited through emunah - having complete faith in Hashem and in the true Tzadikim and keshairim (kosher ones), strengthening oneself in avodah, not falling from anything - not being bothered, not having one's spirit shortened by any disturbance - by the Baal Davar [the evil inclination] introducing confusion and chalishus hada'as [weakness of mind] as if all hope is lost due to his evil deeds and blemishes until now.

For one must not look at any of this at all, as explained in the words of our Rebbe and in our words many, many times - to what extent a person must strengthen himself. There is no despair in the world at all. However he is, even if he has fallen this very fall countless times, nevertheless there is no despair in the world at all. All the days that he lives upon the earth, he must strengthen himself to begin anew each time and not fall into ziknah of the Sitra Achara at all. For all the falls in the world are from the ziknah of the Sitra Achara - it seems to him that he has already aged in his sins and habitual behavior until it is impossible for him to escape them. In truth, he must know and believe that every day, every moment, every hour, man has the power to renew himself and become a genuinely new creation - for Hashem makes new things at every moment, and no day and no hour is like the next.

Therefore one must strengthen himself anew each time, and begin each day anew. Sometimes even within a single day one must begin anew multiple times. Even if this goes on for a long time - however it may be - at every moment he must remember himself in Hashem, completely forget everything that passed until now, and begin now genuinely anew, doing whatever he can. He must not look at any disturbance or weakness of mind at all.

All this is the aspect of Arichas Apayim - extending his spirit to pass over all disturbances and obstacles. Nothing should bother him; his heart should not melt and his spirit should not be shortened by anything. He must strengthen himself in Hashem as much as he can - for Hashem is full of mercy at every moment: "Chasdai Hashem loa samnoo, viloa chaloo rachamav li'oalam [The kindnesses of Hashem have not ceased, and His mercies have not ended forever]."

We have spoken of this matter many times, but such a subject needs to be repeated without measure - "Ki hu chayecha". For the distancing of most of the world from Hashem, and the loss of eternal, true life - nearly all of it comes only from chalishus hada'as: people fall in their minds because they tried several times to begin in Avodas Hashem and then fell into whatever they fell into. Through this they despaired of beginning again. Some awakened once more and began again, once or twice, but then fell again - and despaired, having tried for so long and still fallen. It seemed to them that their strength to begin again was spent.

In truth, however, all this is the work of the Baal Davar himself, the old age of the Sitra Achara, for he is called "an old and foolish king." He wants to cast a person into old age and weakness, God forbid, as if he has already grown old in his sins and deeds until it is no longer possible for him to change. But this is not true at all. Every day a person is a new creation. Therefore every morning we bless on netilas yadayim and recite the other blessings, "Who did not make me a gentile, a slave, a woman," and so on; the poskim explain that this is because each day a person becomes like a newly created being, as stated in Shulchan Aruch. Likewise, the blessing "Who gives strength to the weary" is recited over the renewal of the Mochin and chiyus each day, as brought in the kavanos. Therefore a person must be very careful not to fall into that old age of the Sitra Achara. He must strengthen himself to renew himself at every time. Every day and every hour should appear to him as though today he was born and today he is receiving the Torah anew, as our Sages said: every day they should be in your eyes like new. All this is the aspect of Erech Apayim: he lengthens his spirit over every obstacle and confusion in the world, passes over everything, and constantly strengthens himself in his avodah.

This attribute of Erech Apayim is the essential Tikunay D'ikna - the holy Zakain who truly lives long life by beginning to live anew each time. Only this is ziknah of holiness - long life. When one falls into ziknah of the Sitra Achara - when his avodah ages, or he falls from avodah entirely because it seems he has aged in his sins beyond change - such ziknah is the essential shortening of days. As explained by our Rebbe: those elders who do not add vitality and increased avodah at every moment are called "k'tzar yamim s'va rogez" - "short of days and full of anger" - see the Torah "Uv'yom HaBikurim" (LM II:4).

The principle: every person who wishes to think about his ultimate end must be very careful not to be zakain [old] at all - not to fall into ziknah of the Sitra Achara. Whether a Tzadik, a Chassid, or any person - even the lowest of the low - each one, according to his level, must guard against falling into the ziknah described above. Even a great Tzadik is forbidden to become old in his avodah - even though he merited complete avodah at a high level, he must strengthen himself to ascend from level to level and begin anew each time. This is the essential Yahadus [Judaism] - to strengthen oneself to ascend from level to level.

As I heard from our Rebbe when he began teaching the Torah "Tisha Tikunin Yakirin ismesaru l'D'ikna [Nine precious rectifications were given over to the beard]" (LM I:20), he said in these words: "One who wants to be a true Ish Yisraeli - to go from level to level - can only do so through Eretz Yisrael." From his words we hear that one is not truly called a Yisraeli unless he goes from level to level - and this is merited through Eretz Yisrael.

This is the essential long life - the aspect of Torah, called "life" - when one begins anew each time. And conversely: even one who has done what he has done and transgressed what he has transgressed - he too is forbidden to be zakain, and must guard himself even more from the ziknah described above, not coming to any despair. He should not say in his heart that he has already grown old in his deeds beyond change. Rather, he should strengthen himself to begin anew however he can - doing whatever he is able, whether great or small. Even if he can only say one single word in prayer or hisbodedus, or learn a tiny bit - at any rate, he should do what he can and revive himself with the little he is still able to touch the holiness of Yisrael. For at any rate, however he is, he certainly does many mitzvos every day - for even the sinners of Yisrael are full of mitzvos like a pomegranate. He must find good points in himself and revive himself each time, as explained in the Torah "Azamra" (LM I:282).

He must strengthen himself to begin anew each time and not destroy himself entirely. "Vichol ashehr timtza yadcha la'asoas bichoacha'cha asaih" - "Whatever your hand finds to do, do it with your might." The essential thing is Arichas Apayim - having immeasurable patience, lengthening his spirit, waiting and hoping for Hashem's salvation, not looking at any disturbance or obstacle.

This is the aspect of "Erech Apayim laTzadikim v'laReshaim" - "Erech Apayim for the righteous and for the wicked" (Bava Kamma 50b). For the Tzadikim need this middah of Erech Apayim, which is the aspect of ziknah d'kedushah, the aspect of length of days and years, the aspect of the long life mentioned above. That is, they must not fall into ziknah of the Sitra Achra, Heaven forbid; their avodah should not become old and weak in their eyes. Rather, they must renew like the eagle their youth every time, and every day begin anew with added holiness and avodah, never becoming weary and never becoming tired, and never becoming confused by anything. This is the aspect of arichas apayim. For sometimes one who serves Hashem becomes weary because he has already endured many sufferings and heaviness, and through this he can fall, Heaven forbid, into the aspect of ziknah of the Sitra Achra and weakness of strength. Therefore he must strengthen himself very much in this middah of Erech Apayim all the days of his life, to lengthen his nose and his spirit over all the exertions and heaviness, and to begin every time anew. This is the aspect of Erech Apayim for the Tzadikim.

And likewise there is Erech Apayim for the wicked. Hashem extends His patience to the wicked all the days of their lives so that they should repent: "Ad yom moso techakeh lo, im yashuv" - "Until the day of his death, You wait for him - should he return." Therefore the wicked themselves must also strengthen themselves in this attribute of Erech Apayim - their wickedness should not confuse them from returning to Hashem. Their hearts should not melt and their minds should not weaken from the abundance of their sins - especially if they have already begun several times and fallen. Nevertheless, they should trust in His great Chesed, extend their patience and spirit over everything they endure, and strengthen themselves each time to begin anew from now. Perhaps from now on he will merit to have compassion on himself, to abandon his former ways and thoughts. He should never see himself as old and weak, for the essential teshuvah is the renewal of chiyus at every moment - renewing the days that passed in darkness: "Hashivainu Hashem ailecha vinashuvah, chadaish yamainoo kikedem" - "Return us, Hashem, to You and we will return; renew our days as of old" (Eichah 5:21).

Thus everyone needs this attribute of Erech Apayim. This is "Erech Apayim for the righteous and Erech Apayim for the wicked." All other levels of all people in the world are included in these, for the sustaining of their avodah and chiyus is through this attribute of Arichas Apayim.

All this power is received from the aspect of the Zakain d'Kedushah - the Blind Beggar - the elder of elders, Sava d'Savin, who merited such holy ziknah until he said he is exceedingly old yet exceedingly yanak. From him all the Tzadikim receive the power to strengthen themselves in their avodah and renew their strength and service each time.

Through these great Tzadikim who begin anew each time - even when they reach the highest of levels, even the level of the greatest bnai aliyah - they are never satisfied. Rather, they say: "Who knows what more there is to attain?" And they begin anew each time. As I heard from our Rebbe much regarding this matter. Until they arrive each time at new, wondrous, and awesome attainments.

Therefore, through the power of these Tzadikim, even those who fall - as is very common now in the darkness of this exile, where the Sitra Achara and the Baal Davar have greatly overpowered anyone who wishes to begin engaging in Avodas Hashem, casting him down each time - these fallen ones need to be strengthened and revived each time with seven kinds of consolation, that they should never despair and should begin anew each time. All this power is received from the Tzadikim described above.

For the greater the illness, the greater the physician needed, as explained elsewhere (LM I:30). Through the immense power and attainment of these Tzadikim - who began anew each time and attained ever more of the greatness of Hashem's chassadim, how He devises plans at every moment so that the banished not remain banished - through this they have the power to draw new chiyus and encouragement to all who have fallen, to strengthen and awaken them each time, that they should never fall from anything. Rather, they should extend their patience and spirit over everything and believe in Hashem and in the power of the true Tzadikim, for His chassadim have never ceased. They should strengthen themselves to begin drawing close to Hashem anew, each time, in whatever way they can.

Through the power of these Tzadikim, who began anew every time, even when they reached the highest of levels - a level that seemed to have no greater level above it, and which truly was an awesome, wondrous level that many great and wondrous Tzadikim never merited - nevertheless, even after reaching this and more and more, they were never satisfied. They constantly thought thoughts of how to begin again. Even though they did not know of any higher level by name, they would still say, "Who knows what more there may be?" I heard this from our Rebbe himself. Once he was in great distress before me and said, "How does one merit to be a Yid?" This was a great wonder in my eyes, because shortly before that he had revealed awesome and wondrous things. He answered and said, "Who knows what more there is to attain? It never entered my mind before to ask and yearn to reach such an attainment and such a level; therefore, who knows now as well what more there may be?" This was always his way, all the days of his life, and it is impossible to elaborate and tell of it here. It follows that there are Tzadikim so great that even when they reach the highest level imaginable, they still yearn, ask, search, and begin completely anew, for who knows what more there is. Though their present attainment and level are truly very high, they say: Hashem is infinite, and who knows what more can be attained in this world? Therefore they begin anew each time until they truly reach a still higher level; afterward they again say, "Who knows what more there is?" and begin anew again.

again anew, and so on forever. Therefore, through the power of these Tzadikim there is hope for all who have fallen, and there is no despair in the world at all. Even if a person imagines that from such a fall it is impossible for him to rise, who can know the greatness of Hashem's kindness? Hashem has such a chesed that even from there one can rise. Even if, Heaven forbid, he has fallen again and again without measure, every motion by which he tries to lift himself and rise from his fall, and every cry that he cries out, even from the lowest Sheol, is never lost. Rabbainu said that even a cry from Sheol Tachtis is not lost, whatever happens afterward. For Hashem and His Torah are without end and without limit. Just as there is no ultimate ascent in relation to His greatness - for there is always higher than high, and heights above them - so too there is no ultimate descent. In every descent there could, Heaven forbid, be a worse descent; and since there could be a worse descent, one must strengthen himself not to fall further. The main strengthening comes from the power of these Tzadikim, who never stood still but always ascended higher and higher. They attained that just as there is no end to ascent, so there is no descent from which one cannot begin again through Hashem's endless compassion. Therefore the person must strengthen himself through them, begin anew from the very place where he is, and never despair at all.

Therefore, through the power of these Tzadikim, there is hope for all who have fallen, and there is no despair in the world at all. Even if it seems to him that from such a descent it is impossible to rise - nevertheless, who knows the greatness of Hashem's chassadim? There is such Chesed with Him that even from there one can ascend. Even if, Heaven forbid, one has fallen many, many times beyond count - nevertheless, every movement he makes to lift himself each time from his fall, and every cry he cries - even from the lowest depths - is never, ever lost. As our Rebbe said: even a cry from the lowest abyss is never lost, however things may be afterward. For Hashem and His Torah are Ain Sof - without limit. Just as there is no ceiling to ascent (for there is always higher), so too there is no floor to descent - from any fall, there could be worse. Therefore one must strengthen himself not to fall further, and the essential strength comes from the Tzadikim described above.

For they merited to perceive that just as there is no ultimate ascent, likewise there is no descent from which one cannot rise. In truth it is all one: the more the Tzadik ascends, the more he perceives Hashem's chassadim - which is the essential greatness of Hashem, for the attribute of Chesed is called Gedulah [greatness]: "Lecha Hashem haGedulah" - and Gedulah is the aspect of Chesed. The more one perceives Hashem's greatness, the more one perceives His chassadim. Therefore, these Tzadikim who never stand still, ascending ever higher and perceiving ever more of His greatness (His chassadim) - through this they merit to perceive that there is no fall and no despair in the world at all. For they perceive such chassadim - the essential greatness of the Creator - through which everyone can ascend.

This is what our Rebbe said in the Torah "Mishra d'Sakina [the edge of the knife]" (LM I:30): one specifically needs a Tzadik exceedingly great in stature, for the greater the illness, the greater the physician and healer needed. The greater the Tzadik, the more he can raise up even those who have fallen very far - until through the power of the Tzadikim described above, there is no fall and no descent from which one cannot rise by their power, if he merits to believe in them and draw close to them. All this is the aspect of Arichas Apayim: Erech Apayim for the righteous (who must extend their spirit - not letting their additional spirit and chiyus cease on account of their great ascent and lofty level, but extending their spirit to seek an even higher level and begin anew), and Erech Apayim for the wicked (even those who have fallen to complete wickedness - as long as the neshamah is within him, as long as he can still move even one limb, he must extend his patience and spirit to constantly await Hashem's salvation and to strengthen himself to begin anew in whatever way he can). For no movement of holiness, no sigh, no cry, no holy yearning is ever lost - for Hashem never casts away forever.

All this is the aspect of Tefillin, which are the aspect of Arichas Apayim - the new Mochin and life that one draws through the mitzvah of Tefillin, from the holy elders who receive from the uppermost elder, the Blind Beggar.

This is the aspect of the ma'abarta [housing/passageway] of the Tefillin through which the retzuos [straps] pass, which is the aspect of Ma'avar Yabok [the crossing of the Yabok], as brought in the Kavanos. For the retzuos are the aspect of the drawing-down of the Mochin of the Tefillin - the light of the countenance - the aspect of the Thirteen Tikunay D'ikna, the aspect of Erech Apayim. Therefore retzuah [strap] has the numerical value of 370 - the aspect of the 370 lights of the countenance (shin-ayin nehorin). The retzuos are long - this is the aspect of Erech Apayim - extending upon oneself the lengthening of spirit.

Through this, the aspect of retzuah bisha [the evil strap] is sweetened and nullified - the strap for striking the wicked, from which all suffering and harsh judgments originate. Through the aspect of Erech Apayim drawn through the long retzuos drawn from the light of the countenance (the Tefillin-Mochin), one passes over all sufferings and sweetens them. They lose the power to nullify and prevent one from serving the Creator - for one merits Arichas Apayim: extending his spirit over everything, his spirit never shortened by any suffering or obstacle, simply doing what he must: engaging in Torah and avodah - until he merits to pass over them and nullify them. For by not looking at the obstacles at all, through Arichas Apayim, they are nullified of themselves. All suffering and obstacles come only as a test - and when one is firm in his mind and extends his spirit and pays them no attention, they are nullified of themselves before him.

Therefore the length of the retzuah - which is the drawing-down of the light of the countenance, the aspect of Arichas Apayim - nullifies the retzuah bisha from which all sufferings derive, for everything is sweetened and nullified through Arichas Apayim, which is the sweetening of judgments, the suppression of anger and din.

