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Me-Shamaim, from the heavens; ARTz, Aretz, the earth the Tiphereth, Israel."
550. Wherefore hath he cast down Aretz from Shamaim? Because it is written, Isa. l. 3: "I will cover the
heavens, Shamaim, with darkness," and with the blackness of the eye (of Microprosopus), namely, with the
black colour, are they covered.
551. "From the beginning of the year." What, then, is that place whence those eyes of Tetragrammaton
behold Jerusalem?
552. Therefore he hasteneth to expound this (saying immediately ): "From the beginning, MRShITh, of the
year," which (word MRShITh = being written thus), without the Aleph, A, symbolizeth judgment; for
judgment is referred unto that side, although virtually (the word Merashith) is not judgment.
553. "Even unto the end of the year." Herein, properly speaking, is judgment found. For it is written, Isa. i.
21: "Justice dwelt in her." For this is "the end of the year."
554. Come and see! A, Aleph, only is called the first ( letter). In A, Aleph, is the masculine power hidden and
concealed; that namely, which is not known.
555. When this Aleph is conjoined in another place then is it called RAShITh, Rashith, beginning.
556. But if thou sayest that (A) is conjoined herewith, truly it is not so, but (A) is only manifested therein
and illuminateth it; and in that case only is it called RAShITh, Rashith , beginning.
557. Now therefore in this (passage) RAShITh (spelt with the A) is not found as regards Jerusalem; for were
(the letter A ) herein, it would (denote that it would) remain for ever. 558. Hence it is written defectively
MRShITh, Me-Rashith. Also concerning the world to come it is written, Isa. xli. 27: "The first shall say to
Zion, Behold, behold them," &c.
CHAPTER XV. CONCERNING THE NOSE OF MICROPROSOPUS.
559. THE nose of Microprosopus is the form of His countenance, for therethrough is His whole countenance
known.
560. This nose is not as the nose of the most Holy Ancient One, the Concealed with all Concealments.
561. For the nose of Him, the Ancient One, is the life of lives for all things, and from His two nostrils rush
forth the Ruachin De-Chiin , RVChIN DChIIN, spirits of lives for all.
562. But concerning this (nose of) Microprosopus it is written, Ps. xviii. 9: "A smoke ascendeth in His nose."
563. In this smoke all the colours are contained. In each colour are contained multitudes of lords of most
rigorous judgment, who are all comprehended in that smoke.
564. Whence all those are not mitigated save by the smoke of the inferior altar.
565. Hence it is written, Gen. Viii. 21: "And IHVH smelled a sweet savour." It is not written (He smelled) the
odour of the sacrifice. What is "sweet" save "rest?" Assuredly the spirit at rest is the mitigation of the Lords
of judgment.
566. (When therefore it is said) "And IHVH smelled the odour of rest," most certainly the odour of the
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sacrificed victim is not meant, but the odour of the mitigation of all those severities which are referred unto
the nose.
567. And all things which adhere unto them, all things, I say, are mitigated. But most of these severities
mutually cohere.
568. As it is written, Ps. cvi. 2: "Who shall recount GBVRVTh IHVH, the Geburoth of Tetragrammaton?"
569. And this nose (of Microprosopus) emitteth fire from the two nostrils, which swalloweth up all other fires.
570. From the one nostril (goeth forth) the smoke, and from the other nostril the fire, and they both are found
on the altar, as well the fire as the smoke.
571. But when He the most Holy Ancient One is unveiled, all things are at peace. This is that which is said,
Isa. xlviii. 9: "And for My praise will I refrain from thee" (literally, "block up thy nostrils" ).
572. The nose of the Most Holy Ancient One is long and extended, and He is called Arikh Aphim, Long of
Nose.
573. But this nose (of Microprosopus) is short, and when the smoke commenceth, it issueth rapidly forth, and
judgment is consummated.
574. But who can oppose the nose of Him the Ancient One? Concerning this, all things are as we have said in
the Greater Assembly, where concerning this matter the Companions were exercised.
575. In the book of the treatise of Rav Hamenuna the Elder he thus describeth these two nostrils (of
Microprosopus), saying that from the one proceed the smoke and the fire, and from the other, peace and the
beneficent spirits.
576. That is, when (Microprosopus) is considered as having ( in Himself the symbolism of) right side and left
side. As it is written, Hosea xiv. 7: "And his smell like Lebanon."
577. And concerning His Bride it is written, Cant. vii. 9: "And the smell of thy nostril like apples." Which if
it be true concerning the Bride, how much more concerning Himself? And this is a notable saying.
578. When therefore it is said, "And Tetragrammaton smelled the odour of peace," the word HNIChCh,
Ha-Nichach, of peace," can be understood in a double sense.
579. One sense is primary, when the Most Holy Ancient One, the Concealed with all Concealments, is
manifested; for HVA, Hoa, He, is the peace and mitigation of all things.
580. And the other respecteth the inferior mitigation, which is done through the smoke and fire of the altar.
581. And because of this duplicate meaning is the word NIChCh, Nichach, written with a double Ch. And all
these things are said concerning Microprosopus.
CHAPTER XVI. CONCERNING THE EARS OF MICROPROSOPUS.
582. THERE are two ears for hearing the good and the evil, and these two can be reduced into one.
583. As it is written, 2 Kings xix. 18: "Incline, O Tetragrammaton, Thine ear, and hear."
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584. 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.
595. And the brain examineth it, but not with haste. For every matter which is accomplished in baste cometh
not from perfect wisdom. 586. 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.
587. Concerning whom it is written, Eccles. x. 20: "For a bird of the air shall carry the voice," &c.
588. "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?
589. For in the beginning of the verse it is written: "Curse not the King even in thy thought." Where it is
written concerning even the ( unexpressed) thought, and concerning the secret thoughts of thy couch.
590. Wherefore? Because "a bird of the air shall carry the voice." Which (voice) as yet is unexpressed.
591. 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.
592. 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.
593. And the Lords of Wings receive the voice and bear it on unto the King (Microprosopus), so that it may
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