Likutay Halachos - Tefillin

Based on Likutay Moharan II:72 — "Chayim Nitzchiyim"

§ 1

Based on the Torah "Chayim Nitzchiyim" (LM II:72). Study the entire Torah there well, from beginning to end.

The general principle: through seeing the face of the Tzaddik alone, one's Moach [brain/mind] sparkles. Through this, one receives Gadlus [greatness] — the aspect of Malchus — each person according to his level: captains of thousands, captains of hundreds, captains of fifties, captains of tens (Shemos 18:21). For greatness and Malchus depend on the sparkling of the Mochin: "Melech asur barahatim" — "A king is bound in the channels" (Shir HaShirim 7:6) — b'rahitei Mochin — the Malchus is bound and tied within the channels of the Mochin.

The sparkling of the Mochin = the aspect of building the Beis HaMikdash, which is the Da'as, as our Sages said (Berachos 33a). This = "Chazis ish mahir bimlachto" — "Have you seen a man skilled in his craft?" (Mishlei 22:29). When each person receives greatness and Malchus according to the level of his Moach — through the true leader of the aspect of Moshe — through "V'atah sechezeh... v'samta aleihem" — then each person knows how to produce chiddushim and explanations of Torah according to his level, through the Ruach Elokim received from Moshe, the inclusive leader, the inclusive sage, the inclusive spirit — "Ish asher Ruach Elokim bo" — who illuminates Ruach Elokim within each one = the sparkling of the Mochin: "Va'amalei oso Ruach Elokim, b'chochmah, uvisevunah, uvda'as, uvchol melachah" (Shemos 31:3). Through this they innovate in Torah: "V'Ruach Elokim merachefes" (Bereishis 1:2).

But this leader must be greatly holy in the sanctity of the Bris, and must draw this sanctity upon each member of Yisrael. Through this, yir'ah is drawn — which is bushah [shame/awe] — as at the time of Mattan Torah. One must be ashamed even to perform a mitzvah. Bushah = teshuvah; through teshuvah one merits Chayim — Chayim Nitzchiyim [eternal life]: the anavah [humility] of Moshe Rabbeinu that is clothed within each member of Yisrael in every limb comes alive and rises in techiyas hameisim [resurrection].

This is the essential Techiyas HaMeisim: the humility and lowliness of Moshe Rabbeinu — clothed in each person, in every limb — but existing there in a state of "death" (unperceived). Through gazing at the Tzaddik's face, the Mochin sparkle → one receives Malchus → innovates in Torah → yir'ah/bushah falls upon him as at Mattan Torah → this bushah = teshuvah = Chayim → the humility of Moshe is resurrected within him — "Hakitzu v'ranenu shochnei afar" — "Awake and sing, you who dwell in the dust!" (Yeshayah 26:19).

This is Chayim Nitzchiyim — all the delight of the World to Come, the aspect of Oneg Shabbos, "To'ameiha chayim zachu" — an inheritance without boundaries — for the delight of the World to Come is boundless and cannot be received or pictured in the body (which is bounded) unless one is truly ayin mamash [literally nothing] — meaning, one merits the true anavah of Moshe Rabbeinu = Techiyas HaMeisim.

§ 2

This is the aspect of Tefillin. For Tefillin are the sparkling of the Mochin, as is known and explained elsewhere (LM I:38). Through this one merits Gadlus/Malchus: "Melech asur barahatim" — b'rahitei Mochin. This is the entire aspect of Tefillin, as our Sages said: this verse refers to Tefillin — the channels of the Mochin. Malchus is bound and tied there — "V'haysah nefesh adoni tzerurah bitzror hachayim" — "My lord's soul shall be bound in the bundle of life" — said about the Malchus of Dovid, tied in the bundle of life = Tefillin = the knot of Tefillin (see LM I:54).

Hashem in His mercy commanded us to don Tefillin each day — the sparkling of the Mochin = the Or HaPanim [light of the face] — in order to draw upon ourselves the holiness of the radiant face of the true Tzaddikim, through whose gaze the Mochin sparkle and one merits all the above levels, culminating in Chayim Nitzchiyim (= true humility = Techiyas HaMeisim). But not everyone merits to find and gaze upon the Tzaddik at all times. Therefore Hashem gave us Tefillin each day — so holy that through them each person can draw upon himself the sparkling of Mochin that flow from gazing at the Tzaddik, for Tefillin = Or HaPanim.

Therefore our Sages said (Menachos 44a): "One who dons Tefillin merits life": "Hashem aleihem yichyu" (Yeshayah 38:16) = Chayim Nitzchiyim = Techiyas HaMeisim = true humility. This is the joy of Tefillin — as in the Talmud: one was joyful the entire day, saying "I am wearing Tefillin!" (Berachos). For this life is the essential eternal joy: "Todi'eini orach chayim, sova semachos es panecha" (Tehillim 16:11) — merited through Tefillin (= Or HaPanim).

The Yud-knot of the Tefillin: our Sages warned that it must not move far from the Tefillin. Yud = the World to Come (Menachos 29b) = Chayim Nitzchiyim = true humility. Yud is the smallest letter — the aspect of true anavah. Our Sages said: the World to Come was created with Yud because "the Tzaddikim there will be few." This seems puzzling — don't all of Yisrael have a share in the World to Come? Rather, "few" = "Ki atem hame'at mikol ha'amim" — "You are the fewest" (Devarim 7:7) — Rashi: you make yourselves small. Only those who truly diminish themselves can receive Chayim Nitzchiyim.

§ 3

This is why our Sages spoke so severely (Rosh HaShanah 17a) about the punishment of one who does not don Tefillin — calling him "posh'ei Yisrael b'gufo" [a sinner of Yisrael in his body], a "karkafta d'la manach Tefillin" [a skull that never wore Tefillin], judged with eternal death. For it is impossible to merit eternal life except through Tefillin.

§ 4

Therefore Shabbos is not a time for Tefillin. For Shabbos itself is the aspect of the World to Come, Chayim Nitzchiyim: "To'ameiha chayim zachu" — as written in the Torah there at its beginning. Therefore one certainly needs no Tefillin to subdue the side of death or to draw Chayim Nitzchiyim — for Shabbos's own holiness is itself Chayim Nitzchiyim. Similarly Yom Tov and Chol HaMoed — they are themselves an os [sign] (Menachos 36b), receiving their holiness from Shabbos ("Techilah l'mikra'ei kodesh").

The essential Tefillin are in the aspect of remembering the Exodus from Egypt — which the parshiyos mention repeatedly — for Tefillin's essential purpose is to merit Chayim Nitzchiyim (= an inheritance without boundaries), which is the essence of the Exodus — liberation from Mitzrayim [boundaries/constriction]. Every exile is called by the name Mitzrayim because it constricts Yisrael, distancing them from holiness (= physicality = boundaries). But through Tefillin we draw upon ourselves the holiness of the Exodus = the holiness of the future Geulah: "Kimei tzeischa mei'eretz Mitzrayim ar'enu nifla'os" (Michah 7:15).

Therefore on Yamim Tovim (which are themselves a remembrance of the Exodus) one does not don Tefillin. The Zohar HaKadosh says one is liable to death for doing so — because Tefillin exist to subdue the side of death that rules on weekdays (through the contamination of the serpent, drawn through gadlus — the sin of Adam HaRishon: "Vihyisem kElokim" — the serpent injected envy and gadlus to rival Hashem). Had Adam not sinned, he would have merited Chayim Nitzchiyim in his body. But now one can merit this only through death — returning to dust — and then rising in Techiyas HaMeisim. Even Moshe himself had to die — for the sake of Yisrael — so he could awaken and resurrect the humility clothed within each person. Therefore Tefillin are for weekdays, when the side of death rules; on Shabbos/Yom Tov, the holiness of the day itself subdues the side of death.

§ 5

Therefore a mourner is forbidden to don Tefillin on the first day — because during mourning the side of death has dominion, and one cannot subdue it through Tefillin. Rather, the mourner sits on the ground — to sweeten the judgment at its root, lowering himself to the dust to draw Chayim Nitzchiyim = true humility: "Hakitzu v'ranenu shochnei afar" — one who makes himself a neighbor to the dust in his lifetime.

Indeed, one who truly nullifies himself to the point of attaining this anavah does not need to lower himself literally — on the contrary, he can reign and boast, and still be truly humble. As we find with great Tzaddikim who boasted — R' Shimon bar Yochai said in the Idra: "I testify upon myself..." and "I have seen the people of ascent — if they are two, it is I and my son" (Sukkah 45b). This seems contrary to humility, yet it is the ultimate perfection of true humility. As I heard and understood from our Rebbe: the essence of humility is to be able to write about oneself: "And the man Moshe was very humble." The perfection of humility is not to be a lazy sluggard. This = "Shechorah ani v'na'avah" — "I am dark and beautiful" (Shir HaShirim 1:5): dark as the Yud (= the ultimate smallness/humility) — yet beautiful! For one achieves such complete nullification of ego that one can boast of one's beauty.

But not everyone merits this in completeness, especially when the side of death prevails (as in mourning). Then the sweetening is through literally sitting on the ground — drawing Chayim Nitzchiyim from the aspect of afar (= true humility), thereby subduing the side of death. This is the tikun of burial in the earth: "V'yashuv he'afar al ha'aretz k'shehayah" (Koheles 12:7) — and then "V'haruach tashuv el HaElokim." Through Adam's sin, one cannot merit Chayim Nitzchiyim (= true humility) without first returning to literal dust — the contamination decays there — and afterward rising in Techiyas HaMeisim. The essential thing: according to how much one made himself like dust in his lifetime — "Hakitzu v'ranenu shochnei afar" — one who became a neighbor to the dust in life.