This is the aspect of the ma'abarta of the Tefillin through which the straps pass - the aspect of Ma'avar Yabok. Yabok has the numerical value of Havayah Elokim [= 112]. This is the aspect of "BaHashem ahalail davar, bEilokim ahalail davar" - "In Hashem I will praise a word, in Elokim I will praise a word" (Tehillim 56:11). One must recognize Hashem and draw close to Him always - whether in good or in trouble, in ascent or in descent: "BaHashem ahalail... bEilokim ahalail..." As brought in the Torah "Mi ha'ish hechafetz chayim" (LM I:33).

This is itself the aspect of being bakkee baHalachah [expert in the law], as brought in the Torah "Kra es Yehoshua" (LM I:6) - that whoever wishes to do teshuvah must be a "baki": baki biratzoa [expert in running forward], baki b'shov [expert in returning], baki b'ayil [expert in entering], baki binafik [expert in going out] - the aspect of "Im esak Shamayim sham Atah, vi'atziah She'ol heeneka" - "If I ascend to Heaven - You are there; if I make my bed in the depths - behold, You are there" (Tehillim 139:8). One must always seek to draw close to Hashem wherever he is - in ascent or descent - and even if he is in the lowest abyss, from there too he can draw close to Him: "Vi'atziah She'ol hineka."

All this is the aspect of Arichas Apayim mentioned above: to lengthen one's spirit constantly, all the days of one's life, whatever may happen, not falling because of anything in the world, but always beginning to draw close to Hashem. Likewise, one should never become weary or exhausted, even if he has merited a great ascent and a high level. He must know that even in the heavens Hashem is found, in the aspect of "If I ascend to heaven, You are there." Even if it seems to him that he has risen to heaven, he must still seek Hashem and begin anew, because Hashem is found even in heaven, as our Rebbe said in the Torah "Kee Saitzai LaMilchamah" (Likutay Moharan II:82). All this is the aspect of Arichas Apayim that one merits through the mitzvah of Tefillin. This is the ma'abarta, the passageway, the aspect of crossing. It is connected with the Name YBK, for YBK has the letters of baki: being expert in ratzo and expert in shov - expert in running and expert in returning.

All this is merited through Tefillin - Arichas Apayim. This is the ma'abarta - the aspect of Ma'avar, the name Yabok. For Yabok is the letters baki - baki b'ratzo, baki b'shov - as our Rebbe himself said there: this baki is the aspect of Yabok. And Yabok has the numerical value of Havayah Elokim - "BaHashem ahalail, bEilokim ahalail" - whether with the attribute of Mercy or the attribute of Judgment, whether in good or in trouble, in ascent or in descent: one must always serve Hashem and extend his spirit, never falling, never tiring, never ceasing his yearning for Hashem - on account of nothing in the world. All this is merited through Tefillin - Arichas Apayim.

This is the aspect of the long retzuos passing through the ma'abarta - through which one passes over all sufferings, obstacles, and confusions that are drawn from the retzuah bisha. Everything is nullified before him through Arichas Apayim. This is the aspect of: "Vaya'avor Hashem al panav" - "Hashem passed over his face" (Shemos 34:6) - which is the aspect of the ma'abarta. For then, when Hashem passed over his face, He revealed the Thirteen Attributes of Mercy - the Tlaissar Tikunay D'ikna. There it says: "Vay'maher Moshe" - that he saw Erech Apayim. This is the aspect of Tefillin. Then He revealed the light of Tefillin, as written there in that parshah: "Ani a'avir kol tuvi... v'raisa es achorai" - "I shall pass all My goodness... and you shall see My back" - and our Sages expounded (Berachos 7a): "This is the knot of Tefillin." For the essential Tefillin are drawn from there - from the Tikunay D'ikna, the Thirteen Attributes, the aspect of Erech Apayim.

The essential Arichas Apayim is merited through Eretz Yisrael, which is the aspect of emunah, as written there in the Torah cited above on the verse "Vay'maher Moshe" (LM I:155). This is the aspect of Tefillin: the parshiyos in Tefillin speak of Eretz Yisrael and emunah. The first two parshiyos primarily concern Yetzias Mitzrayim and the entry into Eretz Yisrael: "Zachor es hayom hazeh asher yetzasem miMitzrayim... v'hayah ki yevi'acha Hashem el ha'Aretz" (Shemos 13). And the second parshah begins: "V'hayah ki yevi'acha..."

For the essential Tefillin are the aspect of Arichas Apayim merited through Eretz Yisrael - the opposite of Mitzrayim, which is full of idolatry, the opposite of emunah. Therefore, when they were in Mitzrayim, it says: "V'lo sham'u el Moshe mikotzer ruach" - "They did not listen to Moshe because of kotzer ruach [shortness of spirit]" (Shemos 6:9) - they could not draw close to the Tzadik (Moshe) and listen to him, due to kotzer ruach, the opposite of Arichas Apayim through which is the essential drawing close to Hashem and to the true Tzadikim.

The latter two parshiyos speak of emunah: Shema Yisrael is the aspect of faith in the Unity; V'hayah im shamoa is the aspect of acceptance of the yoke of mitzvos and nullification of avodah zarah - which is the aspect of charon af [fierce anger], the opposite of Arichas Apayim: "Hishamru lachem... visartem va'avadtem elohim achairim vicharah af" (Devarim 11:16-17).

Thus all four parshiyos of Tefillin speak of leaving Mitzrayim (the aspect of avodah zarah, charon af, kotzer ruach) to merit entering Eretz Yisrael (the aspect of emunah, Arichas Apayim) - the essential aspect of Tefillin. Therefore the final parshah concludes: "Lima'an yeerboo yemaichem veemai vinaichem" - "That your days may be lengthened, and the days of your children" (Devarim 11:21) - long life merited through Tefillin, the aspect of Erech Apayim, extending the spirit, from which comes long life. The essential life is through the breath of the spirit - through Arichas Ruach, the aspect of Erech Apayim, the aspect of the holy Zakain, the aspect of long life.

Therefore our Sages said (Pesachim 113b): "HaRaschan, chayav ainam chayim" - "The hot-tempered person - his life is not a life." For the hot-tempered person is the aspect of kotzer ruach, the opposite of Arichas Apayim - therefore his life is not a life. The essential life comes from Arichas HaRuach, the aspect of Erech Apayim.

Therefore one must bind the Tefillin on the left arm - the aspect of yad kaihah [the weaker hand], as our Sages said. For the essential Tefillin are the aspect of Erech Apayim: to sweeten and nullify the aspect of yad kaihah, from which all suffering and obstacles originate. One must extend his spirit through Arichas Apayim and pass over everything - not having kotzer ruach, which is the aspect of "Ruach nechai’ah mee yeesa'enah" - "A broken spirit, who can bear it?" (Mishlai 18:14). Rather, he must extend his spirit over everything - this being Tefillin, Arichas Apayim - through which yad kaihah is sweetened.

This is: "Vayomer Hashem el Avram: Lech lecha msi'artzecha oomeemoaladotecha oomeebais aveecha el ha'Aretz" - "Hashem said to Avram: Go forth from your land, your birthplace, and your father's house, to the Land" (Beraishis 12:1) - to Eretz Yisrael. This is juxtaposed to the verse: "Vayamas Terach b'Charan" - "Terach died in Charan." Rashi explains: until here was the charon af [fierce anger] of the Omnipresent. Therefore, juxtaposed to this, Hashem commanded Avraham to go to Eretz Yisrael - for through this he would sweeten and nullify the charon af. Through Eretz Yisrael one merits Erech Apayim, the opposite of charon af. For Avraham is the head of the believers - therefore he was the first to whom the holiness of Eretz Yisrael was revealed, as brought in the holy Zohar: "He weighed on the scales until it was revealed to him." For Eretz Yisrael is the aspect of emunah, the aspect of Arichas Apayim.

This is the aspect of: "Kadesh li chol bechor peter kol rechem bivnai Yisrael" - "Sanctify to Me every firstborn, the first issue of every womb among the children of Yisrael" (Shemos 13:2) - which is the beginning of the first parshah of Tefillin. The essential Tefillin are drawn from the aspect of the holiness of the bechoros [firstborn] - the first birth, the aspect of Yetzias Mitzrayim, which is the aspect of birth. Because of this, one must sanctify the first birth - the bechor. All this is to draw upon oneself the holiness of the birth of the Mochin - the essential birth: to merit renewing his chiyus and brain each time as if born today - the essential long life is the aspect of Tefillin.

Therefore one must give the bechor to the Kohen, or redeem him from the Kohen. The Kohen is the aspect of the holy Zakain: "Kashemen hatov al harosh yored al hazakain, z'kan Aharon" - "Like the fine oil upon the head, descending upon the beard - the beard of Aharon" (Tehillim 133:2) - the aspect of the T'manya Tikunay D'ikna d'Chahana Rabba [eight rectifications of the beard of the High Priest]. And our Sages said (Shabbos 151b): "V'shemen al roshcha al yechsar" - "Let not oil be lacking on your head" (Koheles 9:8) - these are the Tefillin shel Rosh. For the essential Tefillin are drawn from "Kashemen hatov al harosh... z'kan Aharon."

By giving the bechor (the first birth) to the Kohen, one draws the holiness of the birth of the Mochin and chiyus - meriting to renew himself each time as if born today. This is the essential Tefillin - the Mochin and long life received from the holy Zakain who said he is exceedingly old yet has not begun to live at all, as if born today - beginning anew each time.

This is the aspect of Mashiach, of whom it says: "Ani hayom yelidticha" - "I have this day given birth to you" (Tehillim 2:7). Mashiach will merit this aspect in perfection - long life where one begins living anew each moment as if born today: "Ani hayom yelidticha." For Mashiach will attain the aspect of above time, as explained in the words of our Rebbe on this verse. The Blind Beggar's boast - exceedingly old yet yanak, the whole world not amounting to a blink of an eye - this is the aspect of above time. This is the long life Mashiach will merit: "Chayim sha'al mimcha, nasata lo" - "He asked life of You, You gave it to him" (Tehillim 21:5) - the aspect of Dovid Melech Yisrael chai v'kayam. For Dovid is Mashiach. This is the aspect of Tefillin - there is the root of Mashiach's neshamah. The root of Mashiach's kingship is in the kesher shel Tefillin [knot of Tefillin]. As our Rebbe said (LM I:54): "V'haysah nefesh adoni tzerurah bitzeror hachayim" - "The soul of my lord shall be bound in the bundle of life" (Shmuel I 25:29) - said regarding Dovid, who is Mashiach. "Tzeror HaChayim" is the aspect of the kesher shel Tefillin, which is the aspect of life - long life.

This is the aspect of the retzuah of the head that descends from the knot down to the navel. The holiness of Tefillin comes from the zikainim who merited to sanctify their brains so greatly that they remembered what happened from the beginning of their birth - when the umbilical cord was cut. The essential completion of birth - the aspect of Tefillin, "Kadesh li chol bechor pettehr kol rechem" - is the cutting of the umbilical cord. Therefore it says regarding Yetzias Mitzrayim (Yechezkel 16:4): "Oomoaldoasayich bi'yoam hooledess oasuch, loa koaras shuraich" - "On the day of your birth, your navel cord was not cut" - before the Exodus they were like a child whose umbilical cord was not yet cut.

For although the other elders remembered even further back, nevertheless it is impossible to reveal their holiness outwardly - only the holiness of the brain of the elder who remembered the beginning of birth (cutting the umbilical cord) - the essential aspect of Tefillin, which speak of birth: "Kadesh li chol bechor." Would that we merit to receive even his holiness! The holiness of the Mochin of the other elders is not revealed outwardly at all - their light is concealed only in the parshiyos hidden inside the batim [housings]. From there, their holiness is received in a hidden and concealed manner - for the holiness of their memory is exceedingly beyond us, as the discerning will understand.

One retzuah extends down to the heart. For the retzuah is the aspect of the light drawn from Arichas Apayim. Therefore it must be drawn down to the heart - to introduce Arichas Apayim, the suppression of anger, into the heart - so that one has no hakpadah [resentment/ill-feeling] at all, not even in the heart.

This is the essential Arichas Apayim. As our Rebbe said of himself: he merited this aspect in Eretz Yisrael - that he would have such Arichas Apayim that there would not be in his heart even the slightest trace of anger or resentment, even against his greatest enemy who causes him all manner of suffering. Nevertheless, he has in his heart against that person no hatred and no resentment. This is the essential Arichas Apayim. Therefore the retzuah must be drawn to the heart - to introduce Arichas Apayim into the heart - so that nothing bothers him at all, not even in the heart.

This is the aspect of Hashem's praise for Kneses Yisrael: "Shor'raraich agan hasahar al yechsar hamezeg" - "Your navel is a round basin; let the blended wine not be lacking" (Shir HaShirim 7:3). Our Sages expounded (Sanhedrin 37a) on the seventy members of the Sanhedrin, who would sit in a semicircle like the moon. "Shor'raraich" - this is the aspect of the retzuah of Tefillin that descends from the knot of the head down to the navel, which is drawn from the aspect of the kingship of Dovid Mashiach who lives and endures - the aspect of the knot of the head. From there the strap extends down to the navel: the aspect of "Shor'raraich agan hasahar" - the seventy Sanhedrin, corresponding to the seventy faces of Torah. Dovid sits at their head, as our Sages expounded on the verse "Yoshaiv basheves tachk'moni rosh" (Shmuel II 23:8).

All the seventy Sanhedrin - the seventy faces of Torah - receive from Dovid Mashiach, whose entire chiyus comes from the elders - the Tikunay D'ikna Kadisha, the splendor of the countenance, the aspect of stories of primordial years, from which all seventy faces of Torah are drawn, as explained in the Torah "Pasach Rabbi Shimon" (LM I:60). Through them, one awakens from sheinah [sleep] - the departure of the Mochin. Through the elders and the stories of primordial years, all seventy faces of Torah are drawn and one awakens from sleep.

This is the aspect of the seventy years that Dovid HaMelech lived. Therefore he minimized sleep exceedingly, as our Sages said (Sukkah 26b): Dovid never slept more than sixty breaths - so that he should not taste the taste of death. For sleep is one-sixtieth of death, drawn through the sin of Adam HaRishon, who ate from the Aitz HaDa'as [Tree of Knowledge] and blemished the Aitz HaChayim [Tree of Life] - which is the aspect of the light of Tefillin. For Tefillin are the aspect of life, the aspect of the Aitz HaChayim, of which it says: "V'achal v'chai l'olam" - "And he shall eat and live forever" (Beraishis 3:22).

Had Adam not sinned, he would have merited true life - eternal life, long life while still in the body: while still in the body he could have been included in the Ain Soaf forever in ratzoa vashoav [running and returning], living long life - renewing his chiyus forever in the aspect of the renewal of life of the uppermost elder, the Blind Beggar, who is always old and always yanak. But after sinning, eating from the Aitz HaDa'as Tov vaRa, being driven from Gan Eden, and having the contamination of the serpent (mishka d'chivya) cling to his body - now it is impossible to live in the body forever. One can only merit eternal life through death, which is a great good: "V'heenai tov me'oad - zeh hamaves" - "Behold, it is very good - this is death" (Beraishis Rabbah 9). Through death (the aspect of sleep), the brain is renewed, the body is purified, and at the resurrection one will rise in a pure body completely cleansed of the serpent's contamination. Then one will merit to receive new Mochin - the aspect of Tefillin, the Aitz HaChayim - long life: life that is added each moment, where the more one ages the more one begins to live anew. This is the life of the Blind Beggar. This is the essential eternal life of the World to Come - for constant, unchanging pleasure is not pleasure and not truly called life. Only when one merits to live chiyus chadash each moment - this is the essential long, eternal life the Tzadikim will merit after the resurrection. This is the aspect of Tefillin.

Even now in this world, the Tzadikim who truly serve Hashem draw upon themselves eternal life through Torah, tefillah, and ma'asim tovim. Though their entire aspiration is to live always the long life described above - renewing their chiyus with added holiness, new Mochin and new chiyus each moment - nevertheless, it is impossible in this world to live this long life without interruption. The brain must become weary. Therefore one must sleep, and sleep is a great good: by completely withdrawing the Mochin when necessary and sleeping a little, one gives rest to the brain. Through this, one is renewed in the morning and merits to receive new Mochin - to begin living anew.

This is the aspect of Tefillin that one merits in the morning specifically after sleep, as brought in the Kavanos: through the sleep of the night and through awakening at chatzos [midnight] to engage in Torah, the lights of Tefillin emerge in the morning. These are the reshimu [imprint] of yesterday's Mochin that were renewed during the night's sleep. Through this, one afterward receives during tefillah complete, entirely new Mochin - the essential life, the aspect of long life.

