The Tenth Commandment

‎237) The tenth commandment is to wear Tefillin [phylacteries] and to complete himself in the ‎upper form, as it is written, “And God created man in His own image.” It is also written, “Your ‎head upon you is like the Carmel.” This is the upper Rosh [head], the head Tefillin of the upper ‎King, HaVaYaH, in inscribed letters. Each letter in the name HaVaYaH is one portion in the ‎Tefillin. Thus, the holy name is inscribed in the portions of the Tefillin in the order of the ‎letters. “The name of the Lord is called upon you and they will fear you” are the head Tefillin, ‎the holy name by the order of the letters.‎

Explanation: The commandment to pardon the poor was only the beginning for drawing the ‎upper form, the image of God. Through the commandment to pardon the poor, Ima was ‎incorporated in Malchut, as it is written, “Let us make man in our image, after our likeness.” This is ‎the meaning of Ima lending her clothes to her daughter. Through the incorporation of Malchut ‎in Ima, the letters ELEH fell to the place of ZON and only the letters MI remained in Ima. It is ‎considered that the letters ELEH of AVI descended to ZON, Aba took ZA, Ima took the Nukva, ‎and they became actual ZON, since the upper one that descends to the lower one becomes like ‎it.‎

Through them, ZON obtained the Katnut of the Tzelem [image] of Elokim, VAK without a ‎Rosh, since Ima, too, lost her GAR through this participation because the three vessels ELEH ‎fell from her and the letters MI, KH remained in her, lacking the bottom three of the vessels and ‎the first three of the lights. Thus, lights of Ruach Nefesh remained in her vessels of MI—the ‎light of Ruach in the vessel of Keter, and the light of Nefesh in the vessel of Hochma.‎

For this reason, she could impart only VAK without a Rosh upon ZON. It follows that ZON has ‎not been completed in the upper form, which are Mochin of GAR, called “image of God.” ‎This is why the tenth commandment is to wear Tefillin and to complete himself in the upper ‎form. Through the commandment of Tefillin one draws the GAR to ZON, which are the ‎completion of the upper image.‎

Even though this refers to the lower man, and the ZON have necessarily been completed by ‎now—for they would not be able to beget NRN to the lower man before they themselves rose to the place ‎of AVI and grow in their Mochin like them—why do we say that Ima is still in ‎Katnut?‎

You should know that when the ZON obtain the Mochin of AVI, they clothe AVI and they are ‎truly like them, since the lower that rises to the upper truly becomes like it. Hence, everything ‎we now discern in AVI refers to ZON that became AVI, for all the conducts applied in AVI for ‎begetting Mochin of ZON of Atzilut apply completely so in ZON that became AVI when they ‎beget the Mochin, the NRN, for the lower man. There is no difference whatsoever. Hence, there ‎is no need to change the names at all, and now ZON are called AVI and the NRN of the lower ‎man are named ZON. Remember this for all the rest.‎

‎“And God created man in His own image.” Yechida and Haya have no vessels. Only NRN have the ‎vessels Bina and ZON. Even when we explicitly say “vessel of Keter,” it refers to Bina and ‎ZON of Keter. Also, Bina and ZON are divided into ten Sefirot through the correction of lines. ‎The three lines of Bina are HBD, the three lines of ZA are HGT, and the three lines of Nukva ‎are NHYM. This number applies to the light of Hassadim, but for imparting illumination of ‎Hochma, Bina was divided into two, AVI and YESHSUT, HBD HGT—which, along with ZAT ‎of ZON, are thirteen Sefirot. In Gematria, this is Ehad [“one,” written, Aleph-Het-Dalet], ‎implying to the complete name.‎

This is so because Keter and Hochma were hidden in HS of AA, and only his Bina shines ‎all the Mochin of Atzilut, and was divided into AVI and YESHSUT of Atzilut. Her GAR shine in AVI ‎and the VAK in YESHSUT. AVI are called “Mem of Tzelem,” “a pure ring,” since the [final] ‎Mem is like a closed ring [‎ם‎], closing the Mochin from all around. YESHSUT are called ‎‎“Lamed of Tzelem” because the Lamed raises her head above [‎ל‎], which implies to Mochin of ‎GAR, as it is written, “The name of the Lord is a strong tower; the righteous runs in it and is set ‎up on high.” This is so because YESHSUT is a tower and ZA is the righteous who runs in that ‎tower, and is set up very high.‎

