Chochmah (of Atzilus), and the section with the passage of “Vhayah Ki Yeviacha” (Shemos 13:11) written in it reveals Binah (of Atzilus). All the levels of Atzilus are G-dlyness (Divinity), and by physically putting on tefillin a Jew reveals in himself the Divine levels of Chochmah and Binah of Atzilus.
And as the Zohar states regarding the mitzvah of tzitzis: “A tallis is the cloak of the King,” (see Tanya chap. 41 and Zohar II 97b) i.e., it reveals in the person the level of Malchus-Kingship of Atzilus, of Hashem’s Divinity.
This revelation happens only when a Jew puts those head tefillin on his head. But, when one lays them on the table, this does not generate any revelation whatsoever, even though a Jew’s forehead is also physical, just like the table. And likewise, if a non-Jew dons tefillin, no revelation will stem from this act.
Meaning, as in the analogy of the latent power of growth in the earth, that a fruit will not grow in every place, such as a desert, where vegetation does not grow at all. Similarly, the Torah writes only regarding Yisroel, “You will be My desirable land.” (Malachi 13:12)
Meaning, as is known, that the Ein Sof-Infinite One is referred to as Kadosh-Sacred and Apart, and “I Hashem have not changed,” (Malachi 3:6) and “You are the One prior to the creation of the world, and You are [the identical] One following the creation of the world,” and “All will exalt You, forever,” (Shachris Prayer).
The fact that the creation of the worlds creates no change whatsoever in Hashem’s Oneness, and He is the only real existence now just as before the world’s creation, shows that He is infinitely exalted beyond the entire category of our world. He is so exalted that compared to His true existence it is as if we have no real existence whatsoever, and therefore do not change His status as being the Only Existence.
Now, to bring worlds into existence is only with “Your Malchus-Kingship, [which is creating] the Kingship of all worlds;” [since] “There is no king without a nation;” and that is why we can only “Praise Your [Royal] Name forever,” since His Essence is beyond our grasp and understanding to praise it.
Hashem’s ‘Name’ represents His attribute of Malchus-Kingship, since a name is only for other people to call to someone, it isn’t needed for the person by himself; similarly, the attribute of Kingship is how Hashem ‘relates’ to created beings by giving them existence and life.
