The
Holy
Idra
Zuta
The
Oznayim
[Ears]
of
ZA
152.
There
are
two
ears
to
hear
good
and
bad,
and
they
two
are
regarded
as
one,
as
it
is
written,
“Lend
Your
ear,
Lord,
and
hear.”
The
ear,
in
its
very
insides,
depends
on
twisted
records
to
delay
the
sound
from
entering
the
Mochin,
the
Moach
will
be
able
to
discern
in
it,
and
it
will
not
enter
quickly,
for
anything
that
is
quick,
is
not
in
complete
wisdom.
The
ears
are
Bina
of
the
externality
of
the
Rosh,
since
there
are
ten
Sefirot
of
the
internality
of
the
Rosh,
which
are
three
Mochin,
and
there
are
ten
Sefirot
of
the
externality
of
the
Rosh,
called
GE
and
AHP,
which
are
KHB
TM.
However,
there
is
a
difference
here
compared
to
the
ten
Sefirot
of
the
internality
of
the
Rosh.
In
the
internality,
Hochma
comes
before
Bina,
and
here,
the
ears,
Bina,
are
higher
than
the
eyes,
Hochma.
This
is
so
because
the
two
ears
and
the
forehead
are
regarded
as
HBD,
and
the
two
eyes
are
regarded
as
HGT,
since
the
ten
Sefirot
of
the
internality
of
the
Rosh
are
the
actual
Partzuf,
and
none
of
it
is
revealed
to
others,
while
the
ten
Sefirot
of
the
externality
of
the
Rosh
are
to
bestow
upon
others.
It
is
known
that
Hochma
of
the
ten
Sefirot
was
concealed
in
AA
and
is
not
revealed
at
all,
and
all
that
is
revealed
is
Hochma
of
the
thirty-two
paths,
Bina
of
the
ten
Sefirot
that
returned
to
Hochma.
For
this
reason,
in
the
externality
of
the
Rosh,
which
is
to
reveal
outwards,
Bina
is
regarded
as
Hochma,
though
not
all
ten
Sefirot
of
Bina,
but
only
the
VAK
of
Bina.
The
GAR
of
Bina
do
not
reveal
Hochma
because
the
GAR
of
Hochma
do
not
shine,
but
only
VAK
of
Hochma.
If
the
GAR
of
Bina
were
to
bestow
Hochma,
they
would
expose
the
GAR
of
Hochma.
Therefore,
the
two
ears
and
the
forehead,
HBD,
do
not
shine
Hochma
outwards,
but
only
to
the
two
eyes
and
the
forehead,
HGT,
and
anything
that
comes
out
from
HGT
is
VAK.
It
follows
that
only
VAK
of
Hochma
is
revealed,
in
a
way
that
the
two
eyes
and
ears
reveal
the
Hochma
outside
the
Partzuf.
It
follows
that
the
measure
of
Hochma
that
is
revealed
in
the
Partzuf
is
only
two
eyes.
This
is
why
the
eyes
are
called
Hochma.
However,
in
the
ears,
there
is
no
disclosure
of
Hochma
outwards,
but
only
the
Hassadim
of
GAR
of
Bina.
Nevertheless,
the
ears
are
the
source
that
reveals
the
Hochma
to
the
eyes.
There
is
no
disclosure
outwards
unless
from
KHB
TM
of
the
externality.
Since
Hochma
of
the
ten
Sefirot
has
been
concealed,
Bina
is
the
beginning
of
the
disclosure
and
the
root
source
from
which
the
lower
ones
receive,
meaning
only
GAR
of
Bina
of
the
externality
of
the
Rosh,
the
ears,
the
beginning
of
the
entry
of
the
Yod
into
the
Avir
for
a
right
line
and
the
exit
of
the
Yod
from
the
Avir
for
the
left
line.
The
matter
of
the
ascent
of
ZA
to
MAN
happens
in
her
in
order
to
unite
the
right
and
the
left
with
one
another
to
complete
the
Hochma
with
Hassadim.