Thus, AVI are a ring that closes the Mochin. The light of Hochma will not appear in them ‎because of their great height, since the light of Hochma in them, HS, disappeared from all the ‎Partzufim of Atzilut, and there is only light of Hassadim in them, pure air, since air is the light ‎of Ruach. It is also called “hidden air” because the Yod never departed from their Avir [air].‎

However, since YESHSUT are ZAT of Bina, ZON that are included in Bina, they are not called ‎‎“hidden air,” since during the imparting of Mochin of Gadlut to ZON, the Yod went out of their ‎Avir [air] and they became Ohr [light], Hochma and Mochin of GAR. For this reason, ‎YESHSUT is called “a tower that flies in the air.” A tower [Heb: Migdal] means Gadlut of ‎GAR. And because these Mochin are not fixed in ZON, it follows that during the Katnut, ZON ‎became Avir because the Yod entered the Ohr. At the time of Gadlut, the Yod comes out of the ‎Avir, which becomes Ohr. This is the reason why it is regarded as a flying tower, due to the ‎correction in it, in the Avir. Also, ZA is called the Tzadi in Tzelem because it is the Tzadik ‎‎[righteous] who runs in the tower that is set up on high.‎

The three letter Tzelem [in Hebrew] are ZA—Tzadi, YESHSUT—Lamed, and AVI—Mem. ‎Also, they are HBD—AVI, Hochma—enclosed in a pure ring, since they are HS. YESHSUT is ‎Bina, but when she ascends to Rosh AA, the Yod comes out of her Avir and gives Hochma, like ‎a tower that flies in the air. ZA, which runs in the tower, receives the Mochin, Daat, hence the ‎Mochin are always called by the name Tzelem.‎

It was said that HBD are the letters Mem, Lamed, Tzadi of Tzelem and must not be confused ‎with the three lines in the Mochin, which are called HBD. This is because those HBD of Tzelem ‎are not in three lines, but are three complete Partzufim clothing one another, since Hochma is the Mem from Tzelem, AVI that clothe from the Chazeh down inside Bina, which is YESHSUT—the Lamed from Tzelem—and YESHSUT clothe from the Chazeh and below inside the Daat—the ZA, ‎Tzadi from Tzelem.‎

The tenth commandment is to wear Tefillin and to complete himself in the upper form, as it is ‎written, “And God created man in His own image,” meaning that through the Tefillin, Mochin ‎of GAR are extended in the order of the letters Tzadi-Lamed-Mem, as it is written, “And God ‎created man in His own image,” which is the upper brightness of Atzilut that Adam HaRishon ‎received when he was created. We first draw them to ZON, and from there these Mochin ‎bestow upon us, as well.‎

The head Tefillin is the name of the upper, holy King, HaVaYaH, in inscribed letters. The ‎Tefillin are called Carmel, since Carmel means Kar Maleh [a pasture filled] with abundance, as ‎it is written, “Your head upon you is like the Carmel.” When the upper Rosh of ZA, as well as ‎that of the Nukva, are clothed in a head Tefillin—the upper Mochin of Tzelem—similar to the ‎Carmel, like a pasture filled with abundance. These Mochin are called “the name of the high, ‎holy King,” the four letters HaVaYaH, as is the order of the letters Yod, Hey, Vav, Hey.‎

The reason why he emphasizes HaVaYaH in inscribed letters is that each letter is inscribed in ‎the Partzuf in itself, since there are four letters HaVaYaH in each Partzuf, ten Sefirot. Hence, ‎this refers to inscribed letters where each is a complete Partzuf in itself.‎

Each letter in the name HaVaYaH is one out of the four portions in the Tefillin. The holy name ‎is engraved in them in the proper order of the letters. A portion means a complete Partzuf in and ‎of itself, and in the Mochin, each letter of the name HaVaYaH becomes a complete Partzuf in ‎and of itself. They are arranged in boxes in the order Yod, Hey, Vav, Hey. This is the RASHI ‎Tefillin, since the Rabenu Tam Tefillin are arranged in boxes in the order Yod, Hey, Hey, Vav.‎

‎238) The first portion in the Tefillin is “Sanctify to Me every firstborn.” This is Yod of ‎HaVaYaH, holiness, meaning Hochma, the firstborn of all the upper holy ones. It is “The first ‎offspring of every womb,” through that thin trail that descends from the Yod and opens the ‎womb to bear fruits and offspring as it should be. This is the upper holy one.‎

