235. (B) We have learned that it is written: "O my Elohim, incline your ear, and hear" (Daniel 9:18). That is the ear that was made under the hair and the hairs hang over it. The ear was made with impressions of impressions in its innermost interior, as if someone had produced a slanted step. What is the reason that it is slanted? It is in order to hear good and bad. We have learned that from this slope within the ears, all the winged beings are suspended, about whom it is written: "For a bird of the sky shall carry the sound, and that which has wings shall tell the matter" (Kohelet 10:20).

236. Within the ear, it flows from the three cavities of the brain OF ZEIR ANPIN, WHICH ARE CHOCHMAH, BINAH AND DA'AT, into this opening in the ears. From these drops, the voice enters into that slope and combines with those drops either for good or for bad. Good, as it is written: "For Hashem hears the poor" (Tehilim 69:34) and bad, as it is written: "And Hashem heard it; and his anger was kindled; and the fire of Hashem burned among them" (Bemidbar 11:1).

237. This ear is sealed from the exterior and that slope enters inside to the opening in the ear, which contains the flow from the brain, in order to carry the voice inwards so it will not slip out, so it would be kept guarded and concealed from all sides. Therefore, it is a secret. Woe to the one who reveals the secrets, since it is as if he diminishes the uppermost structure that was prepared in order to gather the secrets WITHIN, so they do not escape to the outside.

238. We have learned that when Yisrael scream from their woes, and the hairs are unveiled from over the ears, the voice enters in the ears in that opening which gets the flow from the brain. It gathers FROM the brain and emerges through the nostrils of the nose, and the nose becomes shorter and warmer. Fire and smoke exit from these nostrils, and all Gvurot are roused and execute vengeance.

239. Prior to the emergence of the fire and cloud from the nostrils, that voice ascends above and pounds the fragrance of the brain. Two tears flow down from the eyes and cause smoke and fire to escape from his nostrils through that noise that He carries out to the exterior.

240. In that voice that enters the ears, all those MENTIONED ABOVE are drawn and awakened. Therefore, it is written: "And Hashem heard it; and his anger was kindled; and the fire of Hashem burned among them." With that listening of the voice THAT ENTERED THE EARS, the brain is awakened, BECAUSE FROM THERE THE VOICE DRAWS MERCY TO THE RIGHTEOUS AND VENGEANCE TO THE WICKED. We have learned that it is written: "O my Elohim, incline your ear, AND HEAR," meaning to say down below. There are six hundred thousand ten thousand winged beings that hang on these ears and all are referred to as the ears of Hashem. In the words: "Hashem, incline your ear," the ear refers to Zeir Anpin, SINCE THE ACTIONS OF THE LOWER GRADES ARRIVE THUS TO ZEIR ANPIN.

241. From one side of the brain space IN ZEIR ANPIN - THAT IS, THE LEFT SIDE - the ears are suspended. From the fifty gates that emerge from that hollow, there is one gate that continues to emerge and open up within the ear opening, as it is written: "For the ear tries words" (Iyov 34:3), and: "Tries the hearts and reins" (Tehilim 7:10). From the aspect of the expansion OF THE BRAIN in the cavern in the fifty gates that spread through the body, BEHOLD in the place where the heart resides, THE BRAIN STARTS to expand in that cavern of the fifty gates. THEREFORE, in relation to the ear, the word "tries" is used and "tries" is also used in relation to the heart, because they expand from the same place.

242. We have learned in the hidden book that as this ear distinguishes between good and bad, so it is applicable to everything, MEANING TO ALL THE SFIROT OF ZEIR ANPIN. In Zeir Anpin, there is a good side and a bad side, WHICH ARE right and left, Mercy and Judgment. This ear is included in the brain. Because it is included in the brain and in one cavern, it is included in the voice that enters it, which is considered hearing once it is in the ear. Binah is included in the hearing. Hear means understand, WHICH IS BINAH, UNDERSTANDING. All this amounts to is that everything has equal import. Those matters were given to those who are seated on the benches of justice, to hear, observe and know.

243. Come and see that it is written: "Hashem, I have heard the report of you, and I was afraid" (Chavakuk 3:2). This verse is well known. When the holy prophet heard and observed and knew and understood about these structures IN THE EAR, WHICH IS: "I HAVE HEARD THE REPORT OF YOU," it is written: "I was afraid," since there it is proper to fear and break before him. That is said about THE EARS OF Zeir Anpin. AS RESULT OF THE REVELATION OF LEFT COLUMN WITHIN WHICH THAT CARRIES ON, AS MENTIONED ABOVE.

244. After he saw and knew, it is written: "Hashem, revive your work in the midst of the years" (Ibid.). This is said of Atik Yomin, since wherever you find Yud Hei Vav Hei, Yud Hei Vav Hei, twice with Yud-Hei, or ONE with Aleph-Dalet and ONE with Yud-Hei, one NAME IS for Zeir Anpin and one NAME the most ancient among the ancient, even though ZEIR ANPIN AND ATIK are all the same and are called by the same name.

245. We have learned the name is considered full when it is written Yud Hei Vav Hei Elohim, because this is the full name of the most Ancient of all and of Zeir Anpin, SINCE YUD HEI VAV HEI IS THE SECRET OF ATIK AND ELOHIM IS ZEIR ANPIN. All of it is referred to as the full name, but the other NAMES are not considered a full name, as we have explained: "And Hashem Elohim planted" (Beresheet 2:8). That is the full name THAT PLANTED among the plantings of the Garden. Yud Hei Vav Hei Elohim is always considered the full name. TWICE Yud Hei Vav Hei, Yud Hei Vav Hei is all inclusive, THAT IS ZEIR ANPIN AND ATIK, AS MENTIONED ABOVE, BUT IS NOT YET REFERRED TO AS A FULL NAME - SINCE mercy is awakened is everything during that period, but IT IS NOT INCLUDED IN JUDGMENT. HOWEVER, YUD HEI VAV HEI ELOHIM IS COMPRISED FROM MERCY AND JUDGMENT, SINCE ELOHIM POINTS TO JUDGMENT. THEREFORE, IT IS A FULL NAME.

246. THE VERSE: "Hashem, revive your work in the midst of the years" is said to Atik Yomin. HE ASKS: What is "your work?" HE REPLIES: It is Zeir Anpin THAT EMANATES FROM ATIK YOMIN. "In the midst of the years:" These are the primordial years referred to as the days of old and not everlasting years, since the years of old are the days of old, THAT IS THE SFIROT OF ATIK YOMIN. Everlasting years (lit. 'the years of the world') are the days of the world WHICH ARE THE SFIROT OF ZEIR ANPIN. It is written: "In the midst of the years." Which years are they? The primordial years OF ATIK YOMIN (ENG. 'ANCIENT OF DAYS'). "Revive:" revive whom? "Revive" Zeir Anpin, that all his light survives thanks to these primordial years OF ATIK YOMIN (ENG. 'ANCIENT OF DAYS'). Therefore, it says "revive." "In wrath remember mercy" (Chavakuk 3:2), MEANING REMEMBER the supernal Chesed of the most ancient among the ancient, in whom Mercy is awakened for whoever requires mercy and whoever deserves mercy.