However,
the
ears
do
not
bestow
Hochma
outwards
since
there
is
no
correction
in
the
ears
except
to
receive,
and
not
to
bestow
outwards.
However,
they
bestow
in
the
internality
to
the
eyes
and
to
the
nose,
which
are
established
so
as
to
bestow
outwards,
as
was
said,
“There
are
two
ears
to
hear
good
and
bad,”
as
they
are
made
only
to
receive.
They
hear
good,
receiving
MAN
from
the
lower
ones
to
reveal
the
good
to
the
two
eyes
and
the
nose.
They
hear
bad,
but
in
the
internality,
they
bestow
upon
the
eyes
and
the
nose
that
are
established
to
bestow
outwards,
as
was
said,
“There
are
two
ears
to
hear
good
and
bad,”
which
are
made
only
to
receive.
They
hear
good,
receiving
MAN
from
the
lower
ones
to
reveal
the
good
to
the
two
eyes
and
the
nose.
They
hear
bad,
for
when
the
lower
ones
sin
and
blemish
the
middle
line,
the
ears
receive
that
same
flaw
and
bestow
judgments
upon
the
eyes
and
the
nose,
and
both
are
regarded
as
one,
for
they
both
rise
to
one
Sefira,
Bina.
Also,
toward
the
outside,
there
is
no
difference
in
them
between
right
and
left,
since
the
left,
too,
does
not
bestow
Hochma
but
rather
Hassadim.
Since
the
origin
of
all
the
corrections
to
be
revealed
outside
begins
in
the
eyes,
it
is
considered
that
the
Parsa
is
established
there
diagonally,
and
it
is
called
the
“diagonal
of
the
ears.”
This
is
so
because
HB
TM
are
a
square,
four
sides
to
the
four
directions
of
the
world,
south,
north,
east,
and
west.
When
Malchut
rises
to
Bina,
the
west,
Malchut,
rises
and
connects
to
one
side
with
the
north,
Bina,
and
HB
TM
become
a
triangle
with
three
sides,
since
the
west
and
the
north
have
conjoined
and
become
one
side
in
the
diagonal.
This
is
why
the
Parsa,
which
was
made
by
the
ascent
of
Malchut
to
Bina
of
the
ear,
is
called
the
“diagonal
of
the
ears,”
and
this
ascent
of
Malchut
to
Bina
caused
the
emergence
of
three
lines.
In
its
very
insides,
the
ear
is
dependent
on
twisted
records.
This
means
that
the
internality
of
the
ear
was
established
with
twisted
records,
which
are
three
lines
that
emerged
from
the
diagonal
of
the
ears,
so
the
sound
would
be
delayed
from
entering
the
Mochin,
for
the
Moach
must
discern
whether
the
rising
voice
is
good
or
bad.
This
is
clarified
by
the
arrival
of
the
voice
in
the
order
of
three
lines
one
after
the
other,
for
if
the
lower
one
wants
to
draw
the
Hochma
from
above
downward,
left
without
right,
then
it
is
bad,
and
if
the
lower
one
is
careful
to
receive
it
from
below
upward,
as
a
unification
of
the
middle
line,
it
is
good.
This
is
why
three
lines
were
established,
in
which
the
voice
ascends
and
is
detained,
to
receive
one
after
the
other,
so
that
in
the
process,
the
judgments
of
the
left
will
be
reveled,
and
then
he
will
be
careful
not
to
receive
from
the
left,
from
above
downward,
but
only
from
below
upward
through
the
middle
line,
which
is
good.
However,
if
there
weren’t
three
lines
in
it,
but
rather
like
the
ten
Sefirot
of
direct
light,
which
shines
without
the
three
lines,
the
lower
one
would
have
drawn
the
Hochma
from
above
downward.