Upper AVI are implied in the Yod of HaVaYaH. Yod implies to Aba, and the filling of Yod, ‎Vav-Dalet, implies to Ima. Partzuf AVI is called “holiness” and is called “firstborn.” ‎YESHSUT and ZON are called “holiness” only when they receive the holiness from upper AVI. ‎Hence, Yod of HaVaYaH is called “the firstborn of all the upper holy ones,” who is the first born ‎of all the holy Partzufim of Atzilut, since the Kedusha [holiness/sanctity] for the Partzufim of ‎Atzilut is extended from AVI because the light of Hochma is called “holiness.”‎

AVI, Mem in Tzelem, are Hochma of Atzilut, since HS dresses in them and is concealed in them. ‎Hence, they are only pure air, light of Hassadim, since this Hochma was hidden in the Rosh of AA.‎

The Partzufim can receive Hochma only from Bina, which returns to being Hochma when she ‎rises to Rosh of AA and unites there with HS through AVI. Then Bina is called Hochma, as ‎well, and this Hochma is called Hochma of the thirty-two paths. Thus, even Bina, which returns ‎to being Hochma, is called holiness only because she receives from HS in AVI through her ‎ascent to AA. It is all the more so with the rest of the Partzufim of Atzilut, which receive only ‎from this Bina, which returned to being Hochma.‎

“The first offspring of every womb” through that fine trail that descends from the Yod, which ‎opens the womb to bear fruits and offspring. It is so because it is regarded as three ‎phases: head, trunk, and trail. Its upper tip is called Rosh [head], which implies to AA and ‎is hidden and clothed in AVI. The Guf [body] of the Yod is called “trunk,” implying to Partzuf ‎AVI themselves. The bottom tip of the Yod is called “trail,” implying to the Yesodot [plural of ‎Yesod] of AVI at the end of their Partzuf, and it is called “a fine trail.”‎

However, the name “trail” relates primarily to Yesod of Aba, since Yesod of Ima is called ‎‎“path,” as it is written, “And Your paths in the mighty waters.” It is so because when the ‎abundance in Hassadim is great, they are called “mighty waters,” where through the coupling of ‎trail and path, which never stops, mighty waters flow onto the worlds ceaselessly. And before ‎Partzuf AVI was established in a connection of trail and path, no abundance was imparted upon ‎the worlds.‎

Therefore, “The first offspring of every womb,” through that fine trail that descends from the ‎Yod. The path of Ima is called “a womb,” since all the mercies are given out from there. Before ‎AVI were established in a connection of trail and path, it was blocked. It opened only through the ‎fine trail of Aba. This is why the fine trail is called “The first offspring of every womb,” which ‎opens the womb to bear fruits and offspring, since “first offspring” means “opening.” From the ‎time the fine trail of Aba joins with her, Ima gives out fruits and offspring abundantly, as it ‎should be, as it is written, “And Your paths in the mighty waters.”‎

‎239) The second portion is “And it shall be when the Lord brings you.” The letter Hey of ‎HaVaYaH is Bina, the hall. Her womb opens through the Yod in fifty hidden openings, ‎corridors, and rooms within it. That opening, which the Yod made in that palace, is to hear the ‎sound in it, which comes out of the Shofar [special horn], Bina, since this Shofar is blocked on ‎all sides, and the Yod comes and opens it, to bring the sound out of it. And when she opens it, ‎she blows it and brings a sound out of it, to deliver slaves to freedom.‎

This is so because the Hey of HaVaYaH implies to Partzuf YESHSUT, the Lamed of Tzelem, a ‎tower that flies in the air. This is the palace, whose womb opens through the Yod in fifty ‎openings, since AVI are blocked air that does not open, the Mem of Tzelem, a ring on their ‎Mochin. And the Yod does not come out of their Avir in such a way that they impart the light of ‎Hochma. Hence, they give out only pure air, light of Hassadim. But YESHSUT, the Lamed of ‎Tzelem, Bina—considered a palace—her womb opens through the Yod in fifty openings, giving ‎Hochma to ZON through their ascent to the Rosh of AA, where the Bina turns to Hochma.‎

This Bina is called “the fifty gates of Bina,” since in it are KHB ZON, in each of which are ten ‎Sefirot, thus fifty. Also, each of the fifty Sefirot is divided into rooms and corridors. HGT are ‎called “rooms,” NHY are called “corridors,” indicating that they are not vessels of reception for ‎themselves, but let out and let into the rooms.‎

The second portion in the Tefillin, “And it shall be when the Lord brings you,” implies the Hey ‎of HaVaYaH, the hall, whose womb opens through the Yod, YESHSUT of Atzilut, whose womb ‎opens to impart Hochma to ZON.‎

