The ears of Zeir Anpin

Synopsis

We are told about the two ears that hear good and bad, and about the winged messengers who hear the prayers people say out loud and who carry those prayers up to the ears of God. Rabbi Shimon says it is important that the sound be 'tasted' for its quality, and that this be done slowly; he tells us that whatever happens too quickly does not possess complete wisdom. We hear about the cavities of the ears, eyes, mouth and nose, and about how the sound affects them. According to the sound, the eyes might cry and the mouth might speak words; the whole body might tremble. Therefore, people must guard carefully what they say out loud. Rabbi Shimon goes on to say that supreme secrets originate from the ear of Zeir Anpin, and that those secrets are only revealed to those who walk the straight path. Wicked people are those who reveal secrets, and the righteous are those faithful spirits who conceal the secrets.

Brain Ears Wisdom

152. תְּרֵי אוּדְנִין, לְמִשְׁמַע טַב וּבִישׁ. וְתַרְוַויְיהוּ סַלְּקִין לְחַד. דִּכְתִיב, הַטֵּה יְיָ' אָזְנְךָ וּשֲׁמָע. אוּדְנָא לְגוֹ בְּגוֹ דִּילֵיהּ, תַּלְיָיא בִּרְשִׁימִין עַקִימִין, בְּגִין דְּיִתְעַכָּב קָלָא לְאַעֲלָא בְּמוֹחָא, וְיַבְחִין בֵּיהּ מוֹחָא, וְלָא בִּבְהִילוּ, דְּכָל מִלָּה דַּהֲוֵי בִּבְהִילוּ, לָא הֲוָה בְּחָכְמְתָא שְׁלֵימָתָא.

Birds Curse Ears Thought

153. From the ears originate all the winged creatures, who receive the sound from the world. They are all called 'the ears of Hashem,' as it is written of them, "for a bird of the sky shall carry the sound..." (Kohelet 10:20). HE ASKS, This verse is difficult, for what sound is there here, if the beginning of the verse writes, "Do not curse the king, no, not even in your thought" (Ibid.). If it says, "in your thought...even in your bedchamber," THEN why the reasoning, "for a bird of the sky shall carry the sound," if there is no sound here BUT THOUGHT?

153. מֵאוּדְנִין אִלֵּין תַּלְיָין כָּל מָארֵיהוֹן דְּגַדְפִין, דְּנַטְלִין קָלָא מֵעָלְמָא, וְכֻלְּהוּ הָכִי אִקְרוּן אָזְנֵי יְיָ,' דִּכְתִּיב בְּהוּ, כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל וְגוֹ.' כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל, הַאי קְרָא קַשְׁיָא, הַשְׁתָּא מַאי קוֹל אִיכָּא הָכָא, דְּהָא רֵישָׁא דִּקְרָא כְּתִיב גַּם בְּמַדָּעֲךָ מֶלֶךְ אַל תְּקַלֵּל, בְּמַדָּעֲךָ כְּתִיב, וּבְחַדְרֵי מִשְׁכָּבְךָ וְגוֹ.' מַאי טַעֲמָא כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל, וְהָא לֵיכָּא הָכָא קָלָא.

Air Ears Lips

154. אֶלָּא וַדַּאי כָּל מַה דְּחָשִׁיב ב"נ, וְכָל מַה דְּיִסְתְּכַּל בְּלִבּוֹי, לָא עָבֵיד מִלָּה, עַד דְּאַפִּיק לֵיהּ בְּשִׂפְוָותֵיהּ, וְהוּא לָא אִתְכְּוָּון בֵּיהּ. וְהַהִיא מִלָּה דְּאַפִּיק, מִתְבְּקַעָא בַּאֲוִירָא, וְאַזְלָא וְסַלְּקָא וְטָסָא בְּעָלְמָא, וְאִתְעָבֵיד מִנֵּיהּ קָלָא. וְהַהוּא קָלָא נַטְלִין לֵיהּ מָארֵי דְּגַדְפִין, וְסַלְּקִין לֵיהּ לְמַלְכָּא, וְעָיֵּיל בְּאוּדְנוֹי. הה"ד, וְיִּשְׁמַע יְיָ' אֶת קוֹל דִּבְרֵיכֶם. וְיִּשְׁמַע יְיָ' וַיִּחַר אַפּוֹ.