§ 6

Therefore the essential light of Tefillin emerges through waking at midnight to study Torah, as explained in the Arizal's writings at length — the light of Tefillin issues from there. For sleep is one-sixtieth of death, and through waking from sleep one subdues the side of death and draws upon oneself the Or HaPanim — by mourning the destruction of the Beis HaMikdash (where the essential Or Pnei Hashem was revealed: "Shalosh pe'amim bashanah yera'eh chol zechurcha es Pnei Hashem" (Devarim 16:16)). By mourning the destruction, one merits to draw upon oneself the holiness of its rebuilding (Ta'anis 30b) = the sparkling of the Mochin = building the Beis HaMikdash. Then one studies Torah — for from there Torah insights are drawn — and through this the light of Tefillin emerges = Chayim Nitzchiyim.

§ 7

Therefore the essential Tefillin depend on the eyes: "V'hayu l'totafos bein einecha" — "They shall be for frontlets between your eyes" (Devarim 6:8). For the essential Tefillin are drawn through the gazing of the eyes — through meriting to see oneself with the true Tzaddikim.

§ 8

This is the aspect of the Name Shakai on the Tefillin. Shakai — because "there is dai [enough / sufficient] in His G-dliness for every creature", which is the opposite of gadlus (as in the Torah "Ani Hashem hu sh'mi"). The ultimate purpose of man is to reach complete bitul — to be truly ayin mamash — to break gadlus entirely and merit the true humility of Moshe Rabbeinu that is clothed in every limb. Then one merits Chayim Nitzchiyim — to be included in Hashem, to delight in Hashem alone — "Ayin lo ra'asah."

This is Shakai: you need nothing else. You need no pleasure, no grip on any physicality or yeshus [ego/substance]. Hashem's G-dliness is dai for every creature. Whoever still has any grip on gassus [coarseness] — it is as though he chooses something other than G-dliness. Therefore our Sages said (Sotah 4b): "One who is haughty is as if he worships idolatry." The opposite — true humility — is the Shem Shakai: when one has no gassus, nullifies all self-awareness, has no pleasure except Hashem Himself = dai = enough = no need for anything else. "BaHashem tis'halel nafshi, yishme'u anavim v'yismachu" (Tehillim 34:3) — in Hashem alone does my soul boast; the humble hear and rejoice — for they merit Chayim Nitzchiyim = fullness of joy = Tefillin = Or HaPanim = Shem Shakai.

Shakai — dai in His G-dliness for every creature — meaning: the ultimate purpose of every creature is to reach this point where it has no desire, pleasure, or chiyus other than His G-dliness alone. Even the lowliest creature has dai — sufficient delight and chiyus in His G-dliness alone to live Chayim Nitzchiyim forever. Although there will be infinite gradations, even the smallest has dai.

"Vaharikosi lachem brachah ad b'li dai" — "I will pour out blessing for you until there is no more dai" (Malachi 3:10). Our Sages said (Ta'anis 9a): "Until your lips wear out from saying dai." I have always wondered what kind of blessing this is! Rather: the reward of the Tzaddikim rises level upon level without limit. So although ultimately every creature will have dai in Hashem alone, Yisrael will merit an even higher level — so high that they will stop saying dai — for dai is a contraction, and those who reach this height will transcend all contractions. Their lips (= instruments of speech) will cease and be nullified — they will no longer say dai, for they will rise above all holy contractions. "Ayin lo ra'asah Elokim zulatecha ya'aseh lam'chakeh lo" (Yeshayah 64:3).

§ 9

This is the aspect of "Kadeish li chol bechor" — the first parshah of Tefillin. And the second parshah "V'hayah ki yevi'acha" also speaks of the holiness of firstborns. The sanctity of firstborns = the sanctity of the Bris — consecrating the first birth and giving it to the Kohen. For all the above — Techiyas HaMeisim, true humility — comes primarily through the sanctity of the Bris of the true Tzaddik, who draws his holiness and abstinence upon all Yisrael, as at Mattan Torah.

The essential holiness of the firstborn is to give it to the Kohen — for the Kehunah began with Aharon, who merited it through seeing the face of Moshe his brother — truly, without envy, in genuine humility. Through this he merited the great and awesome distinction of the Keser Kehunah. For through seeing and receiving Moshe's face with joy, the entire Exodus and giving of the Torah depended on this. As explained in the account of Moshe's mission: Moshe refused the mission repeatedly, not wanting to take greatness over his brother Aharon. Until Hashem said: "Halo Aharon achicha haLevi... hinei hu yotzei likrasecha, v'ra'acha v'samach b'libo" — "Behold, he comes to meet you, and when he sees you, he will rejoice in his heart" (Shemos 4:14). Through this he merited the Choshen Mishpat placed upon the heart (Shabbos 139a).

"V'ra'acha" — "seeing" precisely — for through seeing the face of the Tzaddik and receiving him with joy = Chayim Nitzchiyim = true humility = the source of joy: "Todi'eini orach chayim, sova semachos es panecha"; "Yishme'u anavim v'yismachu." Through this: the Exodus (= nullifying boundaries and gadlus), and thus Aharon merited the Kehunah — to serve in the Beis HaMikdash where the Mochin sparkle = the craft of the Mishkan: "Chazis ish mahir bimlachto" — "mahir" precisely = the Kohanim, zealous in their service. Therefore the parshiyos of Tefillin speak of the firstborn (= the Kohen), for the Kehunah emerges from seeing the Tzaddik's face — the source of Tefillin's holiness.

§ 10

Therefore the essential Techiyas HaMeisim will come through the seed of Aharon HaKohen. As our Sages said (end of Sotah): Techiyas HaMeisim comes through Eliyahu, remembered for good — and Eliyahu is Pinchas the son of Elazar the son of Aharon HaKohen. For Techiyas HaMeisim (= true humility) is drawn through the holiness of Aharon, who merited the Kehunah through truly seeing the Tzaddik's face with joy.

§ 11

This is why the last parshah of Tefillin concludes with Techiyas HaMeisim: "L'ma'an yirbu yemeichem vimei vneichem al ha'adamah asher nishba Hashem la'avoseichem lases lahem" (Devarim 11:21). Our Sages derived (Sanhedrin 90b): it does not say "lachem" [to you] but "lahem" [to them] — a proof of Techiyas HaMeisim from the Torah. For Tefillin (= Or HaPanim) lead to Techiyas HaMeisim (= true humility: "Hakitzu v'ranenu shochnei afar").

All the parshiyos of Tefillin speak of Eretz Yisrael — for Techiyas HaMeisim will be primarily in Eretz Yisrael (Kesubos 111a). "Al ha'adamah" specifically = Eretz Yisrael. For Techiyas HaMeisim = true humility = making oneself like afar and adamah: "Hakitzu v'ranenu shochnei afar" — one who became a neighbor to the dust in his lifetime. This is merited specifically through the dust of Eretz Yisrael.

For although afar (= making oneself as dust = true humility) is a great virtue, the Torah also warns against being lazy and sluggish (a "shlimaz'lnik"), for true humility is the essence of life. There is an opposite: afar of the Sitra Achra = "V'nachash afar lachmo" = melancholy, laziness — the opposite of "Chazis ish mahir bimlachto." This is the afar of outside Eretz Yisrael — impure earth, where the side of death takes hold. Therefore each person must sanctify himself in the aspect of the holy earth of Eretz Yisrael — where true Techiyas HaMeisim takes place = true humility. Therefore Eretz Yisrael is called "Eretz HaChayim" — "the Land of Life" — for there the earth and dust (= humility) are in the aspect of chayim (= true humility that is the essence of life). Not so the lands of the nations — impure earth — where the side of death prevails (= false humility that is really gadlus). One must truly pray much that he merit true humility — the life of every limb.

§ 12

This is the aspect of the mitzvah of eating matzah and the prohibition of chametz on Pesach — mentioned in the parshiyos of Tefillin: "Shiv'as yamim tochal matzos" (Shemos 13:6-7). One must sanctify one's eating greatly, for the essential decree of death came through the sin of eating (the Tree of Knowledge). The essence of death is the dominance of yeshus [ego/substance] and physicality — hiding the anavah in a state of "death." True life = the humility of Moshe in every limb; death = the concealment of that humility through the dominance of yeshus = ge'us [arrogance].

The essential chiyus is drawn through eating. Therefore eating must be in holiness, according to the Torah — then the chiyus drawn is from the root of life = Chayim Nitzchiyim = true humility. Indeed, Moshe Rabbeinu — who merited ultimate humility in his lifetime — needed no eating at all: he was on the mountain three times for forty days, "Lechem lo achal." His entire chiyus was true eternal life. But the rest of the world must eat. The essential chiyus from food comes from its inner sparks (= spiritual = ayin = humility = Chayim Nitzchiyim). One who eats in this manner — purely, without any admixture of pesoless [waste] — lives forever: "V'achal vachai l'olam" = the true Tzaddikim who are alive forever: "Tzaddikim b'misasam k'ruyim chayim" (Berachos 18a); "Yaakov Avinu did not die" (Ta'anis 5b).

Through Adam's sin, everything became mixed. Without the Torah to clarify: "V'sorascha b'soch mei'ai," and blessings before and after eating, one cannot extract the holy chiyus. Our Rebbe mentioned bushah specifically regarding eating: "Misham chafar ochel" (Iyov 39:29) — a person should feel shame when bringing food to his mouth. For one must draw bushah during eating to merit Chayim Nitzchiyim (= humility, drawn through bushah = teshuvah). The Torah warns: "Pen tochal v'savata... v'ram l'vavecha" (Devarim 8:12-14) — lest you eat and be sated and your heart become haughty. Eating without holiness = drawing chiyus from the pesoless = ge'us = death: "Resha'im b'chayeihem k'ruyim meisim." Such eating = "Ki b'yom achalcha mimenu mos tamus."

