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 even the (unexpressed)
thought, and concerning the secret thoughts of thy couch.
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.
“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, “Incline, O
Tetragrammaton, Thine ear, and hear; open Thine eyes, and see.” Thus all
things depend hencefrom.
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.
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.”