One
must
delay
the
voice
from
entering
the
Mochin
so
the
Moach
can
discern
it
and
it
will
not
enter
quickly,
since
what
is
bestowed
in
one
line
is
quick,
and
anything
that
is
quick
is
not
in
complete
wisdom
[Hochma],
as
there
is
no
guarding
that
the
lower
one
will
not
draw
the
Hochma
from
above
downward.
153.
All
the
winged
ones
that
receive
the
voice
from
the
world
are
hanging
from
those
ears,
and
they
are
all
called
the
“ears
of
the
Lord,”
as
it
is
written
about
them,
“For
a
bird
of
the
air
will
carry
the
voice,
and
a
bird
in
flight
will
tell
the
matter.”
What
is
the
reason?
After
all,
there
is
no
voice
here,
but
a
thought!
154.
However,
indeed,
anything
that
a
person
thinks
and
anything
he
looks
in
his
heart,
he
does
not
do
anything
with
it
until
he
utters
with
his
lips.
He
does
not
intend
in
it,
and
that
word
that
he
uttered
splits
in
the
air
and
goes
and
rises
and
flies
through
the
world,
and
a
voice
is
made
from
it.
The
winged
ones
take
that
voice
and
raise
it
to
the
King,
and
it
enters
His
ears,
as
it
is
written,
“And
the
Lord
heard
the
voice
of
your
words,”
and
also,
“And
the
Lord
heard
and
His
anger
was
kindled.”
155.
For
this
reason,
any
prayer
and
request
that
a
person
asks
of
the
Creator,
he
must
utter
the
words
with
his
lips.
If
he
does
not
utter
them
with
his
lips,
his
prayer
is
not
a
prayer
and
his
request
is
not
a
request.
Once
the
words
exit,
they
split
in
the
air
and
rise
and
fly
and
become
a
voice,
and
whoever
takes
them,
takes
them
and
unites
them
to
a
holy
place
in
the
King’s
head.
As
in
the
upper
Partzufim
[pl.
of
Partzuf],
the
Mochin
are
bestowed
outward
only
through
the
outer
Sefirot,
Einayim-Hotem-Peh,
likewise,
in
the
lower
man,
as
long
as
the
matter
is
in
thought,
in
his
Mochin
[mind],
neither
good
nor
bad
is
revealed
outwards.
It
is
written,
“Even
in
your
thoughts,
do
not
curse
the
king,”
meaning
even
in
the
thought.
This
is
so
only
for
fear
that
if
he
is
not
meticulous
with
the
thought,
he
may
utter
it
from
his
mouth
inadvertently,
and
then
it
will
be
revealed
outwards.
However,
a
thought
alone
does
nothing,
and
the
king
is
the
Creator,
since
it
is
written,
“For
a
bird
of
the
air
will
carry
the
voice.”
That
word
that
he
uttered
splits
in
the
air
and
goes
and
rises
and
flies
in
the
world,
and
a
voice
is
made
from
it.
This
applies
both
to
the
good,
when
a
person
prays
and
raises
MAN
upwards,
and
to
the
bad.
If
a
person
utters
a
bad
word
from
his
mouth,
there
are
angels
who
receive
the
word
and
raise
it
through
the
airs
from
the
airs
of
the
world
of
Assiya
and
above,
until
it
reaches
the
ear
of
the
King,
Bina
of
ZA.
Then,
it
is
written,
“And
the
Lord
heard
and
His
anger
was
kindled.”
156.
From
the
three
spaces
of
the
Moach,
HBD,
a
drop
drips
to
the
ears.
That
drop
is
called
the
River
Krit,
meaning
Krita
[cutting
off]
of
the
ears.
The
voice
enters
the
diagonal
in
the
ear
and
is
received
in
the
river
of
that
drop,
and
then
it
is
detained
there
and
examined
whether
it
is
good
or
bad,
as
it
is
written,
“For
the
ear
tests
words.”
Because
the
voice
is
delayed
in
that
river
of
the
drop,
in
the
diagonal
of
the
ears,
and
does
not
enter
quickly,
it
is
tested
whether
it
is
good
or
bad,
as
it
is
written,
“and
the
palate
tastes
food,”
since
it
is
detained
in
the
palate
and
does
not
enter
the
body
quickly.