Chametz = the grip of ge'us, for chametz rises by puffing up = ge'us. On Pesach, before the giving of the Torah, it is impossible to subdue this haughty spirit — for its essential subjugation is through the Torah (= Ruach Elokim = sparkling of Mochin). Therefore one must eat matzah — baked in haste before the spirit of this world can grip the dough. Matzah is drawn from a very exalted place — the sparkling of the Mochin that shine on Leil Shimurim with great illumination, through seeing the Tzaddik's face alone even before receiving the Torah. The Exodus itself was in the merit of seeing the Tzaddik: "V'ra'acha v'samach b'libo." All Yisrael saw Moshe's face and believed in him: "Vaya'amen ha'am" — for the essential seeing is with emunah. As our Rebbe said: emunah is the aspect of re'iyah [seeing]. One who sees the Tzaddik without believing — he has not truly seen at all.

After Shevi'i shel Pesach (= Kri'as Yam Suf), chametz was permitted — for at the splitting of the sea, the aspect of receiving the Torah began to be drawn. Therefore mitzvos and laws were immediately given: "Sham sam lo chok umishpat" (Shemos 15:25). Kri'as Yam Suf was through "Ruach Elokim merachefes al pnei hamayim" — the Ruach Elokim that hovers over the waters = Torah. Through this they merited great perceptions: "A maidservant at the sea saw what [the prophet] Yechezkel did not see" (Mechilta, Beshalach 3). The physical miracle itself was through ruach: "Vayolech Hashem es hayam b'ruach kadim" (Shemos 14:21); "Nashafta b'ruchacha kisamo yam" (Shemos 15:10). Once receiving Torah began, one could subdue the haughty spirit and clarify the ruach of this world that grips chametz — so that eating could be in the aspect of true life = humility.

But on Pesach (before Torah), one must eat matzah — fleeing completely from the ruach of this world. Therefore matzah is mentioned in Tefillin: Tefillin subdue the side of death (= chametz) and draw Chayim Nitzchiyim (= humility = matzah). Matzah = Mochin d'Gadlus — for the greatness of the holy Mochin is the essence of humility: "Bimkom gdulaso sham atah motzei anvasanuso" (Megillah 31a). Therefore matzah is called specifically "lechem oni" — bread of lowliness = humility = the essence of life.

Based on Likutay Moharan II:72 — "Chayim Nitzchiyim" (continued)

§ 13

This is what our Sages said (Shabbos 49a): "Tefillin require a clean body — that one not pass wind while wearing them." For n'fichah [flatulence/puffing] comes from the pesoless [waste] of food = gassus haruach [coarseness of spirit] = avodah zarah = "ki tzo'ah" — filth and waste. From there emerges the ruach of puffing — the very opposite of Tefillin, which are the aspect of true Ruach Chayim, Ruach Elokim = Torah explanations = true humility.

This is what the prophet rebuked Chiram king of Tzor for his great arrogance: "Ya'an gavah libecha" (Yechezkel 28:2). He said to him: "Meleches tupecha un'kavecha b'yom hibar'acha konanu" — "The workmanship of your drums and your orifices were prepared on the day you were created." Rashi explains: Even though I gave you this honor, I knew you would become haughty, so I made drums and orifices in you that emit wind like the sound of a song — and from them you should have contemplated your lowliness. For the workmanship of "drums and orifices" — from which comes the ruach of puffing — derives from ge'us = haughty spirit = filth = avodah zarah. Hashem fashioned man with wondrous wisdom that from the yeshus and pesoless should emerge such foul odor — so man would understand his lowliness and consider whether he has anything to be haughty about.

That prophecy against Tzor concludes with the salvation of Yisrael: "V'yashvu al admasam asher nasati l'avdi l'Yaakov" — Rashi: just as it was given to Yaakov — an inheritance without boundaries = Chayim Nitzchiyim = Techiyas HaMeisim = humility — the opposite of ga'avah. Therefore these themes are juxtaposed.

§ 14

This is the aspect of Tefillin shel Rosh: from there the light emerges — the kesher [knot] of Dalet attached to the shel Rosh = "Melech asur barahatim" — Malchus bound within the Mochin. Malchus = Dalet; the Dalet-knot on the shel Rosh = Malchus Mashiach — which encompasses all the Gadlus and Malchus each person receives through gazing at the Tzaddik (= Moshe-Mashiach).

Through Malchus/Gadlus → one merits Torah chiddushim and explanations = the Tefillin shel Yad, which contains parshiyos that are complete Mochin = Torah explanations = the "Be'er" [well]: "Be'er chafaruha sarim" — "A well dug by princes." Therefore Tefillin shel Yad is opposite the heart: "Kashrem al libecha tamid" — the essential thing is to bind the Da'as to the heart, which is accomplished through Torah explanations — contracting the sparkling of the Mochin with great skill into one drush [discourse].

Therefore shel Yad has one bayis [compartment]. When drawing Torah explanations from the sparkling Mochin, the essential innovation is placing them into a single compartment — a single drush. For "words of Torah are poor in their place and rich in another" — the drush connects wisdoms from many distant places into a single unified explanation = one bayis. Initially the Mochin sparkle in many compartments (= four batim of the shel Rosh) — too great to be contained in one. But when contracted into Malchus → Torah innovations → they are concentrated into one bayis = one drush. This = "B'vayis echad ye'achel" — "In one house it shall be eaten" — one can only eat and be nourished from Torah wisdoms when the Mochin are brought into one house = Tefillin shel Yad.

Through Torah explanations → great bushah is drawn. This = the yad keihah [weak/dimmed hand] where the shel Yad is placed. Keihah = dimming the face from bushah: "V'lo chihah bahem" — he did not rebuke or shame them. And "U'fishtah keihah lo yichbenah" — said about the Tzaddikim called "pishtah keihah" [dimmed flax] because they carry bushah on their faces. Through bushah → Chayim Nitzchiyim → humility resurrected.

The Yud-knot tied to the shel Yad = humility = life of the World to Come. It is bound on the left — to subdue the side of death that grips on the left side. This is the essential purpose of Tefillin: to subdue and nullify the side of death, to ascend from death to life — to merit Chayim Nitzchiyim = humility.

§ 15

Therefore Tefillin = yir'ah [awe], as our Sages said (Berachos 6a). Through the sparkling Mochin → Gadlus → Torah explanations → great yir'ah as at Mattan Torah. Therefore the entire Torah was compared to Tefillin: "L'ma'an tihyeh Toras Hashem b'ficha" (Shemos 13:9; Kiddushin 35a). Tefillin = receiving the Torah anew each day = Torah explanations drawn from sparkling Mochin drawn from gazing at the Tzaddik.

Therefore the Tzaddikim and the upright ones attached to them are the Tefillin of all Yisrael — for they are the pe'er [splendor/glory] of the generation, and Tefillin are called pe'er. As our Rebbe said about the great Tzaddik, the Rav of Barditchev: "He is the aspect of Tefillin, for he is the pe'er of the generation." All who draw close to them, their students and students' students — all receive the hispa'arus [glory] from them = the light of Tefillin. Through them, all Yisrael receive the holy light of Tefillin each day.

§ 16

[Note: §16 is preceded by a sub-heading "Hilchos Bircas HaShachar" — the laws of the Morning Blessings — woven into the Tefillin discourse.]

This is the aspect of Tefillin of Rashi and Tefillin of Rabbeinu Tam — which exist because of the uncertainty of how to arrange the parshiyos in the batim. In truth, both are correct and both are needed. This corresponds to what our Rebbe said after the Torah (Chayim Nitzchiyim): "In truth, we do not know what humility is. Certainly it does not mean being lazy and a good-for-nothing (shlimaz'lnik)." One must pray greatly to merit true humility. There is much to say about this.

For one who truly wishes to be a Yid in truth must be a mighty warrior — with holy azus [boldness] to stand against all obstacles and enticers, whether from outside (other people, close and distant) or from within (confusing and weakening thoughts daily). One must be very strong to resist them all, following the ways and advice in the Rebbe's holy books that restore the soul with seven kinds of comfort in every kind of descent. One needs great azus and hischazekus never to let oneself fall in any way — not even to weaken one's mind — rather, to be joyful at all times in Hashem's kindnesses. This = "Vayigbah libo b'darkei Hashem" — "His heart was lifted in the ways of Hashem" (Divrei HaYamim II 17:6).

Yet ge'us and gassus are a great prohibition — "To'avas Hashem kol g'vah leiv." Therefore one must only pray to merit true humility where humility and holy greatness are completely one: "Bimkom gdulaso sham atah motzei anvasanuso." This is Tefillin of Rashi and Rabbeinu Tam: Rashi's = the Name Havayah in order = Chassadim first; Rabbeinu Tam's = the first permutation with Hei before Vav = Gevuros before Chassadim. Chassadim and Gevuros are the roots of humility and greatness: humility = ayin = Chassadim; greatness = dinim/Gevuros = yeshus. At their root in holiness, both are needed — both are one. But below, there is uncertainty which to draw first — it is hard to stand on this matter. Therefore one must don both.

"Makom yeish ba'rosh l'haniach bo sh'nei Tefillin" — "There is room on the head for two Tefillin" (Eruvin 95b). Meaning: there is room in the head and mind to draw both aspects — to be truly humble with no trace of ge'us, yet a mighty warrior, not lazy or despised — which is the aspect of Rashi's and Rabbeinu Tam's Tefillin. Therefore one must don both.

