Internal Organs

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399) There are blocked organs in an offering, which are external organs, and there are internal organs.

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 de ZA, the heart would burn the world in an instant. It is so because the heart is governed by the left line of Bina, which for lack of Hassadim can burn the world. The lung is the right line, Hesed, hence the wind, the Hesed of the right that extends from GAR de ZA, mitigates it.

401) “And the Lord showed upon Sodom and upon Gomorrah sulfur and fire.” 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, “the wings of a dove covered with silver.” A dove is Malchut, whose essence is from the left of Bina, from the heart. She must be covered in silver, Hassadim. 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, “He makes His angels into winds,” to always blow before the heart, to illuminate in Hassadim.

402) The brain is water, Hochma on the right, Hassadim. The heart is fire, the Hochma in the left line of Bina, Dinim. Both are Rachamim and Dinim. The brain is a throne of Rachamim [mercy]; the heart is a throne of Din [judgment]. The Creator is a king who is standing from the throne of Din, which is the heart, and sitting on the throne of Rachamim, the brain.

403) When the iniquities proliferate on the organs and the arteries of the heart, which is the throne of Din, it is written about the heart, “And the king arose in his wrath from the banquet of wine,” which is the wine of Torah. When the lobes of the lung blow on the heart, it is written, “And the king’s wrath calmed.” It is so because two lobes of the lung are as it is written, “The cherubim spread wings above, covering with the wings over the ark-cover,” Which is the ark-cover of the heart.

The heart is the thirty-two paths of wisdom, Hochma of the left of Bina. It is a burning fire because during the disclosure of Hochma, harsh Dinim accompany her, to burn the wicked and the outer ones, and all those who wish to draw near and extend the Hochma from above downward.

The Dinim do not stop until the domination of Hassadim begins, the wind that both lobes of the lungs blow. It is written, “And the king arose,” since illumination of Hochma is called “rising.” “And the king arose in his wrath” when harsh Dinim appear along with the illumination of Hochma. “From the banquet of wine” means rising with respect to the drinking of wine, Hochma on the left.

It is written in the heart about the arteries of the heart, which is the throne of Din: “And the king arose in his wrath from the banquet of wine.” It is so because the illumination of Hochma in the heart, illumination of Hochma in the left of Bina, illuminates when harsh Dinim appear. “And the king arose” in illumination of Hochma. “In his wrath,” in harsh Dinim.” “From the banquet of wine,” the wine of Torah, indicating illumination of Hochma, where ZA, called Torah, extends Bina’s Hochma of the left.

The Dinim quiet when the governance of Hassadim begins. Hence, when the lobes of the lung blow on the heart, it is written, “And the king’s wrath calmed,” during the governance of the wind of the lobe of the lung, Hesed.

404) By what did the king’s wrath calm? It is because “And he heard the voice,” the voice of Torah, the voice of the Shema reading, the middle line, Hassadim, which unites right and left with one another under the governance of Hassadim. At that time the Dinim quiet down. “And spoke to him” is the disclosure of Hochma in Malchut, called “speech,” in a prayer in the mouth, as it is written, “My Lord, open my lips and let my mouth say Your praise,” which is Malchut.

405) And the wind that is blowing in the lobes of the lung is the Hassadim that appear by the Hochma on the right, eliciting the voice through the trachea. It is as it is written, “Acquire wisdom; acquire understanding,” since the voice, ZA, Vav, is Ben [son of] Yod–Hey, which are HB. It is written about it, “Thus said the Lord, ‘Come, O wind, from the four winds.’” These are the four letters HaVaYaH de ZA. It is a wind that knocks on all the arteries of the heart.

406) The degree of Moses is the middle line, ZA, voice, by which the Dinim were calmed. It is written, “How fortunate is the people that such is its state.” “Such” in Gematria is Moses (345) [in Hebrew]. Moses said to Rabbi Shimon, “Blessed 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.”

407) With the lobes of the lung “He makes His angels into winds,” Hassadim. The kidneys are “His servants, a blazing fire,” Dinim. Two lobes of the lung and two kidneys correspond to the four animals of the throne. The lobes of the lung—lion and eagle—are Hassadim. The two kidneys—ox and man—are Gevurot. The throne is the heart in the middle, the throne of Din.

408) The brain has four animals, and the brain is the throne of Rachamim. These are sight, hearing, smell, and speech. Sight is a lion, Hochma; hearing is an ox, Bina; and smell is an eagle, ZA. Each has four faces and four wings.

