## Zohar, Introduction

###### Zohar, Introduction 30:1
[Zohar, Introduction 30:1](https://torahapp.org/share/book/Zohar/s/Introduction/r/30:1)

פִּקּוּדָא עֲשִׂירָאָה לְאֲנָחָא תְּפִלִּין וּלְאַשְׁלָמָא גַרְמֵיהּ בְּדִיּוּקְנָא עִלָּאָה. דִּכְתִיב, (בראשית א׳:כ״ז) וַיִּבְרָא אֱלהִים אֶת הָאָדָם בְּצַלְמוֹ. פָּתַח וְאָמַר (שיר השירים ז׳:ו׳) רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל הַאי קְרָא אוֹקִימְנָא וְאִתְּמַר. אֲבָל רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל, דָּא רֵישָׁא עִלָּאָה תְּפִלִּין דְּרֵישָׁא, שְׁמָא דְמַלְכָּא עִלָאָה קַדִּישָׁא ידוד בְּאָתְוָון רְשִׁימִין, כָּל אָת וְאָת פַּרְשָׁתָא חָדָא, שְׁמָא קַדִּישָׁא גְּלִיפָא בְּסִדּוּרָא דְּאָתְוָון כְּדְקָא יְאוּת. וּתְנַן (דברים כ״ח:י׳) כִּי שֵׁם ה' נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ, אִלֵּין תְּפִלִּין דְּרֵישָׁא, דְּאִנּוּן שְׁמָא קַדִּישָׁא בְּסִדּוּרָא דְּאָתְווֹי.

**The Zohar; London, Soncino Press, 1933:**
The *tenth precept* is to put on *tephillin* (phylacteries), and thereby to attain in oneself the perfection of the divine image, according to that which is written: *And the Lord created man in His own image.’* R. Simeon discoursed in this connection on the text “Thy head upon thee is like Carmel” (S. S. 7, 6). ‘This verse,’ he said, ‘has already been explained in a way, but its true meaning is as follows: “Thy head upon thee is like Carmel” alludes to the phylactery worn on the head above, containing four sections of the Torah which represent each one of the four letters of the Divine Name (*Tetragrammaton*) of the most high King. Our teachers have told us that the verse: “that the name of the Lord is called upon thee, and they shall be afraid of thee” (Deut. 28, 10) alludes to the phylactery worn on the head which represents the Divine Name in order of its letters.


###### Zohar, Introduction 30:2
[Zohar, Introduction 30:2](https://torahapp.org/share/book/Zohar/s/Introduction/r/30:2)

פַּרְשְׁתָא קַדְמָאָה (שמות י״ג:ב׳) קַדֶּשׁ לִי כָל בְּכֹר. דָּא י דְּאִיהִי קֹדֶשׁ. בּוּכְרָא דְּכָל קוּדְשִׁין עִלָּאִין. פֶּטֶר כָּל רֶחֶם, בְּהַהוּא שְׁבִיל דַּקִּיק דְּנָחַת מִן יוּ"ד דְּאִיהוּ אַפְתַּח רַחֲמָא (רחמה) לְמֶעְבַּד פֵּירִין וְאִבִּין כְּדְקָא יָאוֹת. וְאִיהוּ קֹדֶשׁ עִלָּאָה.

**The Zohar; London, Soncino Press, 1933:**
Thus, the first section, “Sanctify unto me all the first-born, etc.” (Exod. 13, 2) represents the *Yod*, which is the first of all the supernal sanctities; “whatsoever openeth the womb” (*Ibid.*) is an allusion to the slender stroke underneath the *yod* which opens the womb to bring forth fitting fruit.


###### Zohar, Introduction 30:3
[Zohar, Introduction 30:3](https://torahapp.org/share/book/Zohar/s/Introduction/r/30:3)

פַּרְשְׁתָא תִּנְיָינָא (שמות יג) וְהָיָה כִי יְבִיאֲךָ. דָּא ה הֵיכָלָא. דְּאִתְפַּתַּח רַחֲמָא (רחמה) דִילָהּ מִגּוֹ יוּ"ד בְּחַמְשִׁין פִּתְחִין אַכְּסַדְּרָאִין וְאִדְּרִין סְתִימִין דְּבֵיהּ. דְּהַהוּא פֶּטֶר דְּעֲבִיד יו"ד בְּהַאי הֵיכָלָא לְמִשְׁמַע בָּהּ קָלָא דִי נָפְקָא מִגּוֹ שׁוֹפָר דָּא. בְּגִין דְּשׁוֹפָר דָּא הוּא סָתִים בְּכָל סִטְרִין, וְאָתָא יוּ"ד וּפְתַח לֵיהּ לְאַפָּקָא מִינֵּיהּ קָלָא. וְכֵיוָן דְּאַפְתַּח לֵיהּ תָּקַע לֵיהּ וְאַפִּיק מִנֵּיהּ קָלָא לְאַפָּקָא עַבְדִין לְחֵירוּ.

**The Zohar; London, Soncino Press, 1933:**
The second section, “And it shall be when the Lord shall bring thee, etc.” (*Ibid.* 5) represents the *He*, significant of the palace the womb of which was opened by the *Yod*. It is through fifty mysterious gates and forecourts and enclosures that the *Yod* makes an opening and enters that palace, causing the sound to issue from the great *Shofar*. For the *Shofar* was closed on all sides and the *Yod* came and opened it to cause the emission of its sound; and as soon as he opened it he emitted a blast as a signal for the freeing of the slaves.


