Body and Soul Tefillin
בפסוק וידו אוחזת כו'. ועל שם זה נקרא יעקב.
In the verse, “and his hand was grasping…”—and because of this he was called Jacob.
The name “Jacob” is derived from the act of grasping Esau’s heel, symbolizing the beginning of struggle and attachment to the physical realm.
כי ב' השמות יעקב וישראל הם בחי' תיקון הגוף אשר על זה צריכין להלחם עם עשו כמ"ש הידים ידי עשו.
For the two names, Jacob and Israel, represent the rectification of the body, for which one must struggle with Esau, as it is said: “the hands are the hands of Esau.”
The dual names express two stages: Jacob, the lower aspect bound to the body and its trials; and Israel, the higher aspect of spiritual mastery. The battle with Esau is the contest of sanctifying the physical.
ופרשנו שהוא הגוף שהוא יד וכלי ומקום אל הפנימיות והוא בחי' תפילין של יד דכתיב בי' וקשרתם שצריך קשירה.
We have explained that this refers to the body, which is the hand, the vessel, and the place for the inner essence. It corresponds to the tefillin of the arm, of which it is written, “and you shall bind them,” requiring binding.
The body serves as the container for the soul, just as the arm-tefillin is bound close to the heart, symbolizing the discipline and attachment of the physical to the spiritual.
ואח"כ בא לבחי' ישראל שהוא בחי' הנשמה והפנימיות.
Afterwards one attains the level of Israel, which is the aspect of the soul and the inner essence.
Israel represents the revelation of the inner self, the soul’s clarity beyond struggle.
ושם לא יש מגע נכרי כמ"ש בתפילין של ראש וראו כל עמי הארץ כו' ויראו ממך.
And there no foreign touch can reach, as it is said regarding the tefillin of the head: “and all the peoples of the earth shall see… and they shall fear you.”
The head-tefillin, visible and radiant, symbolizes the pure spiritual domain untouched by external forces.
שרית עם אלקים כו'. ומ"מ עיקר כחו בא מזה המחלוקת שהי' לו בבחי' יעקב.
“You have striven with God…” Yet his main strength came from the very struggle he experienced in the aspect of Jacob.
The ascent to Israel emerges from the wrestling of Jacob; spiritual elevation is born from conflict and perseverance.
ועי"ז כתיב כי יעקב בחר לו. ובחירה הוא במקום שיש תערובות.
Therefore it is written, “For Jacob He chose for Himself,” for choice exists only where there is mixture.
Divine choice manifests in the realm of complexity, where good and evil intermingle and must be discerned.
ישראל לסגולתו הוא המקום שאין עליו ערעור כלל כנ"ל.
But “Israel for His treasured possession” refers to the place where there is no contention at all, as mentioned above.
Israel signifies the perfected state, beyond doubt or opposition.
והוא בחי' ימי המעשה. אח"כ השבת.
This corresponds to the weekdays, and afterwards comes the Sabbath.
The weekdays are the time of labor and refinement; the Sabbath is the time of peace and completion.
וכן שמעתי מפי מו"ז ז"ל בענין הבארות עשק שטנה שהם בחי' ימי המעשה.
And so I heard from my holy grandfather, of blessed memory, regarding the wells of Esek and Sitnah—that they represent the weekdays.
The wells that were contested symbolize the toil and disputes of worldly labor during the six days.
ורחובות הוא בחי' שבת נחלה בלי מצרים ע"ש בדבריו ז"ל בפרשת תרומה.
And Rehovot represents the Sabbath, an inheritance without boundaries, as he explained in his words on Parashat Terumah.
The well of Rehovot, “spaciousness,” reflects the Sabbath’s expansion and rest, free from strife.
Summary: Jacob and Israel signify the body and soul; the struggle with Esau refines the physical. The weekdays are the realm of conflict, while the Sabbath is the realm of peace and revelation.
ולבאר הענין כמ"ש במ"א שיש ב' הנהגות. הנהגה בטבע כי גם במעשה בראשית יש באר החכמה כמ"ש כלם בחכמה עשית.
To explain the matter further, as stated elsewhere, there are two modes of Divine governance: one through nature—for even in the work of creation there is a well of wisdom, as it is written, “You made them all with wisdom.”
Creation itself contains Divine wisdom, though it is veiled within natural order.
אך בזה יש תערובות ולכן ערערו כי לנו המים.
But in this there is mixture, and therefore they contended, saying, “The water is ours.”
The nations dispute over the wisdom manifest in nature, for it appears shared and mixed with worldly forces.
אך בשבת קודש נפתח באר התורה שמיוחד רק לבנ"י.
But on the holy Sabbath, the well of Torah is opened, which is unique to the Children of Israel.
On Sabbath, a hidden source of Divine understanding is revealed, belonging solely to Israel’s covenantal bond.
וז"ש כי הרחיב ה' לנו דווקא.
Thus it is said, “For now the Lord has made room for us”—specifically for us.
The spaciousness of Rehovot signifies the exclusive spiritual expansion granted on the Sabbath.
והוא מקום מכוסה שאין אומות מרגישין כלל.
It is a hidden place, which the nations do not sense at all.
The Sabbath’s inner sanctity is concealed from external perception.
כמ"ש ביני ובין בני ישראל אות כו' לדעת כי אני כו'.
As it is written, “Between Me and the Children of Israel it is a sign… that you may know that I am…”
The Sabbath is the intimate sign of knowledge between God and Israel.
פרש"י לדעת האומות בה כי גם הם רואין שאין להם שייכות לזה השער.
Rashi explains: that the nations also perceive that they have no connection to this gate.
Even outsiders recognize that the holiness of Sabbath is beyond their domain.
וממילא הוא עדות שגם הבריאה והטבע הכל בעבור בנ"י.
Thus it serves as testimony that creation and nature themselves exist for the sake of the Children of Israel.
The Sabbath reveals the purpose of creation—to manifest Divine relationship through Israel’s sanctification.
וכמו שבנ"י מעידין בש"ק עליו ית' כן השבת מעיד על בנ"י.
Just as Israel testifies on the Sabbath to the Blessed One, so too the Sabbath testifies about Israel.
The covenant is reciprocal: Israel sanctifies the day, and the day affirms Israel’s holiness