출애굽기 13:78의 Kabbalah

So we have learned that the Holy One, blessed be He puts on Tefilin which means He takes all the supernal crowns. What are they? They are the secret of the supernal Abba and supernal Imma; they are the Mochin of Chochmah and Binah, the secret of the two passages, "Kadesh (sanctify to me)" (Devarim 11:13) and "Vehayah Ki Yeviacha (and it shall be when Hashem shall bring you)" (Shmot 13:11-16). Kadesh is the Mochin of the supernal Abba, which is Chochmah. Vehayah Ki Yeviacha is the Mochin of the Supernal Imma, Binah. They are the head Tefilin, the first three Sefirot of the Tefilin, the secret of Yud-Hei, called 'head'. Thus, we have learned that the High Priest takes the first (lit. 'in the head'). After he took Abba and Imma, he received from the right and left. So it is found that he took all the Mochin, the Chochmah, Binah, Chesed, and Gevurah, the secret of the four passages called the 'Tefilin of the Holy One, blessed be He.'

Now we need to examine this - on Passover Israel is removed from the bread that is called chametz (leavened), as it is written (Exodus 13:7) "and you shall not see any leavened bread", and it is written (Exodus 12:19), "for anyone who eats leavening etc." What is the reason for this? Because of the preciousness of that bread which is called matzah. For now that Israel has merited a more elevated form of bread, is it not therefore appropriate to do away with chametz and make it completely invisible? But why, then, does this offering [on Shavuot] include chametz? As it is written, (Leviticus 23:17) "it shall be a measure of choice flour, baked with leavening." And furthermore, on this day when the evil inclination is vanquished, and the Torah - which is called "freedom" - is present?

Rabbi Shimeon said: "pillar of cloud during the day" (Ex. 13:22): this is Avraham (chesed). "And pillar of fire during the night": this is Itzchak (gevurah). And both of them are found in the Shechinah, and what Rabbi Abba said (yesod) is certainly obvious, that on through this, at this level, they are found.

Jacob took over the house through Joseph, as it is written: "These are the generations of Jacob Joseph" (Beresheet 37:2). Moses did not mate with her until he attained (the connection with) Joseph. When the Shechinah returned from the exile (Moshe) was able to unite with (the Shechinah) only through Joseph, as it is written: "And Moses took the bones of Joseph with him" (Shemot 13:19). Why is it written: "with him?" Because the body is not (fit) for mating with the female unless it unites with the covenant (i.e. Yesod). This is why Moses took Joseph with him. Because, since (Yosef) was (connected) with him, (Ze'er Anpin) could mate with this Female principle in the proper manner. Thus, Jacob, Moses and Joseph go together as one.

"And Pharaoh commanded his men concerning him." Why did he do so? So that nobody would come near them and harm them. "And they sent him away" means that they prepared an escort to accompany him through Egypt. The Holy One, blessed be He, said (to Pharaoh), This is what you shall do in the future to his children; you shall escort them out of your land. As it is written, "And it came to pass, when Pharaoh let the people go" (Shemot 13:17) - meaning that he escorted them throughout his entire country."

The first words that appear in the Tefilin read, "Sanctify to Me all the firstborn (Heb. קַדֶּשׁ לִי...)" (Exodus 13:2). This corresponds to Yud, which is holiness - which is the firstborn of all the supernal sanctities. These are "whatever opens the womb" (Exodus 13:12) by that narrow line that descends from the Yud, which opens the womb to bring forth proper fruit and seeds. This is the supernal holiness.

The inheritance and two crowns in Chochmah, Binah and Da’at of Zeir Anpin
He asks, what is this inheritance that Zeir Anpin receives from Aba and Ima? He answers, it is the bequeathal of his father and mother, which is their Chochmah and Binah. They bequeathed the two crowns concealed within them to this son. They are the two portions of Da’at that unites Aba and Ima. Zeir Anpin receives all three portions of Chochmah, Binah and Da’at from Aba and Ima, as in “one is present in three.” A crown called Chesed was hidden within Da’at from his father’s side; a crown called Gvurah from his mother’s side. They are all placed as crowns on the head of Zeir Anpin and he holds on to them, as they became his Chochmah, Binah and Da’at. When these Aba and Ima shine on him in the form of his inheritance of Chochmah and Binah and the two crowns of Da’at, they are all called the head phylacteries. They are their four passages. The inheritance, which is Chochmah and Binah, consists of “Sanctify to me…” (Shemot 13:1-10) and “And it shall come to pass…” (Ibid. 11-16). The two crowns of Da’at are “Hear, O Israel” (Devarim 6:4-9) and “And it shall come to pass, if you hearken…” (Ibid 11:13-21). The son receives everything, he inherits it all and it spreads within him from Chochmah, Binah and Da’at in the head throughout the body. The son, who is Zeir Anpin, gives to the daughter, who is Malchut, and she is sustained by him. In any case we surmise from here that the son inherits rather than the daughter. The son, not the daughter, inherits from his father and mother; and she is sustained by him as said about the tree that alludes to Zeir Anpin, “and on it was food for all” (Daniel 4:9).