The nose of Zeir Anpin

Synopsis

Rabbi Shimon tells us the difference between the nose of Atika Kadisha and the nose of Zeir Anpin. We learn that the nose of Zeir Anpin is of anger and judgment, yet that the judgment is mitigated by the sweet savor of the burnt offerings given by the children of Yisrael. The nose of Atika Kadisha is long-suffering, and it holds back the judgments of the short nose of Zeir Anpin.

Atika Kadisha Face Nose Samuel Smoke Zeir Anpin

147. חוֹטָמָא דִּזְעֵיר אַנְפִין, תִּקּוּנָא דְּפַרְצוּפָא. כָּל פַּרְצוּפָא בֵּיהּ אִשְׁתְּמוֹדַע. חוֹטָמָא דָּא, לָא כְּחוֹטָמָא דְּעַתִּיקָא קַדִישָׁא סְתִימָאָה דְּכָל סְתִימִין. דְּחוֹטָמָא דְּעַתִּיקָא, חַיִּים דְּחַיִּים. דְּהָא מִתְּרֵין נוּקְבִין, נָפְקִין רוּחִין דְּחַיִּין, לְכֺלָּא. בְּהַאי זְעֵיר אַנְפִּין כְּתִיב, עָלָה עָשָׁן בְּאַפּוֹ וְגוֹ.'

Altar Atika Kadisha Chassadim Fire Judgment Nose Praise Prosecution Sacrifice Smoke

148. (A) All aspects hold on to the smoke IN THE NOSE, and in each class many harsh prosecutors hold on to that smoke. They are all sweetened only by the smoke on the altar below. Hence it is written, "And Hashem smelled the sweet savor" (Beresheet 8:21). The sweet savor is the mitigation of the prosecutors, NAMELY satisfaction.

(B) "And Hashem smelled the sweet savor." It does not speak of the smell of the sacrifice, but of the savory smell, because all the Gvurot are connected to the nose, and all Judgments that are connected TO THE NOSE are mitigated, and many Gvurot are joined together, as it is written, "Who can utter the mighty acts (Heb. gvurot) of Hashem? Who can declare all His praise" (Tehilim 106:2)? From one nostril of this nose (Heb. chotem) comes out fire that consumes all other fires, and from the other nostril comes out smoke. Both are MITIGATED by the fire and smoke of the altar. Atika Kadisha is uncovered WITH ITS CHASSADIM and all Judgments are quieted. This is the meaning of, "and for My praise will I refrain (Heb. echetom) for you" (Yeshayah 48:9), WHICH REFERS TO THE NOSE OF ATIKA.

148. (א) בְּהַאי תְּנָנָא כָּל גְּוָונֵי אֲחִידָן בֵּיהּ, בְּכָל גְּוָונָא וּגְוָונָא, אֲחִידָן כַּמָה מָארֵיהוֹן דְּדִינָא קַשְׁיָא. דַּאֲחִידָן בְּהַהוּא תְּנָנָא. וְלָא מִתְבַסְּמִין כֻּלְּהוּ, אֶלָּא בִּתְנָנָא דְּמַדְבְּחָא דִּלְתַּתָּא. וע"ד כְּתִיב, וַיָּרַח יְיָ' אֶת רֵיחַ הַנִּיחֺחַ. מַהוּ הַנִּיחֺחַ. אִתְבַּסְּמוּתָא דְּמָארֵי דִּינָא, נַחַת רוּחַ.

(ב) וַיָּרַח יְיָ' אֶת רֵיחַ הַנִּיחֺחַ, אֶת רֵיחַ הַקָּרְבָּן לָא כְּתִיב, אֶלָּא אֶת רֵיחַ הַנִּיחֺחַ. דְּכֻלְּהוּ גְּבוּרָאן דַּאֲחִידָן בְּחוֹטָמָא, וְכָל דְּאִתְאַחֲדָן בְּהוּ, כֻּלְּהוּ מִתְבַסְּמָן. וְכַמָּה גְּבוּרָאן מִתְאַחֲדָן כַּחֲדָא, דִּכְתִיב מִי יְמַלֵּל גְּבוּרוֹת יְיָ' יַשְׁמִיעַ כָּל תְּהִלָּתוֹ. וְהַאי חוֹטָמָא, מֵחָד נוּקְבָּא נָפַק אֶשָּׁא דְּאַכְלָא כָּל שְׁאַר אֶשִּׁין. בְּחַד נוּקְבָּא תְּנָנָא. וְהַאי וְהַאי אִשְׁתְּכַח בְּאֶשָּׁא וּתְנָנָא דְּמַדְבְּחָא. וְאִתְגַּלְיָיא הַאי עַתִּיקָא קַדִישָׁא, וְאִשְׁתְּכַךְ כֺּלָּא. הַיְינוּ דְּאִתְּמַר וּתְהִלָּתִי אֶחֱטָם לָךְ.

