כלאי בגדים ד

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And therefore the essential wealth of Yaakov came through the flock (tzon) — for Yaakov merited holy wealth through which one merits contemplation, as is brought in the aforementioned discourse on the verse: "And now, all that God has said to you — do" (Bereishis 31:16). See there. And this is the aspect of: "And it came to pass when Rachel had given birth to Yosef, and Yaakov said..." — "Send me on my way..." (Bereishis 30:25) — "and when shall I also provide for my own household?" For Yaakov did not begin to occupy himself with the aforementioned wealth until after Rachel gave birth to Yosef — for Rachel had been barren, and when she was visited and gave birth to Yosef — that is, the visitation of the barren, through which yirah is drawn, through which one merits holy wealth — therefore specifically then did Yaakov say to Lavan: "and when shall I also provide for my own household?" — that is, that he needed to draw bounty and wealth. And the entire intention of Yaakov was for the sake of the contemplation one merits through holy wealth as mentioned. And so it was that he then began to take for himself all the speckled, spotted, and streaked of the flock. And through this he merited immensely great wealth, as it is written there: "And the man increased greatly" and so forth (Bereishis 30:43). For the essential holy wealth is in the aspect of flock (tzon), the aspect of "v'ashterot tzonecha" [and the ashterot of your flock] as mentioned. And this is what Yaakov said to Lavan regarding the wealth of the flock that he had rightfully gained from him: "I was there by day..." (Bereishis 31:40) — "and my sleep departed from my eyes" — "my sleep departed" specifically — for the essential holy wealth is drawn through the awakening from sleep, the aspect of "and my sleep departed from my eyes" as mentioned. And therefore Yaakov did not go to Lavan until he had first sat fourteen years in the house of Ever, and did not sleep at night and occupied himself with Torah — which is the aspect of awakening from sleep and occupying oneself with Torah: that is, he received there the seventy faces of Torah which are the opposite of sleep. And then he encountered that place, which is the aspect of yirah, as it is written there: "How awesome is this place!" And there Hashem Yisbarach promised him regarding livelihood and wealth, as it is written there: "For I will not forsake you," and so forth, as Rashi explained there. And this is the aspect of what he saw there in a dream: a ladder standing on the ground with its top reaching the heavens. Sulam [ladder] in gematria equals mamon [money], as is brought — that is, there he grasped that there is money and holy wealth in this world through which one merits great contemplation — the aspect of "and its top reaching the heavens." And therefore then Rachel and Leah were joined to him — who are the aspect of isha yiras Hashem [a woman who fears Hashem] — through whom he merited great holy wealth through the flock as mentioned. And therefore he occupied himself then with tending the flock in the secret of tefillin, as is brought — for tefillin are the aspect of mochin and contemplation drawn through the wealth he received then while tending the flock as mentioned.

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Likutay Halachos · Yoreh De'ah, Part Two

