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Based on LM I:22 — "Chosam B'soch Chosam" (A Seal Within a Seal) We have already discussed this Torah many times.

Continued from LM II:78 — "Hanhagos HaPshitus"Masa U'Matan · Torah im Derech Eretz · Sukkah · Z'vulun/Yissachar · Emunah in Business

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 keilim [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 Eitz 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 = Tree of Knowledge of Good and Evil = 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 = tlas avahan [three Patriarchs] = the three Mochin = Shin of three heads. Dovid = the final letter of the Name = Malchus/emunah — corresponding to the rectification of the medameh = 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 Tzaddikim — all this comes from an unpurified medameh, from the Chalal HaPanui where all the kelipos take hold, and their primary grip is in the medameh (= the Tree of Knowledge). Therefore Sifrei 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 totality of Torah, as in "Tik'u." This = the totality of writing STA"M [Sifrei Torah, Tefillin, Mezuzos] = the Torah's parshiyos = 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 = the ultimate chitzoniyus d'chitzoniyus of the medameh. There the essential birur takes place through writing Tefillin and Sifrei 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 Tzaddik, 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 = 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 Eitz Chayim (Sha'ar HaNekudim) — each lower world begins at the navel of the upper world (Netzach-Hod-Yesod = 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 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 Baby). For it is impossible to fashion keilim 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 keilim to place within him perceptions of G-dliness. As explained in Eitz Chayim (Sha'ar HaNekudim): the light of the keilim is drawn specifically from a very high place. The higher the source of the light received by the keilim, 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 v'lo 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 = tikun ha'einayim. 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 Eitz 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 shiboles [channel] of the beard, and were revealed from the navel downward — the beginning of keilim formation. The essential purpose of keilim formation = to fashion vessels and contractions to perceive Hashem. This elder who sanctified his eyes and sealed them from the sight of this world = the rectification of p'gam ha'einayim [damage to the eyes] = the damage of all sins in the Torah (= Sheviras HaKeilim). For all sins come through p'gam ha'einayim: "V'lo sasuru acharei l'vavchem v'acharei eineichem" (Bamidbar 15:39). As our Sages said (Yerushalmi Berachos 1): "Liba v'eina t'rei sarsurai d'aveirah" — "The heart and the eye are two agents of sin." Therefore this elder who sanctified his eyes = the essential rectification of Sheviras HaKeilim. He is the highest elder = 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 keilim (= chitzoniyus d'chitzoniyus = 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 neveilos 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 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 Tzaddikim do not all merit such refinement — their essential tikun is through closeness to true Tzaddikim 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 Tzaddik 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 Tzaddikim, 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 neveilah 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 Tzaddik'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 neveilah 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 Tzaddik 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 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 (= receiving the Tzaddik's illumination on whatever he says) — then even if he has damaged to the point of being a neveilah or treifah, he too can receive the light of his holy Moach = 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 = the illumination of the Rav into the heart of the student. A worthy student = 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 eim habanim [mother of children] — draw the light of Tefillin, which is Ima al b'ra [Mother upon the son] = the birthing of Mochin = "Kadeish li chol bechor peter kol rechem." "Vayhi ki yar'u" — "yar'u" precisely: Tefillin are the aspect of yir'ah [awe]: "V'ra'u kol amei ha'aretz ki Shem Hashem nikra alecha v'yar'u mimeka" — "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 = the eight Tikkunei D'ikna of the Kohana Raba = the eight elders = the eight parshiyos of Tefillin (shel Rosh and shel Yad). Moshe Rabbeinu = 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 Rabbeinu: "V'hinei na'ar bocheh" — "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 hayisi gam zakanti" — "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 eino v'lo nas leichoh" — "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 hachilosa l'har'os" — "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 = Shin-Mah: Shin = the three Patriarchs = the totality of Mochin = the totality of Tefillin. But everything is drawn from Mah = "ki lo yadu mah hu" — the essence of Moshe, the elder who was old yet an infant, who is the root and above everything. "V'ha'ish Moshe anav me'od" — "The man Moshe was very humble" (Bamidbar 12:3) = "Kagamul alei imo kagamul 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 mei'ah v'esrim shanah anochi hayom" — "'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. "V'lo yada ish es kvuraso" — "No one knew his burial place" — "ki lo yadu mah hu." Thus Moshe = the highest elder = the root of Tefillin = kirun or hapanim [radiance of the face] that Moshe merited = the light of Tefillin, as our Rebbe said in "Markevos Paroh" (LM I:38). Aharon = the eight T"D = the eight parshiyos drawn from Moshe. "Vaya'as lahem batim" = houses of Kehunah and Malchus (Shemos Rabbah 1). Houses of Kehunah = Tefillin = holiness of the Kehunah = holiness of the firstborn given to the Kohen. Houses of Malchus = Malchus of Dovid-Mashiach = emunah = Tefillin. The essential holiness of Tefillin = perceptions of G-dliness that the true Tzaddikim (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 = the batim [boxes] of Tefillin. We cannot receive the light of the parshiyos themselves except through batim and retzuos = holy contractions and vessels of Olam HaTikun — to receive light gradually and in measure. They can enter the Chalal HaPanui and reveal G-dliness there, fashioning holy keilim — for the essential formation of keilim comes through rectifying the Chalal HaPanui (= the origin of all keilim and barriers). Through Adam's sin, the evil of the Chalal HaPanui (= kefiros) gripped the keilim — primarily in the hide (= chitzoniyus d'chitzoniyus) = "mishcha d'chivya" [skin of the serpent]. The essential tikun = through the yanuka and the processing of the hide in holiness = rectification of the medameh = rectification of the Chalal HaPanui — which the great Tzaddikim merit to rectify, fashioning from it holy keilim = hide of a kosher animal on which the entire Torah and Tefillin are written. This = the batim of hide = receiving light through contractions fashioned by rectifying the Chalal HaPanui (= rectifying the medameh = the hide). This = "Vaya'as Hashem Elokim l'Adam ul'ishto kasnos or vayalbisheim" — "Hashem G-d made garments of hide for Adam and his wife and clothed them" (Bereishis 3:21). "Kasnos or" specifically — the essential tikun is the hide. Kasnos or = tallis and Tefillin, which emerge from the hide and from the hairs that grow upon the hide, as in Eitz Chayim. This = "Ki hu k'susah l'vadah" — this is tzitzis; "Hi simlaso l'oro" — this is Tefillin (Tikunim 69). All this = rectification of the medameh = rectification of the Chalal HaPanui, accomplished through emunah. "Vayhi ki yar'u ham'yaldos es HaElokim" — "yar'u" precisely: holy yir'ah = rectification of the Tzimtzum and Din of the Chalal HaPanui, sweetened at its root through holy yir'ah (= dina kadisha). Through yir'ah, the batim are made — the rectification of keilim 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" (LM I:56): chiyus is drawn constantly from Chei HaChayim [the Living G-d], and the essential tikun is that through the Torah (which is the Name of Hashem), chiyus is drawn into the keilim and midos. The chiyus flows through the blood in the 365 sinews (= contractions) — for the essential chiyus comes through the rectification of keilim and contractions. This is: "Sh'mi im Y-H" = 365. The Name = the chiyus = "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 keilim (= the letters of Torah = the Name). Therefore "Sh'mi im Y-H" = 365 = the 365 lo sa'aseh = 365 sinews = contractions and keilim 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 (= Chayim = 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" = 365; "Zichri im V-H" = 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 keilim must be drawn from the very highest light — a very great Moach is needed to fashion the keilim (= 365 = 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. "Vayihyu chayei Sarah me'ah shanah v'esrim shanah v'sheva shanim, shnei chayei Sarah" — "The life of Sarah was one hundred years and twenty years and seven years, the years of the life of Sarah" (Bereishis 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 (Bereishis 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" — "Shnei chayei Sarah kulan shavin l'tovah" — "The years of Sarah's life were all equal in goodness." The older the Tzaddik 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 = Tefillin. Sarah = 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 = Tefillin shel Rosh. Tefillin shel Yad = "Vayhi yadav emunah" [his hands were emunah]. Tefillin shel Rosh = Rosh Emunah — merited after all the Mochin perceptions — above all Mochin. For it is a principle in the Kabbalah that Malchus (= the lowest level of the upper world) is the root of Atik (= the highest level of the lower world). Malchus = emunah; Atik = the wondrous, awesome devekus in Hashem — Ra'ava d'Ra'avin, will of wills, yearning of yearnings — the sweetness of wondrous devekus: "Tzam'ah lecha nafshi, kamah lecha besari" (Tehillim 63:2); "Kalah she'eiri ul'vavi, tzur levavi v'chelki Elokim l'olam" (Tehillim 73:26); "Nichsefah v'gam kalsah nafshi l'chatzros Hashem, libi uvesari yeranenu el Eil Chai" (Tehillim 84:3). For this Dovid HaMelech prayed all his days: "Achas sha'alti... lachazos b'no'am Hashem" (Tehillim 27:4). This is the devekus of Tefillin: "V'atem had'veikim..." (Devarim 4:4); "Simeini kachotam al libecha, kachotam al zero'echa, ki azah kamaves ahavah, kashah kish'ol kin'ah..." (Shir HaShirim 8:6). Fortunate is he who merits this! However, there are levels of devekus that are below the emunah of a higher level — for Atik of Asiyah is lower than Malchus of Yetzirah (= 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 devekus. In truth, they are one — for the devekus of each world and level (yearning to ascend = Atik = Ra'ava d'Ra'avin) is itself the illumination of emunah (= 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 = the illumination of emunah, which is completed and magnified ever more. Therefore Tefillin = Chayei Sarah — the life of Malchus/emunah (= Sarah, who rules over the entire world) = 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. (Eiruvin 53a). The city is called "Kiryas Arba" — for the four couples. The four couples = Tefillin shel Rosh and Tefillin shel Yad: the four parshiyos of shel Rosh = four Mochin of the masculine; the four parshiyos of shel Yad = four Mochin of the feminine. Kiryas Arba = the four Names of the Tefillin. Me'aras HaMachpelah is named for the arichas chayim of the Tzaddikim whose holiness and chiyus is doubled constantly — adding holiness upon holiness, teshuvah upon teshuvah. This is the essential fulfillment of the Torah: "Ki chiflayim l'sushiyah" — "For it is double in wisdom" (Iyov 11:6); "Ki chol beisah lavush shanim" — "For her whole household is dressed in scarlet [= double]" (Mishlei 31:21); "Paso'ach tiftach, ha'aneik ta'anik, nason titen" [doubled verbs of giving]. This = Mishneh Torah [the "doubled" Torah]; "Lachen b'artzam mishneh yirashu" — "Therefore in their land they will inherit double" (Yeshayah 61:7). All this is arichas chayim — eternal life — merited by the Tzaddikim through adding and doubling their holiness each day and each moment.