Atika Kadisha Chassadim Idra Raba Judgment Nose Smoke Zeir Anpin

149. חוֹטָמָא דְּעַתִּיקָא קַדִישָׁא אָרִיךְ, וּמִתְפְּשַׁט. וְאִקְרֵי אֶרֶךְ אַפַּיִם. וְהַאי חוֹטָמָא, זְעֵיר. וְכַד תְּנָנָא שָׁרֵי נָפִיק בִּבְהִילוּ, וְאִתְעָבֵיד דִּינָא. וּמַאן מְעַכֵּב לְהַאי. חוֹטָמָא דְּעַתִּיקָא. וְכֺלָּא כְּמָה דַּאֲמֵינָא בְּאִדָרָא, וְאִתְעֲרוּ חַבְרַיָיא.

Apples Chassadim Fire Fragrance Lebanon Nose Nukva Smoke Zeir Anpin

150. In his book, Rav Hamnuna Saba explained about the two nostrils IN THE NOSE that from one there is smoke and fire and from another satisfaction and good spirit. Because it has in it right and left, FROM THE LEFT THERE IS SMOKE AND FIRE AND FROM THE RIGHT SATISFACTION AND GOODNESS OF SPIRIT, WHICH IS CHASSADIM INCLUDING CHOCHMAH. It is also written, "and his fragrance like the Lebanon" (Hoshea 14:7). Of the Nukva it is written, "the scent of your countenance (lit. 'nose') like apples" (Shir Hashirim 7:9), WHICH INDICATES THE ILLUMINATION OF CHOCHMAH CALLED SMELL. If this is true for the Nukva, it is all the more so FOR ZEIR ANPIN, WHICH SUSTAINS THE NUKVA. And he has spoken well.

150. וּבְסִפְרָא דְּרַב הַמְנוּנָא סָבָא, אוֹקִים הָנֵי תְּרֵי נוּקְבֵי. מֵחַד תְּנָנָא וְאֶשָּׁא. וּמֵחַד נַיְיחָא וְרוּחָא טָבָא. דְּאִית בֵּיהּ יְמִינָא וּשְׂמָאלָא, וּכְתִיב וְרֵיחַ לוֹ כַּלְּבָנוֹן. וּבְנוּקְבָּא כְּתִיב, וְרֵיחַ אַפֵּךְ כַּתַּפוּחִים. וּמַה בְּנוּקְבָּא הָכִי, כָּל שֶׁכֵּן בֵּיהּ. וְשַׁפִּיר קָאָמַר.

Altar Atika Kadisha Chassadim Fire Smoke Zeir Anpin

151. As for the words, "And Hashem smelled the sweet savor (Heb. nichoach)," the sweet savor INDICATES DOUBLE SATISFACTION (HEB. nachat) on both sides RIGHT AND LEFT. The one ON THE RIGHT is satisfaction revealed from the most concealed Atika Kadisha, which brings pleasure and sweetening for everything, BOTH TO CHOCHMAH AND CHASSADIM. The one ON THE LEFT is sweetening coming from below with the smoke and fire on the altar. Since it is SWEETENED on both sides FROM ATIKA AND FROM BELOW, THEREFORE it is written, 'nichoach' WHICH INDICATES DOUBLE SATISFACTION. All this applies to Zeir Anpin.

151. וּמַה דְּאָמַר וַיָּרַח יְיָ' אֶת רֵיחַ הַנִּיחֺחַ. הַנִּיחֺחַ בִּתְרֵי סִטְרֵי, חַד נַיְיחָא, דְּאִתְגַּלְיָיא עַתִּיקָא קַדִישָׁא סְתִימָא דְּכָל סְתִימִין, דְּהַאי הוּא נַיְיחָא וְאִתְבַּסְּמוּתָא לְכֺלָּא. וְחַד אִתְבַּסְּמוּתָא דִּלְתַּתָּא, בְּהַהוּא תְּנָנָא וְאֶשָּׁא דְּמַדְבְּחָא. וּבְגִין דְּאִיהוּ מִתְּרֵין סִטְרִין, כְּתִיב נִיחֺחַ. וְכֺלָּא בִּזְעֵיר אַנְפִין אִתְּמַר.