Speech is man, Malchut. He is gripped from above, in the Peh de Rosh, and below, in the Guf, since it was said of the arms of the Guf, “And our hands are stretched out as the eagles of the sky.” The Guf is Adam, Malchut, attached to the middle line, which is a Guf. It is written about the thighs, “And their feet were as the foot of a calf,” leaning toward the face of an ox, Gevura. And it is written about the Guf, Adam, “Merkava of repetition,” the Merkava of Malchut, called Mishnah, Malchut.

There are three Merkavot:

1. The Merkava of the brain, the throne of Rachamim. His four animals HB TM are sight, hearing, smell, and speech.
2. The Merkava of the heart, the throne of Din. His four animals, HG TM, are two lobes of the lung, both of which are Hassadim, right and left of Hassadim, and two kidneys, both of which are Gevurot, right and left of Gevura.
3. The Merkava of the Guf. It has two splits, the arms, both of which are Rachamim, hence both are called “eagles of the sky,” and they are similar to lobes of the lung. He has two thighs, both of which are Gevurot, similar to two kidneys. This is why it is written about the two of them, “And their legs were as the foot of a calf,” which is an ox, Gevura.

The Guf, which includes all of them, is Malchut, the face of a man, which rides over the arms and the thighs. This is why the Guf is called “the Merkava of repetition,” for although it is a third Merkava, since the name “repetition” relates to Malchut, who is called Mishnah, it does not imply a second Merkava.

The Merkava of ZA is not taken into account because there are no innovations in it, for the first throne, the brain, is a throne of Rachamim, and ZA is also of the same discernment. In the second throne, the throne of Din, Bina, there is the root of the left line. In the third throne, the throne of Malchut, the left line is corrected in the middle line.

409) It is written, “And I saw all the oppressions that are done under the sun; and behold, the tears of the oppressed.” 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, “And on the side of their oppressors there was power, but they had no comforter.” Who is that power which kills them? It is as it is written, “Let there be lights in the firmament of the heaven,” “lights” without Vav [in Hebrew], which is Lilit, appointed over that oppression, for “lights” without Vav means “curse.”

410) Lilit is called “spleen.” She goes and laughs with the children, then kills them and forms in them vexation and a tear to cry over them.

The spleen goes to the right of the liver, SAM, 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.

The second day of the work of creation is Gevura, the left line. It is written about it, “Sin crouches at the door.” At the end of the left line SAM 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 de Dechura, and the gall is Dinim de Man’ula, from whom comes death. This emerged at the end of the left line, which is the second day of the work of creation.

On the fourth day of the work of creation, Malchut 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. Afterward she was diminished to a point under Yesod, and was rebuilt from Chazeh de ZA and below. From the diminution of the moon that occurred, the Klipa Lilit emerged under Malchut, such as SAM from under the left line.

Those children who need their mothers are the ones who received Mochin from the first state of Malchut, Mochin of Yenika [nursing], at which time she was dominated by GAR of the left line, GAR de Hochma. 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.

But the ones on whom the angel of death governs, it is because there is a flaw in them from Man’ula. This is why it is written, “And behold the tears of the oppressed, and they had no comforter,” and Lilit is called “spleen.”

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, the angel of death, is from the second day, from the left line itself. But the spleen, Lilit, is from the filth of Malchut, 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, which is built from the left.

This is why it is not a good sign to begin things on Mondays or Wednesdays, for on both, the angels of death emerged—the liver, the angel of death, SAM, who puts all the grownups to death, and the spleen, Lilit, who puts to death only the little ones, who are still in Yenika.

411) The liver is the degree of Esau; Esau is Edom, which is all Dam [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.

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.

412) And once the heart, Jacob, ZA, takes the clear in the blood, which is above, and the liver remains, Esau, SAM, 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 of SAM, and she is called “foreign fire,” “hard work,” “idol worship.”

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.

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, who is like the sand that surrounds the sea so it does not come out of its mouth. The Shechina is likewise, surrounding the Guf and supporting it, as it is written, “The Lord will support him upon his sickbed.”

414) For this reason, one who visits the sick should not sit by his head because the Shechina 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.

To a complete righteous, “The Lord will support him upon his sickbed,” by his head, and the Shechina encircles his body down to his feet. This is why it is written about Jacob, “And he gathered his legs onto the bed,” which is the Shechina, of whom it is written, “And the earth is My footstool.” And likewise, the Shechina is called “bed.”

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, “And his end will be as bitter as wormwood.” The liver is male, SAM. The protrusion of the liver is his Nukva.

415) The stomach is one degree out of sixty of death, and she is called “slumber,” 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.

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 and the serpent.

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, “And false dreams will speak.” But it is written, “I shall speak with him in a dream.” Here it is through a demon, the Sitra Achra from the bad side in man’s sleep, and there it is through an angel, from the good side in man’s sleep.

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.

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.

