399) There are blocked organs in an offering, which are external organs, and there are internal organs.<\/p>\n\n\n\n
400) The heart is burning fire. Were it not summoning to itself the upper king, the lobes of the lung, which bring wind before it from the wind that blows from the upper perfumes, from GAR<\/em> de<\/em> ZA<\/em>, the heart would burn the world in an instant. It is so because the heart is governed by the left line of Bina<\/em>, which for lack of Hassadim<\/em> can burn the world. The lung is the right line, Hesed<\/em>, hence the wind, the Hesed<\/em> of the right that extends from GAR<\/em> de<\/em> ZA<\/em>, mitigates it.<\/p>\n\n\n\n 401) \u201cAnd the Lord showed upon Sodom and upon Gomorrah sulfur and fire.\u201d Because at that time the lobes of the lung did not blow wind on the illumination of the left in the heart, the illumination of the left burned them. These lobes of the lung are as it is written, \u201cthe wings of a dove covered with silver.\u201d A dove is Malchut<\/em>, whose essence is from the left of Bina<\/em>, from the heart. She must be covered in silver, Hassadim<\/em>. When she is covered in silver, the angels Raphael and Tzadkiel are drawn from her to heal and save the world. It is written about them, \u201cHe makes His angels into winds,\u201d to always blow before the heart, to illuminate in Hassadim<\/em>.<\/p>\n\n\n\n 402) The brain is water, Hochma<\/em> on the right, Hassadim<\/em>. The heart is fire, the Hochma<\/em> in the left line of Bina<\/em>, Dinim<\/em>. Both are Rachamim<\/em> and Dinim<\/em>. The brain is a throne of Rachamim<\/em> [mercy]; the heart is a throne of Din<\/em> [judgment]. The Creator is a king who is standing from the throne of Din<\/em>, which is the heart, and sitting on the throne of Rachamim<\/em>, the brain.<\/p>\n\n\n\n 403) When the iniquities proliferate on the organs and the arteries of the heart, which is the throne of Din<\/em>, it is written about the heart, \u201cAnd the king arose in his wrath from the banquet of wine,\u201d which is the wine of Torah. When the lobes of the lung blow on the heart, it is written, \u201cAnd the king\u2019s wrath calmed.\u201d It is so because two lobes of the lung are as it is written, \u201cThe cherubim spread wings above, covering with the wings over the ark-cover,\u201d Which is the ark-cover of the heart.<\/p>\n\n\n\n The heart is the thirty-two paths of wisdom, Hochma<\/em> of the left of Bina<\/em>. It is a burning fire because during the disclosure of Hochma<\/em>, harsh Dinim<\/em> accompany her, to burn the wicked and the outer ones, and all those who wish to draw near and extend the Hochma<\/em> from above downward.<\/p>\n\n\n\n The Dinim<\/em> do not stop until the domination of Hassadim<\/em> begins, the wind that both lobes of the lungs blow. It is written, \u201cAnd the king arose,\u201d since illumination of Hochma<\/em> is called \u201crising.\u201d \u201cAnd the king arose in his wrath\u201d when harsh Dinim<\/em> appear along with the illumination of Hochma<\/em>. \u201cFrom the banquet of wine\u201d means rising with respect to the drinking of wine, Hochma<\/em> on the left.<\/p>\n\n\n\n It is written in the heart about the arteries of the heart, which is the throne of Din<\/em>: \u201cAnd the king arose in his wrath from the banquet of wine.\u201d It is so because the illumination of Hochma<\/em> in the heart, illumination of Hochma<\/em> in the left of Bina<\/em>, illuminates when harsh Dinim<\/em> appear. \u201cAnd the king arose\u201d in illumination of Hochma<\/em>. \u201cIn his wrath,\u201d in harsh Dinim<\/em>.\u201d \u201cFrom the banquet of wine,\u201d the wine of Torah, indicating illumination of Hochma<\/em>, where ZA<\/em>, called Torah, extends Bina<\/em>\u2019s Hochma<\/em> of the left.<\/p>\n\n\n\n The Dinim<\/em> quiet when the governance of Hassadim<\/em> begins. Hence, when the lobes of the lung blow on the heart, it is written, \u201cAnd the king\u2019s wrath calmed,\u201d during the governance of the wind of the lobe of the lung, Hesed<\/em>.