Air Head Lips Prayer

155. ובג"כ, כָּל צְלוֹתָא וּבָעוּתָא דְּבָעֵי ב"נ מִקַּמֵּי קוּדְשָׁא בְּרִיךְ הוּא, בָּעֵי לְאַפָּקָא מִלִּין בְּשִׂפְוָותֵיהּ, דְּאִי לָא אַפִּיק לוֹן, לָאו צְלוֹתֵיהּ צְלוֹתָא, וְלָאו בָּעוּתֵיהּ בָּעוּתָא. וְכֵיוָן דְּמִלִּין נָפְקִין, מִתְבַּקְּעִין בַּאֲוִירָא, סַלְּקִין וְטָסִין וְאִתְעָבֵידוּ קָלָא, וְנָטִיל לוֹן מַאן דְּנָטִיל, וְאָחִיד לוֹן לְאַתְרָא קַדִישָׁא, בְּרֵישָׁא דְּמַלְכָּא.

Body Brain Ears Food Job Rivers Streams

156. From the three cavities of the brain, CHOCHMAH, BINAH AND DA'AT, a trickle drips to the ears; this trickle is called the stream of Kerit as in, "wadi Kerit" (I Melachim 17:3), that is, the cutting off (Heb. keritah) of the ears. The sound enters that place WITHIN THE EAR to be absorbed in the river of that trickle, where it is held and tested to see whether it is good or bad. This is the meaning of, "For the ear tries words" (Iyov 34:3). This is because the sound is slowed down in the river of that trickle in the curve of the ears and does not enter quickly. Then it is tested to see whether it is good or bad, LIKE "the palate tastes food" (Ibid.); this means that it is held in the palate and does not enter the body quickly, so it tastes and distinguishes between sweet and bitter.

156. מִתְּלַת חַלָלֵי דְּמוֹחֵי, נָטִיף נְטִיפָא לְאוּדְנִין, וְהַהוּא אִקְרֵי נַחַל כְּרִית. כד"א, נַחַל כְּרִית, כְּלוֹמַר, כְּרוּתָא דְּאוּדְנִין. וְקָלָא עַיֵּיל בְּהַהוּא עֲקִימָא, וְאִשְׁתְּאַב בְּהַהוּא נַהֲרָא, דְּהַהוּא נְטִיפָא. וּכְדֵין אִתְעַכָּב תַּמָּן, וְאִתְבְּחִין בֵּין טַב לְבִישׁ. הה"ד, כִּי אֺזֶן מִלִּין תִּבְחָן. ומ"ט אֺזֶן מִלִּין תִּבְחָן. מִשּׁוּם דְּאִתְעַכָּב קָלָא בְּהַהוּא נַהֲרָא דִּנְטִיפָא, בַּעֲקִימוּתָא דְּאוּדְנִין, וְלָא עַיֵּיל בִּבְהִילוּ. ובג"כ אִתְבְּחִין בֵּין טַב לְבִישׁ, וְחֵיךְ יִטְעַם לֶאֱכוֹל. מ"ט חֵיךְ יִטְעַם לֶאֱכוֹל. בְּגִין דְּיִתְעַכָּב תַּמָּן, וְלָא עַיֵּיל בִּבְהִילוּ בְּגוּפָא, וע"ד יִטְעַם וְיִתְבְּחָן, בֵּין מְתִיקָא לִמְרִירוּ.

Body Ears Evil Eyes Fire Lips Nose Smoke

157. From the ear cavity derive other cavities: the eye socket, the mouth cavity and the nostrils in the nose. From the sound that enters the ear cavities, if required it enters FROM THE EAR to the sockets of the eyes, and the eyes shed tears. From that sound, if required, it enters the nostrils of the opening in the nose and they bring forth smoke and fire from that sound. This is the meaning of, "and Hashem heard it; and His anger was kindled; and the fire of Hashem burned among them" (Bemidbar 11:1). If necessary, the sound enters the mouth cavity and it speaks and utters words from that sound. Everything is from the sound THAT ENTERS the ears; it enters the whole body and everything trembles from it. Much is derived from that ear. Blessed is he who guards what he says. Hence it is written, "Keep your tongue from evil, and your lips from speaking guile" (Tehilim 34:14).

157. בְּהַאי נוּקְבָּא דְּאוּדְנִין, תַּלְיָין נוּקְבִין אוֹחֲרָנִין, נוּקְבָּא דְּעַיְינִין. נוּקְבָּא דְּפוּמָא. נוּקְבָּא דְּחוֹטָמָא. מֵהַהוּא קָלָא דְּעַיֵּיל בְּנוּקְבָּא דְּאוּדְנִין, אִי אִצְטְרִיךְ עַיֵּיל לְנוּקְבֵי דְּעַיְינִין, וְנַבְעִין דִּמְעִין. מֵהַהוּא קָלָא אִי אִצְטְרִיךְ, עַיֵּיל לְנוּקְבָּא דְּחוֹטָמָא דְּפַרְדַּשְׁקָא, וּמַפְּקֵי תְּנָנָא וְאֶשָּׁא מֵהַהוּא קָלָא. הה"ד וְיִּשְׁמַע יְיָ' וַיִּחַר אַפּוֹ וַתִּבְעַר בָּם אֵשׁ יְיָ.' וְאִי אִצְטְרִיךְ, עַיֵּיל הַהוּא קָלָא לְנוּקְבָּא דְּפוּמָא, וּמַלִּיל וְגָזַר מִלִּין מֵהַהוּא קָלָא. כֺּלָּא מֵהַהוּא קָלָא דְּאוּדְנִין. עַיֵּיל בְּכָל גּוּפָא וְאִתְרְגִּישׁ מִנֵּיהּ כֺּלָּא. כְּמָה תַּלְיָיא בְּהַאי אוּדְנָא. זַכָּאָה מַאן דְּנָטִיר מִלּוֹי. ע"ד כְּתִיב, נְצוֹר לְשׁוֹנְךָ מֵרָע וּשְׂפָתֶיךָ מִדַּבֵּר מִרְמָה.

