The nose of Zeir Anpin

223. The nose OF ZEIR ANPIN: We have learned in the hidden book about the nose of Zeir Anpin. Through the nose, the facial countenance is apparent. In this nose, the subject matter of this verse is explained: "There went up a smoke out of his nostrils, AND FIRE OUT OF HIS MOUTH DEVOURED: COALS WERE KINDLED BY IT" (II Shmuel 22:9). "There went up a smoke out of his nostrils:" In this smoke were included fire and coals of fire, since there is no smoke without fire and there is no fire without smoke. All rise and emerge from the nose.

224. We have learned that when these three joined, the ones included in the smoke that emerges from the nose, the nose gets wrinkled AND BECOMES SHORTER. THIS IMPLIES THAT CHOCHMAH, WHICH IS THE SECRET OF LENGTH, DOES NOT SHINE WITHIN IT AND THEREFORE IT IS SHORT. It exhales, and smoke that is black and red emerges, as does anything that is in between these colors. They are called anger, hot displeasure and destroyer. If you say that anger and wrath are mentioned: "For I was afraid of the anger and hot displeasure" (Devarim 9:19), which are the black and red smoke, where do we find that destroyer? HE REPLIES: It is written, "Before Hashem destroyed Sodom and Amorah" (Beresheet 13:10), for the destroyer destroyed SODOM AND AMORAH in a bonfire of consuming fire.

225. We have learned that there are five Gvurot in Zeir Anpin. They amount to 1,400 Gvurot and they spread in the nose, in the mouth, in the arms, in the hands and in the fingers. Therefore, it is written: "Who can utter the mighty acts (Heb. Gvurot) of Hashem" (Tehilim 106:2). It is spelled Gvurot WITHOUT VAV, WHICH INDICATES THE PLURAL, and it is written there: "Yours, Hashem, is the greatness, and the power (Heb. Gvurah)" (I Divrei Hayamim 29:11). THAT IS ALSO WRITTEN IN SINGULAR FORM, AND YOU SAY THAT THERE ARE 1,400 GVUROT. HE REPLIES: This is how we have learned it: when all the Gvurot join together, they are referred to as one Gvurah. THEREFORE, IT SAYS GVURAH IN SINGULAR FORM.

226. All the Gvurot begin to emerge from the nose, where there are suspended 14,000,000 to each one OF THE FIVE GVUROT IN THE NOSE. In the smoke that emerges from the nose are suspended 1,400 of this side of Gvurah. All the Gvurot are suspended from this nose, as it is written: "One generation shall praise your works to another, and shall declare your mighty acts" (Tehilim 145:4). When Gvurah resides IN THIS NOSE, all the Gvurot are heated and wander around until they descend to the bright blade of the revolving sword.

227. It is written: "For we will destroy this place" (Beresheet 19:13), MEANING THE ANGELS OF THE MEASURE OF JUDGMENT, yet it is written: "Before Hashem destroyed Sodom and Amorah" WHERE IT IS SAID YUD HEI VAV HEI, WHICH IS THE ATTRIBUTE OF MERCY. It is further written: "And Hashem rained upon Sodom and upon Amorah" (Ibid. 19:24), WHICH IS THE SECRET OF ZEIR ANPIN AND HIS COURT OF LAW THAT ARE REFERRED TO AS "AND HASHEM" (VAV YUD HEI VAV HEI). WHY ARE THEY MENTIONED ONCE THE MEASURE OF JUDGMENT AND ONCE A MEASURE OF MERCY? HE REPLIES: It is only because we have learned that the wicked are not content until they reverse the measure of Judgment to a measure of Mercy, SINCE THE MEASURE OF MERCY ACTIVATES WITHIN THEM JUDGMENT.

228. HE ASKS: How do they reverse THE MEASURE OF JUDGMENT TO A MEASURE OF MERCY, since it is written: "For I am Hashem, I do not change" (Malachi 3:6)? HE REPLIES: It is only because there exists great mercy in everything as long as Atik of Atikin, the white head THAT IS THE SECRET OF THE CROWN OF ARICH ANPIN, the Will of wills, THIS IS THE SECRET OF THE BROW OF ARICH ANPIN, are revealed. During the times they are not revealed, all the Judgments of Zeir Anpin are ready and ZEIR ANPIN, WHO IS Mercy, the most ancient of all, executes judgment.

229. We have learned that when the most ancient among the ancient is revealed, Will of all wills, all the candles referred to by the name OF ATIK illuminate, and compassion exists all over. During the time that the most hidden does not reveal himself and the candles, HIS SFIROT, are not illuminating, judgments are awakened and justice is executed. Who caused this justice? The Will of all wills that did not reveal himself; therefore, the wicked overturn Mercy into Judgment. AS A RESULT OF THEIR SINS, ATIK YOMIN IS NOT REVEALED OVER ZEIR ANPIN AND CONSEQUENTLY ZEIR ANPIN THAT IS CALLED YUD HEI VAV HEI ACTIVATES JUDGMENTS. It is written: "AND HASHEM RAINED UPON SODOM...from Hashem out of heaven," which refers to Zeir Anpin. That is the meaning, since it says, "Out of heaven (Heb. shamayim)," WHICH IS ZEIR ANPIN REFERRED TO BY SHAMAYIM. SHAMAYIM CONTAINS THE LETTERS OF fire (Heb. esh) and water (Heb. mayim) THAT INDICATE Mercy and Judgment, to exclude whoever does not contain any kind of Judgment, THAT DOES NOT REVERT TO JUDGMENT.

230. We have learned that the nose OF ZEIR ANPIN is short. When the smoke starts to emerge, it leaves in a hurry and Judgment is executed. Who delays the nose so Judgment will not emerge? It is the nose of the holy Atik, who is referred to as longsuffering (lit. 'long-nosed') to everyone, BOTH TO THE RIGHTEOUS AND THE WICKED.

231. That is the secret that we have learned. "Hashem, Hashem" (Shemot 34:6): There is a separating musical note between them. THAT IS, THERE IS A DIVIDING LINE SEPARATING BETWEEN THE FIRST HASHEM AND THE SECOND HASHEM. The same applies all over where you have a name mentioned twice. A note separates between them, as we find in: "Abraham, Abraham" (Beresheet 22:11); "Jacob, Jacob" (Ibid. 46:2) and "Samuel, Samuel" (I Shmuel 3:10). In all cases, there is a separating note BETWEEN THE FIRST AND SECOND NAME except by "Moses Moses" (Shemot 3:4). There is no separating note between THE FIRST MOSES AND SECOND MOSES. What is the reason? It is since "Abraham, Abraham" THAT IS MENTIONED TWICE INDICATES that the second ABRAHAM is complete AND ABRAHAM, the first, is not complete, since it is only now that he is completed with the ten trials. Therefore, the note separates between them TO INDICATE that now he is not as he was before.

232. The same applies for "Jacob, Jacob." It indicates THAT the second JACOB is whole and the first is not whole. It is only now that he has been told the news that Joseph IS ALIVE and the Shechinah dwelt upon him, WHICH WAS NOT THE CASE WHEN HE WAS MOURNING FOR JOSEPH AND THE SHECHINAH WAS GONE FROM HIM. Moreover, the holy tree was now perfected in the land, WHICH IS JACOB, in the likeness of above, LIKE ZEIR ANPIN THAT CONTAINS twelve boundaries, THAT IS THE TWELVE PERMUTATIONS OF YUD HEI VAV HEI, and the seventy branches, SINCE TWELVE PERMUTATIONS SHINE IN ALL ITS SIX EXTRMITIES, AMOUNTING TO 72, THAT IS THE SECRET OF THE SEVENTY MEMBERS OF THE SANHEDRIN AND TWO WITNESSES. THE SEVENTY MEMBERS OF THE SANHEDRIN ARE REFERRED TO AS SEVENTY BRANCHES. THE HOLY TREE IN THE LAND, THE SECRET OF JACOB, ALREADY BEGOT TWELVE TRIBES THAT EXPANDED TO SEVENTY SOULS which he did not have before that. Therefore, the second JACOB is complete and the first JACOB is not complete and the note separates them. The same applies for "Samuel, Samuel" that the note separates them. What is the reason? It is because the second SAMUEL is complete. The first SAMUEL is not complete. Now he is a prophet, but before he was not a prophet. However by "Moses Moses," there is no separating note, since he was complete the day he was born, as it is written: "And when she saw that he was a goodly child" (Shemot 2:2). MEANING THAT IMMEDIATELY WHEN HE WAS BORN, THE SHECHINAH DWELT UPON HIM, ABOUT WHOM IT IS SAID, "THAT IT WAS GOOD" (BERESHEET 1:10).

233. Here too, "Hashem, Hashem." There is a note separating between them, since the first YUD HEI VAV HEI is whole but the second YUD HEI VAV HEI is complete in its entirety. THE SECOND YUD HEI VAV HEI IS ZEIR ANPIN DURING THE PERIOD IT RECEIVES FROM THE THIRTEEN CORRECTIONS (FORMATIONS) OF THE BEARD IN ARICH ANPIN, AND ALSO HAS THE THIRTEEN CORRECTIONS (FORMATIONS) OF THE BEARD LIKE HIM. Moses, in place of Judgment, WHICH IS ZEIR ANPIN, wanted to bring down THE THIRTEEN MEASURES from the holy Atik, which is Mercy, to Zeir Anpin. Since this is what we have learned, how wonderful is the power of Moses that he brought down the THIRTEEN measures of Mercy FROM THE HOLY ATIK below. When the holy Atika was revealed in Zeir Anpin, all appear in compassionate. The nose (Heb. chotem) is calmed, and fire and smoke do not emerge, as it is written: "And for my praise I will refrain (Heb. echetom: Eng. 'nose') for you" (Yeshayah 48:9), WHICH INDICATES THE TIME WHEN THE NOSE OF ZEIR ANPIN IS IN STATE OF MERCY.

234. We have learned of the two openings of the nose. In one opening, the smoke emerges glowing hot and settles in the crevice of the great depths. From one opening emerges a consuming fire burning with flames and glowing in 1,400 worlds on the left side. Whoever manages to get near this is referred to as the fire of Hashem, who is a consuming fire burning all other fires. This fire is not firmly established except through the fire of the altar. The smoke that emerges from the other opening OF THE NOSE is firmly established only with the smoke of the offering.

235. (A) All THE SWEETENING OF THE JUDGMENTS depend on the nose, and therefore it is written: "And Hashem smelled the sweet savor" (Beresheet 8:21). Everything is dependent on the nose, which should smell the smoke and the red fire THAT ASCENDS FROM THE OFFERING. Therefore, THE OFFERING is received favorably. This is what is written: "And the anger (lit. 'nose') of Hashem was inflamed" (Bemidbar 12:9), "and then Hashem's anger (nose) be inflamed" (Devarim 11:17), "and My anger (nose) shall be inflamed" (Shemot 22:23) and "lest the anger (nose) of Hashem your Elohim be inflamed" (Devarim 6:15). All this is said of Zeir Anpin and not of Atik THAT IS ARICH ANPIN.