Examine the Kavanos and understand well - for all the kavanos of Tefillin are included in our words in a wondrous way, such that each person can receive from them new awakening and wondrous yearning and great, true, and proper counsel at all times for serving the Creator - each person according to his level, his place, and his moment. Even the lowest of the low can remind himself of Hashem at all times, in any place, however he may be.

For now, it is impossible to merit the long life of renewing one's brain and chiyus each moment except through sleep. But the Tzadikim minimize sleep exceedingly - each one only as much as is necessary for the renewal of the Mochin. Therefore Dovid never slept more than sixty breaths - for he lived the long life described above: new life each moment. He could not sleep more than the barest minimum required for long life.

Therefore the kingship of Dovid is compared to the moon, which renews itself each time - hinting at Kneses Yisrael, the aspect of Malchus Dovid, which is comprised of all Yisrael who must renew their avodah each time, so that they will merit to be renewed in the future and live the long life described above. As we say in Kiddush Levanah: "VilaLevanah amar shetischadesh ateres tiferes la'amoosai va’ten" - "And to the moon He said that it should renew itself, a crown of glory for those borne from the womb" - who are destined to renew themselves like it, to glorify their Creator on account of the honor of His kingship. Then we say: "Dovid Melech Yisrael chaye vika’yam" - for this is the essential chiyus: renewal each time.

Therefore Yisrael counts by the moon, from which the months derive (Chullin 60b) - a hint that we must renew ourselves each time, living new chiyus each day and each moment in serving the Creator. For we never grow old - even if we live a thousand years: "Kee elef shanim bi'ainecha k'yom esmoal" (Tehillim 90:4). All our days are counted by months. Every day of the month is counted toward the month - the 2nd of the month, the 3rd, and so on - and then a new month begins. All our days are counted by "chodesh" [month] - the very word for "new." "Mechadesh chodashim" - "He who renews the months" - "mechadesh" precisely. All the days of Yisrael - the holy nation who received the Torah, which is eternal life ("Ki hu chayecha") - all their days are in the aspect of "chodesh": new chiyus each moment. This is the essential long, eternal life.

All this is merited through Tefillin. Therefore the kingship of Dovid is bound there - in the kesher shel Tefillin. From there descends a holy retzuah to the navel - the beginning of man's chiyus and birth when he enters the air of the world. The beginning of his separation from his mother's womb to begin living on his own is at the cutting of the umbilical cord - then he is separated and begins new life, receiving chiyus independently for the first time.

The essential illumination of Tefillin drawn upon us through the retzuos comes through the brain of the elder who remembers all this - from whom we receive the power to renew our chiyus each time as if born today and having our umbilical cord just cut. From there is drawn the chiyus of man, comprised of seventy years - the days of man's life: "Yemai sh'nossainoo bahem shiv'im shanah" (Tehillim 90:10) - the years of Dovid HaMelech who lived seventy years, corresponding to the seventy faces of Torah, as explained in "Pasach Rabbi Shimon" (LM I:60). All the seventy faces - the chiyus of the seventy years - are drawn from the elders (stories of primordial years), whose illumination reaches us through the youngest elder who draws the renewal of chiyus by virtue of his extraordinarily great brain that remembers even the cutting of the umbilical cord. The Mochin of the deeper elders cannot be revealed outwardly.

This is "Shor'raraich agan hasahar" - the moon that renews itself each time, which is itself the seventy Sanhedrin. They are the seventy faces, the seventy years, received through Tefillin, through the elders, through the retzuah descending to the navel - through which one merits to renew his chiyus each time. This is the essential chiyus of the entire seventy years. For if one does not renew his chiyus each time, he has not truly lived seventy years. The essential chiyus is Avodas Hashem - "Ki hu chayecha." When one does not add holiness and da'as each day, his days are short - who knows if all his seventy years will amount to even a single day? Therefore the complete reshaim who do not keep the Torah at all are called "dead in their lifetime" - for they are truly dead, since they do not keep the Torah which is the essential life. Even one who serves Hashem a little - only the days of his service and good deeds are counted among his days of life. All his chiyus may not amount to more than one day.

But the essential life is the life of Dovid HaMelech, who merited to live seventy complete years in truth - new life each moment. This is why in Kiddush Levanah, regarding the renewal of chiyus (the essence of the moon's renewal is the aspect of Kneses Yisrael, the aspect of Malchus Dovid), we say: "...shetischadesh ateres tiferes" - "Ateres Tiferes" precisely is the aspect of Tefillin, which are called Ateres Tiferes [Crown of Glory], as brought regarding the blessing "Oatair Yisrael b'Sifarah" - "Who crowns Yisrael with glory" - which hints at Tefillin. Through Tefillin comes the essential renewal of chiyus, the aspect of the renewal of the moon.

This is the aspect of the holiness of the bechor - the opening of the first parshah of Tefillin: "Kadesh li chol bechor." One must redeem the bechor from the Kohen to draw the renewal of chiyus and Mochin. The essential Pidyon HaBen [Redemption of the Firstborn] is from ben chodesh [one month old]: "Ufeduyav miben chodesh tifdeh" (Bamidbar 18:16) - "miben chodesh" precisely - for the essential redemption is for the sake of renewal of chiyus, which is the aspect of "chodesh" - "mechadesh chodashim."

For Dovid had no chiyus of his own at all. He was destined to be a nefel [stillbirth]. Only Adam HaRishon gave him seventy years from his own lifespan, as our Sages said. The chiyus of Adam HaRishon was drawn from Arich Anpin - the aspect of Arichas Apayim, the stories of primordial years. As brought in the Writings, the chiyus of the early generations came from Arich Anpin - therefore they lived very long. All the stories the Torah tells about the early generations are aspects of the stories of primordial years - the splendor of the countenance - from which all seventy faces of Torah receive. Therefore the Torah begins with these holy stories before explicating the mitzvos - for all the mitzvos of Torah, comprised in the seventy faces, need to receive from the splendor of the countenance - the beauty of Adam - the stories of primordial years.

The essential chiyus d'Kedushah drawn from there is to renew one's chiyus each moment, to begin living anew. This is "Ani hayom yelidticha" - said about Dovid Mashiach: Dovid merited that the matter was reversed from one extreme to the other. Initially he had no chiyus at all and was destined to be an actual nefel. The matter was reversed and he merited to live seventy years from Adam HaRishon's years - and he lived all seventy years in the aspect of new chiyus each moment, as if he had never yet lived at all. He was at all times like a nefel just now born, having no chiyus of his own, needing to receive new chiyus through Hashem's kindness. And so every moment and instant - and so he lived all seventy years. This is the essential life.

Until through his avodah and toil in this aspect - striving all his days not to sleep away his days but to add holiness and da'as each moment, renewing his chiyus each hour - he merited long and eternal life forever: Dovid Melech Yisrael chai v'kayam. This is the aspect of Tefillin. For Tefillin is from the word "v'niflinu" - "V'niflinu ani v'amecha" - "I and Your people shall be distinguished" (Shemos 33:16) - said when Hashem revealed the Thirteen Attributes, the aspect of the light of Tefillin, the aspect of "V'raisa es achorai", the aspect of the knot of Tefillin. There is the root of Dovid Mashiach's neshamah - who was destined to be a nefel but now merited to live new life each moment as if born today. This is Tefillin, the aspect of v'niflinu: the matter was reversed - from nefel to v'niflinu, the aspect of Tefillin, the aspect of long life.

Therefore Mashiach is called Bar Nafli [son of the fallen] - for Mashiach will merit the life described above: "Ani hayom yelidticha."

This is, "Hashem supports all who fall." These are the people who have fallen from Avodas Hashem, and Hashem supports them and awakens them from their sleep through the Tzadikai HaDor, who are the aspect of Dovid-Mashiach. He merited to be transformed from the aspect of a nefel, a fallen stillborn, into the aspect of long life, beginning to live anew each time. This is Tefillin, the aspect of "v'niflinu" mentioned above. Through this the Tzadikim enliven and sustain all the fallen so they should not fall in their minds and should not despair of the redemption of their souls, until they merit to return to Hashem. Then the very fall and descent become the ultimate ascent, because the main purpose of the fall is precisely that one should begin to live anew, as explained elsewhere - to return, begin, and renew his chiyus and mind. This is Tefillin, the aspect of "v'niflinu." Thus the support of those who have fallen from Avodas Hashem, so that they should not despair but should strengthen themselves to begin again, comes through this aspect.

As our Rebbe said (LM I:261): that a person falls from his avodah is from Heaven - for the distancing is the beginning of the drawing close. Therefore he fell so that he would awaken more to draw close to Hashem. His counsel: begin anew to enter Avodas Hashem as if he had never begun at all. This is a great principle in Avodas Hashem - that one must literally begin anew each day. [End of quote.]

Thus precisely through the fall one begins to live anew, the aspect of Tefillin, the aspect of the long life of Dovid who was transformed from nefel to long life. This is the aspect of the Geulah that will come through Dovid Mashiach speedily in our days - when Kneses Yisrael will rise from her fall, as our Sages expounded (Berachos 4b) on this verse (for this reason there is no Nun in Ashrai - yet Dovid supported it through Ruach HaKodesh: "Soamaich Hashem lichol hanoaflim"). In the West they resolve it thus: "She fell and shall not fall again - arise!"

For all the fall of Kneses Yisrael is that Yisrael fall from their avodah - and the Geulah depends on teshuvah (Yoma 86b). The essential support is through Dovid, who lived the long life - through which he enlivens, strengthens, and supports all who fall, so that they don't despair: "Al tismachee oyvasi li, ki nafalti kamti, kee aishev bachoashech Hashem or lee" - "Rejoice not over me, my enemy - though I fell, I rose; though I sit in darkness, Hashem is my light" (Michah 7:8).

This is why the Kohen Gadol prayed on Yom HaKippurim in the Bais HaMikdash: "Viloa tapil eeshah pree vitnah, viloa ye'adee avid shultan midvais Yehudah" - "May no woman miscarry, and may the scepter not depart from the house of Yehudah." Both are one: that there should be no actual nefel, nor any fall - and both are merited through the enduring kingship of Dovid, who was transformed from nefel to long life. Yom HaKippurim is the essential teshuvah - rising from the fall (nefel) to renew one's days: "Hashivainu... chadaish yamainu." After Yom Kippur comes Sukkos, the aspect of "Akim es Sukkas Dovid hanofales" - "I will raise the fallen booth of Dovid" - nullifying the aspect of nefilah, raising and enlivening through "Soamaich Hashem lichol hanoaflim." After Sukkos comes Shemini Atzeres, the aspect of Malchus Dovid: "Zeh ya'atzor bi'amee" - "He will restrain My people" (Shmuel I 9:17). As our Rebbe said (LM I:48): then the Nukva restrains the drop so that it should not miscarry - as written in the Kavanos.

This is the aspect of Rosh HaShanah. Rosh HaShanah is the aspect of Tefillin - the renewal one merits each day through sleep, when the Mochin are renewed within emunah - this is Rosh HaShanah, as brought in the Torah "Ashrai ha'am" (LM I:35). Rosh HaShanah is the aspect of the holiness of Eretz Yisrael: "Tamid einei Hashem Elokecha bah, meraishis hashanah v'ad acharis shanah" (Devarim 11:12). This is Tefillin, the aspect of holiness of Eretz Yisrael, the aspect of "Vihayah kee yevee'acha" in the parshiyos of Tefillin.

The essential holiness of Rosh HaShanah is that we merit complete teshuvah - it is the first of the Aseres Yemai Teshuvah: to renew the days that passed in darkness and to add holiness and avodah anew. This is: "Chadaish alainoo shanah tovah" - "Chadaish" precisely - that we merit a genuinely new year. Each year is a unique face among the seventy faces of Torah. Therefore each year one must merit entirely new faces - to live new life from now on is the aspect of long life.

This is why we multiply our prayers on Rosh HaShanah for life - many, many times in each tefillah: "Zachreinu lichayim... ookesov lichayim... zochair yetzoorav lichayim birachamim..." For the essential "chayim" is the long life of the Blind Beggar who merited the ultimate memory in perfection - from whom the holiness of Rosh HaShanah is drawn, the aspect of the holiness of Tefillin, the aspect of "Oolizeekaron bain ainecha." Therefore Rosh HaShanah is called Yom HaZikaron [Day of Remembrance] - for its essential holiness is from the zikaron of the elder. All our requests for life on Rosh HaShanah - our intention is true, eternal life: renewing chiyus each moment. "Chadaish" precisely.

This is the great Chesed Hashem did for us - that He established Rosh HaShanah on Rosh Chodesh. This is a great Chesed, as explained in the Torah "Tik'u I" (LM II). (We also heard more about this from the awesome ma'aseh related to this regarding the keesai [throne], which has not yet been published.) For we need Hashem to renew the year upon us in the aspect of Rosh Chodesh - the renewal of chiyus each time is the aspect of Malchus Dovid Mashiach.

We greatly request on Rosh HaShanah that His kingship - holy kingship - be revealed. As we say many times: "Visimloach... oomiloach..." and "Va'arichas ner liven Yishai mesheechecha ootzmeechas keren liDovid avdecha bimhairah vi'yamainoo." The kingship of Mashiach is the long life we request on Rosh HaShanah, the aspect of Kiddush HaChodesh. Therefore He established Rosh HaShanah on Rosh Chodesh.

This is the aspect of Rosh HaShanah being on Rosh Chodesh. Our Sages said regarding Rosh HaShanah, which is on Rosh Chodesh, "One zikaron rises for both." Zikaron specifically: the holiness of Rosh HaShanah, in the aspect of Rosh Chodesh, is to renew the year with new chiyus. This is the aspect of Rosh Chodesh and the long life mentioned above, and all of it is the aspect of zikaron, as explained. This is also clear in the words of our Rebbe in Likutay Moharan II:40, beginning, "One who knows from the land...

This is also explained in the words of our Rebbe (LM II:40), beginning "Mee she'yoadai'a mai'Eretz Yisrael" - where it is explained that Tefillin, Eretz Yisrael, and Rosh HaShanah are one aspect.

Behold, the sum total of Tefillin are the aspect of Mochin Chayim [living brains]: to begin living anew each time - whether Tzadik, bainoanee (intermediate), or rasha (wicked). As long as the name Yisrael is called upon him, he must begin anew each day. This is: "Vi’attem hadvaikim BaHashem Elokaichem - chayim koolchem ha’yoam" - "You who cling to Hashem your G-d - you are all alive today" (Devarim 4:4) - said regarding the holy Tefillin. "Chayim koolchem hayoam" - "hayoam" precisely - one must renew chiyus each and every day as if beginning to live today.

This is the aspect of Tefillin shel Yad and Tefillin shel Rosh. It is brought in the Kavanos that Tefillin shel Rosh are the aspect of three Names: Ehyeh [=21] Havayah [=26] Ehyeh, which have the numerical value of Chayim [= 68] - the aspect of Mochin. And Tefillin shel Yad are the Mochin of Malchus - therefore they are three Names: Ehyeh Havayah Adnus [=65], which equal Yabok [= 112].

It is explained there that the light of Tefillin emerges through the sleep of the night, when the Mochin are renewed within emunah (the aspect of Malchus). By arising at chatzos and mourning the destruction of the Bais HaMikdash and engaging in Torah - through this, the point of Malchus-emunah, which descended during the night to all the lower worlds to extract holy sparks (the neshamos who fell through their sins, to instill in them heerhoorai (thoughts of) teshuvah and raise them and return them to Hashem) - is raised up. The Tzadikim and G-d-fearing, through Tikun Chatzos and Torah study at night, raise the point of Malchus until it ascends at dawn and sits on the left arm - its place. Then Zi'air Anpin shines into it the resheemoo of its Mochin that remained in his heart - for the essential Mochin d'Gadlus exist only during tefillah; afterward they depart, leaving only the reshimu. This is the light of Tefillin - the resheemoo of the Mochin remaining all day. At night, even the reshimu departs - therefore there are no Tefillin at night. The reshimu of Malchus's Mochin also departs at night, except that this reshimu does not depart completely - it remains in the heart: "Seemainee chachoasum al leebechuh, kachoasum al ziroa'echuh" - "Set me as a seal upon your heart, as a seal upon your arm" (Shir HaShirim 8:6).

