Tefillin are leather boxes that contain inside of them parchment with certain passages from the Torah. They are:

“Sanctify to Me all the firstborn…” (Exodus 13:1-10)
“And when Havaya will bring you to the land…” (Exodus 13:11-17)
“Hear O Israel…” (Deuteronomy 6:4-9),
“And it shall come to pass, if you listen…” (Deuteronomy 11:13-22)

These 4 passages, or parshiot correspond to the Divine name יהוה and are called, “Chayeh HaMelech”, or the “Life of the King”. Kabbalistically, the king is Zeir Anpin and his ‘life’ is called mochin, or life energy. This is the primary way the God channels the Infinite Light and give life to all created beings. Mochin are 3 aspects called Chochma, Bina and Daat. The Daat though, also splits into two individual energies called Chessed of Daat and Gevurah of Daat. And so there is a total of 4. Zeir Anpin receives mochin from the parents called Aba and Ima. When the passages are placed in the boxes in the order according to the opinion of Rashi this draws down mochin of Ima/. When placed in the order according to Rabeinu Tam this draws down the mochin of Aba.

In order for Zeir Anpin to properly receive the Mochin from Aba and Ima it must but be assisted by the more powerful light of Arich Anpin. This is necessary for example, when a more clever person is needed to explain a loftier idea on a much simpler level. A channel of light called a spike of hair, flows from the head of Arich Anpin and strikes the back of the neck of Zeir Anpin. This causes the Daat to split into two and is why we send the Talit strings over our shoulder before wrapping Tefillin. And because now there is an intense illumination of light within the head of Zeir Anpin (internal light) it is forced to protrude out of the forehead in between the eyes and becomes ohr makif/surrounding light.
This is called the Tefillin of G-d.

Hashem’s name יהוה, is written a total of 21 in all the passages. This corresponds to Ima which is אהיה, and represents the source of the Mochin of Zeir Anpin.
The 4 passages themselves correspond to mochin which is יהוה.
Each of the parchments are placed in 4 batim/houses. These also correspond to the vessels of Ima which is אהיה.

The 21 names of Hashem correspond to אהיה + the passages themselves which correspond to יהוה (26) + the boxes which are also אהיה (21) = 68, the numerical value of chaim/life (חיים).
And so the Tefillin are called the “life” of the King and life is extended to one who wears tefillin.”

Consciousness creates Emotional Energy

Zeir Anpin represent divine emotional energy which is our primary life force. Our goal is to generate mochin for Zeir Anpin. This then flows to the Nukva and then to all of creation. When we generate mochin for Zeir Anpin, we are ‘helping’ God to direct the higher conscious emotional energies into the world, which elevates all of global human consciousness. The more mochin the more unity, peace, and abundance there is in the world. When Zeir Anpin has no mochin then the universe operates in a default preprogrammed state. This is what is called nature. So mochin takes God off of autopilot and directly act to ‘increase’ the good in the world.

In order for Zeir Anpin to receive mochin, there must first be a return to the womb of Ima into what is called a pregnancy state of consciousness or ibur. IMA corresponds to the divine name of אהיה (21) which is why God’s name is mentioned 21 times in the passages. To be in an ibur state means to let go of self, to transcend Ego and to allow our consciousness to be ‘absorbed’ back into the One. We deeply meditation, contemplate and perceive what is happening in the supernal realms and how all of the supernal beings and angels are always in a constant state of divine revelation, ecstasy and bliss. In order to achieve this of perception one needs to surrender ego first. And this loss of self and ‘transcendent mind’ now has no vessel to give it expression and therefore protrudes from out of the top of the head and is called surrounding light. This is also called elevation of the feminine waters. This is the Tefillin that resemble a mountain which protrudes out from the ground. Kabbalistically, mountain is a metaphor for the inherent love within us that was concealed and is now openly revealed.

Then new unity consciousness is born called yenika. We come back into ‘self’, but now with the burning passion, excitement, awe and joy of being aware of the One. This heightened emotional awareness melts away the attachments to the false illusion physical pleasure and inspires us to attain unity with the source. We begin to pray until we elevate and return into a new state of unity and expanded consciousness, or mochin d’gadlut.