For
this
reason,
he
tastes
and
discerns
between
sweet
and
bitter.
The
ears
are
HBD
of
Bina
of
the
externality
of
the
Rosh,
the
beginning
of
the
disclosure
of
the
light
in
the
internality
of
the
Rosh.
Therefore,
when
three
lines
HBD
come
out
in
the
ears,
they
receive
from
the
three
inner
Mochin
HBD
in
the
three
spaces
of
the
Galgalta,
in
a
way
that
along
with
the
emergence
of
the
right
line
in
the
ears,
the
inner
Moach
of
the
right
drips
there,
Hochma,
and
in
the
emergence
of
the
left
line,
the
inner
left
Moach
drips
there,
Bina.
In
the
emergence
of
the
middle
line,
the
inner
Moach
of
Daat
drips
there.
The
beginning
of
the
dripping
is
with
the
emergence
of
the
right
line
in
the
ear
through
the
ascent
of
Malchut
to
Bina
from
there.
At
that
time,
the
diagonal
in
the
ears
is
established
from
her,
and
the
Hassadim
that
emerge
on
the
screen
of
the
diagonal
in
the
ears
drip
from
the
inner
right
Moach.
They
are
called
dripping,
which
is
why
it
is
said,
“from
the
three
spaces
of
the
Moach,
HBD,
a
drop
drips
to
the
ears,”
for
along
with
the
correction
of
the
diagonal
of
the
ears,
the
inner
Mochin
immediately
begin
to
drip,
though
only
from
the
right
line.
Afterwards,
when
the
left
line
comes
out
in
the
ears
through
the
descent
of
Malchut
from
Bina,
the
drop
of
the
ears
dries
up
because
the
illumination
of
the
left
without
right
dries
up
the
lights
so
they
are
not
drawn
from
above
downward.
That
dripping
is
called
the
River
Krit,
meaning
cutting
off
of
the
ears,
since
that
river
is
cut
off
from
the
ears
at
the
time
of
the
emergence
of
the
left
line,
for
then
it
is
dried
up.
What
the
Creator
said
to
Elijah,
“And
you
hid
in
the
brook
Krit,”
implies
the
ascent
of
Malchut
to
Bina,
since
Elijah
is
Malchut,
and
Bina
is
called
a
“river,”
the
emergence
of
the
right
line.
Afterwards,
when
the
left
line
comes
out
in
Bina,
the
lights
freeze
and
dry
up,
the
river
dries
up,
as
it
is
written,
“And
it
happened
after
some
days
that
the
brook
dried
up,”
since
the
left
is
called
“after
some
days.”
For
this
reason,
the
brook
is
called
the
Brook
Krit,
whose
end
is
to
be
cut
off
and
dried.
At
the
time
of
the
emergence
of
the
left,
the
brook
dries
up
and
is
cut
off
from
the
ears,
and
does
not
return
from
its
cutting
off
unless
through
MAN
from
the
prayers
of
the
lower
ones
who
raise
the
MAN
of
the
screen
of
Hirik.
At
that
time,
ZA
rises
to
Bina
with
the
screen
of
Hirik
and
unites
the
two
lines
of
Bina,
and
the
three
lights
HBD
are
completed
in
her.
This
is
the
voice
of
the
prayer
that
enters
that
brook
Krit,
MAN,
to
unite
the
right
and
the
left
and
return
the
brook
to
its
place
The
voice
enters
through
the
Parsa,
called
the
diagonal
in
the
ears,
since
the
Parsa
is
the
door
to
the
ascent
of
the
lower
one
to
the
upper
one.
It
is
received
in
that
river
of
that
dripping,
that
the
voice
rises
for
MAN
to
the
Brook
Krit,
which
has
been
dried
up
due
to
the
exit
of
the
left
line,
in
order
to
unite
it
with
the
right
line.