It is so because there is a gift that the Creator receives through a lion, of which it is written, “And the face of a lion to the right, to the four of them.” 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, “And the face of an ox from the left to the four of them.”

419) There is a gift He receives through an eagle. It is written about it, “And the face of an eagle to the four of them.” These are two turtledoves or two young pigeons. And there is a gift He accepts through man. It is written about it, “If a man from among you should offer an offering to the Lord,” in the form of the one of whom it is written, “And the image of their faces was as the face of a man.” These four animals are the four letters HaVaYaH, since lion and ox are Yod–Hey, and eagle and man are Vav–Hey, for HaVaYaH descends upon them to accept the offering, which are four animals.

420) There are natural animals, angels appointed over bodies that are from the four elements—fire, wind, water, and dust—and they are pure. Opposite them are four trampling animals, harm-doing angels, impure, appointed over four galls—white 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.

421) There are animals of the mind: the four angels, Michael, Gabriel, Uriel, and Raphael, surrounding the throne, Malchut. And above them are Godly animals from the side of Kedusha, HG TM de ZA. There are also animals of the Sitra Achra, which are called “other gods.”

Godliness of Kedusha is called “living God.” Godliness of Kedusha is called “God of godliness,” 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, “He who sacrifices to gods will be ostracized, but only for the Lord alone,” so he will not mingle the living God with other gods.

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—which feed at night on all those organs and inner parts that burn on the altar at night—drink 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, “And a face of a lion to the right.” Hence, a semblance of a lion eating the offerings is seen on the altar.

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—navel and lung—certainly 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, “I have gathered my myrrh along with my perfume; I ate my honeycomb with my honey; I drank my wine with my milk.” And subsequently, it is written, “Eat, friends,” which are the rest of the organs, the armies and camps of the king, who dispenses them food by the chief baker, the navel. “Drink and be drunken, O beloved,” through the chief cupbearer, the lung.

424) The liver is to man’s right. This is why “And the face of a lion to the right, to the four of them,” to the right of the king, the heart. The spleen is to the left, and those are from the Sitra Achra, since the stomach is SAM, Esau’s 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.

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.

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, “Let my father rise and eat of his son’s game.” 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, “And eat of my game,” but “And eat of his son’s game,” Israel, as it is written, “My son, My firstborn, Israel.” Likewise, there are no nourishments for Israel in the exile except through the nations of the world.

426) But when they are in the land of Israel their food is through the Shechina. 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—heart—eats, it is written about her two kidneys, “Eat, friends,” and to the two lobes of the lung, “Drink, and be drunken, O beloved.”

427) The heart is the throne of Din. Four animals are his messengers: two lobes of the lung, and two kidneys, HG and NH. The lobes of the lung are as it is written, “And their faces and wings were parted from above,” 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, that all the beatings of the heart follow as soldiers after their king.

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, the cold wind is to the right, Hesed, and the hot is from the left, Gevura, 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.

429) The spleen takes the yeast of everyone, as well as his camps, slaves and maidservants. The two kidneys are called “fires,” after the fires of above.

430) There are six rings in the trachea, on which it is written, “Bring to the Lord sons of gods,” since the voice that divides into six voices of the Shechina 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’s throne, the mouth. The trachea is a ladder on which the angels of God ascend and descend. The angels of God are the Havalim [“breath vapor,” pl. of Hevel] that rise from the heart, and winds of air descend in the heart to cool its heat, so it does not burn the body.

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, “And their faces and wings were parted, to receive the king over them.” And likewise, the cherubim were spreading their wings upward.

432) If man’s organs are rewarded with the Mitzvot of the upper king, the holy spirit, He descends on a ladder through the throat, in several holy spirits, of which it is written, “He makes His angels into spirits.” They ascend opposite the Havalim in the heart, of which it is written, “His servants, a blazing fire,” and it is written about them, “The voice of the Lord hews out flames of fire,” since the heart is ADNI, from which flames of fire ascend in the mouth,” which is HaVaYaH. Several spirits of Kedusha descend with Him from the four letters HaVaYaH, and it is written about them, “Thus said the Lord, ‘Come, O wind, from the four winds.’”

433) The trachea is as it is written, “Acquire [spelt the same as Kaneh (trachea)] wisdom; acquire understanding.” “Acquire wisdom” is to the right of the trachea, Hesed. “Acquire understanding” is to the left of the trachea, Gevura. Tifferet is in the middle of the trachea, and is a ladder, Daat. The body contains VAK: two arms are HG, body and covenant, Tifferet and Yesod. Two thighs are NH. VAK is the body, opposite the six rings in the trachea.

