Daf 138a (דַּף קל״ח ע״א)

It was taught (תָּאנָא): this nose is small (הַאי חוֹטָמָא זְעֵיר). And when smoke begins to go forth (וְכַד שָׁארֵי תְּנָנָא לְאַפָּקָא), it goes forth in haste (נָפִיק בִּבְהִילוּ), and judgment is made (וְאִתְעָבֵד דִּינָא). And who restrains this nose that smoke not go forth (וּמַאן מְעַכֵּב לְהַאי חוֹטָמָא דְּלָא יָפִיק תְּנָנָא)? The nose of the Holy Atika (חוֹטָמָא דְּעַתִּיקָא קַדִּישָׁא), who is called Erekh Apayim above all (דְּהוּא אִקְרֵי אֶרֶךְ אַפַּיִם מִכֹּלָּא). And this is the mystery of what we learned (וְהַיְינוּ רָזָא דְּתָנֵינָן): (Shemot 34) “Hashem, Hashem”—the cantillation is separated between them (יְיָ יְיָ פָּסִיק טַעֲמָא בְּגַוַויְיהוּ). In every place where a name is mentioned twice, the cantillation is separated between them (בְּכֻלְּהוּ אֲתָר דִּשְׁמָא אַדְכַּר תְּרֵי זִמְנֵי, פָּסִיק טַעֲמָא בְּגַוַויְיהוּ), such as (Bereshit 22) “Avraham, Avraham” (כְּגוֹן אַבְרָהָם אַבְרָהָם), (Bereshit 46) “Ya‘akov, Ya‘akov” (יַעֲקֹב יַעֲקֹב), (Shmu’el I 3) “Shmu’el, Shmu’el” (שְׁמוּאֵל שְׁמוּאֵל). All of them, the cantillation is separated within them (כֻּלְּהוּ פָּסִיק טַעֲמָא בְּגַוַויְיהוּ). Except “Moshe, Moshe” (חוּץ מִמֹּשֶׁה מֹשֶׁה), where the cantillation is not separated within it (דְּלָא פָּסִיק טַעֲמָא בְּגַוַויְיהוּ).

What is the reason (מַאי טַעְמָא)? “Avraham, Avraham”—the latter was complete, the former was not complete (אַבְרָהָם אַבְרָהָם, בַּתְרָאָה שְׁלִים, קַדְמָאָה לָא שְׁלִים). For now he was completed through ten trials (דְּהַשְׁתָּא שְׁלִים בְּעֶשֶׂר נִסְיוֹנֵי), and because of this the cantillation is separated within it, for now he was not as he was at first (וּבְגִין כַּךְ פָּסִיק טַעֲמָא בְּגַוַויְיהוּ, דְּהַשְׁתָּא לָא הֲוָה אִיהוּ כִּדְקַדְמֵיתָא).

“Ya‘akov, Ya‘akov”—the latter was complete, the former was not complete (יַעֲקֹב יַעֲקֹב, בַּתְרָאָה שְׁלִים, קַדְמָאָה לָא שְׁלִים). For now he rejoiced in Yosef, and the Shekhinta rested upon him (דְּהַשְׁתָּא אִתְבָּשָּׂר בְּיוֹסֵף, וְשָׁרַאת עָלֵיהּ שְׁכִינְתָּא). And furthermore, for now he was completed in the land, as the supernal holy tree in the likeness above, in twelve boundaries, in seventy branches, which was not the case before (וְעוֹד, דְּהַשְׁתָּא אִשְׁתְּלִים בְּאַרְעָא, אִילָנָא קַדִּישָׁא כְּגַוְונָא דִּלְעֵילָּא, בִּתְרֵיסַר תְּחוּמִין, בְּשִׁבְעִין עַנְפִין, מַה דְּלָא הֲוָה בְּקַדְמִיתָא). And because of this the latter was complete, the former was not complete, and the cantillation is separated within it (וּבְגִינֵי כַּךְ, בַּתְרָאָה שְׁלִים, קַדְמָאָה לָא שְׁלִים, וּפָסִיק טַעֲמָא בְּגַוַויְיהוּ).

“Shmu’el, Shmu’el”—the cantillation is separated within it (שְׁמוּאֵל שְׁמוּאֵל, טַעֲמָא פָּסִיק בְּגַוִיהּ). What is the reason (מַאי טַעֲמָא)? The latter was complete, the former was not complete (בַּתְרָאָה שְׁלִים, קַדְמָאָה לָא שְׁלִים). For now he was a prophet, but before this he was not a prophet (דְּהַשְׁתָּא הוּא נְבִיאָה, וְקוֹדֶם לָכֵן לָא הֲוָה נְבִיאָה). But “Moshe, Moshe”—the cantillation is not separated within it (אֲבָל מֹשֶׁה מֹשֶׁה, לָא אַפְסִיק טַעֲמָא בְּגַוַויְיהוּ). For from the day he was born, he was complete (דְּמִיּוֹמָא דְּאִתְיְלִיד, שְׁלִים הֲוָה). As it is written (Shemot 2) “And she saw him, that he was good” (דִּכְתִּיב, וַתֵּרֶא אוֹתוֹ כִּי טוֹב הוּא). Also here, “Hashem, Hashem”—the cantillation is separated between them (אוּף הָכָא, יְיָ יְיָ, פָּסִיק טַעֲמָא בְּגַוַּויְיהוּ): the first is complete, the second is complete in all (קַדְמָאָה שְׁלִים, בַּתְרָאָה שְׁלִים בְּכֻלְּהוּ). And Moshe, in the place of judgment, spoke to bring down from the Holy Atika mercies into Ze’ir Anpin (וּמֹשֶׁה, בַּאֲתָר דִּינָא אָמַר, לְנַחְתָּא לוֹן מֵעַתִּיקָא קַדִּישָׁא, רַחֲמִין לִזְעֵיר אַנְפִּין). For thus we learned (דְּהָכִי תָּנֵינָן): how great is the power of Moshe, who brought down the measures of mercy below (כַּמָה חֵילָא דְּמֹשֶׁה, דְּאָחִית מְכִילָן דְּרַחֲמֵי לְתַתָּא). And when Atika was revealed in Ze’ir Anpin (וְכַד אִתְגְּלֵי עַתִּיקָא בִּזְעֵיר אַפִּין), all was seen in mercy (כֹלָּא בְּרַחֲמֵי אִתְחָזוּן). And the nose was found, but fire and smoke did not go forth (וְחוֹטָמָא אִשְׁתְּכִיךְ, וָאֶשָּׁא וּתְנָנָא לָא נָפִיק), as it is said (Yeshayahu 48) “And My praise I will restrain for you” (כְּמָה דְאַתְּ אָמֵר, וּתְהִלָּתִי אֶחֱטָם לָךְ).

And it was taught (וְתָאנָא): in the two nostrils of the nose (בִּתְרֵין נוּקְבִין דְּחוֹטָמָא): from one nostril goes forth smoke, flaming, and sinks into the nostril of the great deep (בְּחַד נוּקְבָּא נָפִיק תְּנָנָא, לָהִיט, וּמִשְׁתַּקְּעָא בְּנוּקְבָּא דִּתְהוֹמָא רַבָּא). And from one nostril goes forth fire that burns in its flames, and blazes—some say: in four thousand, others: in one thousand and four hundred worlds—on the left side (וּמֵחָד נוּקְבָּא, נָפִיק אֶשָּׁא דְּאוֹקִיד בְּשַׁלְהוֹבוֹי, וּמִתְלַהֲטָא [בְּאַרְבַּע אֲלָף] בְּאֶלֶף וְאַרְבַּע מְאָה עָלְמִין דְּבִסְטַר שְׂמָאלָא). And whoever causes himself to be drawn near to this is called “the fire of Hashem” (וּמַאן דְּגָרִים לְקָרְבָא בְּהַאי, אִקְרֵי אֵשׁ יְיָ)—a consuming fire, burning all other fires (אֶשָּׁא דְּאַכְלָא וְאוֹקִיד כָּל שְׁאַר אֶשִּׁין). And this fire is not sweetened except by the fire of the altar (וְהַאי אֶשָּׁא לָא אִתְבְּסָם, אֶלָּא בְּאֶשָּׁא דְּמַדְבְּחָא). And this smoke that goes forth from the other nostril is not sweetened except by the smoke of the offering (וְהַאי תְּנָנָא דְּנָפִיק מִנּוּקְבָּא אַחֲרָא, לָא אִתְבְּסָם אֶלָּא בִּתְנָנָא דְּקָרְבְּנָא). Some say: by the altar (נ״א: דְּמַדְבְּחָא). And all depends upon the nose (וְכֹלָּא תַּלְיָיא בְּחוֹטָמָא).

Because of this it is written (Bereshit 8) “And Hashem smelled the sweet savor” (בְּגִין כַּךְ כְּתִיב, וַיָּרַח יְיָ אֶת רֵיחַ הַנִּיחֹחַ). For all is dependent upon the nose (דְּכֹלָּא בְּחוֹטָמָא תַּלְיָין), in the path of this nose, in the smoke, and the red fire (לְאָרְחָא הַאי חוֹטָמָא, בִּתְנָנָא, וְאֶשָּׁא סוּמָקָא). And because of this it is accepted in will (וּבְגִין כַּךְ אִתְקַבָּל בְּרַעֲוָא). And this is what is written (Bemidbar 12) “And the anger of Hashem burned” (וְהַאי הוּא דִכְתִיב, וַיִּחַר אַף יְיָ); (Devarim 11) “And the anger of Hashem burned” (וְחָרָה אַף יְיָ); (Shemot 22) “Then My anger shall burn” (וְחָרָה אַפִּי); (Devarim 6) “Lest the anger of Hashem burn” (פֶּן יֶחרֶה אַף יְיָ). All this is said regarding Ze’ir Anpin (כֹּלָּא בִּזְעֵיר אַפִּין אִתְּמַר), and not regarding Atika (וְלָא בְּעַתִּיקָא).