§ 17

This is the aspect of Bircas HaShachar [Morning Blessings]. When one arises from sleep, one must wash the hands and bless "Al netilas yadayim." Waking from sleep = Techiyas HaMeisim, as we bless: "HaMachazir neshamos lifgarim meisim" — "Who restores souls to dead bodies." The essential Techiyas HaMeisim is that the humility and lowliness is resurrected — drawn from Torah explanations → sparkling Mochin. The water of netilah = the waters of Torah: "V'Ruach Elokim merachefes al pnei hamayim." From there are drawn these waters that wash and purify the hands from the side of death that grips during sleep.

§ 18

This is the aspect of the blessing "Asher Yatzar" — recited in the morning over the body's orifices. Ge'us of the Sitra Achra = avodah zarah = filth and waste — drawn from the utter pesoless of physical Asiyah = pure excess. Ge'us is excess: "U'meshalem al yeser osei ga'avah" (Tehillim 31:24) = "Meleches tupecha un'kavecha." When waking from sleep (= Techiyas HaMeisim = humility), one blesses Asher Yatzar over Hashem's wondrous wisdom in fashioning man with the power to expel waste (pesoless = ga'avah). This power is drawn from the sparkling of the Mochin — subduing the side of death (= ga'avah). Therefore the blessing begins "Asher yatzar es ha'adam b'chochmah" — "b'chochmah" precisely — for it is a great wisdom to extract the good from the waste. A person too must use true wisdom to extract chiyus (= true humility) from the ge'us (= utter waste), clarifying good from evil — neither falling into false humility nor actual ge'us.

Therefore Yisro, who said to Moshe "V'atah sechezeh" — through which Techiyas HaMeisim is drawn — is alluded to in "V'rabim miyeshnei admas afar yakitzu" (Daniel 12:2), whose final letters spell Yisro. He merited to rectify the aspect of yeser [excess] = mosros = "yeser osei ga'avah" — by adding a parshah to the Torah ("V'atah sechezeh"), through which the essential Techiyas HaMeisim is accomplished. And the blessing "Elokai Neshamah" concludes: "HaMachazir neshamos lifgarim meisim" — for waking from sleep = Techiyas HaMeisim.

§ 19

This is the aspect of the blessing "HaNosein laSechvi vinah l'havchin bein yom u'vein lailah" — "Who gives the rooster understanding to distinguish between day and night." Night = the side of death rules (from Adam's sin, the blemish of humility). The light of day = waking from sleep = Techiyas HaMeisim = humility resurrected. But one needs great discernment — not to confuse day for night, not to reverse the truth. One must guard against false humility (not becoming lazy) and equally against one who lords over Yisrael claiming his intention is for Heaven while actually trapped in ge'us. One must distinguish between light and darkness, between death and life — to know how to conduct oneself in truth. As our Rebbe said: one must pray much to Hashem about this.

§ 20

Therefore Korach, who blemished through ge'us — for his entire rebellion against Moshe and Aharon was only through his great arrogance, envying Aharon's greatness and Elitzafan's appointment — Moshe said to him: "Boker v'yoda Hashem es asher lo" — "Morning, and Hashem will make known who is His" (Bamidbar 16:5). Rashi: HaKadosh Baruch Hu set boundaries in His world — can you turn evening into morning? Meaning: Korach sought to reverse evening for morning. In truth his rebellion was pure ge'us, but he claimed his intention was for Heaven — he reversed the truth. He said: "Ki chol ha'eidah kulam kedoshim... u'madua sisnasu al k'hal Hashem" — as if he was zealous for Yisrael's honor, claiming that Moshe and Aharon themselves sought power.

Moshe responded that Korach was trying to reverse evening for morning. As Rashi explains: just as Hashem separated light from darkness, so He set Aharon apart — for Aharon's holiness was drawn from true humility ("V'ra'acha v'samach b'libo") = the separation of light from darkness, death from life. True humility = life = the light of day = waking from sleep.

§ 21

For in truth, the essential death came because Adam blemished through ge'us (the Tree of Knowledge). The essence of the side of death is that the neshamah separates from the body. This comes from not meriting true humility = the life of every limb. The essence of perfect humility: being truly ayin mamash — yet strong, courageous, and mighty — gibor chayil — standing against all obstacles: "Vayigbah libo b'darkei Hashem." At their root, both are one: holy ge'us is in truth true humility — "Bimkom gdulaso..."

Had Adam not sinned, he would have merited this in his lifetime and lived forever — for the essence of life is the unity of neshamah and body. The root of the neshamah (ayin/humility) and the body (yeshus/gadlus) are in their supernal root one: "Bimkom gdulaso..." The neshamah = ayin = wisdom: "HaChochmah t'chayeh" (Koheles 7:12); "V'nishmas Shakai t'vinaim" (Iyov 32:8); "V'haChochmah mei'ayin timatzei." The body = yeshus = from ge'us/gadlus. But after the sin, we cannot grasp this unity with our da'as — therefore man must die, the body must return to dust, until he merits Techiyas HaMeisim where the body will be pure and clear, united with the neshamah in ultimate oneness.

But we must draw this aspect upon ourselves daily — for our entire service all our days is to merit Techiyas HaMeisim. This is the entire matter of Bircas HaShachar — blessing in detail each morning for every function: "Pokei'ach ivrim," "Matir asurim," "Zokeif kefufim" — to awaken the chiyus of every limb through the blessing. The essential chiyus is the humility of Moshe Rabbeinu clothed in every limb. All blessings and thanks flow from the true Tzaddik = the source of blessing. The essential Chayim Nitzchiyim = to constantly thank, praise, and bless His great Name: "Chai chai hu yodecha" (Yeshayah 38:19); "Lo hameisim yehalelu Kah" (Tehillim 115:17) — the wicked in life are called dead — but the living: "Va'anachnu nevareich Kah." Each morning: "Kol zman shehaneshamah b'kirbi modeh ani lefanecha" — as long as the neshamah is within me, I give thanks — for this is the essence of life.

§ 22

This is the aspect of the blessing "Malbish Arumim" — "Who clothes the naked." The essential Techiyas HaMeisim — when one will live Chayim Nitzchiyim — each person will merit according to the levushim [garments] he rectified in his lifetime through Torah and good deeds = the Chaluka d'Rabbanan [Rabbinic garment (of the World to Come)]. This = "Tis'hapech kachomer chosam v'yisyatzvu k'mo levush" (Iyov 38:14) — they will stand in resurrection according to the garments they prepared.

Before the sin, no garments were needed — there was no bushah at all: "Vayihyu shneihem arumim... v'lo yisboshashu" (Bereishis 2:25). After the sin: "Va'ira ki arom anochi" — this yir'ah is bushah. After sinning, bushah becomes a great virtue = the essence of teshuvah: "One who sins and is ashamed of it — all his sins are forgiven" (Berachos 12b). Therefore Hashem mercifully made them garments: "Kasnos or vayalbisheim." Garments = rectification of bushah, for R' Yochanan called his garments "mechabdusai" [my honorers] (Shabbos 113a).

Now after the sin, the essential tikun for Techiyas HaMeisim — to nullify the side of death — is through bushah = teshuvah. Each person will live the World to Come according to the garments rectified in life — garments that cover the bushah. This = Tallis and Tefillin: Tefillin = sparkling Mochin → bushah → Chayim Nitzchiyim. One first dons the Tallis (a holy garment) to cover the bushah — for one would not have the strength to bear the overwhelming bushah (of being ashamed even to perform a mitzvah). In His mercy, Hashem commanded us to first wrap in the Tallis = Chaluka d'Rabbanan = covering the bushah. "Mah yakar chasdecha Elokim, u'vnei adam b'tzeil knafecha yechaseyun" (Tehillim 36:8) — how precious is Your kindness! We take shelter beneath the wings of the Tallis from the magnitude of our shame.

§ 23

This is the aspect of Purim — to subdue and bring down Haman the wicked. Haman = ge'us — he was exceedingly arrogant, wanting all to bow to him, envying Mordechai. He made himself avodah zarah, for ge'us = avodah zarah. He sought to destroy and kill — for the side of death derives from ge'us = Adam's sin. The kelipah of Haman stems from there: "Where is Haman in the Torah? — 'Hamin ha'eitz'" (Chullin 139b).

His power came from the enjoyment of "the feast of that wicked one" (Megillah 12a) — for the blemish of eating = the blemish of ge'us = excess and waste. Also from bowing to the image (avodah zarah = ge'us) and from marrying foreign women in Bavel (= blemish of the Bris). The essential power of Haman came from Shaul's false humility: Shaul spared Agag, blemishing through anavah pesulah — submitting to Do'eg's counsel instead of standing firm as a mighty warrior to fulfill Shmuel's words. Shmuel rebuked him: "Halo im katan atah b'einecha rosh shivtei Yisrael atah!" (Shmuel I 15:17) — you diminished yourself where you should not have. And from the start of his kingship: "Vayivzuhu... vayhi k'macharish" (Shmuel I 10:27) — his false humility before mockers prevented his Malchus from being established (Yoma 22b).

Therefore Mordechai refused to bow to Haman. Mordechai had perfect humility — though he was ayin in his own eyes, he would not submit before the masters of ge'us. He invoked his ancestor Binyamin who never bowed to Esav. Yaakov himself erred slightly in bowing to Esav — a blemish of anavah pesulah. This matter is an extremely delicate scale: one must be deeply humble, truly ayin mamash, yet be a mighty warrior against the wicked.

Therefore Dovid merited kingship after Shaul — he achieved humility in perfection: "Adino ha'Etzni" — when studying Torah he made himself soft as a worm; when going to war he hardened himself like wood (cf. Moed Katan 16b) = holy azus and humility together = ultimate perfection.