Then in the morning, he shines the reshimu into her on the left arm - this is Tefillin shel Yad. When Z'eir Anpin sees that she already has her Tefillin - the reshimu of the Mochin - he is aroused with kinah [jealousy]: "Kushuh cheeShi'oal keenuh" - "Jealousy is fierce as the grave." Then he takes back his own Mochin - the reshimu renewed during the night - and this is Tefillin shel Rosh.

Thus: Tefillin shel Rosh is the aspect of the shining of the Mochin of Da'as (Z'eir Anpin). Tefillin shel Yad is the aspect of the shining of the Mochin of Malchus (emunah). The essential Tefillin, Mochin, and chiyus are drawn through the true Tzadeekai HaDor - the Mochin and chiyus of the entire world. Each Tzadik HaDor is the aspect of Moshe-Mashiach. Moshe is the Da'as - the Tefillin-Mochin. As our Rebbe said (LM I:38): the true Tzadik is the aspect of the river that goes out from Eden to water the Garden - "Oomeeshum yeeparraid vihayah li'arba'ah rashim" - "And from there it divides into four heads" is the aspect of the four parshiyos of Tefillin. The Mochin of Tefillin are drawn through the river from Eden, the aspect of the true Tzadik.

Tefillin shel Rosh and Tefillin shel Yad are the aspect of the Tzadik, who is the aspect of Ze'er Anpin, and Knesess Yisrael, who is the aspect of Malchus. The Mochin of the Tzadik himself are Tefillin shel Rosh; the Mochin of Klal Yisrael, into whom the Tzadik shines and whom he draws close to Hashem, are Tefillin shel Yad. Their essence is emunah, the main thing and foundation upon which everything depends, as our Sages said: Chavakuk came and established them all on one principle, "The Tzadik lives by his emunah." That is, the Tzadik must remove his Mochin; even the reshimu departs during sleep, and what remains with him is only the reshimu of the Mochin of emunah that remains in his heart, in the aspect of "like a seal upon your heart." Then, during sleep, emunah is contracted and diminished into the secret of a point, and descends to all the lower worlds.

The Tzadik must withdraw his Mochin - even the reshimu departs during sleep - and nothing remains but the reshimu of the Mochin of emunah remaining in his heart ("k'chosam al libecha"). Then during sleep, emunah contracts to a point and descends to all the lower worlds to extract sparks - the neshamos who fell through their sins. For them, the Tzadik must lower himself and withdraw his Da'as in order to instill in them complete emunah and bring them close to the holy emunah and return them to Hashem. All this is the Tzadik's "sleep" - as understood from our Rebbe's words: that when the Tzadik engages in mundane conversation and stories, this is the aspect of sleep for him. It is all for the sake of raising and lifting the world to draw them close to Hashem. Since they cannot receive from the Tzadik's Moach directly, he must withdraw his Da'as, contract himself to a point, and extract and raise them through the point of emunah alone.

Afterward, when he awakens from sleep with all the sparks and neshamos he has raised and awakened to Hashem - they must engage in Torah, tefillah, and Avodas Hashem until they merit to ascend to their place, in the aspect of Tefillin shel Yad - Kneses Yisrael sitting on the left arm. Then all the reshimu of all the Mochin of Klal Yisrael, which had departed but remained in the Tzadik's heart ("k'chosam al libecha") - he shines everything into the point of emunah that ascended with all the extractions (the neshamos of the ba’alai teshuvah whom he raised and returned to Hashem). He shines Da'as and saichel into them to strengthen them in complete emunah, so that they strengthen their avodah and do not look at the hindrances of the Baal Davar and other obstacles, but pass over everything through the strength of their emunah that was greatly strengthened through the Da'as he shone into them - the aspect of Tefillin shel Yad. Through this, yad kaihah - all the hindrances drawn from Gevuros and dinim - is sweetened. Through the strength of emunah, they pass over everything - nothing can make them fall. He shines into them the Da'as of holy emunah: knowing that Hashem is in every place and there is no obstacle in the world that cannot be broken and there is no despair in the world at all.

When the Tzadik sees that the point of emunah has succeeded and borne fruit - that it has already received Mochin and Da'as (the aspect of Tefillin shel Yad), i.e. his efforts have succeeded, having illuminated Da'as in the souls he raised and drew close to Hashem until they are strong in their emunah to stand their ground and pass over all obstacles - then the Tzadik himself is aroused with kinah for his students. Seeing that they have received true Mochin and Da'as from him, he is aroused with jealousy - in the aspect of "Umitalmidai yoser mikulam" - "From my students more than from all." Through the students in whom he shone the Moach and Da'as of holy emunah (Kneses Yisrael is the aspect of Tefillin shel Yad), he is aroused with jealousy and remembers: "Where are my own Mochin?" Then he takes back the reshimu of his Mochin that had departed during sleep - and receives this reshimu renewed with wondrous novelty. This is Tefillin shel Rosh.

As explained in our Rebbe's words elsewhere: first the Tzadik lowers himself to draw close souls, and afterward he returns to his level with added illumination. From these two aspects - the Tzadik's own Mochin and the Mochin of emunah that he instills in Kneses Yisrael - are drawn Tefillin shel Rosh and Tefillin shel Yad for each and every individual, for every aspect includes all aspects.

This is: "Lam'natze'ach l'Dovid l'hazkir" (Tehillim 70:1) - "l'hazkir" - to remind himself, as Rashi explains there: a parable of a king who was angry at his flock... afterward he returned the flock... That is: first the Tzadik reminds Yisrael to return to Hashem; then, when he sees that his prayer and toil have succeeded and he has returned Yisrael to Hashem - then he reminds himself. This is Tefillin shel Rosh - the aspect of zikaron.

Therefore the Mochin of Tefillin shel Rosh are the aspect of Ehyeh Havayah Ehyeh, which have the numerical value of Chayim. For Ehyeh is the aspect of ibur [gestation], as explained in the Kavanos. As explained in the words of our Rebbe in the Torah "Kera es Yehoshua" (LM I:6): Ehyeh is the aspect of teshuvah - "Ana zamin l'meihevei" - "I am preparing to become." Before teshuvah, one has no havayah [existence/being] at all. Only when one begins to do teshuvah is he in the aspect of Ehyeh - "Ana zamin l'meihevei" - he begins to prepare himself to have being in the world.

One must do teshuvah upon teshuvah. Even a Tzadik who has already done complete teshuvah must do teshuvah each time regarding his previous hasagah [perception] - for each time he comes to a new hasagah. Then he does teshuvah - the aspect of Ehyeh - upon yesterday's hasagah, for he had materialized the loftiness of Hashem's G-dliness. This is the aspect of Shabbos - the World to Come, which is entirely Shabbos, entirely teshuvah.

Thus the true Tzadik is always in the aspect of Ehyeh - for each time he comes to new Mochin, beginning to perceive Hashem with new perception, which is the long life of living anew each time. Each day he is in the aspect of Ehyeh - "Ana zamin l'meihevei" - as if he has not yet begun to live at all and has had no havayah in the world. Only now does he begin to live and prepare himself to have being. This is Ehyeh.

Therefore the Tefillin, which are the aspect of the long life of the Tzadik who begins each time to live anew with new mochin, are the aspect of the three Names Ehyeh-Havayah-Ehyeh, whose numerical value is Chayim, life. Each day the person is first in the aspect of Ehyeh, the aspect of ibur, "ana zamin l'mehevei" - I am prepared to come into being - beginning to live with new mochin and new vitality as though he had not yet had any havayah or life at all. Afterwards, through this, complete new mochin are drawn to him, which are the aspect of Havayah, for Havayah is the aspect of the mochin as explained in the Kavanos. Immediately after he merits receiving these new mochin, which are his life, he withdraws them again; only a reshimu remains. Then he again begins to cleave to Hashem and yearn for Him, so that he may merit still greater and greater new mochin. This is the second Ehyeh, again "ana zamin l'mehevei." Thus the order is Ehyeh-Havayah-Ehyeh, for he always remains in the aspect of Ehyeh. As soon as he receives the mochin, the aspect of Havayah, he immediately begins again to yearn for Hashem in the aspect of Ehyeh, as though he had not yet had Havayah at all - and so forever. Therefore these three Names equal Chayim, because this is the essence of life and long life: beginning to live anew each time.

But the Mochin of Kneses Yisrael, the aspect of Tefillin shel Yad, are Ehyeh-Havayah-Adnus. They too must begin anew every day in the aspect of Ehyeh, "I am ready to become." Afterward they receive their Mochin, the aspect of Havayah. But when their Mochin depart, they remain in the aspect of Adnus, which is Malchus and emunah: they believe in Hashem, that He is Master of all. This level of Adnus, the level of emunah, must always remain, for this point never departs. There must remain a reshimu of the Mochin of emunah so that they can strengthen themselves in their avodah. The entire renewal of the Mochin of the general people is mainly so they should remain with strong emunah, for this is their essential chiyus and the foundation of everything. Therefore their reshimu remains as Adnus, the point of emunah.

But the Mochin of Tefillin shel Rosh - the Tzadik's own Mochin - remain in the aspect of Ehyeh: he merits the true long life of beginning anew each time. This is Ehyeh Asher Ehyeh - teshuvah upon teshuvah. Each time he begins to live anew in the aspect of Ehyeh. "Ehyeh" is the aspect of "Ana zamin l'meihevei" - beginning to live and receive new Mochin, the aspect of Tefillin. "Asher" is the aspect of letters of "Rosh", the aspect of the Mochin, the aspect of Havayah. Then he returns to Ehyeh - yearning to receive even greater new chiyus and Mochin. Thus Ehyeh Asher Ehyeh is the aspect of Ehyeh Havayah Ehyeh, the aspect of Tefillin. This Name was revealed to Moshe at the time of Yetzias Mitzrayim - the aspect of Tefillin.

Similarly, each individual must draw these two aspects of Mochin upon himself. At times one must draw Mochin that actually shine in his mind, the aspect of Tefillin shel Rosh. But afterward, when the Mochin depart, he must at least leave within himself the reshimu of emunah in his heart, the aspect of Tefillin shel Yad, "like a seal upon your heart," so that he should not fall from his level when the light departs. This is why the Tefillin shel Yad is placed first and removed last: one must always begin with emunah and end with emunah. Even when the revealed Mochin shine, they must be bound to emunah; and when they depart, the point of emunah must remain, for through it one begins again.

This is the aspect of Tefillin of Rashi and Tefillin of Rabbainu Tam. It is explained in the Kavanos that Tefillin of Rabbainu Tam are far loftier Mochin, where the Gevuros [judgments] emerge before the Chassadim [kindnesses] - the order of Tefillin of Rabbainu Tam: Yud-Kei-Kuf-Vav (the aspect of Kadeish, V'hayah ki yevi'acha, V'hayah im shamoa, Shema). Tefillin of Rashi are Havayah in proper order - Chassadim before Gevuros.

For at first it arose in Hashem's thought to create the world with Middas HaDin [the Attribute of Justice] alone. He saw the world could not endure and He placed Middas HaRachamim [Mercy] first, combining it with Din: "Aileh toaldoas hashamayim viha'aretz biheebar'am bi'yoam asoas Hashem Elokim eretz vishamayim" (Beraishis 2:4).

The Yetzer HaRa and the Sitra Achra are drawn from the Gevuros and Dinim originating in the initial Tzimtzum of the Chalal HaPanoy [Empty Space]. Breaking the Yetzer HaRa comes from Middas HaRachamim that was combined with Din - giving power to break the Yetzer HaRa and transform it to holiness. This is what the Tzadikim do: transform Din to Rachamim.

At first Hashem wanted the world to be created with the attribute of Din alone, so that man would overcome the Yetzer HaRa by his own power, without assistance from above. Then He saw that the world could not endure, so He placed Rachamim before Din and joined the attribute of mercy to it. This means that He prepared mercy and heavenly help so that a person could stand against the Yetzer HaRa. This is what our Sages said: every day a person's Yetzer overpowers him, and if Hashem did not help him he could not withstand it. The daily overpowering of the Yetzer is the arousal of Din from the first thought, but Hashem in His mercy immediately places Rachamim before Din and gives assistance. This is the world's endurance.

However, there are great Tzadikim who do not need heavenly assistance. Hashem conducts Himself with them initially with Middas HaDin, and they withstand all trials, enduring all manner of suffering and troubles drawn from Din, and remain steadfast. As it says about Avraham and the Avos: "HaElokim asher hishalchu avosai lefanav" (Beraishis 48:15) - "HaElokim" precisely is the aspect of Middas HaDin, walking on his own without heavenly assistance, as Rashi explains in Parshas Noach.

This is the suffering of the Tzadikim: "Hashem Tzadik yivchan" - "Hashem tests the righteous" (Tehillim 11:5) - like a flax worker: the better his flax, the harder he strikes it (Beraishis Rabbah 32). "Ki es asher ye'ehav Hashem yochiach" - "Whom Hashem loves, He rebukes" (Mishlai 3:12). They sweeten the Din at its root in the initial thought. They believe and know that the suffering and Dinim themselves are great goods. Through this they merit to ascend and be included in the initial thought.

This is the aspect of Rabbi Akiva, whose flesh was combed with iron combs. Moshe Rabbainu asked, "This is Torah and this is its reward?" Hashem answered him, "Be silent; thus it arose in the thought." For the sufferings of such Tzadikim, like Rabbi Akiva and his companions, are drawn from the first thought in which Hashem desired to create the world with the attribute of Din, so that they would merit to stand in the test without assistance from above and thereby be included in the first thought. But Hashem saw that the world could not endure, so He placed Rachamim first and joined it to Din; then everyone has strength to break the Yetzer HaRa through heavenly assistance, the aspect of Rachamim. Great Tzadikim like Rabbi Akiva and his companions, however, serve Hashem according to what arose in the first thought, with Din alone: they suffer all kinds of afflictions and stand firm through all tests and accusations.

For the essential Din is drawn from the initial Tzimtzum of the Chalal HaPanoy. As explained in the Torah "Bo el Paroh" (LM I:64): the Chalal HaPanoy is the aspect of the questions that cannot be answered. But the great Tzadik - the aspect of Moshe - can enter even these questions, the Chalal HaPanoy. This is the Tzadik ascending to the initial thought - the beginning of the Tzimtzum, the root of Din - and withstanding the trial there, enduring all suffering and Dinim. Through this he merits to perceive the secret of the Chalal HaPanoy: that even there, Hashem is concealed and hidden in a wondrous and awesome manner that cannot be grasped, as written there.

This is the aspect of Tefillin of Rabbainu Tam - loftier Mochin where Gevuros precede Chassadim - drawn from these higher Tzadikim. Hashem conducts Himself with them through the initial thought. They merit to be included in the initial thought and sweeten everything at its root. This is "Gevuros before Chassadim": they can receive the Gevuros themselves before Chassadim - the conduct of the initial thought - for they merit even through Middas HaDin itself, having endured great suffering and been tested.

But in the Tefillin of Rashi the Chassadim precede the Gevuros. This is the aspect of placing the attribute of Rachamim before Din and joining it to Din, which is the essential conduct of the entire world. Therefore the main Tefillin are Rashi Tefillin, worn by most of the world, because the world's essential conduct and survival are only through this level. Yet one who wants to sanctify himself with added holiness must also wear Tefillin of Rabbainu Tam, in order to receive illumination from the higher Tzadikim mentioned above, who merited to ascend to the first thought and sweeten all Dinim at their very root. From them we can receive additional holiness. Therefore anyone who wants to draw himself closer to Hashem and bring upon himself added holiness should wear Tefillin of Rabbainu Tam, as our Rebbe warned his people to do, because everything depends on receiving from these higher Mochin as well.

Therefore our Rebbe instructed his followers to wear Tefillin of Rabbainu Tam. For all distancing from Hashem comes from the Yetzer HaRa whose root is in Middas HaDin drawn from the Chalal HaPanoy. The essential additional holiness is drawn through Tefillin of Rabbainu Tam - from the Tzadikim who ascend to the root of Din in the Chalal HaPanoy and sweeten everything at its root. Through this, power is drawn for all who are far away to break and nullify the Yetzer HaRa drawn from there.

Therefore now, in the Ikvesa d'Meshicha [the heels of Mashiach's footsteps], at the end of the galus, one must be very careful to wear Tefillin of Rabbainu Tam, as all the true Tzadikim of our days urged. For now the Baal Davar has strengthened exceedingly - seeing that his end is near, he exerts all his power, like two men wrestling: when one sees he is about to fall, he rallies with all his strength to topple the other. As the wise man said: "There is no warrior like the desperate one."