Laws of Separations and Tithes

And therefore the essential [reception of] tefillin one merits to receive in the morning light through awakening from sleep — for it is stated in the writings of the holy Ari of blessed memory that the essential drawing of the mochin of tefillin one merits through rising at midnight and occupying oneself with Torah, and so forth. See there. The rising at midnight is the aspect of awakening from sleep, through which one merits the contemplation drawn through wealth as mentioned — for tefillin are the aspect of the light of the face (or hapanim), that is, the glory of the face (hadras panim), which one merits through awakening from sleep — that is, through rising at midnight as mentioned — through which one merits to loosen the mouth of the mute, to loosen the mouths of the barren. And therefore tefillin is a term of speech (lashon dibur), as Rashi explained on the verse "and as frontlets between your eyes" (totafos) — that it is a term of speech. And this is the aspect of "and you shall teach them sharply to your children" (v'shinantam l'vanecha) stated in the tefillin [parasha]. And therefore the tidings of children are mentioned in all four parashiyos of tefillin: for in the parasha of Kadesh it is said: "And you shall tell your son..." (Shemos 13:8). And so too in the second parasha: "And it shall be when your son asks you..." (Shemos 13:14). And so too in the parasha of Shema and v'hayah im shamo'a: it is said — "and you shall teach them sharply to your children" — "and you shall teach them to your children" (Devarim 11:19) — "so that your days shall be multiplied and the days of your children," and so forth. For within the words of the warning and the commandment stated in these parashiyos, He announces to them about the children they will have — as Rashi explained in parshas Bo on the verse: "And it shall be when your children say to you..." (Shemos 12:26), after which is written: "And they bowed and prostrated themselves." And Rashi explained there: about the tidings of offspring, and so forth. Similarly in these four parashiyos, He mentions commandments dependent on children as mentioned, and thereby announces to them the tidings of offspring — which is the aspect of the birth and visitation of the barren. And through this one merits yirah as mentioned. And this too is the aspect of tefillin, which are the aspect of yirah, as it is written: "And all the peoples of the earth shall see that the Name of Hashem is proclaimed over you, and they shall fear you" (Devarim 28:10). And our Sages said: these are the tefillin of the head. And through yirah one merits length of days — which is the aspect of tefillin, as it is written (Menachos 44a): "One who puts on tefillin merits life," and so forth. And therefore at the conclusion of the four parashiyos — that is, at the end of v'hayah im shamo'a — it is said: "so that your days shall be multiplied and the days of your children" — that is, length of days that one merits through tefillin in the aspect of yirah, in the aspect of "Yiras Hashem tosif yamim." And therefore the tefillin of the arm precede the tefillin of the head — for the tefillin of the arm are on the left, which is the aspect of the aforementioned wealth — the aspect of (Mishlei 3:16): "In her left hand, wealth and honor" — through which wealth one merits the aforementioned contemplation, which is the aspect of the tefillin of the head as mentioned. And therefore the tefillin are enclosed in houses of leather and straps of leather — for the houses and straps of leather are the aspect of: "And Hashem God made for Adam and for his wife garments of skin and dressed them" (Bereishis 3:21). Which are the aspect of stories of deeds (sipurei ma'asiyos) in which the light of Torah is concealed and clothed — for originally [the word was] "kosnos or" [garments of light, spelled with alef], and after they sinned [it became] "kosnos ohr" [garments of skin, spelled with ayin], and so forth. That is, after the sin — through which they fell into the aspect of sleep, the withdrawal of the face and the mochin — they were then obligated to clothe the face of the Torah in garments of skin, which is the aspect of stories of deeds in which the face of the Torah is concealed and clothed as mentioned. And this is the aspect of the houses and straps of leather of the tefillin — for the essential [drawing of] tefillin comes through awakening from sleep, drawn through stories of ancient years, which are the aspect of the glory of the face (hadras panim) as mentioned. And therefore the strap (retzu'ah) in gematria equals shin-ayin [370], which is the aspect of the 370 lights (shin-ayin nhorin) of the light of the face, as is brought — for the light of the face, that is, the aspect of the seventy faces of Torah, is concealed and hidden in the leather straps, which are the aspect of the garments of skin — which is the aspect of the clothing of the face of Torah in stories of deeds — through which one merits tefillin as mentioned. And therefore through the straps the tefillin are bound — for it is impossible to receive and draw and bind the tefillin and the contemplation to a person except through the aspect of the leather straps, which are the aspect of stories of deeds through which comes the awakening from sleep as mentioned. Through this one merits yirah, which is the aspect of the strap (retzu'ah) as is known.

For there was a harp (kinnor) hung above the bed of David — and when midnight arrived it would play by itself, and then David would rise from sleep and occupy himself with Torah. This melody is the aspect of hadras panim, from which all the seventy faces of Torah are drawn — for melody is the aspect of the cantillation marks (te'amim) of the Torah: that is, the musical notations, which are the highest of all four aspects — cantillation marks (te'amim), vowel points (nekudos), crowns (tagim), and letters (osiyos). For the cantillation marks — that is, the melody — are highest of all, and they are in the aspect of the light of the face, and there are concealed and hidden all seventy faces of Torah (and see in the Kavanot regarding the subject of cantillation marks, vowel points, crowns, and letters, and you will understand that the cantillation marks, being the aspect of melody, are drawn from the most supreme and elevated da'as, which is the aspect of the light of the face). For in truth, in the melody one does not understand any face of Torah, and even the form of the letters is not comprehended there. And yet in truth it is highest of all, and there all seventy faces of Torah are concealed and rooted. And this is the aspect of stories of ancient years — even though one understands nothing in them, yet in truth all seventy faces of Torah are concealed in them. And therefore through the melody, which is the aspect of stories of deeds, one is awakened from sleep at midnight. And through rising at midnight one merits tefillin as mentioned. And therefore the essential Exodus from Egypt began at midnight — which is the aspect of the awakening from sleep. Through this they merited to go out with great property — that is, the aforementioned wealth drawn through the awakening from sleep as mentioned. Through this they merit contemplation, which is the aspect of tefillin in which the Exodus from Egypt is mentioned. And this is what our master of blessed memory mentioned there — the matter of "min hamuttar l'ficha" [what is permitted to your mouth] (Sanhedrin 101a) that is said concerning tefillin — he mentioned it there in connection with stories of deeds. See there. For all the aspects mentioned in the aforementioned discourse are all the aspect of tefillin, which are the aspect of mochin — that is, the aforementioned contemplation as mentioned. And this is what our Sages connected the matter of livelihood to the harp of David — as they said there: and when morning light came, all Israel came to David and said to him: "Your people Israel need livelihood," and so forth. For through the harp of David — which is the aspect of awakening from sleep — livelihood and great wealth were drawn as mentioned. And this is the aspect of (Tehillim 57:9): "Awake, my glory! Awake..." — glory (kavod) is the aspect of wealth, which is called kavod, as it is written regarding Yaakov: "And from what belongs to our father he made all this glory (kavod)." And as it is written: "wealth and honor (osher v'chavod)" — for through awakening from sleep through the harp of David, glory and great wealth were drawn as mentioned.

And this is the aspect of the Song of the Sea (Shiras HaYam) — for there they merited all of this: great wealth and the aforementioned contemplation. Therefore they merited there to song — for all the aforementioned aspects are drawn from the aspect of song, of melody, of the harp of David as mentioned. And this is the aspect of "And it was in the morning watch — this is the morning of Avraham" — for by the merit of Avraham was the splitting of the Sea of Reeds — for Avraham is the man of kindness, the aspect of v'rav chesed as mentioned, the aspect of Kohen, as it is written (Tehillim 110): "You are a Kohen forever." And therefore he merited the tikkunim of Atik as mentioned, and the aforementioned wealth, as it is written: "And Avraham was old, having come into his days, and Hashem had blessed Avraham with everything," and so forth — as is explained there at the beginning of the aforementioned discourse. And therefore by his merit was the splitting of the Sea of Reeds, which is the aforementioned contemplation that one merits through wealth as mentioned — which is what Hashem Yisbarach promised Avraham: that Israel would merit this, as it is written: "And afterward they shall go out with great property" — that is, wealth as mentioned — through which one merits great contemplation for the receiving of the Torah as mentioned. And this is what Avraham said to the king of Sodom: "From a thread to a sandal-strap (sro'ach na'al), I will not take" (Bereishis 14:23) — "lest you say, I made Avram rich." For our Sages expounded: that by merit of this his children merited the strap of tefillin — by merit of saying: "until the sandal-strap." And this is: "until the sandal-strap, lest you say I made rich," etc. And Rashi explained: for Hashem Yisbarach had already promised him to make him wealthy — that is, Avraham said: Hashem Yisbarach has already promised me that I would merit holy wealth, which is the aspect of tefillin, the aspect of the sandal-strap (sro'ach na'al). Therefore I do not want your wealth. And this is: "until the sandal-strap, lest you say I made rich" — for Hashem Yisbarach has already promised me holy wealth, which is the aspect of the sandal-strap, the aspect of the strap of tefillin, through which one merits great contemplation as mentioned. Amen, amen. This pertains to what was said above.