Why wrap the Hand Tefilin first?
Since the Nukva ascends back up from the lower worlds through Beriya first on her way to Atzilut, we wrap the hand Tefillin first. The hand Tefillin corresponds to the mochin generated in the world of Briya, and then the head Tefillin corresponds to the world of Atzilut.

Why on the left arm?
It’s written, “Place me like a seal on your heart, like a seal on your arm, for love is as strong as death, jealously as strong as the grave; its coals are coals of fire of a great flame!” (Song of Songs 8:6) Because of the intense love and bond between Zeir Anpin and Nukva, God and the Shechina, she says to her beloved, “as I descend into the worlds of duality and fragmentation, put me as a seal on your heart. And in the morning when I return wear my crown (desire) as a seal on your arm. The left side always is Gevurah, fire and strength.

Why wrap 7 times around the arm?
This corresponds to the 7 chambers in the world of Briya. This is also the power and love from Arich Anpin that binds Zeir Anpin and Nukva together. Love energy from Arich Anpin is called the 370 Lights (ש”ע). This is the numerical value of straps, רצועה (361)

Why don’t women wrap?
When the Nukva ascends back from the lower worlds, she is in a very constricted state. She has no kelim/vessels yet, only the imprint of mochin. Therefore, Zeir Anpin ‘wears’ her Tefillin and she does not have to wear her own.

Why wrap only during the day?
After morning prayers the new mochin that  was generated disappears and only an imprint/reshimu remains. This lasts the entire day until sunset and then the imprint too leaves. This imprint of emotional awakening keeps us in a state of awareness and helps us not to fall into Klipah consciousness.  When Zeir Anpin loses mochin, this leaves us very susceptible to the dangers of the night (sitra achra). To wear Tefillin then would give the external forces great power.

Why do we wrap before praying and not after?
it gives us the power to concentrate and focus on generating new mochin energy.

Why does the yud always have to be connected to the bayit?
The yud corresponds to the Yesod of Zeir Anpin and the box is the mind of the Nukva. They must always be connected so that there is a constant connection and flow of divine consciousness into the mind and heart.

What is Tefillin of Rabeinu Tam?
The order of the passages are ordered differently. In Rabeinu Tam’s opinion the  Yirah comes before the Chessed. As we should be versus how we are. Rashi focuses on the Chessed flows first which corresponds to the ‘process’. Rabeinu Tam focuses on yirah/fear flowing first which corresponds to ‘goal’.

Why does the head Tefillin have individual parchment, and the hand Tefillin only has one but the head has 4?
In the hand Tefillin which corresponds to the four Mochin of Nukva that she receives from Zeir Anpin which become for her head Tefillin, but in relation to Zeir Anpin they are called the hand Tefillin. On the head Tefillin each of the parshiot have 4 lines. This corresponds to the individual mochin of the general mochin.
The hand tefillin however, only contain 1 long parchment and 1 house. This is because the Nukva receives her mochin from the back of the Netzach and Hod of Zeir Anpin, which are considered one sefirah.


Kabbalah explains that nothing happens above until it is initiated from below. When we put on Tefillin in the morning before the morning prayers and we deeply meditate on the hidden realities and cosmic structure of the universe. And this ignites within us fire and passion to break free from the confines of our limited perceptions. This causes new conscious energy and abundance to flow down into the collective minds and heart of all global human consciousness and helps us to perceive reality as a unified expression of the Infinite Light of God.


“Sanctify” and “And when Havaya will bring you to the land…” correspond to Chochma and Bina. Imagine the Yud and Heh of Hashem’s name. Imagine entering into a deep state of meditation, a superconscious state. Imagine losing the awareness of self. Meditate on the going back into the womb of the Ima. Ibur. Surrender the Self. There is only the One.

Now put your awareness on the 3rd compartment which corresponds to the Vav of Hashem’s Name. this is the Shema. Imagine, deep burning fiery passion and love beginning to flow to the heart. It becomes more and more intense that it drives you mad and if it continues you could die. This corresponds to the 3rd passage of the Shema where it is written, “And you shall love God with all of your heart…”

Now put your awareness on the 4th and last compartment. The last Heh of Hashem’s name. Imagine coming back into the physical world and become very sensitive and aware to nuture your soul through Torah, mitzvot and good deeds. And also protect yourself from anything that may damage the connection.

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