The Greater Holy Assembly (Idra Rabba Qadisha) 33

707THIS have we learned. It is written, 2 Kings xix. 16: “Incline, O God, Thine ear and hear;” namely, that ear which is hidden beneath the hair, and the hair hangeth down over it, and yet the ear is there for the purpose of hearing.

708And from the inner part of the ear, elaborated with strongly marked concave formations, like a winding spiral ladder, with incurvation on every side.

709But wherefore with curvings? So that He may hear both good and evil.

710Also we have learned: From that curving part within the ears depend all those Lords of Wings concerning whom it is written, Eccles. x. 20: “For a bird of the air shall carry the voice, and the Lord of the Wings shall tell the matter.”

711Within that ear, (the Spirit) floweth from the three hollow places of the brain into this opening of the ears. And from that aflux (the Spirit) the voice departeth into that profound depth (otherwise, incurvation) and is conjoined with (the Spirit) in that distillation, as well good as evil.

712In good; as it is written, Psa. lxix. 33: “For Tetragrammaton heareth the poor.” In evil; as it is written, Num. xi. 1: “And Tetragrammaton heard, and His wrath arose, and the fire of Tetragrammaton was kindled against them.”

713And that ear is closed from without, and a depth (otherwise an incurvation) proceedeth within that gallery of inspiration from the brain.

714So that the voice may be collected together within, neither issue forth thence, and that it may be guarded and shut in on every side; hence it is in the nature of an Arcanum.

715Woe unto him who discloseth secrets! For he who revealeth secrets doth the same thing as if he should deny the superior formation, which is so arranged that the secrets may be collected together, and that they may not issue forth without.

716Also we have learned in Barietha: At that time when they call aloud in their troubles, and the hairs are moved from before the ears, the voice entereth into the ears through that channel, and the spirit of distillation from the brain (entereth into that channel likewise).

717And in the brain is it collected (otherwise, and it slideth on into the brain), and departeth through the nostrils of the nose, and is bound, and the nose becometh shorter (that of Microprosopus, namely) and gloweth with fire, and fire and smoke issue forth; and from those nostrils are excited all the severities, and vengeance is exercised.

718Truly before that from those nostrils the fire and smoke issue forth, that voice ascendeth upwards, and slideth into the beginning of the brain; and the two tears flow down from the eyes.

719And by means of that voice the smoke goeth forth, and the fire from the brightness which openeth those gates; for through that voice which entereth into the ears all these things are excited and urged forth (otherwise, are mingled together).

720And therefore is it written, Num. xi. 1: “And Tetragrammaton heard, and His wrath was kindled, and the fire of Tetragrammaton was kindled against them.” For through that hearing of that voice the whole brain is stirred up.

721We have learned. It is written, 2 Kings xix. 16: “Incline, O my God, Thine ear;” like as if it should be said, “Let six hundred thousand myriads of those wings which depend from those ears be elongated:” and they are all called the ears of Tetragrammaton.

722When therefore it is said, “Incline, O Tetragrammaton, Thine ear,” (this phrase) “Thine ear,” is that of Microprosopus.

723From one cavity of the brain do those ears depend; and from the fifty gates which proceed from that cavity, this is one gate, which extendeth and goeth forth and openeth into that channel of the ear.

724Like as it is written, Job. xxxiv. 3: “Because the ear trieth words.” Also it is written, Ps. vii. 10: “And He trieth the heart and reins.”

725And in proportion to the expansion of that cavity of fifty gates which proceedeth into the body, so is the latter expanded even in that place wherein the heart resideth.

726Therefore concerning the ear it is said that in it is made probation; and also concerning the heart it is said that in it is made probation; because that they proceed (alike) from one place.

727We have learned in the “Book of Concealed Mystery” that, like as this ear proveth as well the good as the evil, so all things which are in Microprosopus have part good and part evil, right and left, Mercy and Judgment.

728And this ear is contiguous unto the brain; and because it is contiguous unto the brain, hence that voice is directed into a cavity which entereth into the ear.

729Therefore concerning the ear it is called hearing; but in this hearing, Binah, the Understanding (the third Sephira) is comprehended; for, also, to hear, is the same as to understand, because that thereby all examinations are examined together.

730And those words of the Lord of Lords are given forth so that they may be heard, so that they may be meditated upon and be understood.

731Come, behold! it is written, Hab. iii. 1: “O Tetragrammaton! I have heard Thy voice, and was afraid.”

732This passage hath this meaning: When that holy prophet heard and understood and knew, and was occupied with those conformations, it is written: “I was afraid.” Rightly was it (so written) that he should be afraid and be broken before Him, for these words are said concerning Microprosopus.

733When further he understood and knew, what is then written? “O Tetragrammaton! revive Thy work in the midst of the years.” But concerning the Ancient of Days is this said.

734And in every passage wherein is found Tetragrammaton, Tetragrammaton, with Yod He twice, or with Aleph Daleth and Yod He, the one belongeth unto Microprosopus, and the other unto the Ancient of the Ancient Ones. For because all these things are one certain thing, hence by one name are they called.

735Also we have learned. When is the full name expressed? When it is written, IHVH ALHIM, Tetragrammaton Elohim. For that is the full name of the Most Ancient of all, and of Microprosopus; and when joined together they are called the full name. But other forms are not called the full name, like as we have established.

736When it is said, Gen. ii. 8: “And Tetragrammaton Elohim planted,” &c., the name is given in full, where the discourse is concerning the planting of the garden; and whensoever Tetragrammaton Elohim occurreth the full name is expressed.

737In IHVH IHVH all things generally are comprehended, and then mercies are stirred up over all things.

738(When it is said) “O Tetragrammaton! revive Thy work in the midst of the years,” concerning the Ancient of Days is it said.

739What is “Thy work”? Zauir Anpin, Microprosopus.

740“In the midst of years.” These are the former years, which are called IMI QDM, Yemi Qedem, former days; and not years, OVLM, Olahm, or of the world.

741The former years are the former days; the years of the world are the days of the world.

742And here (it is said): “In the midst of the years.” What years? The former years.

743“Revive it.” Concerning whom is it said, “Revive it”? Concerning Microprosopus. For all His splendour is preserved by those years, and therefore is it said, “Revive it.”

744“In wrath remember mercy.” He looketh to that supernal benignity wherein mercies are excited over all; (those mercies) who desire compassion, and to whom mercy is owing.

745We have learned, Rabbi Schimeon said: “I call to witness the heavens which are above me, towards all those who stand around, that great joy ariseth in all the worlds because of these words.

746“Also these words excite joy in my heart; and in the veil of excellent expansion are they hidden and do they ascend; and He, the Most Ancient One of all, preserveth them, He, the Concealed and Hidden of all.

747“And when we began to speak my companions knew not that all these words therein were worthy hereof in any degree.

748“O how blessed is your portion, companions of this conclave! and blessed is my portion with you in this world, and in the world to come!”