Bnei Baruch Kabbalah Academy

Rabbi Eliezer the Great says “these are the head Tefillin [phylacteries] (Minchot 35b).” The Tosfot interpret that because the head Tefillin are more visible than the hand, “see” pertains to them. Conversely, the hand Tefillin should be covered, as was said “a token on your hand, for you as a token and not for others as a token.”

Also there, the Shin [Hebrew letter ( $D:\Chaim\Books\Eng_Books\Zohar_New\Links\Shin.jpg$ )] of the Tefillin, a law given to Moses at Sinai. He writes in the Tosfot that in the [book] Shimusha Raba, in Tefillin there are three heads in the Shin of the right [side], and four heads on the left.

Placing on the left, from where does it come? Rav Ashi said, “from Your hand,” written with an unpronounced Hey. RASHI interpreted that when it is written with an unpronounced Hey, it implies a female form. From this you learn that when he says “left,” she is as powerless as a female. Another explanation: “your hand,” the weak hand, with him without strength.

We should understand the following:

1) Why is the head [Tefillin] exposed and that of the hand concealed?

2) Why are there three heads on the right, and four heads on the left?

3) We do not see that uneducated people fear the head Tefillin.

Our sages said, “Rabbi Helbo said, ‘Rav Huna said, ‘Anyone who has fear of heaven, his words are heard, as was said, ‘In the end, after all is heard, fear God and keep His commandments, for this is the whole of man’’’” (Berachot 6b).

We should ask the following: 1) We see that although there were many sages and righteous in Israel whose words were not heard. 2) What evidence do the words “In the end” provide that one who fears heaven, his words are heard?

We should interpret this in the work, that the verse pertains to the individual himself. That is, if a person sees that the organs disobey him, and although he engages in Torah and work, he is still standing still and is not moving whatsoever toward being rewarded with spirituality, our sages give him advice and say that the main reason is that he lacks fear of heaven.

In other words, to the extent that he has fear of heaven, to that same extent his organs will submit to him. This is implied in the words, “In the end,” since the body is called “end” and “boundary,” as our sages said, “Man’s end is to die,” whereas the soul in the body is eternal and unlimited.

This is the meaning of the words, “In the end, after all is heard.” One way or the other, the body will obey the advice of the good inclination. “Fear God,” for you lack nothing but fear of heaven. At that time, you will be rewarded with “Keep His commandments,” meaning you will be able to observe His commandments, “for this is the whole of man.” What is “for this is the whole of man”? Rabbi Elazar said, “The Creator said, ‘The whole world was created only for this.’”

Creation is called “existence from absence.” Fear of heaven is a matter of choice, and there is choice only where there is darkness, which is the matter of concealment. Otherwise, there is no such thing as choice. Creation is darkness, since before the world was created, it was all light, for “You are until the world was created.” This is the meaning of “the whole world,” meaning that the concealment was done only so as to have room for choice, called “for this.”

Concerning the hand Tefillin being covered and the head Tefillin being exposed, I heard from Baal HaSulam that the head Tefillin imply Torah, and the one on the hand implies faith. Accordingly, we should interpret that the head Tefillin, which are regarded as Torah, the Torah should be revealed, which is “seeing,” called “the eyes of the congregation,” for seeing means Hochma [wisdom].

It is the opposite with faith, which means covered, for precisely during the concealment is there the matter of faith, for then it can be said that although he does not understand or see the truth of the matter, he still believes. Hence, the hand Tefillin must be covered.

This also explains why the hand Tefillin should be put on the left hand. Rav Ashi brings evidence from “your hand,” which is the weak hand, which means attainment, from the words, “If a hand attains.” Attainment is female, for “his strength has become as weak as a female,” since it is a matter of faith and not of knowledge. The Torah is to the contrary: specifically knowledge. Otherwise, it is not considered Torah.

Concerning the Shin having to be with three heads on the right, and four heads on the left, the ARI says that Mochin, which is the upper abundance, bestows upon the four Sefirot called Hochma, Bina, and Daat, which contains two Sefirot called Hesed and Gevura.

Hochma is the abundance itself, which is bestowed upon the lower ones. Bina is called “the forces that the lower ones want to impart upward.” When there is an awakening to extend Hochma, the awakening is called Hesed, which is the carrier for the extension of Hochma. At the same time, we must place a Masach [screen], called “forces,” so the intention will be only to bestow contentment upon his Maker.

Sometimes the desire to extend abundance already exists, but the power of the Masach on the abundance has not been completed. This is considered that Hesed and Gevura are not united. Hence, this is called “the Shin of the four heads.” When the power of the Masach is suitable for the abundance, it is called “Hesed and Gevura united.” This is why it is called a “Shin of three heads.”

Also, there is the matter of the Hochma not being able to shine due to the amount of the abundance. At that time, there is a correction that the Hochma will not shine, and then the Hesed and Gevura are disunited. Hence, only Hassadim illuminate there. This is called “right,” since the place where Hochma illuminates is called “left,” for there is a need for corrections there, as in, “a weak hand.”