It was taught (תָּאנָא): it is written (Daniel 9) “Incline, my God, Your ear and hear” (כְּתִיב, הַטֵּה אֱלֹהַי אָזְנְךָ וּשֲׁמַע). This—some say: it was taught in the Conealed Book, a deep level (נ״א: תָּאנָא בִּצְנִיעוּתָא דְּסִפְרָא דַּרְגָּא [נ״א: עֲקִימָא] עֲמִיקָא)—is the ear that is made beneath the hair (הַאי אִיהוּ אוּדְנָא דְּאִתְעָבִיד תְּחוֹת שַׂעְרֵי). And the hairs hang upon it (וְשַׁעְרֵי תַּלְיָין עָלֵיהּ). And the ear is made with engraved engravings inward (וְאוּדְנָא אִתְעָבִיד בְּרִשׁוּמֵי רְשִׁימִין לְגָאוּ). As one makes—some say: like a lion—steps in curves (כְּמָה דְּעֲבִיד [נ״א: דְּכְאַרְיֵי] דַּרְגָּא בְּעַקִימָא).

Why in curves (מַאי טַעֲמָא בְּעַקִימָא)? Some say: so that the voice be delayed from entering to the brain, and discerned in the brain, and not in haste (נ״א: בְּגִין דְּיִתְעַכֵּב קָלָא לְעֵילָּא לְמוֹחָא, וְיִבָּחֵן בְּמוֹחָא, וְלָא בְּבְהִילוּ). In order to hear good and evil (בְּגִין לְמִשְׁמַע טַב וּבִישׁ). And it was taught (וְתָאנָא): from this curve that is in the ear depend all those masters of slander (מֵהַאי עֲקִימָא דִּבְגוֹ אוּדְנִין, תַּלְיָין כָּל אִינּוּן מָארֵי דְּגַדְפִין), of whom it is written (Kohelet 10) “For a bird of the heavens shall carry the voice, and the winged one shall tell the matter” (דִּכְתִיב בְּהוּ, כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל, וּבַעַל כְּנָפַיִם יַגִּיד דָּבָר). Inside the ear, there drips from the three cavities of the brain into this opening of the ears (בְּגוֹ אוּדְנָא, נָטִיף מִג׳ חַלְלֵי דְּמוֹחָא, לְהַאי נוּקְבָּא דְּאוּדְנִין). And from this dripping, the voice enters into this curve (וּמֵהַהוּא נְטִיפָא, עָיֵיל קָלָא בְּהַהוּא עֲקִימָא), and is refined in that dripping, whether for good or for evil (וְאִתְצְרִיף בְּהַהוּא נְטִיפָא, בֵּין טַב וּבֵין בִּישׁ). For good, as it is written (Tehillim 69) “For Hashem hears the needy” (טָב, דִּכְתִּיב כִּי שׁוֹמֵעַ אֶל אֶבְיוֹנִים יְיָ).

For evil, as it is written (Bemidbar 11) “And Hashem heard, and His anger was kindled, and the fire of Hashem burned among them” (בִּישׁ, דִּכְתִּיב, וַיִּשְׁמַע יְיָ וַיִּחַר אַפּוֹ, וַתִּבְעַר בָּם אֵשׁ יְיָ). And this ear is closed to the outside (וְהַאי אוּדְנָא סָתִים לְבַר). And the curve enters inward, into that opening which drips from the brain (וַעֲקִימָא עָיֵיל לְגוֹ, לְהַהוּא נוּקְבָּא דִּנְטִיפָא מִן מוֹחָא), in order to gather the voice inward (בְּגִין לְמִכְנַשׁ קָלָא לְגָאוּ), so that it not go outward, and be guarded and closed from all sides (דְּלָא יִפּוּק לְבַר, וִיהֵא נָטִיר וְסָתִים מִכָּל סִטְרוֹי). Because of this, it is a mystery (בְּגִין כָּךְ הוּא רָזָא). Woe to him who reveals mysteries (וַוי לְהַהוּא דִּמְגַלֵי רָזִין), for whoever reveals mysteries is as though he denies the supernal rectification (דְּמַאן דִּמְגַלֵי רָזִין, כְּאִילּוּ אַכְחִישׁ תִּקּוּנָא דִּלְעֵילָּא). For it was rectified to gather mysteries, and not for them to go outward (דְּאִתְתְּקַן לְמִכְנַשׁ רָזִין, וְלָא יִפְּקוּן לְבַר).