<\/p>\n\n\n\n 404) By what did the king\u2019s wrath calm? It is because \u201cAnd he heard the voice,\u201d the voice of Torah, the voice of the Shema reading, the middle line, Hassadim<\/em>, which unites right and left with one another under the governance of Hassadim<\/em>. At that time the Dinim<\/em> quiet down. \u201cAnd spoke to him\u201d is the disclosure of Hochma<\/em> in Malchut<\/em>, called \u201cspeech,\u201d in a prayer in the mouth, as it is written, \u201cMy Lord, open my lips and let my mouth say Your praise,\u201d which is Malchut<\/em>.<\/p>\n\n\n\n 405) And the wind that is blowing in the lobes of the lung is the Hassadim<\/em> that appear by the Hochma<\/em> on the right, eliciting the voice through the trachea. It is as it is written, \u201cAcquire wisdom; acquire understanding,\u201d since the voice, ZA<\/em>, Vav<\/em>, is Ben<\/em> [son of] Yod<\/em>–Hey<\/em>, which are HB<\/em>. It is written about it, \u201cThus said the Lord, \u2018Come, O wind, from the four winds.\u2019\u201d These are the four letters HaVaYaH de<\/em> ZA<\/em>. It is a wind that knocks on all the arteries of the heart.<\/p>\n\n\n\n 406) The degree of Moses is the middle line, ZA<\/em>, voice, by which the Dinim<\/em> were calmed. It is written, \u201cHow fortunate is the people that such is its state.\u201d \u201cSuch\u201d in Gematria<\/em> is Moses (345) [in Hebrew]. Moses said to Rabbi Shimon, \u201cBlessed are you, Rabbi Shimon, for you are the candle that burns before the king and queen, the candle of the Lord, she is your soul.\u201d<\/p>\n\n\n\n 407) With the lobes of the lung \u201cHe makes His angels into winds,\u201d Hassadim<\/em>. The kidneys are \u201cHis servants, a blazing fire,\u201d Dinim<\/em>. Two lobes of the lung and two kidneys correspond to the four animals of the throne. The lobes of the lung\u2014lion and eagle\u2014are Hassadim<\/em>. The two kidneys\u2014ox and man\u2014are Gevurot<\/em>. The throne is the heart in the middle, the throne of Din<\/em>.<\/p>\n\n\n\n 408) The brain has four animals, and the brain is the throne of Rachamim<\/em>. These are sight, hearing, smell, and speech. Sight is a lion, Hochma<\/em>; hearing is an ox, Bina<\/em>; and smell is an eagle, ZA<\/em>. Each has four faces and four wings.<\/p>\n\n\n\n Speech is man, Malchut<\/em>. He is gripped from above, in the Peh<\/em> de<\/em> Rosh<\/em>, and below, in the Guf<\/em>, since it was said of the arms of the Guf<\/em>, \u201cAnd our hands are stretched out as the eagles of the sky.\u201d The Guf<\/em> is Adam, Malchut<\/em>, attached to the middle line, which is a Guf<\/em>. It is written about the thighs, \u201cAnd their feet were as the foot of a calf,\u201d leaning toward the face of an ox, Gevura<\/em>. And it is written about the Guf<\/em>, Adam, \u201cMerkava<\/em> of repetition,\u201d the Merkava<\/em> of Malchut<\/em>, called Mishnah, Malchut<\/em>.<\/p>\n\n\n\n There are three Merkavot<\/em>:<\/p>\n\n\n\n The Guf<\/em>, which includes all of them, is Malchut<\/em>, the face of a man, which rides over the arms and the thighs. This is why the Guf<\/em> is called \u201cthe Merkava<\/em> of repetition,\u201d for although it is a third Merkava<\/em>, since the name \u201crepetition\u201d relates to Malchut<\/em>, who is called Mishnah, it does not imply a second Merkava<\/em>.<\/p>\n\n\n\n The Merkava<\/em> of ZA<\/em> is not taken into account because there are no innovations in it, for the first throne, the brain, is a throne of Rachamim<\/em>, and ZA<\/em> is also of the same discernment. In the second throne, the throne of Din<\/em>, Bina<\/em>, there is the root of the left line. In the third throne, the throne of Malchut<\/em>, the left line is corrected in the middle line.<\/p>\n\n\n\n 409) It is written, \u201cAnd I saw all the oppressions that are done under the sun; and behold, the tears of the oppressed.\u201d The oppressed are children who still need their mothers, who pass away from the world by the angel of death. Does the angel of death kill them, oppress them? But it is written, \u201cAnd on the side of their oppressors there was power, but they had no comforter.