Few lines above the middle the page pay beis – line starts “al yeday”.
There is the inyan of mochin in z'a. This is the issue of hashem putting on tefillin. How can mind reach into emotion? They are opposites and that which touches mind does not reach the emotions. There is a light that is above mochin – (the source of mind) mochin recognizes it and when mochin is of this level it reaches emotion/midot.
When there is this essenential level of mind then they can affect middot.
This is the same as union of the letters in hashem's name. The bitul of mochin itself and the resultant tosefot ohrot from kesser, provides for this union.
Principle of mochin/mind is bitul. This is complete dedication to knowing the truth itself, not to being itself. Nature of mochin is to connect to the source. If mochin connects to that which is above it, what distinguishes it from that which is above it? The difference is that in mochin the inyan is recognized outside of kesser.
There is an extra step of when seeing something in mochin you connect to the reality of it (this is beyond the sense of sight) – this is an additional insight beyond sechel – like Avraham, seeing the world and connecting to the reality of it being hashem's creation. This is beyond sechel and midot can relate to that.
Hashem's putting on tephilin is the kesser elyon drawing light into mochin. This facilitates that the astmus of mochin can be drawn into z'a.
Etzem ha mochin is recognition, without logical process and justification.
Bitul is not “I don't exisit” - something that doesn't exist isn't a vessel for anything. Rather, bitul is “I am that which makes me – I am the source” - this is what facilitates the tosafot ohrot. The mochin wants to know the etzem itself as opposed to knowing it how mochin can take it. It wants to know how etzem knows itself.
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