Then,
it
is
detained
there
in
order
to
adhere
to
the
middle
line,
and
it
is
tested
whether
it
is
good
or
bad.
If
it
is
good,
it
helps
the
middle
line
unite
the
two
lines
with
one
another.
If
it
is
bad,
it
adheres
to
the
left
line
and
not
to
the
middle
line,
and
then
the
voice
brings
judgments
upon
it.
It
is
written,
“For
the
ear
tests
words,”
since
the
voice
is
delayed
in
that
river
of
the
dripping,
in
the
diagonal
in
the
ears,
meaning
it
is
delayed
by
the
middle
line
that
shines
only
when
the
three
lines
are
joined
together,
and
does
not
enter
quickly,
does
not
enter
and
adheres
to
the
left
line
without
the
connection
of
the
lines,
for
otherwise,
the
Hochma
would
have
been
drawn
from
above
downward
as
GAR,
like
Hochma
of
the
ten
Sefirot
of
direct
light
that
was
concealed,
and
all
the
corrections
of
holiness
would
have
been
revoked.
However,
because
it
is
adhered
to
the
middle
line,
it
is
delayed
until
the
middle
line
discerns
between
good
and
bad,
until
it
reveals
that
the
illumination
of
Hochma
from
above
downward
is
bad,
and
from
below
upward
is
good,
for
so
is
the
order
of
illumination
of
the
three
lines.
In
this
way,
all
the
wholeness
in
the
illumination
of
Hochma
is
revealed.
However,
it
does
not
emerge
outside
since
there
are
only
vessels
of
reception
from
outside
in
the
ear,
so
it
bestows
through
the
internality
to
the
Einayim,
to
the
Hotem,
and
to
the
Peh.
157.
Other
holes
are
hanging
in
the
hole
in
the
ears:
the
hole
of
the
eye,
the
hole
of
the
nose,
the
hole
of
the
mouth.
If
need
be,
from
the
voice
that
enters
the
hole
of
the
ears,
it
enters
the
holes
of
the
eyes,
and
the
eyes
emit
tears.
From
that
voice,
if
need
be,
it
enters
the
hole
of
the
window
in
the
Hotem,
and
smoke
and
fire
are
emitted
from
that
voice,
as
it
is
written,
“And
the
Lord
heard
and
His
anger
was
kindled,
and
the
fire
of
the
Lord
burned
in
them.”
And
if
need
be,
the
voice
enters
the
hole
of
the
mouth
and
speaks
and
cuts
words
from
that
voice.
Everything
is
from
the
voice
that
enters
the
ears.
It
enters
the
entire
body,
and
everyone
is
excited
by
it;
so
much
depends
on
that
ear.
Happy
is
one
who
watches
his
words.
This
is
why
it
is
written,
“Keep
your
tongue
from
evil
and
your
lips
from
deceitful
speech.”
158.
Ozen
[ear]
is
hearing,
Bina.
The
Mochin
of
HBD
are
included
in
hearing
since
Hochma
is
revealed
only
from
Bina.
Hochma
is
included
in
it,
as
it
is
written,
“And
give
to
Your
servant
a
hearing
heart,”
and
“heart”
is
thirty-two
paths
of
wisdom
[Hochma].
Bina
is
incorporated
in
it,
as
it
is
written,
“Speak,
Lord,
for
Your
servant
is
hearing,”
and
also,
“for
we
hear,”
meaning
we
understand.”
Daat
[knowledge/reason]
is
included
in
it,
as
it
is
written,
“Hear,
my
son,
and
take
my
sayings,”
and
also
“Treasure
my
commandments
with
you,”
where
“hear”
means
“know.”
Thus,
everything
depends
on
the
ear,
since
the
ears
are
the
beginning
of
the
disclosure
from
the
externality
of
the
Rosh.
Hence,
everything
is
included
in
the
ear.