\u201d Who is that power which kills them? It is as it is written, \u201cLet there be lights in the firmament of the heaven,\u201d \u201clights\u201d without Vav<\/em> [in Hebrew], which is Lilit, appointed over that oppression, for \u201clights\u201d without Vav<\/em> means \u201ccurse.\u201d<\/p>\n\n\n\n 410) Lilit is called \u201cspleen.\u201d She goes and laughs with the children, then kills them and forms in them vexation and a tear to cry over them.<\/p>\n\n\n\n The spleen goes to the right of the liver, SAM<\/em>, the angel of death, which was created on the second day of the work of creation. The spleen was created on the fourth day of the work of creation. This is why it is not a good sign to begin things on Mondays or Wednesdays [second and fourth days of the week]. The liver is death for grownups; the spleen is death for little ones.<\/p>\n\n\n\n The second day of the work of creation is Gevura<\/em>, the left line. It is written about it, \u201cSin crouches at the door.\u201d At the end of the left line SAM<\/em> came out, the angel of death, the liver. With the gall in the liver, he takes souls of people and puts them to death. It is so because the gall is the sword of the angel of death, since the heart is Dinim<\/em> de<\/em> Dechura<\/em>, and the gall is Dinim<\/em> de<\/em> Man\u2019ula<\/em>, from whom comes death. This emerged at the end of the left line, which is the second day of the work of creation.<\/p>\n\n\n\n On the fourth day of the work of creation, Malchut<\/em> was emanated. First she emerged in the left line, in a state of the two great lights. She was as the second day, which is the first state of Malchut<\/em>. Afterward she was diminished to a point under Yesod<\/em>, and was rebuilt from Chazeh de<\/em> ZA<\/em> and below. From the diminution of the moon that occurred, the Klipa<\/em> Lilit emerged under Malchut<\/em>, such as SAM<\/em> from under the left line.<\/p>\n\n\n\n Those children who need their mothers are the ones who received Mochin<\/em> from the first state of Malchut<\/em>, Mochin<\/em> of Yenika<\/em> [nursing], at which time she was dominated by GAR<\/em> of the left line, GAR<\/em> de<\/em> Hochma<\/em>. During the diminution of the moon, that Lilit overcomes them and kills them, then takes their souls. They are regarded as oppressed, children without any flaws, and Lilit governs them due to the diminution of the moon.<\/p>\n\n\n\n But the ones on whom the angel of death governs, it is because there is a flaw in them from Man\u2019ula<\/em>. This is why it is written, \u201cAnd behold the tears of the oppressed, and they had no comforter,\u201d and Lilit is called \u201cspleen.\u201d<\/p>\n\n\n\n It follows that the spleen and the liver are the same kind. Both are from the filth of the left line. But the liver, SAM<\/em>, the angel of death, is from the second day, from the left line itself. But the spleen, Lilit, is from the filth of Malchut<\/em>, who is built from the left line, the fourth day. Hence, the spleen goes to the kind of the liver, for both are from the filth of the left line. The liver was created from the left line itself on the second day of the work of creation, and the spleen was created on the fourth day, from Malchut<\/em>, which is built from the left.<\/p>\n\n\n\n This is why it is not a good sign to begin things on Mondays or Wednesdays, for on both, the angels of death emerged\u2014the liver, the angel of death, SAM<\/em>, who puts all the grownups to death, and the spleen, Lilit, who puts to death only the little ones, who are still in Yenika<\/em>.<\/p>\n\n\n\n 411) The liver is the degree of Esau; Esau is Edom, which is all Dam<\/em> [blood], assembling all the bloods, whether clear or murky, without distinguishing between good and bad, between impure blood and pure blood. It does not make a distinction between them.<\/p>\n\n\n\n The heart, Israel, distinguishes between good and evil, between impure blood and pure blood. It takes only the clear and clean in the blood, as one who sorts the food out of the waste.