###### Zohar, Introduction 30:4
[Zohar, Introduction 30:4](https://torahapp.org/share/book/Zohar/s/Introduction/r/30:4)

וּבִתְקִיעוּ דְשׁוֹפָרָא דָא נָפְקוּ יִשְׂרָאֵל מִמִּצְרָיִם. וְכָךְ זָמִּין זִימְנָא אָחֳרָא לְסוֹף יוֹמַיָא. וְכָל פּוּרְקָנָא מֵהַאי שׁוֹפָר אַתְיָא. וּבְגִין כָּךְ אִית בָּהּ יְצִיאַת מִצְרַיִם בְּפַרְשָׁתָא דָא. דְּהָא מֵהַאי שׁוֹפָר אָתֵי בְּחֵילָא דְּיוּ"ד דְּפָתַח רַחֲמָא דִּילָהּ וְאַפִּיק קָלֵיהּ לְפוּרְקָנָא דְעַבְדִין. וְדָא ה אָת תִּנְיָינָא דִּשְׁמָא קַדִּישָׁא.

**The Zohar; London, Soncino Press, 1933:**
It was at the blowing of that *Shofar* that the Israelites went forth from Egypt. And the same will be repeated at the end of days. Indeed, every deliverance is preceded by the blowing of that *Shofar*. Hence the deliverance from Egypt is included in this section, since it resulted from that *Shofar* when under the pressure of the *Yod* it opened its womb and produced its sound as a signal for the deliverance of the slaves. So much as regards the *He*, the second letter of the Divine Name.


###### Zohar, Introduction 30:5
[Zohar, Introduction 30:5](https://torahapp.org/share/book/Zohar/s/Introduction/r/30:5)

פַּרְשְׁתָא תְּלִיתָאָה רָזָא דְיִחוּדָא (דברים ו) דִּשְׁמַע יִשְׂרָאֵל. דָּא וָא"ו דְּכָלִיל כֹּלָּא, וּבֵיהּ יִחוּדָא דְכֹלָּא. וּבֵיהּ אִתְיַיחֲדָן וְהוּא נָטִיל כֹּלָּא. פַּרְשְׁתָא רְבִיעָאָה (דברים ה) וְהָיָה אִם שָׁמוֹעַ, כְּלִילוּ דִּתְרֵין סִטְרִין דְּאִתְאַחֲדַת בְּהוּ כְּנֶסֶת יִשְׂרָאֵל גְּבוּרָה דִּלְתַתָּא. וְדָא ה בַּתְרָאָה דְּנָטְלָא לוֹן וְאִתְכְּלֵילַת מִנְּהוֹן.

**The Zohar; London, Soncino Press, 1933:**
The third section contains the mystery of the unity in the proclamation: “Hear, O Israel, etc.” (Deut. 6, 4), and is represented by the *Vau*, which is the summary of all, expressive of absolute unity, combining and absorbing all. The fourth section “And it shall come to pass if ye shall hearken, etc.” (*Ibid.* 11, 13-21) presents the two influences to which the Congregation of Israel-the manifestation of God’s power below-is subjected. This, then, is represented by the second *He*, which takes up the previous letters and contains them.


###### Zohar, Introduction 30:6
[Zohar, Introduction 30:6](https://torahapp.org/share/book/Zohar/s/Introduction/r/30:6)

וּתְפִלִּין אַתְוָון דִּשְׁמָא קַדִּישָׁא אִנּוּן מַמָּשׁ. וְעַל דָּא רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל אִלֵּין תְּפִלִּין (בא מ"ג א', ואתחנן רס"ד א) דְּרֵישָׁא). (שיר השירים ז׳:ו׳) וְדַלַּת רֹאשֵׁךְ הַהִיא תְּפִלָּה שֶׁל יַד דְּאִיהִי מִסְכְּנָא לְגַבֵּי עֵילָא אוּף הָכִי שְׁלִימוּ אִית לָהּ כְּגַוְונָא דִּלְעֵילָא.

**The Zohar; London, Soncino Press, 1933:**
The phylacteries are thus literally the counterpart of the letters of the Divine Name. Hence “Thy head upon thee is like Carmel” is an allusion to the phylactery worn on the head; and the “hair (*dallath*, lit. poverty) of the head” signifies the phylactery worn on the hand, which is poor in comparison to that worn on the head above, but which nevertheless has its own perfection like that which it symbolises above.


###### Zohar, Introduction 30:7
[Zohar, Introduction 30:7](https://torahapp.org/share/book/Zohar/s/Introduction/r/30:7)

(שיר השירים ז׳:ו׳) מֶלֶךְ אָסוּר בָּרְהָטִים קָשִׁיר אִיהוּ וְאָחִיד בְּאִנּוּן בָּתֵּי לְאִתְאַחֲדָא בְּהַהוּא שְׁמָא קַדִּישָׁא כְּדְקָא יְאוּת. וְעַל דָּא מָאן דְּאִתְתַּקַּן בְּהוּ אִיהוּ הֲוִי בְּצֶלֶם אֱלֹהִים. מָה אֱלהִים אִתְיַחֲדָא בֵּיהּ שְׁמָא קַדִּישָׁא, אַף הוּא אִתְיַחַד בֵּיהּ שְׁמָא קַדִּישָׁא כְּדְקָא יְאוּת. זָכָר וּנְקֵבָה בָּרָא אוֹתָם. תְּפִלִּין דְּרֵישָׁא וּתְפִלָּה שֶׁל יַד וְכֹלָא חָד.

**The Zohar; London, Soncino Press, 1933:**
“The King is held captive in the tresses thereof’, that is, the heavenly King is duly enshrined in these compartments of the Tephillin through the Divine Name therein contained in manner due. Thus he who equips himself with them is a man made in the image of God, for just as the letters of Holy Name are united to express the divine essence, so in a degree they are united by him (through the phylacteries). “Male and female he created them” is a reference to the phylactery of the head and the phylactery of the hand, which together make one whole.