[3:30] dra Rabba Ancient One makes four. So they are, for when this one issues, along with it emerge three included within three others.” ed Holy One will generate one breath comprised of all of “Eventually the bl them, as is written: From four breaths, come, O breath! It is not written here Four breaths, come! but rather Fron: four breaths, come! In the days of King Messiah no one will need to teach another, for their breath, encompassing all breaths, will know everything: wisdom and understanding, counsel and power, knowledge and awe of YHVH, because of the breath comprised of all breaths. ‘Therefore it is written Front four breaths—four included in seven supernal rungs that we have mentioned.” “And it has been taught: All of them are included in this breath of the Ancient ng from the concealed brain to the nostril of the nose. “Come and see what is the difference between one nose and another. The nose of the Ancient of Days—life from all its sides. Regarding the nose of Ze’eir Anpin, it is written Smoke rose from His nostrils, consuming fire from His mouth, coals blazed from it (2 Samuel 22:9). Smoke rose from His nostrils—and from that smoke a fire is kindled as smoke ascends. Afterward, what is meant by coals blazed from it? From it—from that smoke, from that nose, from that fire.” “It has been taught: When Rav Hamnuna Sava wished to offer his prayer, he would say, ‘Master of the Nose I seek, Master of the Nose I entreat!” This cor- responds to the mystery of what is written: For My praise, nun (ehetom), T restrain the nose, for you... (Isaiah 48:9). This verse was spoken by the Ancient of Days." of Ancients, issu 77. From four winds, come, O breath!... prised of (or from) four breaths, which witl jon of the dry — inspire everyone. See above, 79. what is the differene The context is Ezekiel’s vi bones. The full verse reads: He said 10 me, note 75. Between “Prophesy to man (ha-ruah), the breath! the nose of Arkh Anpin (or the Ancient of Prophesy, O som of man, and say to the breathe Thus says the Lord YH: From the four ru, winds, come, ha-rual, O breath, and breathe into these slain-—that they may live!” As indicated above (note 73), tual means non “wind, breath, spirit.” Here Rabbi Shi associates the four winds (or directions) or the world with the four breaths mentioned by Isaiah, See above, note 75. On the verse in Ezekiel, see Zohar 11398 (Mh), 175b-176a, 2358; 23a-b; ZH 6oe (MAN, Shir ha-Shirim), 78. Eventually the blessed Holy One will generate one breath... In the time of the Messiah, God will generate one breath com- Days) and the nose of Zeer Anpin, ‘The former exhales pure life, whereas the latter some- times flares with fiery judgment against sin- ful humanity. ‘The verse in Sarmuel conchides blazed from it lor: from Him|, See Zohar s:137b-138a (IR), 289a (1Z), 2948 (IZ). 80, When Rav Hamnuna would address Ariki Anpin as Mast coals Nose. The verse in Isaiah reads in full: For the sake of My name %9% -yrRK (a’arikh appi), 1 delay My wrath [or hyperliterally: lengthen My nose, and for My praise monk (ehictom), 1 refrain lor: restrain Myself restrain it), for 345