Purim is named after the Pur [lot]. Purim = the aspect of Yom Kippur (Yom ki-Purim). Haman wanted to blemish the holy goral [lot] of Yom Kippur — when the Kohen Gadol entered the Lifnai v'Lifnim [Holy of Holies], the place of ultimate bitul (the Even Sh'siyah = the rock = humility). He could only enter through the goral placed on the two goats: one for Hashem, one for Azazel = two kinds of azus — holy boldness ascending to Hashem, versus the azus of the Sitra Achra (= ge'us/avodah zarah — all sins). One cannot find the true point in this except through the goral from Hashem alone: "Atah somich gorali."

The two goats of Yom Kippur were equal in appearance, height, and value (Yoma 62a) — for the two kinds of azus appear identical! One's intention is for Hashem, the other's for the opposite — and only through the goral (from Hashem alone) can one discern. Fasting on Yom Kippur = subduing the blemish of ge'us from excess eating (Adam's sin). Through the Kohen Gadol entering the Lifnai v'Lifnim via the goral → one merits ultimate humility and bitul. Haman sought to blemish this goral — he cast his own "Pur hu haGoral." But Yisrael triumphed and drew the holy goral of Yom Kippur, meriting true humility.

§ 24

This is the aspect of Parshas Shekalim, read close to Purim — through which Haman-Amalek was subdued: "Rasha! Their shekalim preceded yours!" (Megillah 13b). Shekalim = tzedakah commanded the day after Yom Kippur for the Mishkan (= Beis HaMikdash = sparkling Mochin: "Va'amalei oso Ruach Elokim b'chochmah..."). Tzedakah from a generous heart = Or HaPanim: "Ani b'tzedek echezeh fanecha" (Tehillim 17:15). On Shabbos Parshas Shekalim we plead for Or HaPanim: "Or panecha aleinu Adon nisa..."

Shekalim involves a great scale (mishkal) — one must be humble to the ultimate while simultaneously strong and courageous in holy azus. This = "Machatzis hashekel" — a half-shekel — like a scale poised at its midpoint that cannot be tipped either way. Indeed, Moshe was perplexed by the Shekalim until HaKadosh Baruch Hu showed him: "Zeh yitnu" — for it was exceedingly difficult: how can all Yisrael attain true humility yet simultaneously be courageous warriors?

"He'ashir lo yarbeh v'hadal lo yam'it" — "The rich shall not give more and the poor shall not give less" (Shemos 30:15): the rich must not come to ge'us (= excess/increase); the poor must not come to Mochin d'Katnus (= false humility). Tzedakah rectifies both: the wealthy giver, by parting with his money and considering the poor man's plight, lowers himself and diminishes his gassus. The poor recipient, raised from his destitution, is lifted from Mochin d'Katnus (false humility → laziness → despair). Through tzedakah, both humility and holy greatness are unified in holiness — "Bimkom gdulaso..." As our Rebbe said (LM I:2): tzedakah = "zeh yashpil v'zeh yarim" — "this one lowers and this one raises" — the giver lowers himself, the receiver is raised.

"V'lo yihyeh bahem negef" — "There shall be no plague among them" (Shemos 30:12): counting = increase = potential grip for ge'us → side of death. But through Shekalim (= true humility), one can count Yisrael without plague — for the more Yisrael increase, the more they come to greater humility: "Ki atem hame'at" — they diminish themselves. This is the way of the truly humble: the more they are exalted, the more humble they become — "Bimkom gdulaso sham atah motzei anvasanuso."

Based on Likutay Moharan II:72 — "Chayim Nitzchiyim" (continued & concluded)

§ 25

"U'Mordechai yatza milifnei hamelech bilvush malchus techeiles vachor..." (Esther 8:15) — through this, "LaYehudim haysah orah" — "The Jews had light" — which is Torah (Megillah 16b). This = the revelation of the radiance of the Tzaddik's face in many colors and luminous garments. One must strive to gaze at him at the time of his beauty and glory: "Melech b'yafyo techezenah einecha" (Yeshayah 33:17; cf. LM II:40).

Through this: "Orah" = Torah; "Simchah" = Yom Tov — for the essential holiness of Yom Tov comes from the Tzaddik, and receiving Yom Tov's holiness = receiving the Tzaddik's face. Therefore one is obligated to appear before one's Rebbe on the Regel (Sukkah 25a; LM I:135). "Sason" = milah (= guarding the Bris, merited through the Tzaddik = Moshe who was separated in great holiness). "Vikar" = Tefillin — for all these aspects are included in Tefillin = Chayim Nitzchiyim merited through seeing the Tzaddik's face.

§ 26

The Sitra Achra — the contamination of the serpent, the kelipah of Haman-Amalek — from which the trait of ge'us in the world derives — fights hardest specifically to distance people from the true Tzaddik, through whom one merits true humility = Chayim Nitzchiyim. They constantly seek to make separation — to sever the Malchus from the Mochin ("Melech asur barahatim") = separating Kudsha Brich Hu from Shechinteih. All their aggression comes through ge'us → machlokes [disputes] against true Tzaddikim → distancing souls from drawing close → Mochin hidden, Malchus in exile → Shechinah in exile → dominion taken from Yisrael and given to the nations.

This = Sarah taken to Pharaoh's house; Esther taken to Achashverosh's house. Sarah and Esther are one aspect = Malchus d'Kedushah. The Sitra Achra sought to separate Sarah (Malchus) from Avraham (Mochin). But Hashem did not abandon her — rather, through this very descent she subdued Pharaoh, extracted great wealth (= holy sparks), and paved the way for Moshe and Yisrael to defeat Pharaoh. Esther, in the deepest exile (facing Haman-Amalek, who encompassed all kelipos), had to descend further — the stronger the kelipah, the higher the kedushah must descend into exile to subdue it from within: "Eis asher shalat ha'adam ba'adam l'ra lo" — ultimately for his own detriment.

§ 27

This is the aspect of reading the Megillah — an exceedingly great mitzvah. Our Sages said (Megillah 3a): one suspends Torah study, Kohanim leave their service, Levi'im leave their platform, Yisrael leave their station — all to hear the Megillah. For our Rebbe said (LM I:192): the true speech of the true Tzaddik = his face, his intellect, his neshamah. In every holy book of a Tzaddik is the aspect of his face.

The Megillah = the radiance of the faces of Mordechai and Esther — their true words: "Divrei shalom ve'emes." Reading the Megillah, publicizing the miracle wrought through their deeds, their wondrous wisdom, awesome righteousness, and great holiness — this reveals and illuminates the light of their holy faces hidden within the Megillah, their holy book. Through this the light of their faces shines upon us — and this is the essential miracle, renewed each year and for each person: to subdue the kelipah of Haman-Amalek (= ge'us = side of death) and draw Chayim Nitzchiyim (= true humility). All this through seeing the Tzaddik's face = the Megillah.

Therefore all suspend their service to hear it: the Kohanim — whose entire holiness flows from Aharon's seeing Moshe's face ("V'ra'acha v'samach b'libo"); the Levi'im — the aspect of yir'ah, drawn from receiving the Torah through the Tzaddik's face; Yisrael in their station — the aspect of Techiyas HaMeisim, for true standing (amidah) = Techiyas HaMeisim: "Hin'cha shocheiv im avosecha v'kam" (Devarim 31:16). All suspend for the Megillah = seeing the Tzaddik's face, the source of everything.

§ 28

This is the aspect of the joy of Purim. "Chayav inash l'v'sumei b'Puraya ad d'lo yada bein arur Haman l'varuch Mordechai" (Megillah 7b). On Purim, the ge'us (= kelipah of Haman-Amalek) is subdued, and the humility of Moshe Rabbeinu in every limb (= the holiness of Mordechai) shines with great and awesome illumination even into the depths of Asiyah — this is the essential strength of the miracle. Then the joy is exceedingly great: "Sova s'machos es panecha" — for Chayim Nitzchiyim are the essence of wondrous joy.

The essence of humility = reaching the ultimate bitul — the humility of Moshe, the life of every limb — until one can lift one's heart in Hashem's ways yet still be truly humble, for there both are one: "Bimkom gdulaso..." This = "Ad d'lo yada bein arur Haman l'varuch Mordechai" — reaching such bitul that there is no distinction between humility and greatness, for both are one. "Arur Haman" = nullifying ge'us; "Baruch Mordechai" = illuminating humility. One must become so intoxicated with joy on Purim that one reaches Chayim Nitzchiyim — the ultimate bitul where greatness and humility are one.

Yayin [wine] has two aspects (Yoma 76b): without holiness → the side of death: "Achariso k'nachash yishach" (Mishlei 23:32) — Rashi: it separates him from life. Wine brings sleep (one-sixtieth of death). The Tree of Knowledge was through wine: "She squeezed grapes and gave to him" (Bereishis Rabbah 19). But when one rectifies Adam's sin → wine in holiness = waking from sleep = Techiyas HaMeisim: "V'chikech k'yayin hatov... doveiv sifsei y'sheinim" (Shir HaShirim 7:10); "Chamra v'chayei l'fum rabbanan" (Shabbos 67b); "V'yayin y'samach levav" (Tehillim 104:15). On Purim — Mordechai's illumination → Techiyas HaMeisim → wine in holiness → the joyous wine → ad d'lo yada.

§ 29

"Vayavo Amalek" is juxtaposed with "V'al nasosam es Hashem leimor hayeish Hashem b'kirbeinu im ayin" (Shemos 17:7). They blemished through ge'us — for the rebellion of Dasan and Aviram (who envied Moshe) caused others to follow. One who knows his own lowliness and truly nullifies himself before Moshe would never rebel. Thus Moshe said: "V'nachnu mah ki talinu aleinu" — nullifying himself to the ultimate to subdue their ge'us. The cycle: ge'us → not drawing close to the Tzaddik → more ge'us → rebellion → more distance.

Their blemish: they separated "yeish" from "ayin" — making a division between holy greatness and humility. The Zohar (Beshalach 64a): they were uncertain whether the aspect called yeish or the one called ayin was in their midst. In truth both are one — this is the perfection of humility: "Bimkom gdulaso..." Because they rebelled against Moshe and blemished humility → "Vayavo Amalek" — Amalek whose power derives from the blemish of humility. Therefore his essential defeat was through Yehoshua — Moshe's student who never left the tent, who strove all his days to gaze at Moshe's face, until his Moach sparkled and he received the Torah — through which one merits true humility = the defeat of Haman-Amalek.

§ 30

This is the aspect of the Purim feast and Mishloach Manos. Through all the above, one merits bushah — being ashamed even to bring food to one's mouth: "Misham chafar ochel." But when one merits true bushah → teshuvah → Chayim Nitzchiyim → Hashem pardons sins and removes disgrace: "Bayom hahu lo seivoshi mikol alilosayich" (Tzefaniah 3:11). Then Hashem Himself asks Yisrael to eat and drink without shame: "Va'achaltem achol v'savo'a v'hilaltem... v'lo yeivoshu imi l'olam" (Yoel 2:26).

"Basi l'gani achosi chalah, arisi mori im b'sami" (Shir HaShirim 5:1): "mori" = Mordechai (Mor dror); "b'sami" = Esther (called Hadassah). "Achalti ya'ari im divshi" — Rashi: He accepted what is unfit together with the fit. This = Purim joy: Hashem accepts lovingly all that Yisrael do from Purim joy — even laughter and seeming foolishness — because it stems from the great Purim joy. Hashem says: "Ichlu re'im, sh'su v'shichru dodim."

The fast of Esther before Purim = drawing bushah (being ashamed to eat) = teshuvah → Chayim Nitzchiyim → then Hashem removes the shame: "V'lo yeivoshu imi l'olam." Mishloach Manos = clinging to Hashem's ways: each person sends food to his friend, encouraging him to eat and drink the Purim feast without shame — just as Hashem Himself asks Yisrael to eat joyfully. Matanos la'evyonim = tzedakah = the perfection of humility = Or HaPanim, as explained above regarding Shekalim.

§ 31

This is the aspect of Pesach — the prohibition of chametz and the mitzvah of eating matzah (already explained above in §12, but elaborated further here). The general kavanah of Pesach (= the Exodus) as explained in the Arizal's writings: at the Exodus, Hashem shone upon us a great and wondrous light not in the normal order (shelo k'seider). Without this, redemption would have been impossible — the contamination of Egypt had gripped them deeply. Had the illumination of Mochin entered in the usual gradual way, beginning with Katnus (= chametz), the kelipos of Egypt would have overwhelmed. Therefore Hashem illuminated with Mochin d'Gadlus first, not in order — this = matzah (= Mochin d'Gadlus).

In the normal order, Katnus [smallness] precedes Gadlus [greatness] — as an infant grows, first Mochin d'Katnus, then Mochin d'Gadlus. This corresponds to chametz (Katnus) → matzah (Gadlus). But at the Exodus, Hashem reversed the order: Gadlus first (= matzah), and chametz was entirely forbidden. Only after Shvi'i shel Pesach (= Kri'as Yam Suf), when the aspect of receiving Torah began, could chametz be permitted — for then one has the power through Torah to subdue the haughty spirit of chametz.

This is why at Mattan Torah: "Chametz teafu" — the Shtei HaLechem of Shavuos were chametz — because after receiving the Torah one can rectify and elevate even chametz. On Pesach itself, since there is no Torah yet, one must flee chametz entirely. The essential aspect: Hashem illuminated Mochin d'Gadlus upon Yisrael at the Exodus through His seeing their need, out of pure compassion, before they had any merit — "V'at eirom v'eryah" (Yechezkel 16:7) — they had no mitzvos. This = seeing the Tzaddik's face even before receiving Torah — and through this alone the Mochin sparkle.

This is the Korban Pesach — which could not be eaten by an areil [uncircumcised] — for the essential redemption was through kedushas habris. In Egypt, Yisrael performed milah and mixed the blood of the Korban Pesach with the blood of milah: "B'damayich chayi" = two bloods = life = Chayim Nitzchiyim. But initially, in the depths of Egypt's contamination, Yisrael could not listen to Moshe because of kotzer ruach [shortness of spirit] and avodah kashah — meaning, they had no good deeds to their credit, and this was the blemish of anavah pesulah (= Mochin d'Katnus). Therefore they came to the great blemish of not listening to Moshe.

[Appended note:] This is why the Haftarah on Shabbos Chol HaMoed Pesach is the chapter of Techiyas HaMeisim in Yechezkel — for the essential Geulah is in the aspect of Techiyas HaMeisim.

§ 32

This is the aspect of Sefiras HaOmer and Shavuos (= Mattan Torah). Through Ruach Elokim received from the Tzaddik → Torah innovations = receiving the Torah. But one can only merit this through the great Tzaddik who is exceedingly holy in kedushas habris (= Moshe's holiness and abstinence). Each person must draw upon himself from this holiness — especially kedushas hamachshavah [purity of thought], which is the essence of kedushas habris.

The essence: the Bris is blemished primarily through blemished thoughts. Therefore the essential rectification of the Bris = purifying thoughts. This = Sefiras HaOmer — counting and purifying the 49 days between Pesach and Shavuos = purifying the Mochin. For Sefirah = counting = clarifying (safrus = clarity/brilliance: "V'sapir gizrasah" = shining bright). Making the Moach shine and purify = the essence of Sefiras HaOmer.

The way to purify thoughts: when an evil thought enters — do not fight it head-on. Simply push it aside by replacing it with a different thought. Two thoughts cannot exist in the mind simultaneously — just as two hairs cannot grow from one follicle. Therefore, by immediately redirecting to a different thought, the evil one departs on its own. This is the counsel: sheiv v'al ta'aseh [sit and do nothing (against the thought directly)] — do not engage, do not argue — simply turn to a different thought. One must guard this from the very start of the day, not allowing any evil thought to enter the mind, and if one already entered — push it away. This = "Sheva Shabbasos temimos" — seven complete weeks.

§ 33

This is why the Torah connected Sefirah to Shabbos: "U'sfartem lachem mimachoras haShabbos... sheva Shabbasos temimos" (Vayikra 23:15-16). The power of holy Da'as and machshavah (= Sefirah) is drawn from Shabbos. The six weekdays are days of melachah — and man's essential melachah in this world is to clarify berurim [clarifications], which happens primarily through purifying thought. Shabbos = cessation of this work = the aspect of Mochin d'Gadlus = Chayim Nitzchiyim. From Shabbos the Sefirah begins — for the illumination of Leil Shimurim (Pesach night = a Shabbos) gives the initial power to purify the Mochin during the 49 days until Shavuos (= receiving the Torah = Torah innovations drawn through the Tzaddik).

§ 34

This is why the Omer was sifted through thirteen sieves. The Moach must be purified through many stages of clarification. The completed purification of the Moach is called a nafah [sieve], as in the Mishnah (Avos 5:15): "Four types sit before the Sages — a sponge, a funnel, a strainer, and a sieve. The sieve lets out the flour and retains the fine meal." Rashi and other commentators explain: the nafah is the finest — retaining only the good and expelling the waste. One must sift the Moach to retain only holy thoughts, expelling evil ones through the power of the holy hairs of the Dikna Kadisha [holy beard] from which flow true and wholesome eitzos [counsels] to stand against evil thoughts through sheiv v'al ta'aseh.

§ 35

This is the aspect of Lag BaOmer = "Ad haGal hazeh" — "Until this heap" (Bereishis 31:52), as brought in the Kavanos. Yaakov (= the holiness of all Yisrael) must build a gal [heap] and matzeivah [pillar] — partitions in the Moach against evil thoughts from the Sitra Achra = Lavan HaArami, who comes with great cunning and many stratagems to trap people — primarily through the thoughts of the mind.

The essential weapon: by a hairsbreadth one is saved. Since two thoughts cannot coexist — every thought occupies its own channel (like each hair from its own follicle) — the instant one begins even a thread of a different thought, the evil one departs. One must not argue with the evil thought, not look back at it — simply do as Yaakov: "Vayignov Yaakov al b'li higid lo" — he "stole away" without engaging Lavan at all.

Lavan pursued Yaakov until Hashem told him not to speak to Yaakov good or bad. Then Yaakov and Lavan made the gal: "Ad haGal hazeh" — this heap is a witness: Lavan will not pass beyond it toward Yaakov and Yaakov will not pass toward Lavan = the partition in the Moach between holy and profane thoughts. This = Lag BaOmer — the 33rd day = "Gal" (Gimel-Lamed = 33).

This is the aspect of R' Shimon bar Yochai, who merited to depart on this day — for he initiated the revelation of Tikkunei Dikna [rectifications of the holy beard], the holy hairs from which flow holy eitzos to the heart to stand against evil thoughts (= the hairs of the Sitra Achra = Esav ish sa'ir [the hairy man]). By a thread of holy hair one is saved from them.

§ 36

This is why the early authorities gave the mnemonic "PLG" — on whatever day Purim falls, Lag BaOmer will fall on the same day of the week — as recorded in the Shulchan Aruch. This = "Mi falag l'shetef te'alah" (Iyov 38:25). For thoughts = the aspect of hairs = called "shetef" [a torrent]. Rashi: each hair has its own follicle — if two hairs grew from one follicle, they would darken one's sight. So too in the Moach: two thoughts cannot exist simultaneously. This is the essential counsel: the instant even a hairsbreadth of another thought begins, one is saved from the evil thought. Do not engage it, do not look back — simply redirect: "Vayignov Yaakov al b'li higid lo."

§ 37

Through all this one merits Shavuos = Yom HaBikkurim [Day of the Firstfruits], when we read the Viduy Bikkurim: "Arami oveid avi" — "An Aramean sought to destroy my father" = Lavan HaArami, who sought to uproot everything through his evil thoughts. For the essential blemish of the Bris (the foundation of the entire Torah) comes through blemished thoughts. Through defeating Lavan's thoughts we give thanks and praise to Hashem — who brought us into Egypt's exile and took us out through the power of the Tzaddik (= Moshe Rabbeinu), who gives advice and strengthens the heart of Yisrael at every moment to flee and escape, even after whatever has already passed.

Shavuos = Yom HaBikkurim = Mattan Torah. Its essential holiness is through subduing the kelipah of Lavan HaArami. This illumination begins on Lag BaOmer: "Ad haGal hazeh" — the covenant-heap between Yaakov and Lavan — and culminates in the full receiving of the Torah on Shavuos.

Based on Likutay Moharan II:67 — "Bereishis — L'einei kol Yisrael"
See the entire Torah there, from beginning to end.

§ 1

This is the aspect of Tefillin. The matter of Tefillin is explained there (LM II:67), on the verse: "Va'amalei oso Ruach Elokim b'chochmah u'visvunah u'veda'as u'vchol melachah" (Shemos 31:3) — these are the aspect of four Mochin that flow from the "Rosh Bayis" [Head of the House]. This = Tefillin: four Mochin filling the batim = the Rosh illuminating into the Bayis.

All the aspects described there are Tefillin: the true Tzaddik = Tzaddik Yesod Olam = the pe'er, the chein, and the yofi [splendor, grace, and beauty] of the entire world. He = Shem Hashem, for "shemo meshutaf bishmenu" — His Name is interwoven with our names. From there flow the four Mochin from the four letters of the Name = the three colors of the eye and the pupil. From there flow the four yesodos [elements], from which all character traits derive.

This = Shabbos = "Shin — Bas" = the three colors of the eye and the pupil. Shabbos = the Name of HaKadosh Baruch Hu = the name of the Tzaddik: "Ant Shabbos d'chul'hu yomei" — he illuminates the Beis HaMikdash. All this = Me'orei Or [Luminaries of Light]: when they prevail, the Me'orei Eish [Luminaries of Fire] are subdued — and then there is a "Ba'al HaBayis" for the world = Bereishis = Rosh Bayis = Tefillin.

Whoever is included in this Rosh Bayis, included in the holy Name — in the true pe'er, chein, and yofi — his eyes are opened and he begins to examine himself, to see where he stands in all his traits. But when this light (= the Tzaddik's light = Shem Hashem) is concealed → the Me'orei Eish prevail → the Beis HaMikdash is destroyed.

What has passed has passed. But now — Hashem yearns every day to return to us. The essential tikun: to return to Him through Kimas Chatzos [rising at midnight]. One must awaken to care for the repair of his soul — to rise at midnight and mourn greatly over the Churban, and especially to mourn and weep over the blemish of one's own deeds that caused the destruction or delay its rebuilding. Through this, the concealed light is revealed: "Lasum la'avelei Tziyon pe'er tachas eifer" — "pe'er instead of ashes" — the very pe'er (= the four Mochin = Shem Hashem) is restored. Apply your heart to this well, until you actually rise at midnight to mourn over your deeds that delay the building of the Beis HaMikdash — until the true light of all these rectifications shines upon you.

§ 2

All this = Tefillin. The Arizal's writings explain that the light of Tefillin emerges through the rectifications accomplished by Kimas Chatzos. Through the Tzaddikim and upright ones who rise at midnight and mourn the Churban → all the above aspects are rectified → the Me'orei Or prevail → the light of the Rosh Bayis (= four Mochin = pe'er = three colors of the eye and the pupil) illuminates. All this = Shem Hashem = Tefillin Mochin: "V'ra'u kol amei ha'aretz ki Shem Hashem nikra alecha" (Devarim 28:10) — our Sages said (Berachos 6a): "These are the Tefillin on the head." Tefillin = pe'er: "Pa'archa chavush alecha" (Yechezkel 24:17; Moed Katan 15a). They are the colors of the eye: "U'l'totafos bein einecha." They are the Rosh Bayis: the parshiyos (= Mochin) filling the batim.

All this is merited through Kimas Chatzos. Even one who does not merit to rise at midnight — nevertheless, the light of the holy Tefillin Mochin of all Yisrael flows through the true Tzaddikim, who are the Rosh Bayis — their light reaches all Yisrael through those who rise at midnight, as explained in the Arizal's writings.

The essential pe'er, chein, and yofi of Yisrael, collectively and individually, are the holy Tefillin that each person dons every day: the light of Da'as, the sparkling of the true Mochin — to recognize our Creator, to be included in Shem Hashem. We glory in Him and He, as it were, glories in us — this = Hashem's Tefillin, which are aroused when we crown ourselves with the crown of our Tefillin: "Ki mi goy gadol..." (Devarim 4:7-8; Berachos 6a).

But in our many sins — through the Churban and the long exile — the Sitra Achra expands greatly to conceal the Tzaddik's light. This = "Kashah silukan shel tzaddikim kiflayim k'churban Beis HaMikdash" — the departure of the Tzaddikim is doubly as harsh as the destruction. "Hin'ni yosif l'hafli es ha'am hazeh... v'avdah chochmas chachamav" (Yeshayah 29:14; Eicha Rabbah 1). The essential tikun: through Kimas Chatzos — weeping over the concealment, the machlokes among scholars (= chevlei Mashiach = kategoria between Talmidei Chachamim (end of Kesubos)), which is the root of the prolonged exile. Through weeping and returning → the light of the Tzaddik (Rosh Bayis = pe'er) is revealed → the light of Tefillin emerges in the morning.

§ 3

This is the aspect of Tefillin shel Rosh and Tefillin shel Yad. The sum of all the rectifications above is to make the Me'orei Or prevail over the Me'orei Eish. Me'orei Or = Shem Hashem = the Tzaddik's name. Me'orei Eish = the opposite: the concealment, the name of the Sitra Achra that fights to hide Shem Hashem.

This is the entirety of man's service in this world: man consists of the four yesodos, from which derive all good and bad traits. At their root, all are holy — the four letters of the Name. But below, they are mixed good and evil. One's entire war is to break the desires and evil traits (from the evil in the four yesodos) and strengthen the good — until all four are included in the four letters of the Name = Me'orei Or = Mochin = Tefillin.

When the Me'orei Or prevail, the essential tikun is that even the Me'orei Eish themselves are rectified, reversed, and included within the Me'orei Or. The fire of the evil desires of the heart — the burning heat — must be overcome through the Tzaddik's power and converted into holy fire: "Cham libi b'kirbi, bahagigi tiv'ar eish, dibarti vilshoni" (Tehillim 39:4); "Rishafeha rishpei eish, shalheves Kah" (Shir HaShirim 8:6); "Min ha'eish yatz'u v'ha'eish tochleim" (Yechezkel 15:7) — through the Tzaddik's power, one converts the fire of the heart's passions into holy fire and devotion.

This is merited through Kimas Chatzos → "pe'er tachas eifer" — the ashes (Me'orei Eish) are transformed into pe'er (Me'orei Or).

Tefillin shel Yad is donned first: it represents the rectification of the Me'orei Eish — the aspect of night (when Me'orei Eish rule: "U'va'erev yihyeh... k'mar'eh eish") — until night shines as day, the Me'orei Eish included in Me'orei Or. This is accomplished through weeping at midnight — tears that at first blemish the Me'orei Or ("Rachel mevakah al baneha") but through the weeping itself draw down the holiness of the Beis HaMikdash: "Ra'isi es dimosecha" (Yeshayah 38:5). Tefillin shel Yad is placed opposite the heart — to subjugate desires and thoughts to His service — converting the fire of the heart into holy fire and devotion. This is the Tefillin of K'nesses Yisrael — those still engaged in the war to purify the four yesodos. The yad keihah = Rachel: "Uleimsa shapiresa d'leis lah einayin" — she has no eyes of her own, only what the Me'orei Or illuminate for her.

Then Tefillin shel Rosh is donned — the Tzaddik's own light = the essence of the Me'orei Or = the pe'er = the Rosh Bayis.

§ 4

"Bereishis bara Elokim es hashamayim v'es ha'aretz" — Bereishis = Rosh Bayis = Shem Hashem = the root of Tefillin Mochin = Me'orei Or and the rectification of Me'orei Eish (= shel Yad and shel Rosh). Shamayim and Aretz = the Tzaddik and K'nesses Yisrael = the root of day and night = Me'orei Or and Me'orei Eish d'Kedushah = shel Rosh and shel Yad.

"V'ha'aretz haysah sohu vavohu v'choshech al pnei s'hom" — Sohu, Vohu, Choshech, and S'hom = the evil in the four yesodos = the evil in Me'orei Eish = all desires and evil traits that embitter life — man wanders as in a wilderness of sohu vavohu, darkness upon the abyss. The four exiles correspond: Sohu = Bavel; Vohu = Madai, etc. (Bereishis Rabbah). Only the Tzaddik Yesod Olam (= the spirit of Mashiach) can rectify this.

"V'Ruach Elokim merachefes al pnei hamayim" — our Sages said (Zohar Vayechi 240a): this is the spirit of Mashiach hovering over the waters = over the face of the Torah = the Torah studied by the God-fearing and upright, especially at midnight. "Shifchi chamayim libeich nochach pnei Hashem" (Eicha 2:19) — the abundant tears wept at midnight = the waters over which the spirit of Mashiach hovers. "Ki rachak mimeni menachem" (Eicha 1:16) — the Tzaddik, the true Comforter ("Zeh yenachamenu"), is so far from us in our sins. Through weeping → "Vayomer Elokim yehi or vayhi or" = Me'orei Or.

"Vayar Elokim es ha'or ki tov" — Rashi: it was not fitting for light and darkness to serve together — "Vayavdeil Elokim bein ha'or u'vein hachoshech" = the secret of Havdalah. The evil in Me'orei Eish prevails through mixture (nursing too much from Me'orei Or). Through Ruach Elokim → Me'orei Or prevail → separation → Havdalah at Motzaei Shabbos: we bless over fire to separate and elevate the Me'orei Eish, including them in Me'orei Or through the blessing "Borei me'orei ha'eish." "Vayhi erev vayhi voker yom echad" — through Havdalah, night is included in day = shel Yad joined with shel Rosh — which is why one may not interrupt between them.

§ 5

This is the aspect of Tefillin made from or [leather/skin] — to rectify and clarify "kasnos or" [garments of skin], which are the aspect of fingernails. Our Sages said (Bereishis Rabbah 21): "[He] clothed them smooth as a fingernail." This is why one gazes at the fingernails when blessing the fire at Havdalah — for there the essential separation and clarification occurs: extracting the Me'orei Eish (= fingernails = kasnos or [with Ayin]) from the evil and transforming them into kasnos or (with Aleph) = Me'orei Or. All the Tefillin components — parshiyos written on parchment, batim and retzuos of leather — are made from or precisely because the essential tikun of Tefillin is transforming kasnos or into kasnos or.

§ 6

This is why all four parshiyos of Tefillin emphasize telling and making known the holy emunah to our children. Kadeish: "V'higadta l'vincha bayom hahu." V'hayah ki yevi'acha: "V'hayah ki yishalcha bincha machar leimor mah zos..." Shema and V'hayah im shamo'a: "V'shinantam l'vanecha... v'limadtem osam es bneichem l'daber bam b'shivtecha b'veisecha..." The essential holiness of Tefillin = magnifying Shem Hashem = Me'orei Or. And the essential magnification of Shem Hashem is that in every generation, people speak and converse about His wondrous deeds and miracles — and tell all this to their children and grandchildren forever: "Dor l'dor yeshabach ma'asecha u'gevurosecha yagidu" (Tehillim 145:4).

In each generation, a person is obligated to see himself as if he left Egypt — and this is the awesome holiness of Tefillin that we don daily on the head and arm: to remember well in mind and heart that Hashem took us out of Egypt with wondrous miracles to reveal His Name and sovereignty in the world. One must tell and make known the wonders Hashem does for each person individually — as we say three times daily: "V'al nisecha sheb'chol yom imanu, v'al nifl'osecha v'tovosecha sheb'chol eis." The pe'er and hidur flows from generation to generation: "Korei hadoros meirosh" (Yeshayah 41:4) — all generations flow from this Rosh Bayis.

§ 7

One cannot know, make known, or magnify Shem Hashem except through the true Tzaddik = Tzaddik Yesod Olam, whose essential greatness is through guarding the Bris in ultimate holiness. The Zohar: "Tzaddik man d'natir bris" — and from there (Bris) all generations emerge. But "es zeh l'umas zeh asah Elokim" — the Sitra Achra fights hardest precisely there. Few merit complete kedushas habris.

From there comes all the confusion in the world — not knowing where the true Tzaddikim are. This = the war with Amalek in every generation. Amalek = the contamination of the serpent, encompassing all evils of all four yesodos = "Reishis goyim Amalek" (Bamidbar 24:20). In every generation he ambushes the collective and the individual: first enticing with desires, then pursuing honor and wealth — all jealousy, desire, and honor flow from kelipas Amalek. He creates great confusion and kategoria among scholars, increases falsehood, introduces alien ideas and heresies, and raises up leaders who claim to want Yisrael's welfare.

Amalek's essential drive: to conceal the light of the true Tzaddikim = Shem Hashem. Therefore Hashem swore: "Ein shemo shaleim ad sheyimacheh zeicher Amalek" — His Name is incomplete until Amalek's memory is erased. "Milchamah laShem ba'Amalek midor dor" (Shemos 17:16). Amalek seeks to conceal the Tzaddik's light through the blemish of the Bris. But the true Tzaddik sanctified himself in such awesome holiness of the Bris that he drew down a Da'as so exalted and lofty that it can never be truly concealed. The promise to Moshe: "V'gam b'cha ya'aminu l'olam" (Shemos 19:9). All Yisrael are in the category of keepers of the Bris through holy milah — cutting away the orlah (= kelipas Amalek) through chisuch and priah, corresponding to the two clouds covering the eye (Romi Rabbsa and Romi Ze'irsa) from which the Churban came.

§ 8

This is why a name is given at the milah. Through cutting and removing the orlah (= kelipas Amalek = the concealment) → Shem Hashem (= the Tzaddik's light) is revealed → from there the infant receives a Jewish name. All the names of Bnei Yisrael = Shem Hashem = the Tzaddik's name, for "shemo meshutaf bishmenu." Therefore Avraham, the first to be circumcised — at the command of milah, his name was enlarged: "V'lo yikarei od es shimcha Avram, v'hayah shimcha Avraham" (Bereishis 17:5). Milah removes the concealment → the Tzaddik's name (= Shem Hashem) is magnified → the circumcised infant is called by a name of Yisrael.

§ 9

All this = Purim and Parshas Zachor read beforehand — the subduing of kelipas Amalek, the essential kelipah of the orlah covering the holy Bris, from which the concealment always fights to hide the light of Tzaddik Yesod Olam through the blemish of the Bris. "Asher karcha baderech" = the blemish of the Bris. He attacks the weak: "Vayezanev b'cha kol hanecheshalim acharecha" (Devarim 25:18).

Haman thought that when Esther was taken to the uncircumcised king, the Me'orei Eish would prevail completely — for all Me'orei Eish nurse from the aspect of "ishah." But through Mordechai's mighty holiness, and Esther's great righteousness (the Tikkunei Zohar: "b'gin d'ach natir lah" — her brother guarded her), she extracted holy sparks from them = including the Me'orei Eish in the root of Me'orei Or.

Haman's defeat came through Mordechai crying out in sackcloth and ashes: "Vayilbash sak va'eifer" — eifer specifically — for the weeping was over the Me'orei Eish (= eifer / ashes). Through this = Chatzos mourning → "pe'er tachas eifer" — the Me'orei Eish were included in the root of Me'orei Or. This = "U'Mordechai yatza milifnei hamelech bilvush malchus techeiles vachor" — the pe'er, beauty, and splendor of the true Tzaddik = the inclusive colors (techeiles, chur, butz, argaman) = Me'orei Or. Mordechai = Rosh Bayis: "V'atah kach lecha b'samim rosh, mor dror" (Shemos 30:23) = "Mordechai min haTorah" (Megillah 10b). The Rosh d'Kedushah = spices = rei'ach tov = the vitality of the neshamah = Mochin.

§ 10

"LaYehudim haysah orah v'simchah v'sason vikar" (Esther 8:16) = pe'er, the inclusive colors = the four Mochin from which all joys flow: "B'shimcha yegilun kol hayom... ki siferes uzamo atah" (Tehillim 89:17). "Orah" = Torah = the holy Mochin. "Simchah" = Yom Tov — when Or HaPanim shines, for which we ascend on the Regel: "Shalosh pe'amim bashanah yeira'eh..." "Sason" = milah — nullifying the concealment by removing the orlah (= kelipas Amalek). "Vikar" = Tefillin — for all these aspects are the aspect of Tefillin.

§ 11

See also Hilchos Shabbos, Halacha 4, where Parshas Zachor is also explained based on this same Torah. But the Torah is longer than the earth's measure — what one passage lacks, another reveals. There is still much to say and explain in the realm of the revealed, aside from the hidden which is sealed and concealed from every eye. May Hashem illuminate our eyes in His Torah always, Amen.

§ 12

Based on all the above, it is clear that Tefillin = pe'er = Mochin illuminating the Beis HaMikdash = Shabbos. It follows naturally why Shabbos is not the time for Tefillin: on Shabbos, the Mochin (= pe'er = the Tzaddik's light) illuminate automatically through the intrinsic holiness of the day itself — Shabbos, which is the Tzaddik's light. Likewise Yom Tov: the Or HaPanim (= pe'er) shines through the intrinsic holiness of Yom Tov itself. Therefore Yom Tov too is not the time for Tefillin.

§ 13

This is what the Zohar HaKadosh writes (Parashas Chayei Sarah): the mystery of Tefillin is that they are in the aspect of "V'asu li Mikdash" — "Make Me a Sanctuary." As it says there: "K'gavna d'Mikdash" — like the pattern of the Mikdash, as it is written: "V'asah keruv echad mikatzeh mizeh u'cheruv echad mikatzeh mizeh" — and upon them is the dwelling of the King in four letters; and the Kohen Gadol enters, and the Moach rests upon them in the dwellings of HaKadosh Baruch Hu in four parshiyos. Based on all the above, Tefillin = Shabbos = the Tzaddik's light = the Mochin illuminating the Beis HaMikdash — exactly as the Zohar states: Tefillin are in the aspect of "V'asu li Mikdash."