Kabbalah zu Schemuel II 22:78

The nose of Arich Anpin
The breath (or spirit) of life blows on Zeir Anpin through the nose of Arich Anpin, through the opening of this orifice. One Hei derives from this orifice that supports another Hei below. This breath emerges from the hidden brain and is called the spirit of life. By means of this spirit people will know wisdom at the era of King Messiah, as written, “and the spirit of Hashem shall rest upon him, the spirit of wisdom and understanding…” (Yeshayahu 11:2). This nose (chotem) is life in every direction, complete joy, contentment, and healing. It is written of the nose of Zeir Anpin, “there went up a smoke out of his nostrils” (II Shmuel 22:9), but here it is written, “and for my praise will I refrain (echetom) for you” (Yeshayahu 48:9).

According to the Book of Aggadah from the academy of Rav Yeva Saba, Hei, which is Malchut, is established by receiving from the mouth of Arich Anpin. But here, with regards to this discussion, this is not so relevant, and Malchut is not connected to the mouth of Arich Anpin but to the left nostril in the nose. Even though it amounts to the same thing, judgment derives from Hei, since it is the aspect of lower Chochmah that shines with judgments (as in the Greater Gathering, section 219); judgment also derives from the nose, that is, from Chochmah that is bestowed by the nose, as written, “there went up a smoke out of his nostrils”. You may argue that “fire out of his mouth devoured” (II Shmuel 22:9), meaning that there are judgments in the mouth as well. He answers, anger derives mostly from the nose, since Chochmah flows from there.

These four lights join the two brain lobes, which are Chochmah and Binah and the third brain that comprise the two lobes, attached to both sides, that is, to the right, which is Chochmah and the left, which is Binah. It spreads throughout the body and becomes two colors that are blended into one. They are the right that contains Chassadim and the left that comprises Chochmah. That lights up his face, the colors of which attest to Aba and Ima, that is, they shine with the color of Aba, which is Chassadim, and the color of Ima, which is Chochmah. It is called Da’at, of which it says, “for Hashem is an El of knowledge (de’ot)” (I Shmuel 2:3), de’ot being the plural of Da’at. The reason is that it has the two colors of Chassadim and Chochmah; and therefore, “and by him (lo) actions are weighed” (Ibid.) to illuminate with both Chochmah and Chassadim. But they were not (lo) weighed for the hidden Atika Kadisha. The reason they were weighed for the former, Zeir Anpin, is that he inherits the two portions of Chochmah and Chassadim from Aba and Ima. It is therefore written, “With the merciful (chasid) you will show yourself merciful” (II Shmuel 22:26), by shining Chassadim on him, “and with the upright man (gibor) you will show yourself upright” (Ibid.), by shining Gvurot on him, namely, the illumination of Chochmah in the left, which is wholeness. Upright means whole, as shall be explained in section 100.

The nose of Zeir Anpin
The nose of Zeir Anpin completes the face, it makes the face recognizable. This nose is not like the nose of the most hidden Atika Kadisha. The nose of Atika is the life of the living; the spirits of life come from the two nostrils. Of this Zeir Anpin it is written, “There went up a smoke out of his nostrils” (II Shmuel 22:9).