חלק ב — תורה 8

12. And this is conceptually related to the lungs. When the lungs are healthy, all the concepts mentioned previously are present.

The aforementioned master of strength—who by praying a judgment-prayer extracts all holiness from the Other Side, the concept of “Pinchas stood vayephalel”—is “a faithful messenger to those who send him,” because he sacrifices himself for the sake of the Jewish people. This is the concept of the lungs, as in “Like the coldness of snow on a harvest day is a faithful messenger to those who send him” (Proverbs 25:13). Cold and coolness are representative of the lungs, which cool off the heat of the body, for if not for the lobes of the lungs fanning the heart, the heart would consume the entire body (Tikkuney Zohar #13, p.28a).

The aforementioned perfected daat is conceptually related to the lungs. This is because the daat and the mentalities are mainly produced by the body’s fatty substances. The breathing of the lungs raises these fatty substances to the brain, enabling the intellect to burn like a lit lamp. Breathing also maintains all the body’s fatty substances, which are essential for the intellect’s existence. The mentalities are therefore referred to as the soul, as in “the NeShaMaH (soul) from the Almighty enables them to understand” (Job 32:8). For more than anything else, it is NeShiMaH (breathing) that ensures the proper functioning of the mind and daat. This is the concept of “The soul of man is the lamp of God” (Proverbs 20:27). The intellect is a lamp lit by means of the body’s fatty substances, which are maintained and raised to the mind through the breathing of the lungs. It follows, that daat’s existence is due primarily to the lungs.

The aforementioned converts are the concept of “hevel descends, hevel ascends,” which is said about the lungs, as is brought (Tikkuney Zohar #69, p.105b). For there are havalim in the world that are the concept of “They are hevel (futility), the work of delusion” (Jeremiah 51:18)—i.e., the futilities of foolishness. But when one inhales this hevel and infuses it into Torah study and prayer, so that it becomes a hevel of holiness, that is the concept of converts. This is because “hevel, the work of delusion” turns into the holy hevel of Torah study and prayer—i.e., the concept of converts. This is “hevel descends, hevel ascends,” which is said about the lungs, because they take in hevel and expel hevel. This alludes to converts, who are made by one’s taking in the hevel of the world—i.e., “They are hevel, the work of delusion”—and through Torah study and prayer elevating it to hevel of holiness.

The aforementioned revelation of the glory is the concept of “Glorify God with your wealth” (Proverbs 3:9)—do not read “from honkha (your wealth),” but “from gronkha (your throat)” (Pesikta Rabbati #25). And the throat emerges from the lungs.

The aforementioned spread of prophecy is the ruach (air) of the lobes of the lungs, which is the ruach (spirit) of prophecy, the concept of “The ruach of God has spoken through me” (2 Samuel 23:2).

Rectification of the imaginative faculty is conceptually related to the lungs. This is because sleep and imagination are dependent upon the lungs. Coolness and moisture are essential for sleep and imagination, which is why people are sleepier when it rains. Thus the lungs, because they are cool and moist, conduce to sleep and imagination—i.e., the fantasies that visit a person while sleeping, namely, the imaginative faculty.

The world’s renewal is conceptually related to the lungs. This is the concept of “You will send Your ruach—they will be created; You renew the face of the earth” (Psalms 104:30), which alludes to the ruach of the lobes of the lungs. And the world will be renewed through Divine providence, the attribute of the Land of Israel. This corresponds to the lungs, as in that which our Sages, of blessed memory, taught: Why is it called Rei’AH (lung)? Because it me’IRaH (brings light to) the eyes (Chullin 49a). This is “God your Lord keeps His eyes on it continuously…,” which was said in reference to the Land of Israel—i.e., the concept of Divine providence, as mentioned above.

The aforementioned melody and new song are conceptually related to the lungs. This is the concept of “Cry out from the throat, without restraint; raise your voice like a shofar.” The throat is the lungs, as mentioned above. [The throat] is also associated with melody, which is the concept of Ka’ShoPhaR (like a shofar), as mentioned above.

Rectification of scent and fear [of God]—namely, sustenance for the soul—which are rectified through all the concepts mentioned previously, are conceptually related to the lungs. This is because the letters that spell ReI’AH (lung) are the final letters of YHVH ro’I lO echsoR (“God is my shepherd, I do not lack”) (Psalms 23:1). “God is my shepherd, I do not lack” alludes to sustenance for the soul. This is the meaning of “I do not lack”—the concept of “for those who fear Him lack nothing” (Psalms 34:10), i.e., fear of God/scent, which is sustenance for the soul.