The galus is the aspect of ibur [gestation]; leaving the galus is the aspect of laidah [birth]. As with Geulas Mitzrayim, which is called birth: " Oomoaldoasayich bi'yoam hooledess oasuch" (Yechezkel 16:4). And regarding the final Geulah (redemption): "Kee chalah gam yaldah Tziyon es baneha" - "For Tziyon has travailed and also given birth to her children" (Yeshayah 66:8). Therefore at the end of the galus, the galus intensifies - as in Mitzrayim: "Oomai'az bassee el Pharoah lidabair bishmecha haira la'am hazeh" (and since I came to Pharoah to speak in Your Name he did evil to this nation) - "Tichbad ha'avodah" (make heavier the work, Shemos 5:22-23). This is keeshoy holadah [difficult labor] - "Vayihee ke hikshah Pharoah l'shalcheinu" (and it was when Pharoah hardened from sending us, Shemos 13:15).

All the suffering endured now at the end of this final galus are the aspect of chevlai laidah [birth pangs]: "Kimoa harah sakreev laledes tachil tiz'ak bachavaleha." The essential intensification of the galus is that the Baal Davar strengthens mightily over the souls of Yisrael to distance them from Hashem. This is the essential galus - the suffering of the nefesh. Beyond this, everything is hevel. The essential trouble is that he introduces kefiros and apikorsus into the world. As our Rebbe said: "A great apikorsus is going through the world." As we see with our own eyes - never was there such apikorsus in Yisrael as now, when the brazen ones among the nation teach the youth their wisdoms and their languages.

All this intensification of the Baal Davar is the aspect of Chevlai Mashiach, the aspect of chevlai laidah. All his power derives from the root of Din in the Chalal HaPanoy. Therefore now the only power to stand against him is through the great true Tzadikim who can enter the Chalal HaPanoy and sweeten the Din at its root - nullifying all the power of the Yetzer HaRa of all the world's inhabitants drawn from there. Therefore each person must be careful to wear Tefillin of Rabbainu Tam - drawn from the Mochin of these great Tzadikim - to receive power from them to break the Yetzer HaRa that is strengthening so greatly now.

For the essential keeshoy holadah derives from Amalek, as understood from our Rebbe's words (LM I:135) on the verse "Vay'shasef Shmuel es Agag" - how Shmuel cut Agag into four, through which the womb of the woman with keeshoy holadah was opened. Amalek is the aspect of the kefiros and apikorsus drawn from the Chalal HaPanoy. Therefore he is called "Raishis" - "Raishis goyim Amalek" (Bamidbar 24:20) - for the Chalal HaPanoy preceded the world (without it there would be no place for creation). From there comes the kelipah that precedes the fruit. Therefore Amalek is called Raishis - his power from the Chalal HaPanoy that preceded the world.

This is the firstborn right of Eisav, who is Amalek - from the kelipos drawn from the Chalal HaPanoy that preceded the world. Therefore Yaakov strove to take the bechorah from Eisav - for in truth Hashem preceded everything: He fills all worlds and surrounds all worlds, and He Himself created the Chalal HaPanoy for the sake of creation. Through their emunah in Hashem who preceded everything, Yisrael pass over all the wisdoms and kefiros and apikorsus that come from the Chalal HaPanoy - believing that even within the Chalal HaPanoy itself, Hashem is concealed. He preceded everything. Therefore Yisrael are called Ivri'im - through their faith in the G-d of the Ivri'im, they pass over all the wisdoms that come from the Chalal HaPanoy. Therefore Yisrael are truly the firstborn: "B'ni bechori Yisrael" (Shemos 4:22).

Yaakov took the bechorah from Eisav. Initially the bechorah had to be with Eisav - for the kelipah precedes the fruit, and his firstborn right derived from the Chalal HaPanoy that preceded the world. But Yaakov, through his emunah, merited to pass over the Chalal HaPanoy and believe and be included in Hashem who preceded everything. Afterward he nullified Eisav's bechorah (the aspect of Raishis goyim Amalek) and took it for himself, until his offspring were all called bechorim: "B'ni bechori Yisrael."

This is why specifically the plague of the firstborn came at the time of Yetzias Mitzrayim, and then the firstborn of Yisrael were sanctified. This is the essence of Yetzias Mitzrayim. All exiles, which are included in Galus Mitzrayim, are drawn through the contamination of Amalek, the essential contamination of the serpent, "Amalek, first of the nations," from whom all four kingdoms receive, as our Rebbe taught in "Mishra d'sakina" (Likutay Moharan I:30). The minister of Mitzrayim is also Edom, Eisav, as brought. The hardness and heaviness of Paroh's heart, by which he refused to let Yisrael leave, came from the apikorsus and kefiros attached to him, drawn from the Chalal HaPanoy, the aspect of Amalek. As our Rebbe explains there on "Come to Paroh, for I have hardened his heart," Paroh is the aspect of the Chalal HaPanoy, from which the heaviness of his heart was drawn. Therefore Hashem struck the firstborn of Mitzrayim in order to subdue the firstborn-power of the Sitra Achara, drawn from Eisav's claim to the bechorah and from the kefiros of the Chalal HaPanoy that precede revealed knowledge, and to sanctify the firstborn of Yisrael, who receive from Yaakov's bechorah, from emunah that passes beyond those questions.

Through this, Yisrael left Mitzrayim (the aspect of birth). Then the firstborn were sanctified to be given to the Kohen - who receives his holiness from the holy elder, the aspect of z'kan (beard of) Aharon - Tikunay D'ikna drawn through the Blind Beggar who was included in the Ain Sof that preceded everything (where the whole world does not amount to the blink of an eye). This sanctifies the firstborn - first birth - drawing the holiness of bechorah of Yisrael, which is emunah. "Viha'avarta kol pettehr rechem LaHashem" - "Viha'avarta" precisely - through the holiness of the firstborn, one passes over the Chalal HaPanoy via emunah.

Therefore the parshiyos of Tefillin speak of Yetzias Mitzrayim, the holiness of the firstborn, and emunah - for they are all one. Through emunah one passes over all the wisdoms from the Chalal HaPanoy. This is the aspect of Yetzias Mitzrayim, the aspect of holiness of the firstborn. From there come the essential Tefillin - the renewal of Mochin and chiyus. The essential renewal of Mochin and chiyus is received through emunah - the essential life: "Bi'or pnai melech chayim" (Mishlai 16:15). Through emunah in Chidush HaOlam [the Creation of the world] - that Hashem created everything as He willed, yesh mai'ayin hamuchlat [something from absolute nothing] - just as He renewed the world from absolute nothingness, so too He renews now in His goodness each day, constantly, Ma'aseh Beraishis. The essential daily renewal of Ma'aseh Beraishis is through Chochmah: "Koolam biChochmah aseesa" (Tehillim 104:24) - the new Mochin drawn each day to recognize His light anew. "Oovitoovoa mechadesh bichol yoam tamid ma'aseh Beraishis" - "Ain tov ela Torah, ain tov ela Tzadik" - the true Tzadik merits new Torah perception and Da'as each day, through which Ma'aseh Beraishis is renewed. From there: the essential Tefillin.

For in truth it is all one. The birth of a Jewish nefesh, and the nullifying of the physical difficulty of childbirth, are literally the aspect of Yetzias Mitzrayim, which is the aspect of birth, after Hashem nullified the difficulty of birth through the killing of the firstborn of Mitzrayim. This is the verse, "And it was, when Pharaoh hardened himself to send us away, Hashem killed every firstborn in the land of Mitzrayim" (Shemos 13:15). At Yetzias Mitzrayim, which was the aspect of birth, the holy emunah was revealed - the emunah of Chidush HaOlam, that Hashem created and renews the world - and this was the main revelation then, through all the awesome signs and wonders that Hashem performed for us. Pharaoh king of Mitzrayim, whose nurture is from Edom-Amalek, the kefiros of the Chalal HaPanoy, wanted to hold Yisrael back in exile; this itself is the difficulty of birth. His main opposition was against the great revelation of emunah that Moshe revealed, the emunah of Chidush HaOlam. Therefore Hashem struck their firstborn, who are drawn from the firstborn of the Sitra Achra, the kefiros that are drawn from the Chalal HaPanoy. So too at an actual birth, when a Jewish nefesh is to be born: every Jewish nefesh is a new revelation and a new da'as with which to recognize the One Who spoke and the world came into being. Rabbainu taught that HaKadosh Baruch Hu never does the same thing twice. Even with reincarnated souls, the exact same soul does not return a second time as it was at first; rather this neshamah combines with this ruach, or this nefesh with this ruach, and so forth, so that each case is a completely new matter. Thus, every time a Jewish nefesh is born, a new intellect is born, for the essential vitality and nefesh is the saichel, the neshamah and life-force - "Nishmas Shakai tevinem" (Iyov 32:8). A new nefesh, a new saichel, is drawn into the world so that it may merit to recognize Hashem with a new knowledge and recognition.

Each new Jewish nefesh that is born is a new revelation and new Da'as to recognize the One who spoke and the world came into being. For Hashem never does the same thing twice - as our Rebbe said: even reincarnated neshamos do not return identically, for Hashem never repeats. Each birth is the aspect of a new saichel to know Hashem with new knowledge. In each generation His G-dliness is revealed with new recognition. For this Hashem "troubles Himself" from generation to generation - to purify the neshamos more and more from the serpent's contamination. "Zeh Shmi l'olam v'zeh zichri l'dor dor" - "L'dor vador yeshabach ma'asecha."

Therefore whenever a new nefesh comes into the world, which is the aspect of a new saichel and new knowledge with which to recognize Him yisburach and to reveal His emunah more in the world, in the aspect of "Dor l'dor y'shabach ma'asecha" - "Generation to generation will praise Your deeds" (Tehillim 145:4), then the contamination of Amalek, which is the contamination of the serpent, is aroused against this. It wants to obstruct the birth, Heaven forbid, and from this comes, Heaven forbid, the aspect of difficult childbirth. For the main difficulty of childbirth is through the contamination of the serpent, which is the sin of Adam HaRishon; then it was decreed, "Bi'etzev taildee banim" - "In pain you shall bear children" (Beraishis 3:16). This is what Rabbainu, of blessed memory, said: that Mizmor L'Sodah is a segulah for a woman having difficulty giving birth, to say it for her. For Mizmor L'Sodah speaks of emunah, as it says, "D'u ki Hashem Hu Elokim" - "Know that Hashem is God" (Tehillim 100:3), and it concludes, "V'ad dor vador emunaso" - "and His emunah is to every generation." For the essence of emunah is renewed and strengthened from generation to generation through the renewal of the neshamos, which are the aspect of new intelligences in the recognition of His Elokus yisburach. Therefore through this the difficulty of childbirth is nullified, for the essence of the nullification of difficult childbirth is through emunah. Therefore the main thing is tefillah, as all Yisrael are accustomed to increase in tefillah for a woman having difficulty giving birth, because tefillah is the aspect of emunah; through this the difficulty of childbirth that comes from Amalek is nullified. Amalek is the aspect of kefiros, and he wants to prevent, Heaven forbid, the birth of a new nefesh through which the emunah of Chidush HaOlam would be revealed more, as mentioned above. This is the aspect of the holiness of the firstborn, for the main thing is the first birth, when the main renewal takes place, and then Amalek is aroused most strongly. Therefore one must sanctify the firstborn and give him to the Kohen, and so forth, as mentioned above; through this one subdues the firstborn of the Sitra Achra, which is the aspect of Amalek, as mentioned above. This is the aspect of "Milchamah LaHashem ba...

"Milchamah LaHashem ba'Amalek midor dor" - "midor dor" precisely - he intensifies in each generation. He is an old and foolish king, not wanting the renewal of Mochin and chiyus that comes through the renewal of neshamos each generation. He denies Chidush HaOlam. Therefore the parshiyos of Tefillin begin with birth - "Kadesh li chol bechor" - for birth is the aspect of the renewal of Mochin and chiyus, the aspect of Tefillin: to renew one's brain and chiyus each day, beginning Avodas Hashem anew each day.

Therefore now, at the end of the galus - when the Baal Davar intensifies exceedingly (the aspect of the contamination of the serpent, Haman-Amalek, Chevlai Mashiach is the aspect of chevlai laidah, the aspect of keeshoy holadah) - the birth pangs and difficult labor are now far heavier than at Geulas Mitzrayim, because now the final Geulah will come - a complete Geulah with no galus after it. Then the serpent's contamination will be completely nullified, all Yisrael will return to Hashem in truth forever, until we merit Techiyas HaMaisim, when the world will be renewed: "Bila hamaves lanetzach" - "Death will be swallowed up forever" (Yeshayah 25:8). Then we will live long, eternal life is the aspect of Tefillin, the aspect of Aitz HaChayim.

Because the Baal Davar sees his end approaching, he intensifies exceedingly. His essential strategy is to make Yisrael fall into spiritual ziknah [old age / exhaustion]: as if we have already grown old in this long galus of so many hundreds of years, and there is no more hope. He causes each individual to fall into this ziknah: as if one has already aged in his deeds and can no longer return. But the essential Geulah depends on teshuvah, as the Zohar HaKadosh says: "This matter depends on nothing but teshuvah."

We pray: "Al tashleechainu li'ais ziknah, kichloas koachainu al ta'azvainu" - "Cast us not away in the time of old age; when our strength fails, forsake us not" (Tehillim 71:9) - that we should not fall into the ziknah of the Sitra Achra. The Baal Davar (Haman-Amalek) is called an old and foolish king - denying Chidush HaOlam. From this denial comes the ziknah of the Sitra Achra - as if the physical world is old and aged from long ago. The serpent said to Chavah: "Min ha'aitz achal uvara es ha'olam" - "From the Tree He ate and created the world" (Rashi, Beraishis 3:5) - denying Chidush HaOlam. Through this, death was decreed - the opposite of long life.

The elders who lack completeness - who do not add holiness and da'as each day - give strength to these kefiros (the aspect of the metzach hanachash [forehead of the serpent], as in LM II:4). Since they do not add holiness and give foothold to the ziknah of the Sitra Achra, the kefiros of the serpent's forehead - denying Chidush HaOlam - are strengthened. All these kefiros, from which the essential Yetzer HaRa intensifies now at the end of the galus, derive from the Chalal HaPanoy - from which come all the questions of the philosophers that cannot be answered, all the apikorsus and kefiros, and the root of all evil desires. For the root of all evil desire is ail acher - kefiros, as our Rebbe explained.

Therefore those elders who lack shlaimus, who do not add holiness and da'as every day, give power, Heaven forbid, to these kefiros, the aspect of the serpent's forehead, as explained in the Torah "Oovi'Yoam HaBikurim vi'es HaOrvim [On the Day of the First Fruits and the ravens]" (Likutay Moharan II:4). They are one aspect: since they do not add holiness, and they give hold to the old age of the Sitra Achra, the kefiros of the serpent's forehead are strengthened - kefiros that deny Chidush HaOlam, which itself is the old age of the Sitra Achra. All these kefiros, from which the Yetzer HaRa derives its main power at the end of exile, are drawn from the Chalal HaPanoy, from which come all the questions of the researchers and philosophers that cannot be answered, and from which all their apikorsus and denial are drawn. From there come all the evil inclinations of all human beings, for the root of every Yetzer HaRa is the aspect of "ail achehr," denial of Hashem - specifically the kefiros of the Chalal HaPanoy. Therefore one must be careful to don the Tefillin of Rabbainu Tam, which are the mochin drawn from the Tzadikim who can enter there, into the first tzimtzum of the Chalal HaPanoy, sweeten the din at its root, and reveal His G-dliness there. They make known to people His mighty acts: that even the Chalal HaPanoy and all the questions and kefiros themselves are drawn from Hashem Himself, for He gives life to all. It is impossible to know Him except through the absence of knowledge that precedes knowledge - the very questions of the Chalal HaPanoy, the aspect of the withdrawal of da'as, the withdrawal of His light from there, so that there could be room for the creation of the world and for the revelation of His G-dliness in the world, as explained at length in "Bo el Pharaoh.