<\/p>\n\n\n\n 412) And once the heart, Jacob, ZA<\/em>, takes the clear in the blood, which is above, and the liver remains, Esau, SAM<\/em>, with the waste of the blood, he is angry at him in the gall, which is Hell, created on the second day of the work of creation. The liver is the death of grownups. The gall is the evil Nukva<\/em> of SAM<\/em>, and she is called \u201cforeign fire,\u201d \u201chard work,\u201d \u201cidol worship.\u201d<\/p>\n\n\n\n 413) Because the anger awakens from the gall to the liver, we learn that anyone who is angry, it is as though he is performing idol worship. Moreover, there is no burning and warmth in all the ailments of the body but only from the gall. In a time of illness, she sets flames on the arteries of the liver and wishes to burn the whole body.<\/p>\n\n\n\n She is like a stormy sea. The waves of the sea rise as high as the firmament and wish to break their boundary to destroy the world, were it not for the Shechina<\/em>, who is like the sand that surrounds the sea so it does not come out of its mouth. The Shechina<\/em> is likewise, surrounding the Guf<\/em> and supporting it, as it is written, \u201cThe Lord will support him upon his sickbed.\u201d<\/p>\n\n\n\n 414) For this reason, one who visits the sick should not sit by his head because the Shechina<\/em> is by his head, nor by his legs, since the angel of death is by his legs. But this is not for any person, but to an intermediate.<\/p>\n\n\n\n To a complete righteous, \u201cThe Lord will support him upon his sickbed,\u201d by his head, and the Shechina<\/em> encircles his body down to his feet. This is why it is written about Jacob, \u201cAnd he gathered his legs onto the bed,\u201d which is the Shechina<\/em>, of whom it is written, \u201cAnd the earth is My footstool.\u201d And likewise, the Shechina<\/em> is called \u201cbed.\u201d<\/p>\n\n\n\n A complete wicked, the angel of death surrounds him on each side, the evil inclination, and his sword, the gall, whose face turns green with one drop of those three drops that the gall throws in him, as it is written, \u201cAnd his end will be as bitter as wormwood.\u201d The liver is male, SAM<\/em>. The protrusion of the liver is his Nukva<\/em>.<\/p>\n\n\n\n 415) The stomach is one degree out of sixty of death, and she is called \u201cslumber,\u201d since the stomach is asleep. It is Asirta, the sixth degree of the angel of death. And because she comes from afar, she is from the side of death, though not actual death. And the intimation is one out of sixty of death.<\/p>\n\n\n\n 416) Since the body is from the tree of knowledge of good and evil, there is not an organ in the body that does not have the evil inclination and the good inclination in it. This is for the intermediate. Complete righteous have two inclinations in each organ, male and female, except both are good, like a groom and a bride. Complete wicked have two evil inclinations in each organ, male and female from the side of SAM<\/em> and the serpent.<\/p>\n\n\n\n 417) This is why from the side of the tree of knowledge of good and evil, which is for the intermediate, there are two degrees of good and evil in the stomach, since the stomach is asleep. But here is sleep that is one of sixty of death, and there is sleep that is one of sixty of prophecy. This is why it is written, \u201cAnd false dreams will speak.\u201d But it is written, \u201cI shall speak with him in a dream.\u201d Here it is through a demon, the Sitra Achra<\/em> from the bad side in man\u2019s sleep, and there it is through an angel, from the good side in man\u2019s sleep.<\/p>\n\n\n\n A dream through an angel is one of sixty of prophecy. A dream is by a demon, from the side of death. It is straw, as we learn that as it is impossible to have grain without straw, it is impossible to dream without idle things.<\/p>\n\n\n\n 418) The stomach is a grinding navel. It takes everything and grinds it, then sends the food to all the organs, if the organs are without iniquities. There are matters that delay the offering, and the one whom the Creator sends to receive his gift, the offering, does not come down to receive it.<\/p>\n\n\n\n It is so because there is a gift that the Creator receives through a lion, of which it is written, \u201cAnd the face of a lion to the right, to the four of them.\u201d And the Creator is riding him and descends in him to accept that gift. And there is a gift that He accepts through an ox. It is written about it, \u201cAnd the face of an ox from the left to the four of them.\u201d<\/p>\n\n\n\n 419) There is a gift He receives through an eagle. It is written about it, \u201cAnd the face of an eagle to the four of them.\u201d These are two turtledoves or two young pigeons. And there is a gift He accepts through man. It is written about it, \u201cIf a man from among you should offer an offering to the Lord,\u201d in the form of the one of whom it is written, \u201cAnd the image of their faces was as the face of a man.\u201d These four animals are the four letters HaVaYaH<\/em>, since lion and ox are Yod<\/em>–Hey<\/em>, and eagle and man are Vav<\/em>–Hey<\/em>, for HaVaYaH<\/em> descends upon them to accept the offering, which are four animals.<\/p>\n\n\n\n 420) There are natural animals, angels appointed over bodies that are from the four elements\u2014fire, wind, water, and dust\u2014and they are pure. Opposite them are four trampling animals, harm-doing angels, impure, appointed over four galls\u2014white gall, red gall, green gall, and black gall. These are the harm-doers of the world, for all the fever in all the illnesses comes from the gall.<\/p>\n\n\n\n 421) There are animals of the mind: the four angels, Michael, Gabriel, Uriel, and Raphael, surrounding the throne, Malchut<\/em>. And above them are Godly animals from the side of Kedusha<\/em>, HG<\/em> TM<\/em> de<\/em> ZA<\/em>. There are also animals of the Sitra Achra<\/em>, which are called \u201cother gods.\u201d<\/p>\n\n\n\n Godliness of Kedusha<\/em> is called \u201cliving God.\u201d Godliness of Kedusha<\/em> is called \u201cGod of godliness,\u201d and they transcend everything, toward the Master of all the works. Also, each kind goes to its kind, and because there are other gods, it is written about them, \u201cHe who sacrifices to gods will be ostracized, but only for the Lord alone,\u201d so he will not mingle the living God with other gods.<\/p>\n\n\n\n 422) The stomach takes, grinds, and sends to all the sides below, to the organs of the body, and from it the lower ones are fed. All those spirits and other sides of below\u2014which feed at night on all those organs and inner parts that burn on the altar at night\u2014drink of these yeast, and the rest take the rest of the organs. The liver takes everything and offers it to the heart, as it is written, \u201cAnd a face of a lion to the right.\u201d Hence, a semblance of a lion eating the offerings is seen on the altar.<\/p>\n\n\n\n 423) The stomach takes everything up to six hours and bakes, for the navel, the stomach, bakes. The lung is a drink, the heart is the king, and those two\u2014navel and lung\u2014certainly bake and prepare drinks to give to the king from the selection of all the food and drinks, for he is the head of them all, the choice one, as it is written, \u201cI have gathered my myrrh along with my perfume; I ate my honeycomb with my honey; I drank my wine with my milk.\u201d And subsequently, it is written, \u201cEat, friends,\u201d which are the rest of the organs, the armies and camps of the king, who dispenses them food by the chief baker, the navel. \u201cDrink and be drunken, O beloved,\u201d through the chief cupbearer, the lung.<\/p>\n\n\n\n 424) The liver is to man\u2019s right. This is why \u201cAnd the face of a lion to the right, to the four of them,\u201d to the right of the king, the heart. The spleen is to the left, and those are from the Sitra Achra<\/em>, since the stomach is SAM<\/em>, Esau\u2019s minister, and the spleen is Lilit. The face of an ox is to the left, who serves wine poured with water to the king, since wine is from the left.<\/p>\n\n\n\n A lion who eats the offerings is the liver gathering the food, the prayers at the place of the offerings, before the king, the heart. This is why he is from the right, since eating comes from the right and drinking from the left. But all this is during the exile.<\/p>\n\n\n\n 425) If the liver is Esau, how does it prepare food for the heart, which is Jacob? The heart is like Isaac, the left line; the liver is Esau, hunting game. He tells him, \u201cLet my father rise and eat of his son’s game.\u201d These are the prayers from the poor that go and are expelled and are not accepted above. Isaac is grieving and mourning because they do not know how to aim in the prayer. This is why Esau did not say, \u201cAnd eat of my game,\u201d but \u201cAnd eat of his son\u2019s game,\u201d Israel, as it is written, \u201cMy son, My firstborn, Israel.\u201d Likewise, there are no nourishments for Israel in the exile except through the nations of the world.<\/p>\n\n\n\n 426) But when they are in the land of Israel their food is through the Shechina<\/em>. And the two lobes of the lung will be giving drinks to the nation, Israel, and they are the chief cupbearer. The two kidneys are the chief baker, cooking the seed that descends from the brain, and cooking the water they receive from the lobes of the lung. And after the king\u2014heart\u2014eats, it is written about her two kidneys, \u201cEat, friends,\u201d and to the two lobes of the lung, \u201cDrink, and be drunken, O beloved.\u201d<\/p>\n\n\n\n 427) The heart is the throne of Din<\/em>. Four animals are his messengers: two lobes of the lung, and two kidneys, HG<\/em> and NH<\/em>. The lobes of the lung are as it is written, \u201cAnd their faces and wings were parted from above,\u201d to receive the king on them, namely the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and fear of the Lord. He who sits on the throne, the heart, the throne of Din<\/em>, that all the beatings of the heart follow as soldiers after their king.<\/p>\n\n\n\n 428) And the wind that blows from the lobes of the lung blows on the two holes of the nose. It is cold and chilly from the left, and hot on the right. From the side of the brain, the throne of Rachamim<\/em>, the cold wind is to the right, Hesed<\/em>, and the hot is from the left, Gevura<\/em>, where the heart is. The brain is merged between them in the middle. The heart is also merged with cold and heat by the wind of the lobes of the lung that blows on it, and the brain is also merged with cold and heat, since the brain and the heart receive from one another.<\/p>\n\n\n\n 429) The spleen takes the yeast of everyone, as well as his camps, slaves and maidservants. The two kidneys are called \u201cfires,\u201d after the fires of above.<\/p>\n\n\n\n 430) There are six rings in the trachea, on which it is written, \u201cBring to the Lord sons of gods,\u201d since the voice that divides into six voices of the Shechina<\/em> rises in them. The seventh one rises to the mouth, to the throne. The six rings of the trachea are six degrees of the king\u2019s throne, the mouth. The trachea is a ladder on which the angels of God ascend and descend. The angels of God are the Havalim<\/em> [\u201cbreath vapor,\u201d pl. of Hevel<\/em>] that rise from the heart, and winds of air descend in the heart to cool its heat, so it does not burn the body.<\/p>\n\n\n\n 431) When the wind descends, it descends by several winds, like a king with his soldiers. The lobes of the lung receive the wind as king over them, as it is written, \u201cAnd their faces and wings were parted, to receive the king over them.\u201d And likewise, the cherubim were spreading their wings upward.<\/p>\n\n\n\n 432) If man\u2019s organs are rewarded with the Mitzvot<\/em> of the upper king, the holy spirit, He descends on a ladder through the throat, in several holy spirits, of which it is written, \u201cHe makes His angels into spirits.\u201d They ascend opposite the Havalim<\/em> in the heart, of which it is written, \u201cHis servants, a blazing fire,\u201d and it is written about them, \u201cThe voice of the Lord hews out flames of fire,\u201d since the heart is ADNI<\/em>, from which flames of fire ascend in the mouth,\u201d which is HaVaYaH<\/em>. Several spirits of Kedusha<\/em> descend with Him from the four letters \n