241. “The third chapter is the secret, etc.” The third chapter is the secret of the unification of “Hear O Israel” [Deuteronomy 6:4]. It is [the letter] vav of Havaya, ‎incorporating everything, which is Ze’er Anpin, and in whom there is the unification of everything, for they ‎unite in him and he takes everything. The fourth chapter is: “And it shall come to pass, if ‎you listen” [Deuteronomy 11:13], which incorporates the two sides, Ḥesed and Gevura, in which the Assembly of Israel, which is the Gevura ‎below, which is Malkhut, unites through them. This is the last heh of Havaya, which takes them and is incorporated ‎from them. ‎

Explanation: The third chapter in tefillin, “Hear O Israel,” is the partzuf Ze’er Anpin, called vav of Havaya, “incorporating everything,” since it includes all these four ‎chapters in the tefillin. Although the first two chapters, “Sanctify” and ‎‎**“And it shall be when** [the Lord] shall bring you,” are [Abba and Imma Ila’in] and Yisrael Sabba and Tevuna, called Ḥokhma and Bina, this does not mean that they themselves are [Abba and Imma Ila’in] ‎and Yisrael Sabba and Tevuna. Rather, they are [the aspects of Abba and Imma Ila’in] and Yisrael Sabba and Tevuna that are enclothed in the head of [‎Ze’er Anpin] and Nukba, in the mystical meaning of Ḥokhma and Bina in the brains of Ze’er Anpin, which are called mem-lamed of tzelem of Ze’er Anpin. ‎

Likewise, regarding the fourth chapter, “And it shall come to pass, if you listen,” [the Zohar] says below that this is the Nukba of Ze’er Anpin, this does ‎not mean the Nukba itself, but only the aspect of the Nukba that is incorporated in Ze’er Anpin. [This aspect] in [Ze’er Anpin] is called by the name ‎‎“the brain of the Gevura” of Ze’er Anpin. There are three brains in Ze’er Anpin, called Ḥokhma, Bina, and Da’at, and these are called mem-lamed-tzadi of tzelem of Ze’er Anpin. These are Ḥokhma, Bina, Tiferet, and Malkhut that are in the brains of Ze’er Anpin. In Da’at, which is tzadi, ‎there are [the sefirot of] Ḥesed and Gevura; the Ḥesed in Da’at is regarded as the aspect of Ze’er Anpin itself, while the Gevura in Da’at is regarded ‎as an integration of the Nukba. These are the four chapters in the Tefillin. ‎

Thus, Ze’er Anpin, which is vav of Havaya, incorporates everything, all four chapters. “In whom there is the unification of everything,” for all the unifications that are applied to [Abba and Imma Ila’in] and Yisrael Sabba and Tevuna are only in Ze’er Anpin, namely, solely for the needs ‎of Ze’er Anpin. [In fact, ] the partzufim [of Abba and Imma Ila’in and Yisrael Sabba and Tevuna] that precede Ze’er Anpin are always in a state of unification and do not require feminine waters from ‎the lower [beings] in order to unify them. All the unifications that we perform in the higher partzufim ‎through feminine waters are not for themselves at all, but only for the sake of Ze’er Anpin.

“For they ‎unite in him.” There is no unification of Ḥokhma and Bina for the [sake of the] lower ones, in which Bina returns to be Ḥokhma, except ‎through the ascent of Ze’er Anpin to them as feminine waters. In the phase when the Ze’er Anpin ascends to the Bina as feminine waters, the Bina then ascends to the head ‎of Arikh Anpin and receives Ḥokhma to transmit to Ze’er Anpin, but not for [Bina] itself. [This is because] the nature [of Bina] in its ten ‎sefirot of direct light, is only the light of giving, in the mystical meaning of the verse: because He delights in ḥesed” [“mercy”; Micah 7:18]. ‎[The Bina] has no [inherent] reason to ascend to the head ‎of Arikh Anpin to fuse with Ḥokhma there. Rather, the Ze’er Anpin that ascends to the Bina awakens [the Bina] to transmit Ḥokhma on behalf [of Ze’er Anpin]. ‎

Thus, the Bina unifies with the Ḥokhma only because of Ze’er Anpin and for the sake of Ze’er Anpin. This is the meaning of the phrase: “For they ‎unite in him and he, Ze’er Anpin, takes everything.” Even the light of the Ḥokhma that the Bina takes on behalf of Ze’er Anpin is not revealed in the ‎level of the Bina at all, but only in the level of Ze’er Anpin, from the chest [of Arikh Anpin] and below, as stated in the appropriate place. Accordingly, Ze’er Anpin takes all these ‎brains, not those who are above him. ‎

[The Zohar] continues: “And it shall come to pass, if ‎you listen” which incorporates the two sides in which the Assembly of Israel, the Gevura of ‎below, unites.” The chapter “Hear” is the mystical meaning of Ze’er Anpin, vav of Havaya, which is the mystical meaning of the supernal ‎unification (mentioned in section #207# above, with regard to the third commandment) in which the secret of the love is revealed only on the side of mercy (as stated in section #205#; see there). This is the chapter: “And you shall ‎love” [Deuteronomy 6:5], a chapter that is all love without any aspect of judgment in it at all. ‎

However, the fourth chapter, “And it shall come to pass, if you listen,” is an aspect of the lower heh of ‎Havaya, which is the Nukba of Ze’er Anpin that is incorporated in [Ze’er Anpin], as stated previously, [and] which is Gevura in the Da’at of Ze’er Anpin. Through this [Nukba], the love is revealed on two ‎sides: Both on the side of mercy and on the side of harsh judgment (as stated in section #206#, 4th paragraph; see there in detail). Consequently, the chapter “And it shall come to pass, if you listen” contains love both on the side of mercy, until the verse “take heed to yourselves” [Deuteronomy 11:13], and on the side of harsh judgment, from “take heed to yourselves” and onwards.

This is the meaning of the statement: “And it shall come to pass, if ‎you listen, which incorporates the two sides,” for it has both the side of mercy and the side of harsh judgment, [the two sides] “in which the Assembly of Israel […] unites.” This is the lower unification of “Blessed be the name of the glory of His kingdom forever and ever,” through which the Nukba of Ze’er Anpin, called ‎‎“the Assembly of Israel,” unites (as stated in the aforementioned source, section #206#, 4th paragraph).

“The Gevura ‎below.” In other words, this is not the actual Nukba herself, but the Gevura below, in the brain of the Da’at, as explained above. It is “the last heh of Havaya, which takes them and is incorporated ‎from them,” because the Gevura in Da’at, is the lower heh of the name Havaya, which takes all the brains in the upper unification of “Hear O Israel,” and is incorporated from ‎them. It is only through [that lower heh] that the brains are completed, since there is room in it to ‎reveal the love on both sides, because the [side of the love that is] harsh judgment that completes the love is not located above [that heh], as stated. ‎

“Therefore, it is stated: ‘Your head upon you is like Carmel’ [Song of Songs 7:6]. This is an allusion to the tefillin of the head” [see next section]. After the Ze’er Anpin ‎is enclothed in all four brains that are alluded to in the four chapters, which are the three letters tzadi-lamed-mem [tzelem], as stated, the head [of Ze’er Anpin] is considered like Carmel, which is an abbreviated form of car malei [a pasture filled] with all goodness [see section #237#, above]. ‎