Therefore one must place emunah before the world - this is the essence. Through this, one breaks the kelipah that precedes the fruit (the aspect of the Chalal HaPanoy that preceded the world). Through emunah, one passes over everything. This is also the ma'abarta of Tefillin - through Tefillin (the aspect of renewal of Mochin merited through emunah), one passes over everything. When one is strong in emunah for many years, serving Hashem through emunah alone, one merits afterward to know and perceive Hashem with a wondrous knowledge that comes through emunah - in the aspect of matei viloa matei [reaching and not reaching]. This is "Lachazoas binoa'am Hashem oolivakair biHaichaloa" - "To gaze at the pleasantness of Hashem and to visit His Sanctuary" (Tehillim 27:4) - which Dovid HaMelech requested all his days.

Therefore our essential hope now - to leave this bitter galus, to nullify the keeshoy hoaladah of the Geulah (intensifying now collectively and individually for each person seeking the holy path) - rests on the power of the Tzadikim, the Mochin of Tefillin of Rabbainu Tam (very great Mochin). Therefore now one must be especially careful to wear Tefillin of Rabbainu Tam - to hasten the Geulah collectively and individually, speedily in our days. Each person must merit the redemption of his soul from this bitter galus of havlai olam hazeh. One must endure actual chevlai laidah and keeshoy holadah, especially in the beginning - crying many cries and groans of "Ach!" and "Avoi!" and many turns and twists - before meriting to give birth to the holiness of one's nefesh and redeem it from galus. May it be fulfilled speedily: "Rani akarah lo yaladah" (Yeshayah 54:1); "Ha'ani ashbir v'lo olid... ki chalah gam yaldah Tziyon es baneha" (Yeshayah 66:9) - speedily in our days, Amen.

This is why "Uva l'Tziyon Go'el" is juxtaposed to Mizmor "Ya'ancha". It is explained in the Kavanos that Mizmor Ya'ancha is recited to give birth to the Mochin and shefa and draw them into this world. Therefore there are seventy words in Mizmor Ya'ancha - corresponding to the seventy cries the woman in labor must cry before giving birth.

The Geulah is the aspect of birth, which comes after chevlai laidah, the aspect of Chevlai Mashiach. The chevlai laidah are seventy cries - for the essential birth is the birth of the Mochin: to renew one's avodah and awaken from sleep (the aspect of ibur). Therefore they are seventy cries - corresponding to the seventy faces of Torah is the aspect of the totality of Mochin that must be birthed and drawn, to awaken from one's sleep and fall, to regain all the seventy faces one has lost, and to begin living anew. This is the essential Geulah, individually and collectively. "Oova liTziyon Goa'el oolishavai fesha biYaakov" - "oolishavai fesha" precisely is the aspect of the ba’alai teshuvah who renew the days that passed in darkness, the aspect of renewal of chiyus: "Hasheevainoo Hashem ailecha vinashuvah, chadaish yamainu kikedem." After Mizmor Ya'ancha (the aspect of chevlai laidah), we say "Uva liTziyon Goa'el" - speedily in our days, Amen.

Therefore Tefillin must be written on the hide of a kosher animal specifically (Shulchan Aruch, Siman 32, Se'if 12). For the hide [or] is the aspect of the medameh [imaginative faculty] - the external garment of the intellect. There are Nefesh, Ruach, Neshamah - the three inner lights - the three Mochin. Corresponding to them are three kailim [vessels]: flesh, sinews, and bones. Over them all is the hide that covers - chitzoniyus d'chitzoniyus [the externality of externality], katnus d'katnus [the smallness of smallness].

(As explained at length in Aitz Chayim, Sha'ar HaChashmal, regarding the hide, the Chashmal, and Nogah - the aspect of the Tree of Knowledge of Good and Evil. They are all one category and draw sustenance from each other. There the essential work of birur [refinement] takes place - to purify the hide from the grip of the kelipos. The essential refinement is of Kelipas Nogah, the aspect of Tree of Knowledge of Good and Evil, the aspect of the hide that garments the entire body. Its purification is through the Chashmal - to transform "kasnos or" [garments of hide, with Ayin] into "kasnos or" [garments of light, with Alef].)

This hide - the external vessel of the body - corresponds to the medameh - the external power of the intellect. The medameh is the animalistic power, the life-force of the animal aspect within man. It is the externality of the intellect. There, in the medameh, is where the essential birur takes place. As the medameh is purified, so one merits emunah - which is the ultimate completeness of the medameh's rectification, as explained in "Tik'u 3" (LM II:8) and above in Hilchos Tzitzis: the essential emunah resides in the medameh.

This is the aspect of Dovid as the fourth leg of the Merkavah - the fourth letter of the Name - the aspect of the Shin of three heads and the Shin of four heads. The first three letters is the aspect of tlas avahan [three Patriarchs], the aspect of the three Mochin, the aspect of Shin of three heads. Dovid is the aspect of the final letter of the Name, the aspect of Malchus/emunah - corresponding to the rectification of the medameh, the aspect of the Shin of four heads.

The essential confusion of the medameh - which includes all foreign thoughts, evil fantasies, philosophical inquiries, questions, kefiros, apikorsus, and all varieties of thoughts that confuse and distort a person away from Hashem and from true Tzadikim - all this comes from an unpurified medameh, from the Chalal HaPanoy where all the kelipos take hold, and their primary grip is in the medameh (the aspect of the Tree of Knowledge).

Therefore Sifrai Torah, Tefillin, and Mezuzos are written on hide specifically - to purify the medameh and merit complete emunah. The essential purification of the medameh is through Ruach Nevuah [the spirit of prophecy], the aspect of the totality of Torah, as in "Tik'u." This is the aspect of the totality of writing STA"M [Sifrai Torah, Tefillin, Mezuzos], the aspect of the Torah's parshiyos, the aspect of Ruach Nevuah. Therefore they must be written on hide.

They must be written on the hide of a kosher animal specifically - for the animal itself is the aspect of the medameh, and the hide of an animal is the aspect of the ultimate chitzoniyus d'chitzoniyus of the medameh. There the essential birur takes place through writing Tefillin and Sifrai Torah. For Tefillin are such great Mochin that they have the power to purify and rectify the very lowest externality of the medameh. The greater the Tzadik, the more he can purify the lowest and most external levels. Through this, all worlds are rectified, all sparks and all fallen neshamos are elevated.

This is the aspect of the holy elders of the story: the youngest of them remembered the cutting of his umbilical cord - the beginning of katnus. To remember what happened then is the aspect of the purification of the hide, which is the connection between mother and child through the navel - only hide. For the chain of all worlds, from world to world, proceeds from the navel downward, as explained in Aitz Chayim (Sha'ar HaNekudim) - each lower world begins at the navel of the upper world (Netzach-Hod-Yesod is the aspect of the "legs" of the upper world, from which the lower world receives its chiyus). Therefore Hashem created the physical reality that the fetus is connected via the navel to its mother - for the chain from generation to generation begins from the navel downward.

Therefore the essential drawing of Mochin from the holy elders comes through the youngest elder (the aspect of the first from below upward) who remembered the cutting of the navel. From there the essential revelation of Mochin and the chain of worlds flows downward - the aspect of the retzuos of Tefillin that extend to the navel.

Yet in truth, although we receive light only from the navel downward (through the youngest elder), all the Mochin and chiyus we receive are drawn only through the power of the highest elder - the Blind Beggar (the aspect of the Baby). For it is impossible to fashion kailim to receive the light below without extremely exalted holiness and very lofty light. As our Rebbe said in "Mishra d'Sakina" (LM I:30): perception of G-dliness can only be received through many contractions, from cause to effect, from a higher intellect to a lower intellect. The lower a person's level and the sicker his soul, the greater the Rebbe he needs - a craftsman and healer able to fashion kailim to place within him perceptions of G-dliness.

As explained in Aitz Chayim (Sha'ar HaNekudim): the light of the kailim is drawn specifically from a very high place. The higher the source of the light received by the kailim, the less shevirah [breakage] occurs - for the higher the light, the more it can contract itself and introduce light gradually, in measured doses, in the aspect of matei viloa matei, ratzo vashov, in a wondrous and awesome manner. This is Olam HaTikun drawn from Atik - the root of all the elders.

Therefore the highest elder was blind - no histakulus [gazing] at this world at all; this is the aspect of tikun ha'ainayim. From him all elders draw - the eight parshiyos of Tefillin - down to the youngest elder who remembered the navel-cutting, through whom the essential Tefillin light is drawn to us. As in Aitz Chayim (Sha'ar HaNekudim): the light of the eyes is revealed from the navel downward - the Oros HaNekudim descended from the eyes, received lights from the sheeboaless [channel] of the beard, and were revealed from the navel downward - the beginning of kailim formation. The essential purpose of kailim formation is the aspect of fashioning vessels and contractions to perceive Hashem.

This elder who sanctified his eyes and sealed them from the sight of this world is the aspect of the rectification of pigam ha'ainayim [damage to the eyes], the aspect of the damage of all sins in the Torah (the aspect of Sheviras HaKailim). For all sins come through pigam ha'ainayim: "V'loa sasooroo acharai livavchem vi'acharai ainaichem" (Bamidbar 15:39). As our Sages said (Yerushalmi Berachos 1): "Leeba vi'aina trai sarsoorai di'avairah" - "The heart and the eye are two agents of sin." Therefore this elder who sanctified his eyes is the aspect of the essential rectification of Sheviras HaKailim. He is the highest elder, the aspect of Atik, through whom the essential tikun comes.

Therefore the essential Tefillin are on the hide - chitzoniyus d'chitzoniyus, the ultimate barrier between being and being, between world and world. Through the pores of the hide, light breaks through from world to world. We write the holy parshiyos of Tefillin - the holy and awesome Names, 42 Azkaros - on physical animal hide. We draw light from the most exalted height down to the most physical kailim (the aspect of chitzoniyus d'chitzoniyus is the aspect of the hide). Through this specifically, we can receive the light of perceiving G-dliness gradually and in measure - by rectifying the physical medameh so that complete emunah can be implanted even within it. This is the essential holiness of Tefillin received from the highest elder who encompasses all elders and all Mochin of Tefillin, and who rectifies everything.

Therefore the hide must be from a kosher animal or wild beast specifically - from a species permitted for consumption - even from nevailos and treifos of those species - as long as it is not from an impure species. Also, the hide must be processed lishmah [for the sake of the sanctity of Tefillin]. For one cannot receive the light of the holy Mochin of Tefillin unless the hide of the body is completely processed - with no grip and not even a whiff of any desire in the world remaining.

This is what our awesome Rebbe expressed precisely in his holy conversations: one must process the body like a hide that is processed well, until it can be turned over and seen with the eyes to be completely clean. He also said: there are great people who have broken bodily desires, but the body is still like processed hide that retains some bad odor. Rather, one must refine and process the body until not even a trace of any desire remains.

This is the refinement of the body - the processing of the hide (the aspect of the medameh, Nogah - the source of all desires). Through this they merit complete Mochin and complete emunah in ultimate perfection. Fortunate are they! But the common people who do not merit to refine the body to this degree - even complete Tzadikim do not all merit such refinement - their essential tikun is through closeness to true Tzadikim who, through their own bodily refinement, merited great true Mochin, Ruach Nevuah, and true Ruach HaKodesh. Through this, they can purify the medameh of the entire world so that all can merit complete emunah.

But there must be at least some is'arusa dil'sata [arousal from below]. Without it, it is impossible to extract them from where they are against their will. The essential is'arusa dil'sata is: strip away one's own opinion, remove one's wisdom and intellect entirely as if one has no intellect at all - only incline the ear and heart well to the voice of the true Tzadik and surrender one's heart and intellect to him completely. As our Rebbe said: as long as a person retains any of his own intellect, he is not truly close at all. As explained on the verse "Am naval v'lo chacham" - "A nation that received the Torah and were not wise" (LM I:123): the essential receiving of the Torah was only through this - by removing their wisdom entirely. Had they stood on their own wisdom and intellect, they could not have received the Torah.

For the intellect of the entire world - even of the G-d-fearing and upright - as long as they have not broken their heart's desires completely, utterly, like truly processed hide without even a trace of odor - they still have no real intellect at all, and all their intellect is only in the aspect of the medameh, the animalistic, bodily power. Since they have not yet completely stripped their body of its animality, and their medameh is not yet fully purified - their essential tikun to draw close to Hashem is through emunas Chachamim: "Vaya'aminu BaHashem uv'Moshe avdo" - "They believed in Hashem and in Moshe His servant" (Shemos 14:31). To draw close to true Tzadikim, believe in them, and nullify one's opinion before them entirely, as if one has no intellect at all.

This is the aspect of the halachah that STA"M may be written even on the hide of a nevailah and treifah - as long as it is from a kosher species. This teaches that everyone can be rectified; everyone can receive the light of the Mochin of Tefillin. The condition: one must be in the aspect of the hide of a kosher animal processed lishmah - stripping and processing one's mind and intellect from all preconceived ideas and crookedness of heart, preparing oneself to receive the holiness of Tefillin - the holiness of the Tzadik's Mochin - on whatever he says, "for this is it," without deviating from his words and opinion right or left.

Then, even if one has damaged so much that he is in the aspect of a nevailah and treifah, he can still be rectified and receive the light of the Tefillin's holiness. As long as he is not in the aspect of an impure species - meaning he does not come to the Tzadik with wisdoms and philosophical inquiries to test him, and he has no tina [grudge / suspicion] in his heart. All this is the aspect of an impure species - for the essence of impurity is philosophical inquiry and kefiros, the aspect of the wild beasts that prey and tear.

But when one is not in the aspect of an impure species, rather makes himself like a kosher animal - preparing and processing himself and his mind for the sanctity of Tefillin (the aspect of receiving the Tzadik's illumination on whatever he says) - then even if he has damaged to the point of being a nevailah or treifah, he too can receive the light of his holy Moach, the aspect of the holiness of Tefillin written on the hide of a kosher animal, even neveilos and treifos. As long as it is from a permitted species. As also explained in "Pasach R' Shimon" (LM I:60): writing Tefillin on hide is the aspect of the illumination of the Rav into the heart of the student. A worthy student is the aspect of the species permitted for consumption.

"Vayhi ki yar'u ham'yaldos es HaElokim, vaya'as lahem batim" - "Because the midwives feared G-d, He made them houses" (Shemos 1:21). These are the batim of the Tefillin. The midwives - the aspect of aim habanim [mother of children] - draw the light of Tefillin, which is Ima al b'ra [Mother upon the son], the aspect of the birthing of Mochin, the aspect of "Kadesh lee chol bechor pettehr kol rechem."

"Vayihee kee yar'oo" - "yar'u" precisely: Tefillin are the aspect of yir'ah [awe]: "Vira'oo kol amai ha'aretz kee Shem Hashem nikra alecha vi'yar'oo meemeka" - "All peoples of the earth will see that the Name of Hashem is called upon you, and they will fear you" - these are Tefillin shel Rosh.

The midwives are the mother of Aharon and Moshe, and Miriam their sister (the second midwife, from whom Malchus emerged, as Rashi explains). Moshe and Aharon are the essence of Tefillin. Aharon HaKohen HaGadol is the aspect of the eight Tikunay Dikna of the Kohana Raba, the aspect of the eight elders, the aspect of the eight parshiyos of Tefillin (shel Rosh and shel Yad). Moshe Rabbainu is the aspect of the highest elder - who boasted he is exceedingly old yet still completely a youth and infant; the whole world does not amount to a blink of his eye.

This is the aspect of Moshe Rabbainu: "Viheenai na'ar boacheh" - "Behold a lad crying" (Shemos 2:6). Despite reaching what he reached - the completeness of holy ziknah - he was still a na'ar and yanuk completely. "Na'ar hayeesee gam zakantee" - "I was a youth and I have also aged" (Tehillim 37:25): even though I have aged exceedingly, I am still a complete youth - the boasting of the highest elder, the Blind Beggar.

Therefore Moshe merited: "Lo chahsah ainoa viloa nas laichoah" - "His eye did not dim and his moisture did not depart" (Devarim 34:7) - even at his death. No ziknah overtook him, even at age one hundred and twenty. He merited in the ultimate ziknah to still be a complete yanuk, as if he had not yet begun to live at all: "Atah hacheeloasa liharoas" - "You have begun to show..." (Devarim 3:24) - at the end of his days he said to Hashem: "You have begun to show me Your greatness" - he had still not perceived at all; Hashem had only begun to reveal. This is beginning anew each time.

