מה דאיתא בתיקונים (בתיקון תמני סרי ע"ש) יש מנהון דתליין ברישא דמלכא מנהון בידין וכו', הכוונה, שיש מצוות התלויין ביד, וכן מצוות התלויין בראש כגון התפלין ויראה ואהבה, וכשאדם עושה אותם מעורר למעלה בראש המלכות וביד המלכות וכן כולם, כי באתערותא דלתתא אתערותא דלעילא: (לקוטים יקרים ד"ג ע"ד).
Each prophet beheld his prophecy in [a different] limb of the King.1Although G‑d, in His essence, transcends all form and likeness, Jewish texts from the Bible onward, nevertheless depict Him through various representations. Chasidic texts explain that these descriptions refer to manifestations of G‑d within the mind’s eye of His creation. For created beings can only perceive through the lens of their own particular nature. Furthermore, the human form is understood to be the archetype upon which G‑d based all the supernal worlds. Thus, to state that a prophet received his prophecy from “the head of the King,” does not mean from the Infinite G‑d Himself, but by way of that level of manifestation (in creation and in the consciousness) that corresponds to the “head” – i.e. the upper level of the supernal archetype. The Baal Shem Tov is making a further point that a direct connection exists between the human form and actions and the workings of the supernal worlds. Whatever we do below initiates a similar movement above. R. Moshe Cordovero, in Tomer Devorah, explained the nature of our deeds in a similar fashion. Each one according to a known limb, and not more. Some in the head of the King, some in the hairs of the head, which are the stars and constellations beyond number, some in the eyes, some in the ears, some in the face, some in the nose, or in the mouth or neck, some in the hands in the body, in the thighs and in the phallus, some in the garments of the King, for they did not have permission to gaze beyond.2Tikunei Zohar, Tikun 18, p. 32a That is, some commandments depend upon the hand and some upon the head, such as phylacteries and love and fear of G‑d. By fulfilling them, a person arouses the head of the King and the hand of the King Above. The same applies to all the commandments, for an “arousal from below” initiates an “arousal from above.” Likutim Yikarim, p. 3d
מה דאיתא בתיקונים (בתיקון תמני סרי ע"ש) יש מנהון דתליין ברישא דמלכא מנהון בידין וכו', הכוונה, שיש מצוות התלויין ביד, וכן מצוות התלויין בראש כגון התפלין ויראה ואהבה, וכשאדם עושה אותם מעורר למעלה בראש המלכות וביד המלכות וכן כולם, כי באתערותא דלתתא אתערותא דלעילא:
(לקוטים יקרים ד"ג ע"ד).
Each prophet beheld his prophecy in [a different] limb of the King.1Although G‑d, in His essence, transcends all form and likeness, Jewish texts from the Bible onward, nevertheless depict Him through various representations. Chasidic texts explain that these descriptions refer to manifestations of G‑d within the mind’s eye of His creation. For created beings can only perceive through the lens of their own particular nature. Furthermore, the human form is understood to be the archetype upon which G‑d based all the supernal worlds. Thus, to state that a prophet received his prophecy from “the head of the King,” does not mean from the Infinite G‑d Himself, but by way of that level of manifestation (in creation and in the consciousness) that corresponds to the “head” – i.e. the upper level of the supernal archetype. The Baal Shem Tov is making a further point that a direct connection exists between the human form and actions and the workings of the supernal worlds. Whatever we do below initiates a similar movement above. R. Moshe Cordovero, in Tomer Devorah, explained the nature of our deeds in a similar fashion. Each one according to a known limb, and not more. Some in the head of the King, some in the hairs of the head, which are the stars and constellations beyond number, some in the eyes, some in the ears, some in the face, some in the nose, or in the mouth or neck, some in the hands in the body, in the thighs and in the phallus, some in the garments of the King, for they did not have permission to gaze beyond.2Tikunei Zohar, Tikun 18, p. 32a
That is, some commandments depend upon the hand and some upon the head, such as phylacteries and love and fear of G‑d. By fulfilling them, a person arouses the head of the King and the hand of the King Above. The same applies to all the commandments, for an “arousal from below” initiates an “arousal from above.”
Likutim Yikarim, p. 3d