This is the opening that the Yod made in that palace, to hear in it the sound that comes out of ‎that Shofar, since that Shofar is blocked from all sides. It is so because when YESHSUT, ‎Bina, was associated with Malchut, the three Sefirot ELEH, which are Bina, and ZON of the Guf of ‎YESHSUT, went down to ZON of Atzilut and the two letters MI remained in YESHSUT. ‎Subsequently, by raising MAN, she lowered her bottom Hey from her NE to the Peh, as she was ‎prior to the association. At that time, the three letters ELEH rise back up to her, and the name ‎Elokim is completed again.‎

ZON rise with the ELEH that rose back to Bina. Even though the letters ELEH have already ‎risen and connected to Bina, and the name Elokim was completed, it is still considered that ‎the name Elokim is deep and hidden, since there is only light of Hochma in it, and illumination ‎of Hochma cannot be received in ELEH except through clothing of Hassadim. Hence, it is ‎considered that these letters ELEH are as a Shofar in which the ZON that rose with ‎them to the Bina—regarded as sound—are dressed. It is so because they are the ones who raise ‎with them the ZON to Bina, as they are included in them from the time of Katnut, and carry the ‎ZA within them.‎

That opening which the Yod made in that palace is to hear in it the sound that comes out of that ‎Shofar. The Yod, which are upper AVI, impart upper illumination to lower the bottom Hey ‎from NE of YESHSUT back to the Peh, and raise the three letters ELEH that were in ZON, ‎reconnecting them to the Bina, as they were prior to their association with the Malchut. It ‎follows that the Yod opened the palace of YESHSUT to give Mochin to ZA from the Shofar, ‎which are the letters ELEH that she raised.‎

This is so because the ZON, too, rise with the letters ELEH to Bina, where they receive ‎Hochma.‎

Hearing in it the sound that comes out of the Shofar, Bina, meaning to emanate ZA with the ‎Mochin of Gadlut, called “a sound,” and whose emanation is regarded as making a sound. This ‎Shofar is blocked on all sides, both from Hassadim and from Hochma, since the letters ELEH, ‎which are called Shofar, fall in the place of ZON and are blocked there from both GAR and ‎light of Hassadim.‎

Hence, they need two corrections: 1) To elevate them and connect them to Bina, so they obtain ‎their GAR, light of Hochma; 2) To give light of Hassadim in them so it becomes clothing for ‎Hochma.‎

The Yod came and opened it to bring a sound out of it. This is the first correction—that the Yod ‎draws the upper illumination to the Hey, the palace of YESHSUT. This lowers the bottom ‎Hey to her place and elevates ELEH with the ZON within them, connecting them to Bina. Thus, ‎they obtain illumination of Hochma, which is also Mochin to the ZA, which rose with the letters ‎ELEH. However, the illumination of Hochma is still hidden and does not shine due to absence ‎of Hassadim.‎

For this reason, it is considered that the sound has not yet come out, meaning that ZA has not ‎been born. It was said that the Hey came and opened it to bring a sound out of it. That is, to bring ‎the sound out of it through the second correction, but now it has not yet come out.‎

When she opened it, she blew in it and brought a sound out of it, to deliver slaves to freedom. ‎This is the second correction, since after he opened the palace, connecting the letters ELEH ‎with ZON back to Bina, where they obtained light of Hochma, he blew in it, meaning that the ‎Yod blew air into the Shofar, since Avir is light of Hassadim. And since the Shofar, the letters ‎ELEH, received Avir as well, meaning light of Hassadim, he brought out and begot the ZA—‎sound—and brought him out to his place, complete.‎

This is so because through the clothing of Hassadim, which the Yod blew, Hochma could clothe ‎in it and be admitted into ZA. Hence, these Mochin that ZA obtained, the sound, delivers slaves ‎to freedom. That is, ZA gives his illumination to the worlds, and then the children of Israel are ‎rewarded with Mochin of GAR, which are called “freedom.”‎

‎240) Israel came out of Egypt in the blowing of that Shofar, and this Shofar will be blown at ‎the end of days. Any redemption comes from that Shofar, Bina, and that Shofar is present in the ‎story of the exodus from Egypt, too, since she came out of this Shofar by the Yod that opened ‎her womb and brought out her sound for the redemption of the slaves. This is the Hey, the ‎second letter from the holy name.‎