434) When the Lord [HaVaYaH] descends to the heart, to ADNI, the Din connects with Rachamim inside the heart, YAHDONHY. And when ADNI rises to the mouth, in “ADNI [Lord], open my lips,” to receive the name HaVaYaH in the Peh [mouth], the two names connect there in one connection, YAHDONHY, such as has connected in the heart. This is why one whose inside is not as his outside, let him not enter the seminary, if their hearts and mouths are not the same. As there is unification of HaVaYaH ADNI in the heart, there will also be unification of HaVaYaH ADNI in the Peh.

435) Six rings in the trachea are included together and are called “sons of gods.” They emit wind to blow on the world and they come from the side of Gevura. When they join together they are as the Shofar, Bina. These are called Shofar, a Shofar of Isaac’s ram. They are gods, dwellers of the Bashan, as it is written, “Bring to the Lord sons of gods,” which are the gods of Isaac, emitting wind and sound. That sound goes out and meets the clouds of rain and is heard by people outside. This is why it is written, “But the thunder of His mighty deeds who can understand?” for they come from the side of Gevura.

And this is why it is written, “The God of glory thundered, The Lord is over many waters.” It did not write, “The God of glory thunders,” but “The God of glory thundered,” which means He is operating others; He thunders through sons of gods. No one knows the merit of that voice, as it is written, “Who can understand?”

436) Woe to people who are cold hearted and blind. They do not know the organs of their bodies or how they are corrected. There are three forces in the trachea:

1. Hevel—a flame of fire that emerges from the heart and divides into seven Havalim, which Ecclesiastes said.
2. Air—which enters one from outside.
3. Water of the lobes of the lung—which are attached to the trachea.

The voice is made of these three—water, wind, and fire. Each of them divides into seven: seven flames, seven airs, and seven streams.

437) When the flames of the heart meet the lobes of the lung, through the trachea, it is as it is written, “The thunder of His mighty deeds, who can understand?” In him is a heart that understands in Bina. In the heart, to the left, is Gevura, Hesed is to the right, water in the lobes of the lung, and there is Hochma [wisdom] there, brain. That is, HG rise and become HB. And from it, a fountain of gardens, a well of living water pours from the Lebanon, which is whiteness of the brain that pours on the trachea once the clouds of Bina rose to the brain.

438) It is written, “Who is it rising from the desert as columns of smoke?” It is the smoke of the altar that rises from the heart to the brain, and from whose place all the winds in the world do not move. Hochma has the letters Chaf–Het Mem-Hey, since she is the Chaf–Het in the heart, Mem–Hey in the brain. The trachea is Tifferet, including six Sefirot HGT NHY, six steps to the throne, to Ima, so that Hochma will come down to her from the brain to the heart, for in her the heart understands.

This is why it is written, “Acquire wisdom; acquire understanding,” by which Abba, Hochma, descends, and by which Abba ascends. This is a ladder by which two ascend and two descend, for AVI are included in one another and descend from the brain to the heart, and ascend from the heart to the brain.

439) The gullet swallows the food, and from there enters all the organs. It is at the degree of fires. Fires approach immediately and swallow and take everything from the upper fire, which includes the fires, as it is written, “They shall eat the fires of the Lord and His inheritance.” These are the fires that eat and swallow; the rest do not eat in this manner.

440) And all the people of the world from without do not know how to eat, and do not know their secret. Rather, the degrees inside know and take from them. It is so because the gullet has no examination from without, for they do not know. Rather, they know from within and take until it enters the grinding chamber and it is ground and cooked.

The liver takes everything, and from those fires emerge degrees that take before the liver. They are the molars, the teeth that eat the offerings and grind. Hence, once the Temple was ruined, it was written, “and the molars were cancelled because they diminished.” These are the molars that come first.

441) Once it is ground, they who control them swallow and take. They are called “gullet” because the shape of the Vav is as that of a bent gullet. Afterward it Shat [“sails” (similar to Veshet)] to eat and drink wine and water, as it is written, “The people roamed and gathered” food to eat and water and wine to drink. These are the pouring of the wine and the pouring of the water.

442) They enter that gullet and are sucked into the lung. These are the seraphim with their flames taking drinks. They are called “lung,” in one connection with the lung. Everything is sucked in them. And all those take each as it should. And since the Temple has been ruined and the molars cancelled because everyone has been diminished, diminishing their form and nourishment, there is not a day without a curse.

Woe Jerusalem, the holy city, woe to the people who have lost all that bounty, and appointed mighty ministers have diminished their figures. The friends wept over it and said, “Woe Rabbi, when you part from the world, who will disclose such hidden and profound secrets, which have not been heard since the days of King Solomon until now? How fortunate is the generation that hears these words; how fortunate is the generation that you are in it; woe to a generation orphaned of you.”

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