The
acceptance
of
the
prayers
and
requests
depends
on
this
ear,
as
well
as
the
opening
of
the
eyes,
as
it
is
written,
“Lend
Your
ear,
Lord,
and
hear;
open
Your
eyes
and
see,”
since
the
correction
of
the
ear
is
by
leaning,
meaning
that
the
ascent
of
Malchut
to
Bina
causes
the
opening
of
the
eyes,
which
are
the
Mochin
of
Hochma.
Thus,
everything
depends
on
the
ear.
159.
Sublime
secrets
are
dependent
on
the
ear,
Hochma,
which
do
not
go
outside,
since
the
ear
does
not
bestow
anything
outwards,
as
it
is
GAR.
For
this
reason,
it
is
a
diagonal
from
within,
in
the
Parsa
in
it,
which
delays
the
Hochma
so
it
does
not
bestow
outwards.
The
secret
of
secrets,
GAR
of
Hochma,
are
hidden
in
it.
Woe
to
he
who
reveals
secrets,
who
wants
to
draw
GAR
from
above
downward.
Because
this
ear
collects
secrets
within
it,
and
the
diagonal
within,
the
Parsa,
takes
them,
detains
them
so
they
are
not
bestowed
from
it
outwards,
it
does
not
reveal
secrets
to
those
who
walk
in
twisted
ways,
but
rather
to
those
who
walk
on
the
straight
path,
which
is
not
diagonal,
those
who
adhere
to
the
middle
line,
which
is
the
straight
path
that
does
not
lean
to
the
right
or
to
the
left,
as
it
is
written,
“The
secret
of
the
Lord
is
to
those
who
fear
Him,
and
His
covenant
to
let
them
know,”
who
take
His
ways
and
therefore
take
His
words.
160.
Those
whose
way
is
crooked,
take
words
and
let
them
in
quickly,
adhering
to
the
left
line.
There
is
no
place
for
delaying
in
them,
since
the
middle
line
that
bestows
in
the
gathering
of
the
three
lines
is
delayed
in
each
line,
but
the
left
line,
which
controls
alone,
without
connection
with
any
line,
it
is
considered
that
its
bestowal
is
quick,
and
all
the
holes
of
the
eyes
and
nose
open
in
it
until
the
words
come
out
through
the
hole
of
the
mouth,
extending
from
above
downward.
These
are
the
wicked
of
the
generation.
They
are
hated
by
the
Creator,
for
one
who
reveals
a
secret,
it
is
as
though
he
killed
people
and
as
though
he
committed
idol-worship.
It
is
all
heard
in
one
verse,
where
it
is
written,
“You
shall
not
spread
hearsay
among
your
people;
you
shall
not
take
a
stand
against
the
life
of
your
neighbor;
I
am
the
Lord.”
“You
shall
not
take
a
stand
against
the
life
of
your
neighbor”
is
murdering.
“I
am
the
Lord”
means
do
not
commit
idol-worship.
One
who
breaches
the
beginning
of
the
verse,
who
spreads
gossip
and
reveals
secrets,
it
is
as
though
he
breached
everything:
murder
and
idol-worship.
161.
Happy
are
the
righteous
of
whom
it
is
written,
“One
of
trustworthy
spirit
covers
a
matter.”
Trustworthy
spirit
indeed,
since
their
spirit
is
drawn
from
a
high
and
holy
place,
from
the
middle
line.
This
is
why
they
are
called
“trustworthy
spirit.”
One
who
reveals
secrets,
it
is
known
that
his
soul
is
not
from
the
body
of
the
holy
king,
ZA,
the
middle
line.
This
is
why
there
is
no
secret
in
him,
and
he
is
not
from
the
place
of
the
secret.
When
his
soul
leaves
his
body,
it
does
not
adhere
to
the
body
of
the
king
since
this
is
not
its
place.
Woe
to
that
person,
woe
to
his
soul.
Happy
are
the
righteous
who
cover
the
secrets,
especially
the
high
secrets
of
the
Creator.
It
is
written
about
them,
“And
Your
people
are
all
righteous;
they
will
forever
inherit
the
earth.”