  There are two ears for hearing the good and the evil, and these two can be reduced into one. As it is written, 2 Kings xix. 18, “Incline, O Tetragrammaton, Thine ear, and hear.” The ear from within dependeth upon certain curves which are therein formed, so that the speech may be made clearer before its entrance into the brain. And the brain examineth it, but not with haste. For every matter which is accomplished in haste cometh not from perfect wisdom. From those ears depend all the Lords of Wings who receive the Voice of the Universe; and all those are called thus, the Ears of Tetragrammaton. Concerning whom it is written, Eccles. x. 20, “For a bird of the air shall carry the voice,” etc. “For a bird of the air shall carry the voice.” This text hath a difficult (meaning). And now (for so much is expressed) whence is the voice? For in the beginning of the verse it is written: “Curse not the King even in thy thought.” Where it is written concerning [pg 348] Wherefore? Because “a bird of the air shall carry the voice.” Which (voice) as yet is unexpressed. Assuredly this is the true meaning. Whatsoever a man thinketh and meditateth in his heart, he maketh not a word until he bringeth it forth with his lips. (What the text intendeth is) if any man attendeth not hereunto. For that voice sent forward (from inconsiderate thought) cleaveth the air, and it goeth forth and ascendeth, and is carried around through the universe; and therefore is the voice. And the Lords of Wings receive the voice and bear it on unto the King (Microprosopus), so that it may enter into His ears. This is that which standeth written, Deut. v. 28, “And Tetragrammaton hath heard the voice of your words.” Again, Num. xi. 1, “And Tetragrammaton heard, and His wrath was kindled.” Hence every prayer and petition which a man poureth forth before God the Most Holy One—blessed be He!—requireth this, that he pronounce the words with his lips. For if he pronounce them not, his prayer is no prayer, and his petition is no petition. But as far as the words go forth, they cleave the air asunder, and ascend, and fly on, and from them is the voice made; and that which receiveth the one receiveth also the other, and beareth it into the Holy Place in the head of the King (otherwise, beneath Kether, the Crown). From the three cavities (of the brain of Microprosopus) distilleth a certain distillation, and it is called the Brook. As it is said in 1 Kings xvii. 3, “The brook Kherith,” as it were an excavation or channel of the ears. And the voice entereth into that curved passage, and remaineth in that brook of that distillation. And then is it therein detained, and examined, whether it be good or whether it be evil. This is the same which is said, Job xxxiv. 3, “Because the ear examineth the words.” For what cause doth the ear examine the words? Because the voice is detained in that brook distilling into the curved passage of the ears, and doth not swiftly enter into the body, and thereunto is an examination instituted between the good and the evil. [pg 349]“As the palate tasteth meat.” Wherefore can the palate taste meat? Because in the same manner it causeth it to delay, and (the meat) doth not enter so rapidly into the body. And hence (the palate) proveth and tasteth it (to discern) whether it be sweet and pleasant. From this opening of the ears depend other openings, (namely) the opening of the eye, the opening of the mouth, the opening of the nose. From that voice which entereth into the opening of the ears, if it be necessary (a certain part) entereth into the opening of the eyes, and these pour forth tears. From that voice, if it be necessary (a certain part) entereth into the opening of the nose, and from that voice it produceth smoke and fire. This is that which is written, Num. xi. 1, “And Tetragrammaton heard, and His wrath was kindled, and the fire of Tetragrammaton turned against them.” And if it be necessary that voice goeth forth into the opening of the mouth, and it speaketh, and determineth certain things. From that voice are all things; from that voice (a certain part) entereth into the whole body, and by it are all things affected. Whence doth this matter depend? From that ear. Blessed is he who observeth his words. Therefore is it written, Ps. xxxiv. 13, “Keep thy tongue from evil, and thy lips from speaking guile.” Unto this ear is attributed hearing, and under (the idea of) hearing are those brains comprehended.865 Chokmah is contained therein, as it is written, 1 Kings iii. 9, “And wilt Thou give unto Thy servant a hearing heart.” Binah also, as it is written, 1 Sam. iii. 9, “Speak, for Thy servant heareth.” Also 2 Kings xviii. 26, “Because we have heard.” And hencefrom all things depend. DÄath also, as it is said, Prov. iv. 10, “Hear, O my son, and receive My sayings.” And again, ibid. ii. 1, “Thou shalt hide My sayings with thee.” And thereunto all things depend from the ears. From these ears depend prayers and petitions, and the opening of the eyes. This is the same which standeth written, 2 Kings xix. 16, [pg 350] From this ear depend the highest Arcana, which go not forth without, and therefore is (this ear) curved in the interior parts, and the Arcana of Arcana are concealed therein. Woe unto him who revealeth the Arcana! And because the Arcana come into contact with this ear, and follow the curvings of that region, hence the Arcana are not revealed unto those who walk in crooked paths, but unto those (who walk in) those which are not crooked. Hence is it written, Ps. xxv. 14, “The SVD IHVH, Sod Tetragrammaton, Secret of Tetragrammaton, is with them that fear Him, and He will show them His covenant”; namely, unto such as keep their path and thus receive His words. But they who are perverse in their ways receive certain words, and quickly introduce the same into themselves, but in them is no place where they can be detained (for examination). And all the other openings are opened therein, until those words can issue forth from the opening of the mouth. And such men are called the sinners of their generation, hating God the Most Holy One—blessed be He. In Mischna, or our tradition, we have taught that such men are like unto murderers and idolaters. And all these things are contained in one saying, where it is written, Lev. xix. 16, “Thou shalt not go up and down as a tale-bearer among thy people, neither shalt thou stand against the blood of thy neighbor: ANI IHVH, I am Tetragrammaton.” Therefore he who transgresseth the first part of that verse doth the same as if he were to transgress the whole. Blessed is the portion of the just, concerning whom it is said, Prov. xi. 13, “A tale-bearer revealeth secrets, but he that is of a faithful spirit concealeth the matter.” “Spirit, RVCh, Ruach,” properly (is used here) for the Ruach of such is extracted from the Supernal Holy Place. Now we have said that this is a symbol. Whosoever revealeth Arcana with fixed purpose of mind, he is not of the body of the Most Holy King. And therefore to such a man nothing is an Arcanum, neither is from the place of the Arcanum. [pg 351]And whensoever his soul departeth, the same adhereth not unto the body of the King, for it is not his place. Woe unto that man! woe unto himself! woe unto his Neschamah!866 But blessed is the portion of the just who conceal secrets, and much more the Supernal Arcana of God the Most Holy One—blessed be He!—the highest Arcana of the Most Holy King. Concerning them it is written, Isa. lx. 21, “Thy people also shall be all righteous; they shall inherit the land forever.” |
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