Brain Eyes Heart Prayer Samuel Wisdom

158. Hearing applies to this ear, NAMELY BINAH CALLED HEARING, and within the hearing are incorporated the brain lobes CHOCHMAH, BINAH AND DA'AT, SINCE CHOCHMAH IS REVEALED ONLY THROUGH BINAH. Chochmah is included in it, as it is written, "Give therefore your servant an understanding (lit. 'hearing') heart" (I Melachim 3:9), HEART (HEB. LEV, =32) BEING THE SECRET OF THE 32 PATHS OF WISDOM. Binah IS INCLUDED WITHIN IT, as it is written, "Speak, for your servant is listening" (I Shmuel 3:10), ALSO we are listening, WHICH MEANS WE UNDERSTAND. Da'at IS INCLUDED WITHIN IT, as it is written, "Hear, O my son, and receive my sayings" (Mishlei 4:10), "and treasure up My commandments with you" (Mishlei 2:1), IN WHICH HEAR MEANS KNOW. Thus everything derives from the ear. THE RECEPTION OF prayers and petitions depends on this ear, as well as the opening of eyes. This is the meaning of, "Hashem, bend Your ear, and hear; open, Hashem, Your eyes, and see" (II Melachim 19:16). Thus everything originates FROM THE EAR.

158. הַאי אוּדְנָא קָרֵי בֵּיהּ שְׁמִיעָה. וּבִשְׁמִיעָה אִתְכְּלִילָן אִינּוּן מוֹחֵי. חָכְמָה אִתְכְּלִיל בֵּיהּ, דִּכְתִיב, וְנָתַתָּ לְעַבְדְּךָ לֵב שׁוֹמֵעַ. בִּינָה, כְּמָה דְּאַתְּ אָמֵר דַּבֵּר כִּי שׁוֹמֵעַ עַבְדֶּךָ. כִּי שׁוֹמְעִים אֲנָחְנוּ. דַּעַת, כד"א, שְׁמַע בְּנִי וְקַח אֲמָרָי. וּמִצְוֹתַי תִּצְפּוֹן אִתָּךְ. הָא כֺּלָּא תַּלְיָין בְּאוּדְנִין בְּהַאי אוּדְנָא תַּלְיָין, צְלוֹתִין וּבָעוּתִין, וּפְקִיחָא דְּעַיְינִין. הֲדָא הוּא דִּכְתִיב, הַטֵּה יְיָ' אָזְנְךָ וּשֲׁמָע פְּקַח עֵינֶיךָ וּרְאֵה. הָא כֺּלָּא בֵּיהּ תַּלְיָיא.

Brit (Covenant) Covenant (Brit) Fear

159. Supreme secrets, NAMELY CHOCHMAH, which do not go outside originate from that ear, which is why it is curved on the inside. The most secret among the secrets are hidden within it. Woe to him who reveals secrets. And when the ear gathers to itself the secrets and the inside curve receives them, it does not reveal secrets to those who follow crooked paths, but to those that walk the STRAIGHT path that is not crooked. This is the meaning of, "The counsel of Hashem is with them that fear Him; and He will reveal to them His covenant" (Tehilim 25:14), for they accept His way and HENCE accept His words.

159. בְּהַאי אוּדְנָא, תַּלְיָין רָזִין עִלָּאִין, דְּלָא נָפְקִין לְבַר, בג"כ הִיא עֲקִימָא לְגוֹ. וְרָזָא דְּרָזִין סְתִימִין בֵּיהּ, וַוי לְהַהוּא מְגַלֶּה רָזִין. וּבְגִין דְּהַאי אוּדְנָא כָּנִישׁ רָזִין, וַעֲקִימוּתָא דִּלְגוֹ נָטִיל לוֹן, לָא גַּלֵּי רָזִין לְאִינּוּן דַּעֲקִימִין בְּאָרְחַיְיהוּ, אֶלָּא לְאִינּוּן דְּלָא עַקִימִין. הה"ד סוֹד יְיָ' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם, דְּנַטְלֵי אָרְחוֹי וְנַטְילֵי מִלִּין.