It is so because all the Mochin that are given to ZON, which are the ‎letters ELEH, come from that Shofar. Those great Mochin that ZA received to bring Israel out of Egypt were also from ‎that Shofar, and the Mochin that will appear at the end of days for the complete redemption will ‎be from that Shofar in the same manner, too. This is the reason why there is exodus from Egypt ‎in this portion, “And it shall be when the Lord brings you” in the Tefillin.‎

The Mochin that were revealed for the exodus from Egypt came from that Shofar in YESHSUT through ‎AVI, the Yod of HaVaYaH that opened the womb of YESHSUT, which are the letters ELEH, ‎and let out its sound, ZA, through obtainment of these Mochin for the redemption of the slaves ‎who cause Israel’s exit from enslavement to freedom. Know that ZA and Nukva are called ‎‎“voice” and “speech” only upon the obtainment of Mochin of Haya, but not on the rest of the ‎degrees, which are less than the degree of Haya. Also, all the redemptions come from the ‎Mochin of Haya.‎

‎241) The third portion is the unification of “Hear O Israel.” It is Vav of HaVaYaH, which ‎contains everything, ZA, and in whom there is the unification of everything, for they ‎unite in him and he takes everything.

The fourth portion is “And it shall come to pass, if indeed ‎you listen,” the whole of the two sides, HG, in which the Assembly of Israel—the Gevura ‎below—Malchut, unites. This is the bottom Hey of HaVaYaH, which takes them and becomes incorporated in them.‎

The third portion in the Tefillin, “Hear O Israel,” ZA, Vav of HaVaYaH, includes all four ‎portions in the Tefillin. This is so because even though the first two portions, “Sanctify” and ‎‎“And it shall be when the Lord brings you” are AVI and YESHSUT, HB, they do not have AVI ‎and YESHSUT in themselves. Rather, they are AVI and YESHSUT that clothe in the Rosh of ‎ZON, HB in Mochin of ZA, which are called Mem-Lamed of Tzelem of ZA.‎

Also, the fourth portion, “And it shall come to pass, if indeed you listen,” Nukva of ZA, does ‎not mean Nukva herself, but only the Nukva included in ZA, who is called in him by the name ‎‎“Moach [sing. of Mochin] of Gevura” of ZA. There are three Mochin in ZA, which are HBD, Mem-‎Lamed-Tzadi of Tzelem of ZA. Also, they are HB TM in Mochin of ZA, since in Daat, Tzadi, ‎there are HG. The Hesed in Daat is regarded as ZA himself, and the Gevura in Daat is regarded ‎as integration of Nukva. These are the four portions in the Tefillin.‎

Thus, ZA, Vav of HaVaYaH, includes all four portions and there is the unification of everything ‎in it, for all the unification applied to AVI and YESHSUT are only in ZA, only for the purpose ‎of ZA, since the Partzufim preceding ZA are always in unification and do not need MAN from ‎the lower ones in order to unite them. All the unifications that we make in the upper Partzufim ‎through MAN are not at all for themselves, but only for ZA, in whom they unite.‎

There is no unification for HB, for Bina to return to being Hochma for the lower ones, except ‎through the ascent of ZA to them for MAN. When ZA rises to Bina for MAN, Bina rises to the Rosh ‎of AA and receives Hochma to give to ZA. But not for herself, since in her nature in the ten ‎Sefirot of direct light, Bina is only light of Hassadim, as it is written, “For He desires mercy.” ‎She has no interest in rising to Rosh AA to make a coupling with Hochma there. But ZA that rises to Bina ‎evokes her to give Hochma to him.‎

Thus, Bina unites with Hochma only by ZA and for ZA. They unite in ZA and he takes ‎everything, since even the light of Hochma that Bina takes for ZA does not appear in Bina’s ‎place at all, but only in the place of ZA, from the Chazeh down. Thus, ZA takes all those ‎Mochin and not his superiors.‎

‎“And it shall come to pass, if indeed you listen” contains both sides, HG, in which the Assembly ‎of Israel is united, the Gevura below. The portion “Hear” is ZA, Vav of HaVaYaH, the upper ‎unification in which the love appears only on the side of Hesed, the portion, “And you shall ‎love the Lord your God,” which is all love without any judgment in this portion.‎

But in the fourth portion, “And it shall come to pass, if indeed you listen”—the bottom Hey of ‎HaVaYaH, Nukva of ZA that is included in it, Gevura in Daat of ZA—love appears on both ‎sides: on the side of Hesed and on the side of harsh judgment. This is the bottom unification, ‎‎“Blessed be the name of the glory of His kingship forever and ever,” where Nukva of ZA, called ‎‎“the Assembly of Israel,” the Gevura below, unites in them.‎

Yet this is not the Nukva herself, but Gevura below, in the Moach of Daat. It is the bottom Hey of ‎HaVaYaH, which takes them and is included in them, since the Gevura in Daat, the bottom Hey of ‎HaVaYaH, takes all the Mochin in the upper unification of “Hear O Israel,” and is included in ‎them, for only in her are the Mochin completed. This is so because there is room in her to ‎disclose love on two sides, since the harsh judgment that completes the love is not above her.‎

It is written, “Your head upon you is like the Carmel,” implying to the head Tefillin. After ZA ‎dresses in all four Mochin implied in the four portions, which are the three letters Tzadi-Lamed-‎Mem, it is considered that his head is like the Carmel, with the letters of Kar Maleh [a pasture ‎filled] with abundance.‎

‎242) The Tefillin are the letters of the holy name. This is why it is written, “Your head upon you ‎is like the Carmel.” These are the head Tefillin, and the Dalet of your head is the hand Tefillin, ‎Malchut, who is poor facing upward, ZA. She, too, has completeness such as above.‎

The Malchut is the hand Tefillin, a poor facing upward, poor toward the upper world. This ‎means that the upper world, Bina, is associated with her in order to complete her. Also, she has ‎completeness such as above, since now she receives the entire wholeness of the upper world, ‎Bina, through the bottom unification of “Blessed be the name of the glory of His kingship forever and ‎ever” in the fourth portion of ZA. And since she is not the Nukva in the Guf of ZA, but the ‎separated Nukva of ZA, she takes all four portions from him, which are HB HG of ZA, as she is ‎a separate and complete Partzuf. However, they are in one box and not in four separate boxes ‎like the Tefillin of ZA.‎

The reason is that a portion is the light, and the box is the vessel [in Hebrew the box is called ‎Bait, which means “home”]. It is known that light and vessel are extended from each coupling. Hence, ‎the ZA, whose four portions—which are his four Mochin, HB HG—are extended to him in four ‎couplings, has four boxes, too, a specific box for each portion. But the Nukva, in whom ‎there is no coupling, she rather receives all the four Mochin—which are the four portions—‎in a single coupling from ZA, hence she has only one box for all four portions.‎

‎243) “The king is captivated by tresses,” tied and held in those boxes of the Tefillin, to properly ‎unify in that holy name. Hence, one who is corrected in them is in the image of God. As the ‎holy name is unified in God, here, too, the holy name is properly unified in him. “He created them ‎male and female,” meaning the head Tefillin and the hand Tefillin, and it is all one.‎

‎“The king is captivated by tresses.” ZA is tied and unified in these boxes because the boxes in ‎which the portions are placed are “tresses.” Tresses are troughs of water from which the livestock ‎drink. Similarly, the Mochin, which are the waters of Hochma and the waters of Hassadim, are tied ‎and covered in their vessels, which are the boxes. This is why the boxes are called “tresses.”‎

He is tied and connected to those boxes, to properly unite with the holy name. The boxes, ‎TNHY of Tevuna, are called “the big Dalet in the word Ehad [one].” It was said about it, “And ‎let the dry land appear.” Through the appearance of this dry land in ZA, he can then give the ‎Mochin to the Nukva, and what was dry becomes a land for bearing fruits and offspring, and for ‎planting trees. Thus, were it not for his boxes, which are the dry land, ZA would have been ‎unable to give the Mochin to his Nukva.‎

ZA is tied and attached to the boxes of the portions, which come from the dry land, to properly ‎unite in that holy name so he can unite and give to the holy name, Nukva, as it should be, in ‎disclosure, so that what was dry land becomes a land for bearing fruits and offspring, and for ‎planting trees. This is “The king is captivated by tresses.”‎

Hence, one who was established with these four portions has the image of God. The lower man, ‎who wears Tefillin, draws the Mochin HB HG—called Tzelem—from ZON, since HB are ‎called Mem-Lamed, HG are called Tzadi, and this is the image of God. As the holy name ‎Nukva is unified in Bina, Elokim [God], the holy name is unified in man.‎

‎“He created them male and female,” head Tefillin and hand Tefillin, and it is all one. “And God ‎created man in His own image.” The Mochin HB HG are called Tzelem, and there are male and ‎female in them, Tzelem of ZA and Tzelem of Nukva, head Tefillin and hand Tefillin.‎