Moshe is the aspect of Man [manna]: "Ki lo yadu mah hu" - "For they did not know what it was" (Shemos 16:15) - it is impossible to know at all what he was, that one born of woman should merit what he merited. The letters of Moshe is the aspect of Shin-Mah: Shin, the aspect of the three Patriarchs, the aspect of the totality of Mochin, the aspect of the totality of Tefillin. But everything is drawn from Mah, the aspect of "kee loa yadoo mah hoo" - the essence of Moshe, the elder who was old yet an infant, who is the root and above everything. "Viha'eesh Moshe anav me'oad" - "The man Moshe was very humble" (Bamidbar 12:3) is the aspect of "Kagamool alai eemoa kagamool alai nafshi" - "Like a weaned child upon his mother" (Tehillim 131:2), said by Dovid. The Zohar says regarding Moshe: among the savin [elders], he is a sava; among the yanukos [children], he is a yanuka.

Moshe said (Devarim 31:2): "Ben mai'ah vi'esrim shanah anochee ha’yoam" - "'Today' my days and years are complete" - for he could go no further. As our Sages said (Sotah 13b): "This teaches that the wellsprings of wisdom were sealed from him." He must live the arichas chayim of constantly advancing further, and when he can advance no more, he must depart. "Viloa yada eesh es kvoorasoa" - "No one knew his burial place" - "kee loa yadoo mah hu."

Thus Moshe is the aspect of the highest elder, the aspect of the root of Tefillin, the aspect of kirun or hapanim [radiance of the face] that Moshe merited, the aspect of the light of Tefillin, as our Rebbe said in "Markevos Paroh" (LM I:38). Aharon is the aspect of the eight T"D, the aspect of the eight parshiyos drawn from Moshe. "Vaya'as lahem batim" is the aspect of houses of Kehunah and Malchus (Shemos Rabbah 1). Houses of Kehunah is the aspect of Tefillin, the aspect of holiness of the Kehunah, the aspect of holiness of the firstborn given to the Kohen. Houses of Malchus is the aspect of Malchus of Dovid-Mashiach, the aspect of emunah, the aspect of Tefillin.

The essential holiness of Tefillin are the aspect of perceptions of G-dliness that the true Tzadikim (of the aspect of Moshe) draw upon us through many contractions - this is their essential merit: they achieve such exalted perception that they can contract and clothe the perception through many contractions and garments until even we can merit to perceive G-dliness. This is the aspect of the batim [boxes] of Tefillin. We cannot receive the light of the parshiyos themselves except through batim and retzuos, the aspect of holy contractions and vessels of Olam HaTikun - to receive light gradually and in measure. They can enter the Chalal HaPanoy and reveal G-dliness there, fashioning holy kailim - for the essential formation of kailim comes through rectifying the Chalal HaPanoy (the aspect of the origin of all kailim and barriers). Through Adam's sin, the evil of the Chalal HaPanoy (the aspect of kefiros) gripped the kailim - primarily in the hide (the aspect of chitzoniyus d'chitzoniyus) is the aspect of "mishcha d'chivya" [skin of the serpent].

The essential tikun is the aspect of through the yanuka and the processing of the hide in holiness, the aspect of rectification of the medameh, the aspect of rectification of the Chalal HaPanoy - which the great Tzadikim merit to rectify, fashioning from it holy kailim, the aspect of hide of a kosher animal on which the entire Torah and Tefillin are written. This is the aspect of the batim of hide, the aspect of receiving light through contractions fashioned by rectifying the Chalal HaPanoy (the aspect of rectifying the medameh, the aspect of the hide). This is the aspect of "Vaya'as Hashem Elokim l'Adam uli’eeshtoa kasnoas or va’yalbeeshaim" - "Hashem G-d made garments of hide for Adam and his wife and clothed them" (Beraishis 3:21). "Kasnos or" specifically - the essential tikun is the hide. Kasnos or is the aspect of tallis and Tefillin, which emerge from the hide and from the hairs that grow upon the hide, as in Aitz Chayim. This is the aspect of "Kee hoo kisoosah livadah" - this is tzitzis; "Hee simlasoa li'oaroa" - this is Tefillin (Tikunim 69).

All this is the aspect of rectification of the medameh, the aspect of rectification of the Chalal HaPanoy, accomplished through emunah. "Vayihee kee yar'oo hami'yaldoas es HaElokim" - "yar'u" precisely: holy yir'ah is the aspect of rectification of the Tzimtzum and Din of the Chalal HaPanoy, sweetened at its root through holy yir'ah (the aspect of dina kadisha). Through yir'ah, the batim are made - the rectification of kailim and contractions to receive the light of Tefillin gradually and in measure. "Vayhi ki yar'u... vaya'as lahem batim."

Also, the Tefillin must be sewn with sinews specifically. Even after placing the parshiyos inside the batim, one cannot receive the light until they are sewn with gidin [sinews] - to conceal the light so it does not exceed the proper measure. The 365 sinews correspond to the 365 lo sa'aseh [negative commandments] - the aspect of dinim and contractions. The blood - the essential chiyus of man and every living creature - courses through these 365 sinews. The essential drawing of chiyus is through the containment of the light.

As explained in the Torah "Uv'yom HaBikurim - Hastarah [On the Day of the First Fruits — concealment]" (LM I:56): chiyus is drawn constantly from Cheye HaChayim [Life of the Life - the Living G-d], and the essential tikun is that through the Torah (which is the Name of Hashem), chiyus is drawn into the kailim and midos. The chiyus flows through the blood in the 365 sinews (the aspect of contractions) - for the essential chiyus comes through the rectification of kailim and contractions.

This is: "Sh'mi im Y-H" is 365. The Name is the aspect of the chiyus, the aspect of "Nefesh chayah hu sh'mo" [a living soul - that is his name]. Just as a person's chiyus is bounded within his name, so too the Torah is the Name of Hashem - and through Torah we call Hashem by His Name and draw chiyus from Him into the kailim (the aspect of the letters of Torah is the aspect of the Name). Therefore "Sh'mi im Y-H" is 365, the aspect of the 365 lo sa'aseh, 365 sinews, the aspect of contractions and kailim to receive the light in measure. Also: 365 days of the year - the essential chiyus of all the days of the year is through these 365 contractions.

Therefore Tefillin (the aspect of Chayim is the aspect of the Name of Hashem: "All peoples will see that the Name of Hashem is called upon you - these are Tefillin") must be sewn with sinews - to contract the light, which is the essential tikun of the Mochin that are the Chayim.

"Sh'mi im Y-H" is 365; "Zichri im V-H" is 248. Although the 248 positive mitzvos come from the right side and the 365 negative mitzvos from the left side of holiness, the 365 are alluded to in the first two letters of the Name (which are higher). This reflects the principle that the rectification of kailim must be drawn from the very highest light - a very great Moach is needed to fashion the kailim (the aspect of 365 is the aspect of the Name) so as to make Hashem's greatness known to all, to magnify His Name throughout the earth. This is the tikun of Tefillin: drawn from an exceedingly high Moach through many contractions, until even we - and all who enter the world - will know of His Name and might: "All peoples of the earth will see that the Name of Hashem is called upon you" - these are Tefillin.

"Vayihyoo cha’yai Sarah mai'ah shanah v'iesrim shanah visheva shanim, shnai cha’yai Sarah" - "The life of Sarah was one hundred years and twenty years and seven years, the years of the life of Sarah" (Beraishis 23:1). The word "shanah" appears four times - corresponding to the four parshiyos of Tefillin, which are the essential chiyus of the years a person lives.

This is what our Sages said (Beraishis Rabbah 58): "At one hundred as at twenty, and at twenty as at seven." This is the essential perfection - to begin living anew each time, so that even in the days of ziknah, one still sees oneself as a complete yanuk, as if one has not yet begun to live and serve Hashem at all, and begins anew each time. "At one hundred as at twenty, at twenty as at seven" - "Shnai cha’yai Sarah koolan shavin litovah" - "The years of Sarah's life were all equal in goodness." The older the Tzadik grows, the more he still sees himself as a child. Through this he adds to his avodah each time and merits true arichas chayim - all his days and years are truly years of life, for he does not lose a single day without adding holiness and chiyus is the aspect of Tefillin.

Sarah is the aspect of Malchus/emunah - she who rules over the entire world: "V'hayah Hashem l'Melech al kol ha'aretz" (Zechariah 14:9). This is the essence of Tefillin: the essential drawing of Mochin of Tefillin is through the reshimu of emunah remaining in the heart. Through the Mochin of Tefillin, emunah then shines with greater light and perfection - one depends on the other: through emunah one receives the Mochin, and through the renewal of Mochin received via emunah, emunah is completed, magnified, and strengthened ever more. And so on endlessly.

For there is perfection within emunah above perfection. One can merit Rosh Emunah [the head / summit of faith] - which is above all Mochin. This is the aspect of Tefillin shel Rosh. Tefillin shel Yad is the aspect of "Vayhi yadav emunah" [his hands were emunah]. Tefillin shel Rosh is the aspect of Rosh Emunah - merited after all the Mochin perceptions - above all Mochin.

For this is a rule in the writings: Malchus, which is the aspect of the last level of the upper world, is above and is the root of the aspect of Atik, which is the upper level in the world beneath it; and so it is from world to world. Malchus is the aspect of emunah. Atik, which is above and is the root of all the Mochin in that world, is the aspect of the wondrous and awesome divaikus to Hashem yisburach, the aspect of Ra'ava d'Ra'avin, the will of wills, the longing of longings, which is the aspect of the sweetness and pleasantness of the wondrous and awesome divaikus to Hashem yisburach. This is the aspect of "Tzamah lecha nafshi, kamah lecha vesaree" - "My soul thirsts for You; my flesh longs for You" (Tehillim 63:2); the aspect of "Kalah she'airee oolevavee, tzur levavi vichelkee Elokim li'olam" - "My flesh and my heart yearn; God is the strength of my heart and my portion forever" (Tehillim 73:26); the aspect of "Nichsifah vigam kalsah nafshee lichatzros Hashem; leebee oovesaree yiranenoo el Ai-l cheye" - "My soul longs and also yearns for the courtyards of Hashem; my heart and my flesh sing to the living God" (Tehillim 84:3). For this Dovid HaMelech, peace upon him, prayed all his days, in the aspect of "Achas sha'altee mai'ais Hashem, oasah avakaish: shivtee bivais Hashem kol yemai chayaye, lachazoas binoam Hashem oolivakair bihaichaloa" - "One thing I asked of Hashem, that I seek: to dwell in the house of Hashem all the days of my life, to gaze upon the pleasantness of Hashem and to visit His chamber" (Tehillim 27:4). This is the aspect of the divaikus of Tefillin, the aspect of "Vi’attem hadvaikim..." - "You who cleave..." (Devarim 4:4), the aspect of "Seemainee chachoasem al leebechuh, kachoasem al ziroa'echuh, kee azah chamavess ahavah, kushuh chiShe'ol keenuh; rishafehuh reeshpai aish shalhevess Kah; mayim rabbim lo yoochloo lichaboas es hu'ahavah..." - "Set me like a seal upon your heart, like a seal upon your arm..." (Shir HaShirim 8:6-7). Fortunate is one who merits this.

However, there are levels of divaikus that are below the emunah of a higher level - for Atik of Asiyah is lower than Malchus of Yetzirah (the aspect of emunah), all the more so below the Malchus/emunah of still higher worlds. Therefore the essential beginning is emunah, and the end is emunah and devaikus. In truth, they are one - for the devaikus of each world and level (yearning to ascend is the aspect of Atik, the aspect of Ra'ava d'Ra'avin) is itself the illumination of emunah (the aspect of the Malchus of the world above it), which is the root of the chiyus of that Atik/Ra'ava d'Ra'avin of the world below.

Understand these matters - for through these principles and those explained in our works, you can make yourself a path to understand somewhat the ways of the Kabbalah of the Zohar HaKadosh and the Arizal, deriving from them practical guidance and counsel through the awesome foundations and true counsel found in our Rebbe's Torah. Each Torah and each story opens many gates of perceiving G-dliness, through which one can also understand all the ways of Kabbalah, if you merit to study his holy Torah diligently, day by day, with great assiduity.

Thus: the essential Mochin and chiyus of Tefillin are the aspect of the illumination of emunah, which is completed and magnified ever more. Therefore Tefillin are the aspect of Cha’yai Sarah - the life of Malchus/emunah (the aspect of Sarah, who rules over the entire world), the aspect of the revelation of His emunah and Malchus to all: "V'hayah Hashem l'Melech al kol ha'aretz."

This is the aspect of Me'aras HaMachpelah - doubled in couples: Adam and Chavah, Avraham and Sarah, etc. (Eruvin 53a). The city is called "Kiryas Arba" - for the four couples. The four couples is the aspect of Tefillin shel Rosh and Tefillin shel Yad: the four parshiyos of shel Rosh, the aspect of four Mochin of the masculine; the four parshiyos of shel Yad is the aspect of four Mochin of the feminine. Kiryas Arba is the aspect of the four Names of the Tefillin.

Me'aras HaMachpelah is named for the arichas chayim of the Tzadikim whose holiness and chiyus is doubled constantly - adding holiness upon holiness, teshuvah upon teshuvah. This is the essential fulfillment of the Torah: "Kee chiflayim lisoosheyah" - "For it is double in wisdom" (Iyov 11:6); "Ki chol baisah lavush shanim" - "For her whole household is dressed in scarlet [= double]" (Mishlai 31:21); "Paso'ach tiftach, ha'anaik ta'aneek, nasoan teeten" [doubled verbs of giving]. This is the aspect of Mishneh Torah [the "doubled" Torah]; "Lachen bi'artzam mishneh yirashu" - "Therefore in their land they will inherit double" (Yeshayah 61:7).

All this is arichas chayim - eternal life - merited by the Tzadikim through adding and doubling their holiness each day and each moment.

Therefore Avraham purchased Me'aras HaMachpelah from Efron. Efron is the aspect of afar [earth/dust] - the evil that grips the element of earth: "V'nachash afar lachmo" - "The serpent's food is dust" (Yeshayah 65:25); "V'afar toachal" (Beraishis 3:14). This is the aspect of atzvus [melancholy], atzlus [laziness], and heaviness - drawn from the evil within the element of earth, which is the essential bite of the serpent, as our Rebbe said regarding this verse (LM II:189).

Its subjugation comes through the holy element of earth - the aspect of emunah: "Sh'chon eretz oor'aih emunah" - "Dwell in the land and feed on emunah" (Tehillim 37:3). Afar is "ma'ana dichulhu" - the vessel that receives all. Through emunah (the aspect of holy afar), one receives and draws all chiyus and holiness, and merits the power of growth and sprouting - to grow and flourish in Avodas Hashem, to pass over and leap over all obstacles without gazing at anything that would hinder. For emunah is the aspect of the power of growth, the aspect of the power of sprouting, as explained thoroughly in the Torah of Arichas Apayim which we have been studying, the aspect of Tefillin.

Therefore Avraham purchased Me'aras HaMachpelah from Efron specifically - for the kelipah precedes the fruit. Me'aras HaMachpelah (the aspect of arichas chayim, emunah, growth-power) is the opposite of Efron (the aspect of the serpent's contamination, melancholy, laziness - the side of death, the opposite of life). Initially it was captive in Efron's domain - "Es zeh l'umas zeh asah Elokim" - "G-d made one opposite the other." Avraham, who is the head of the believers, merited to extract this exalted holiness from Efron. Avraham merited holy ziknah (the aspect of arichas chayim): "V'Avraham zaken ba bayamim" (Beraishis 24:1). He was the first to attain the holiness of Eretz Yisrael (the aspect of emunah). Therefore his first acquisition in Eretz Yisrael was Me'aras HaMachpelah - for there one merits arichas chayim, the aspect of Tefillin, the aspect of emunah.

This is the aspect of the tisurah [base/platform] of the Tefillin, whose meaning is a bridge. From it emerges the ma'abarta [passage]. This is the essential part that rests upon the body - for from the Tefillin, only the tisurah and the ma'abarta touch the skin of the head and arm. This is the essential thing we must receive from the holy Tefillin: to draw from them a bridge to cross this world in peace - to pass over all obstacles and confusions and draw truly close to Hashem.