Eyes Hatred Idolatry Nose Wicked Wickedness

160. Those whose path is crooked take matters and usher them in quickly, so they have no place to be detained. All the other cavities OF THE EYES AND NOSE open through it so the words come out through the mouth cavity. These are the wicked of the generation, hated by the Holy One, blessed be He. In our B'raita we learned THAT WHOEVER REVEALS SECRETS is as if he killed people and as if he worshiped idols. Everything is derived from the same verse, which says, "You shall not go up and down as a talebearer among your people; neither shall you stand aside when mischief befalls your neighbor," WHICH IS MURDER; and, "I am Hashem" (Vayikra 19:16), WHICH PROHIBITS IDOLATRY. Whoever transgresses the first part of the verse BY BEARING TALES AND REVEALING SECRETS, it is as if he transgressed them all, MURDER AND IDOLATRY.

160. וְאִינּוּן דַּעֲקִימִין בְּאָרְחַיְיהוּ, נַטְלֵי מִלִּין וְעַיְילִין לוֹן בִּבְהִילוּ, וְלֵית בְּהוּ אֲתָר לְאִתְעַכְּבָא. וְכָל נוּקְבִין אַחֲרָנִין, מִתְפַּתְּחִין בֵּיהּ, עַד דְּנָפְקִין מִלִּין בְּנוּקְבָּא דְּפוּמָא. וְאִלֵּין אִקְרוּ חַיָּיבֵי דָּרָא, שְׂנוּאֵי דְקוּדְשָׁא בְּרִיךְ הוּא, בְּמַתְנִיתָא דִּילָן תְּנָן, כְּאִילּוּ קָטִיל גּוּבְרִין, וּכְאִלּוּ פָּלַח לע"ז. וְכֺלָּא בְּחַד קְרָא, דִּכְתִיב, לֺֹא תֵלֵךְ רָכִיל בְּעַמֶּךָ לֺֹא תַעֲמוֹד עַל דַּם רֵעֶךָ אֲנִי יְיָ.' מַאן דְּעָבַר עַל הַאי רֵישָׁא דִּקְרָא, כְּאִילּוּ עָבַר עַל כֺּלָּא.

Body Righteous Soul, The Zeir Anpin

161. Blessed is the portion of the righteous, of whom it is written, "but he that is of a faithful spirit conceals the matter" (Mishlei 11:13); surely they are of a faithful spirit, because their spirit is drawn from a supernal, holy place, THAT IS, FROM THE CENTRAL COLUMN. Hence they are considered to be of a faithful spirit. We have explained this sign. Whoever reveals secrets, it is known that his soul is not from the body of the Holy King ZEIR ANPIN, THAT IS, THE CENTRAL COLUMN. Hence there is no secret in him, nor is he from the area of secrets. When his soul leaves his body, it does not cleave to the body of the King, which is not its place. Woe to that man, woe to his soul. Blessed is the portion of the righteous, who conceal secrets, and more so supernal secrets of the Holy One, blessed be He. Of them it is written, "Your people also shall be all righteous; they will inherit the land" (Yeshayah 60:21).

161. זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא, דְּעָלַיְיהוּ כְּתִיב, וְנֶאֱמַן רוּחַ מְכַסֶּה דָּבָר. נֶאֱמַן רוּחַ וַדַּאי, דְּהָא רוּחָא דִּלְהוֹן מֵאֲתָר עִלָּאָה קַדִישָׁא אִשְׁתְּלִיף, ובג"כ נֶאֱמַן רוּחַ אִקְרוּן. וְסִימָן דָּא אוֹקִימְנָא, הַהוּא דִּמְגַּלֶּה רָזִין, בְּיָדוּעַ דְּנִשְׁמָתֵיהּ, לָאו אִיהוּ מִגּוּפָא דְּמַלְכָּא קַדִישָׁא. ובג"כ לֵית בֵּיהּ רָזָא, וְלָא מֵאֲתָר דְּרָזָא הוּא. וְכַד תִּיפּוּק נִשְׁמָתֵיהּ, לָא אִתְדַּבְּקָא בְּגוּפָא דְּמַלְכָּא, דְּהָא לָא אַתְרֵיהּ הוּא. וַוי לְהַהוּא בַּר נָשׁ, וַוי לֵיהּ, וַוי לְנִשְׁמָתֵיהּ. זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא, דִּמְכַסִּין רָזִין, כָּל שֶׁכֵּן רָזִין עִלָּאִין דְּקוּדְשָׁא בְּרִיךְ הוּא. עָלַיְיהוּ כְּתִיב, וְעַמֵּךְ כּוּלָם צַדִיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ.