dgment is consummated.

But who can oppose the nose of Him the Ancient One? Concerning this, all
things are as we have said in the Greater Assembly, where concerning this
matter the Companions were exercised.

In the book of the treatise of Rav Hamenuna the Elder he thus describeth
these two nostrils (of Microprosopus), saying that from the one proceed
the smoke and the fire, and from the other, peace and the beneficent
spirits.

That is, when (Microprosopus) is considered as having (in Himself the
symbolism of) right side and left side. As it is written, Hosea xiv. 7,
"And his smell like Lebanon."

And concerning His Bride it is written, Cant. vii. 9, "And the smell of
thy nostril like apples." Which if it be true concerning the Bride, how
much more concerning Himself? And this is a notable saying.

When therefore it is said, "And Tetragrammaton smelled the odor of peace,"
the word "HNICHCH," _Ha-Nichach_, of peace, can be understood in a double
sense.

One sense is primary, when the Most Holy Ancient One, the Concealed with
all Concealments, is manifested; for HVA, _Hoa_, He, is the peace and
mitigation of all things.

And the other respecteth the inferior mitigation, which is done through
the smoke and fire of the altar.

And because of this duplicate meaning is the word NICHCH, _Nichach_,
written with a double CH. And all these things are said concerning
Microprosopus.

Chapter XVI: Concerning the Ears of Microprosopus

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 (unexpr