Today, let's delve into a particularly fascinating passage from the Asarah Perakim LeRamchal, exploring the Kabbalistic significance of the tefillin, or phylacteries, those small leather boxes containing scriptural verses worn during prayer. But this isn't just about the physical objects; it's about the flow of divine energy they represent.
The text speaks of YESSOD d’ABBA, a foundational aspect of the divine masculine, mediating between NETSAH and HOD of ZA – these are Sefirot, divine attributes, with Netsah representing endurance and Hod representing splendor. It stands within YESSOD d’IMAH, the foundational aspect of the divine feminine, also mediating between her Netsah and Hod. Are you following so far? It’s a dance, a flow of energy between masculine and feminine, higher and lower realms.
Within this intricate arrangement, we find four lights from which the tefillin of YAACOV (Jacob) are derived. Imagine these lights emanating, shaping the very form of the tefillin worn on his forehead. The text continues: these lights emanate from Jacob himself and form the tefillin on his forehead. They then return and create a knot in his back. Sounds a bit strange, doesn't it? But remember, we're talking about a symbolic representation of a spiritual process. This "knot" could represent the binding together of different aspects of the self, or the connection between the physical and spiritual realms.
The lights then proceed forward, emerging from the forehead of RAHEL (Rachel) to form the tefillin on her head. Notice the distinction: the lights of YESSOD of ABBA remain within Jacob, while the lights of NETSAH and HOD of ZA remain for Rachel. This division suggests different roles and responsibilities assigned to each figure within this cosmic drama.
The text tells us that Rachel’s tefillin have a specific order: KADECH (Exodus 13:2), VEHAYAH KI YAVIYEKHA (Exodus 13:11), SHEMA (Deuteronomy 6:4), and VEHAYAH IM SHAMO’A (Deuteronomy 11:13). Jacob's, on the other hand, have two Havayot (referring to the Tetragrammaton, the four-letter name of God) following one another. These specific arrangements and verses are not arbitrary, but are believed to hold specific spiritual powers and significance.
The YESSOD of ZA rests between Rachel's shoulders, representing the Yud (the smallest letter of the Hebrew alphabet) of the tefillin on the arm. The strap extends from it to construct the Nukvah, which is the feminine aspect of the divine. What does this mean? The wrapping of the tefillin becomes an act of creation, of building and nurturing the feminine principle within the divine structure.
Three turns are made on the bicep, corresponding to the three Rishonot (primordial aspects) of the Nukvah. Seven turns are made on the forearm, corresponding to the seven Tahtonot (lower aspects) of the Nukvah. And finally, three turns are made on the finger, corresponding to the NEHI (Netsah, Hod, Yesod) within her Mohin (intellectual faculties). Each wrap, each turn, a deliberate act of connection and alignment with the divine.
So, what can we take away from this intricate description? It's a reminder that even seemingly simple rituals like wearing tefillin can be imbued with profound mystical meaning. It's a glimpse into a world where every action, every word, every object is connected to a vast and complex web of divine energies. The tefillin become more than just leather boxes; they become conduits for connecting with the divine flow, for participating in the ongoing creation of the universe. And perhaps, that's a perspective we can carry with us, even when we're not wearing them.