The tisurah is the aspect of Yaakov, who "vaya'avor es ma'avar Yabok, vaya'aver es asher lo" - "crossed the crossing of Yabok and brought across all that was his" (Beraishis 32:23-24). Rashi explains: "He made himself like a bridge." Ma'avar Yabok is the aspect of the ma'abarta. Making himself a bridge is the aspect of the tisurah. Yaakov is the aspect of Emes [truth]: "Titen emes l'Yaakov" (Michah 7:20), the aspect of Tefillin, as brought in our Rebbe's words (LM I:47). For the essential Tefillin come through emunah, which is the aspect of emes: "Tzedek kad is'chabras b'emes is'avidas emunah" - "Righteousness, when joined with truth, becomes emunah" (as explained in LM I:7).

As our Rebbe brought in the Torah of Arichas Apayim - our Sages said (Sanhedrin 111b) on the verse "Vayikod artzah" - "What did he see?" - "He saw Erech Apayim" - another says: "He saw Emes." And the two do not argue, for emes and emunah are considered one.

Emes is the bridge. As our Rebbe said (LM II:48): "A person must cross this world on a very narrow bridge, and the essential thing is not to be afraid at all." To merit this - to cross the bridge of this world - is through the bridge of Tefillin, which is the aspect of emes. As people say: "With truth, one can traverse the entire world." Emes is the essential thing - the seal of HaKadosh Baruch Hu. Heaven and earth were sealed with it: "Beraishis bara Elokim" - the final letters spell emes. Upon this the whole world and its fullness stands.

All the confusions and obstacles a person has in Avodas Hashem - especially obstacles of the mind - are crossed mainly through emes, truth. Emes shows a person the way to pass over everything, in the aspect of "Send Your light and Your truth; they shall guide me," and "I will walk in Your truth." Emes is the holy bridge. This is hinted by Yaakov, the aspect of emes, who made himself like a bridge. Yaakov made himself a bridge to save all that was his from the fear of the night and from the fear of Eisav who was coming toward him. This includes all fears, sufferings, obstacles, and preventions that come from all enemies and obstructors in whom the Yetzer HaRa is clothed, the aspect of Eisav. Yaakov thereby gave a sign to his children that it is impossible to pass over all these fears except through emes, the aspect of Yaakov who made himself a bridge. This is the titura of Tefillin. With this power one can pass through this world all the days of his life on the narrow bridge without fear.

This is the Kri'as Yam Suf - when Hashem turned sea into dry land, froze the depths in the heart of the sea, and made a wondrous bridge for them to cross. All this was through Yaakov (the aspect of emes): "Mah lecha ha’yam kee sanoos... meelifnai Eloka Yaakov" - "What ails you, sea, that you flee? ...Before the G-d of Yaakov" (Tehillim 114:5,7). Through emes one can cross even through the midst of the sea: "Koa amar Boaracha Yaakov... al teera, kee sa'avor bamayim eetcha ani" - "So says your Creator, Yaakov... fear not, for when you pass through the waters, I am with you" (Yeshayah 43:1-2). "Boaracha Yaakov" specifically - emess, through which: "Fear not, when you pass through waters..."

This is why on the third day of Creation, Hashem said: "Yikavoo hamayim... visaira'eh hayabashah" - "Let the waters gather... and let the dry land appear" (Beraishis 1:9). The third day is the aspect of Yaakov, the aspect of emes, the aspect of the bridge through which one passes through all raging waters and is saved. The dry land in the midst of the sea is the aspect of the bridge in the totality of the world, made on the "third day" specifically, the aspect of Yaakov, emes, the aspect of the titura (widened lower base, it includes the ma’avar through which the leather straps are threaded) of Tefillin.

This is the aspect of the three wrappings on the middle finger, which is on the level of Yaakov and Moshe - the bariach hatichon [middle bolt] running through the beams from end to end (as explained in the Yanuka, Parshas Balak). Therefore the binding of the Tefillin's strap concludes there - for then emunah is completed in perfection through Tefillin.

Therefore we recite then: "Vi'airastich lee bi'emunah, vi'yada'at es Hashem" - "I will betroth you to Me with emunah, and you shall know Hashem" (Hoshea 2:22). Emunah and Da'as depend on each other - but the essence is emunah: "Vi'airastich lee bi'emunah" first, and then "vi'yada'at es Hashem." It is bound on the middle finger specifically - Yaakov is the aspect of emes, for emunah depends on emes.

"V'airastich li li'oalam" - "I will betroth you to Me forever" - arichas chayim, eternal life. "Vi'airastich li bitzedek oovimishpat oovichessed oovirachamim" - these are the Ateres Tiferes [crown of glory] of the Tefillin - the four parshiyos and four batim: tzedek, mishpat, chesed, rachamim. As Rashi explains: HaKadosh Baruch Hu makes a crown from these four upon the head of Yisrael is the aspect of Tefillin, the essential crown of Yisrael. "Vi'airastich li b'emunah" - the essential ultimate perfection is emunah.

This is the aspect of the knot shaped like a Yud at the shel Yad - the aspect of supporting the fallen. They receive their Moach and chiyus - to revive themselves and not fall completely - through Tefillin shel Yad, as explained above. The Yud-knot is the aspect of the illumination of Tzadik Yesod Olam to Malchus (the aspect of Kneses Yisrael). Therefore one must be very careful that this knot sits close to the shel Yad - for the essential illumination of Mochin for the common people (revived by the Shechinah from their fall) comes through the Tzadik Yesod Olam whose perception is so exalted that he can revive and support all the fallen.

The essential illumination of Tefillin is received most during tefillah - for then one merits complete Gadlus Mochin, as in the Kavanos. The essential Mochin of Tefillin (the aspect of devaikus) is the aspect of tefillah and hisbodedus - conversation between oneself and one's Maker. This is the essential devaikus, as our Rebbe said: "The essential divaikus is tefillah." Therefore they are called Tefillin - from the word tefillah: "Naftulei Elokim niftalti" - "I have wrestled a G-dly wrestling" (Beraishis 30:8). Rashi explains: "Twisted, contorted - I was obstinate and beseeched many twistings and importunings before Hashem, until He agreed with me."

In this manner, one must greatly increase tefillah and hisbodedus all the days of one's life - this is the essential thing. One must be a great stubborn one in this - even when it seems that one's words accomplish nothing, that one is very far from one's own words, that for years one has been at this and still has not achieved anything. Nonetheless, one must be stubborn like a truly stubborn person who does the thing without any reason. So too in Avodas Hashem, as our Rebbe said (LM II:48): one must be a great stubborn one in Avodas Hashem. In truth, great stubbornness is needed in every area of Avodas Hashem - but the essential stubbornness is needed most in tefillah, supplication, and above all in the conversations of hisbodedus.

As Rashi explained on "Naftulai Elokim niftalti" - "obstinate and contorted, I was stubborn and beseeched many importunings before Hashem." Understand these words well, if you wish to live eternal life. It is impossible to explain everything in writing. Translate for yourself in your own language the meaning of "Naftoolai Elokim niftalti" according to Rashi - "obstinate and contorted" - and then you will understand to what extent one must strengthen oneself in hisbodedus and conversation with one's Maker, even though it may be in an obstinate, twisted manner, many times without taste or scent. For "He did not scorn and did not detest the prayer of the afflicted" - even though it deserves to be scorned. Hashem is full of mercy at all times.

There are three prayers: Tefillah l'Moshe, Tefillah l'Dovid, and Tefillah l'Ani, as explained in the Zohar (Balak 195a). These three prayers are three aspects of Tefillin. Tefillin shel Rosh is Tefillah l'Moshe, for Moshe is Daas, the aspect of the head and the Mochin, and the shel Rosh is the main Mochin. Tefillah l'Dovid is the knot of the shel Rosh, shaped like a Dalet and also included from the four parshiyos, as stated in the kavanos. This is Malchus Mashiach, bound in the Dalet-knot of the shel Rosh. Tefillah l'Ani is Tefillin shel Yad, the aspect of Malchus and Kneses Yisrael, which is called poor. This means that the shel Yad is the Mochin and Daas that shine within Klal Yisrael, mainly to revive every person from his fall so that he should never fall in his mind.

The Tefillah l'Ani is the most precious of all, as the Zohar HaKadosh elaborates there at great length, praising the prayer of the poor one: "Broken vessels of HaKadosh Baruch Hu - he constantly quarrels with HaKadosh Baruch Hu, and HaKadosh Baruch Hu listens and hears his words. When he prays his prayer, all the windows of heaven are opened. All other prayers ascending on high are pushed aside by this poor, broken-hearted one. HaKadosh Baruch Hu says: Let all the prayers of the world be wrapped aside, and let this prayer come before Me. I do not want any court to judge between us. Let his complaints be before Me - he and I alone." HaKadosh Baruch Hu secures Himself alone with those complaints, with that prayer: "Vilifnei Hashem yishpoach seechoa" - "Before Hashem he pours out his prayer" - "Lifnai Hashem" indeed. All the hosts of heaven ask one another: "With what is HaKadosh Baruch Hu occupied?" They say: "He has secluded Himself in longing with His vessels." None of them know what becomes of this prayer of the poor one and all his complaints - for the poor one's desire is only to pour his tears in complaint before the holy King, and the desire of HaKadosh Baruch Hu is only to receive them.

All this was said even about a poor person who prays about physical needs and poverty. How much more so when a person begins to have mercy on himself, senses his poverty in good deeds, argues with Hashem, quarrels with Him, protests that He does not draw him close, and pours his prayer and heart before Him until he is stirred to tears - how exceedingly precious this prayer is before Hashem! It is the most precious of all prayers.

For in truth, this is the essential poverty: "Ain aani ela min hada'as" - "There is no poor person except one who lacks Da'as" (Nedarim 41a). Beyond this, everything is hevel - our days are a passing shadow. There is no affliction like the affliction of the soul, no poverty like the poverty of Torah and good deeds. All the more so when one is a great debtor who owes Hashem many debts from sins and transgressions and has no way to pay except through tefillah and supplication. When this person stands before Hashem like a pauper begging at doorsteps, with a broken heart, pleading for his nefesh - "Mah betza b'dami b'ridti el shachas" - "What profit is in my blood when I descend to the pit?" (Tehillim 30:10); "Hatzeelah maicherev nafshi" (Tehillim 22:21) - surely this prayer is more precious before Hashem than all the prayers in the world.

Study every word of the Zohar HaKadosh cited above, and you will understand how precious is the hisbodedus of pouring one's prayer before Hashem. Even though one has been praying and secluding for so long and it seems one has still accomplished nothing - each and every word is not lost; all are counted, numbered, and stored in His treasuries. Moreover, it is impossible for a person in this body to know whether he has accomplished anything in Avodas Hashem or not. Even if one accomplished only a hairsbreadth, once in all the days of one's life - that too is more precious than all the life of this world. For even when a person moves the slightest amount closer to Hashem - even less than a hairsbreadth - through this, thousands upon thousands of parsa'os are traversed in the upper worlds, as our Rebbe related in the story of the Tzadik who once fell into great melancholy.

Therefore one must strengthen oneself in this beyond measure. When one is strong enough in this manner of "Naftulai Elokim niftaltee," then ultimately, certainly, one will merit to achieve one's request - to draw close to Hashem, to be equal with one's worthy brethren and the Tzadikim. As the verse concludes: "Gam yacholti" - "I was also able! He agreed with me" - because I was so stubborn, beseeching many times, even though it seemed many times that my words would no longer avail. Yet I was stubborn with boundless stubbornness, and ultimately: "Gam yacholti" - He agreed with me, to be equal to my brethren, to draw truly close to Hashem. Amen and amen.

This is the aspect of the yahrzeit - when one fasts on the day of a parent's death, recites Kaddish, and lights a candle. All this is to elevate the neshamah of the deceased to the arichas chayim (the aspect of eternal life that the Tzadikim merit in the World to Come). This is done each year on the day of death - for the day of death is the true beginning of one's life, each person according to what he merited through his holy service, since this world is a passing shadow and its life is not truly life at all. The essential arichas chayim is the aspect of renewing one's chiyus at all times, especially each year (the aspect of Rosh HaShanah). Therefore one works for the tikun of the departed each year on his death-day (the aspect of the beginning of his chiyus is the aspect of his personal Rosh HaShanah).

The essential tikun is through one's children - for good children are a great healing for the parents, as our Rebbe said (Sefer HaMiddos, Banim 42). The essential avodah of a person in this world is to reveal Hashem's G-dliness. When his time comes to depart, he must leave behind a blessed remnant - worthy Jewish offspring who will fill his place and make Hashem's greatness known in the world. Each neshamah has a unique power to reveal some aspect of emunah in the world. "V'ad dor vador emunaso" - "From generation to generation is His faithfulness" (Tehillim 100:5); "Dor l'dor yeshabach ma'asecha" (Tehillim 145:4); "Zeh zichri l'dor dor" (Shemos 3:15). All this is the aspect of Tefillin - the renewal of Mochin through childbirth (the aspect of renewal of generations revealing Hashem's G-dliness in each generation), the aspect of "Kadesh lee chol bechor pettehr kol rechem."

Therefore a candle is lit, to draw light for the neshamah so that it should merit to shine in the light of life, the aspect of the eternal and long life mentioned above, which is called light, as it says, "to walk before God in the light of life." This is the Kaddish recited then. Kaddish was established in Lashon Targum, for Kaddish is higher than all kedushos and breaks all iron barriers, as stated in the holy Zohar. This is the meaning of "Brich Hu l'aila min kol birchasa vishirasa" - blessed is He above all blessings and songs. Therefore it was established in Targum, which is Nogah, the Tree of Knowledge, the medameh, as explained elsewhere. The medameh, the aspect of Targum, cannot be purified and clarified except through the highest kedushah of all, the aspect of Kaddish in Targum. The higher the Tzadik and the kedushah, the more power he has to rectify and clarify holiness from the deepest kelipos, and to transform Nogah, Targum, and the medameh into holiness. Through this the main ascent of holiness takes place. Therefore Kaddish breaks all iron barriers, for it is such a high kedushah that it breaks all the opposing sides and transforms everything to holiness. This is the holiness of Tefillin, which are written specifically on hide, as explained above.

As the Tikunim say: Tefillin for the Tzadikim... for the wicked they are bound to all their accusers. Meaning: Tefillin are such great Mochin and Da'as that they avail everyone, even all the fallen - for they are drawn from so great a Moach that they can reveal that Hashem is with them and there is hope for their future. Amen and amen.

The entirety of this discourse revolves around the foundation built upon the story of the first Beggar of the Seven Beggars - the Blind one - who gave the couple a gift as a d'rashah: long life. As our Rebbe himself explained with his holy mouth, after telling the story of the second day (about the Deaf Beggar) - he said afterward: "The first one gave them arichas chayim, and this..." For the essential aspect of Tefillin is to merit arichas chayim - to begin living anew each time, true life in Avodas Hashem, as explained above at length.

Therefore we say before donning Tefillin in the L'shem Yichud: "And from the shefa of the mitzvah of Tefillin, may long life be drawn upon me." For this is the essential aspect of Tefillin - to merit arichas chayim.

(Belongs to the above:) Regarding the story in which each elder boasted of his memory - our Rebbe spoke at that time and said that something resembling this is found in the words of our Sages - that Shmuel remembered... But he did not explain it to us fully, and some of it was forgotten. Now I have found in Yerushalmi Kesubos, Perek "Af al Pi": "Shmuel said: I remember the midwife who delivered me. Resh Lakish said: I remember the [mohel who performed my] circumcision. R' Yochanan said: I remember the women who wrapped [me] together with [my] mother."

Certainly these boasts of memory by these great, awesome Tzadikim - the greatest of the Amora'im - are wondrous insights. But all these memories are from after they entered the air of the world. They resemble the boast of the youngest elder (the first from below upward) who remembered the cutting of the navel. But what occurred before that - such as when the candle was burning above [the unborn child's head], etc. - and certainly what came even before that - no parallel has yet been found. And who knows which ancient Tzadikim, fathers of the world, are alluded to there...

In truth, at the time he was telling this awesome story, our Rebbe said: "This story speaks of several ancient Tzadikim..." Set your heart to study the story well, and you will understand from afar the greatness of the Tzadikim alluded to there, and the greatness of the one who told it. From all this, each person can understand - each according to what his heart perceives - the greatness of the Creator, blessed be His Name, who created the world with such deep wisdom that one born of woman can merit such awesome, mighty things: the memory spoken of here, true good life, the small containing the great, the power of the hands that can retrieve arrows after they have been shot, and so forth. Study it well and understand.