173. The friends who live in the south have explained, with their secrets, the four compartments of the Tefilin in the following manner. "Sanctify to Me (Heb. kadesh li) all the firstborn" (Shemot 13:2): FIRSTBORN unspecified corresponds to Keter, highest of all, WHICH IS CALLED FIRSTBORN. "And it shall be, when Hashem your Elohim shall bring you (Heb. vehayah ki yeviacha)" (Devarim 6:10) corresponds to Chochmah. "Hear, O Yisrael (Heb. sh'ma Yisrael)" together with "And you shall love Hashem your Elohim (Heb. ve'ahavta)" (Devarim 6:4-9) correspond to Binah. "And it shall come to pass, if you hearken (Heb. vehayah im shamo'a)" (Devarim 11:13-17) corresponds to Chesed. They are all then included in THE TEFILIN IN the left arm that is called might, as it is written, "and by the arm of His strength" (Yeshayah 62:8). Strength is nothing but Torah; strength is nothing but Tefilin.
174. We do not agree with these words. The reason is that the supernal Keter includes everything, and is not part of the reckoning OF THE FOUR PASSAGES. Moreover, "And it shall be, when Hashem your Elohim shall bring you" derives from the exodus from Egypt, which is that place where freedom is bestowed on slaves, NAMELY BINAH. Hence the way OF OUR FRIENDS IN THE SOUTH is incorrect. But we start from Chochmah, THAT "SANCTIFY TO ME ALL THE FIRSTBORN" IS CHOCHMAH INSTEAD OF KETER, and it is so. And the Holy One, blessed be He, WHO IS ZEIR ANPIN, put on TEFILIN. There are four passages above and four below. HE EXPLAINS, there are four in the area of the brain, NAMELY, THEY ARE THE FOUR MOCHIN OF ZEIR ANPIN; there are four in the area where the heart dwells, WHICH IS MALCHUT, because the one is connected with the other; ZEIR ANPIN IS CONNECTED WITH MALCHUT.
175. Man should be crowned with them because they are the supernal Holy Name, NAMELY, YUD HEI VAV HEI, as it is written, "And all people of the earth shall see that you are called by the name of Hashem..." (Devarim 28:10). Whoever is adorned with this supernal holy crown is called a king on earth. And the Holy One, blessed be He, is a king in heaven. This is the meaning of, "a king caught in its tresses" (Shir Hashirim 7:6). Just as the Holy One, blessed be He, is king above, so is he a king below. "And you shall write them upon the doorposts of your house" (Devarim 6:9), so that the man shall be perfect in everything and perfect by his Master's commandments, marked above and marked below. Happy is the lot of Yisrael.
176. Rabbi Elazar opened and said, I have found two verses, and though it comes from one grade, nevertheless they are not of the same grade. The one verse writes, "Thus says Hashem Tzva'ot (Eng. 'Lord of Hosts')" (Chagai 1:7), and another writes, "Thus says Hashem Elohim" (Yeshayah 7:7). What is the difference between them? HE ANSWERS, When it is written, "Thus says Hashem Tzva'ot" the matter comes with Mercy, and when it is written, "Thus says Adonai Elohim," it comes with Judgment.
177. HE EXPLAINS THE ISSUE: IN THE VERSE, "Thus (Heb. koh) says Hashem Tzva'ot," it is because 'koh,' WHICH IS MALCHUT, is blessed by the Righteous One, WHO IS YESOD, and by Netzach and Hod that are called Hashem Tzva'ot. Then it comes out tempered because it issues from that place, YESOD. IN THE VERSE, "Thus says Adonai Elohim," this 'koh,' WHICH IS MALCHUT, is nourished from the aspect of Judgment and from the place of supernal Gvurah, THAT IS, GVURAH OF ZEIR ANPIN. I have learned from my father that Judgment is tempered with Mercy, since it is written, "Hashem Elohim," AND YUD HEI VAV HEI IS MERCY AND ELOHIM IS JUDGMENT.
178. For Elohim is always Gvurah. Adonai is always lower Gvurah. Hence it is recognized from the mouth of the prophet, ACCORDING TO THE NAME HE MENTIONED, FROM WHICH GRADE HE PROPHESIZED as he directed his attention to say something from its own place. The faithful would then know whence the matter is from.