(înapoi la pagina ZOHAR CUPRINS / YITRO – click)
93) The meaning of the face is for those with inner wisdom. The shapes of the faces are not apparent in the inscriptions outside, on the facial skin, as with the forehead, but rather in an inscription of inner secrets. This is so because the shapes of the faces invert and come from the shapes of the inscriptions of the faces, which are hidden in the spirit, which is inside. And out of that spirit, the shapes of the faces are seen inside, visible to those sages with internal wisdom.
94) The shapes of the faces are apparent out of the spirit that is in a man, in whom the letters are engraved, and all twenty-two letters are hidden inside the spirit. According to one’s hour, these inscriptions of those letters rise into the face, and as those letters rise, so the face appears in the forms inscribed according to one’s hour, in a mirror that does not last, but they are rather passing shapes. And only those with wisdom see them and exist in them, and do not forget them.
95) The Torah, ZA, comes out with all twenty-two letters—including everything—from a place called “the next world,” Bina. And the river that comes out of Eden, ZA, takes everything. When the souls and spirits leave him, they are depicted in the forming of these letters, and they all come out, as well. Hence, man’s spirit, which is depicted in the forming of the letters, makes a picture in man’s face.
96) A picture of the mother of the spirit, Malchut, does not form within that spirit because the letters come from the father of the spirit, ZA. The forming of the letters comes from ZA and the forming of the mother, Malchut, which is the four faces—ox, eagle, lion, and man—is depicted in that spirit from below. Also, the forming of the letters that come from ZA is hidden from within, and the forming of the mother is bulging out.
97) The form of mother, who is Malchut, is the face of a man, the face of a lion, the face of an ox, and the face of an eagle. And the spirit makes a form of all of them only for the time being, since anything that comes from the side of the wind bulges, is seen and is immediately hidden. And all those visible forms take shape in the forming of the letters that come from ZA, even though they are hidden from within. Those four shapes appear for the time being to those with eyes, those with wisdom, who know—because of the wisdom—how to look in them.
98) The first picture is that when a man walks on the path of truth, those who know their master look at him, since that spirit within is corrected in it, and the form that includes everything bulges out. And that form is the face of a man. It is a more complete form than all the forms, and one who passes temporarily before the eyes of the wise-at-heart, when looking at his face outside, those faces that stand before him, the eyes of the heart love them.
99) There are four signs of letters in them: one tendon bulges in his face in sinking, meaning it is not bulging out, but it is as though it bulges out in sinking, on the right side. And one tendon includes the two others, which are included in it on the left side of the face. Those four signs are the four letters in the word Edut [testimony], and this sign is the letter Ayin , that tendon that bulges in sinking from the right side, meaning lying down.
The letter Dalet  and two letters that bond with it, which are Vav  and Tav  are that tendon, which contains the two other tendons on the left side of the face. It is as it is written, “His name is ‘a testimony in Joseph,’” that anyone who saw him loved him in his heart, and he was completed with love.
100) The descendants of David, the sights of the colors change in him, and this is why Samuel erred, as it is written, “Do not look at his appearance,” since the other side was in Eliav. This was not so with David, since David’s forms are covered because the forms of the other side were included in his forms, and the form of the other side appeared in him first, passing over the eyes for a time, and the heart is alarmed and fears. Afterwards, it is written, “And a handsome appearance and the Lord is with him.” This is a testimony for him.
101) This form of the face of a man includes all the forms, and they are all included in it. This one is not alarmed in his spirit; when he is angry, he is at rest and his words are calm, and he is immediately reconciled.
102) David’s seed, in which that form of the Sitra Achra appeared in the beginning, and which passes before the eyes for the time being—in his anger, he is at rest, and he is immediately reconciled. However, in the end, he is as vindictive as a serpent, since that side causes him that, surrounding on all sides until he takes his revenge. But the brain inside that Klipa and the heart straighten. This is true for the righteous, but the wicked do not move from that first evil form and completely bond with it.
103) The other form is that if that person does not go by the bad way, moves from that path, and returns to this master, a good spirit begins to be on him and he overcomes the initial filth that was in him. He bulges out in the looking of the eyes for the time being, as one form of a lion that prevails. This one, when seeing this form in him, that sight causes that a lion that prevails for the time being will pass through his heart, meaning that his heart will temporarily prevail over the evil side.
104) The one with the face of a prevailing lion, when looking in his face, they are a face that the heart does not love them for a time, and his heart immediately returns to loving them. When looking at him, he is ashamed and thinks that everyone knows about him, meaning that it seems to him that they know everything he thinks and does in secret. And out of shame, his face fills with blood for a while. Afterwards, they turn white or green.
105) There are three fine tendons in his face. One is to the right, extending through his face and clinging to it, one rises to his nose and upward, two to the left, and one extends below those two, gripping to both. Those are letters that are engraved in his face. They are protruding and are not sunken, and when he sits and practices the path of truth, they sink.
106) The meaning of those letters is nearing. Because he was far, now that he has grown near again, these letters are protruding in his face and hastily testify to him. This sign is Kof  from the right side of the face. And the other letters, which are the majority, are on the left side of the face. And although the other tendons are seen in his face, they are not as protruding as those, except if he goes by twisted roads, then they are protruding, too.
107) The one who is from David’s seed changes by that sight. First, he appears in the shape of a man, then he stands in the form of a lion, separated from the other side, and in everything, he is the opposite of the rest of the people.
108) The third picture is if that person walks by a way that is not corrected and his ways stray from the path of Torah. That holy spirit departs from him and another spirit is seen in him, another form, protruding outwards, by the looking of eyes of those who are wise-at-heart, for a time—the form of an ox. When it is seen, the wise-at-heart pass that form of an ox in their hearts and observe it.
109) Three red seeds of wild saffron, called Kurtama, seem to be on the right side of his face. These are red little tendons. And there the three on the left side of the face are the letters that bulge in it. One, of the three on the right and the left, is a small tendon, in a circle, two little tendons are over it, and they are all in a circle. And then his eyes are sunk inside the forehead.
110) The meaning of these letters is that one of the three is Chaf , and the other two are Reish -Tav . Also, the three of the left side, one of them is Chaf and the others are Reish–Tav. This sign is as it is written, “The expression of their faces bears witness against them.” Those letters in the face protrude more than all other tendons, and if he repents from the left and comes to the right side, that spirit surrenders and the spirit of Kedusha [holiness] strengthens, those tendons sink, and others protrude.
111) David’s seed is to the contrary. First, it appears in the form of a lion and then it returns to the form of an ox. Two black tendons are in his face, one on the right and one on the left, and they are the letters—one of which is called Dalet , and one is called Ayin . And he is entirely opposite from the rest of the people.
112) The fourth image is an image of man, who is always poised to be corrected for what he had done in the beginning, and is no longer blemishing. This is a sight for the wise-at-heart in the form of an eagle. His spirit is a weak spirit. It does not show protruding letters on the face because they have been lost from him and have sunk in another time, in his early days. They had departed from him then, and hence are not protruding in him.
113) His eyes do not shine in glitter when he is glad, and when he cuts his hair and beard because his spirit does not shine for him in letters, and the sparkling he had had at first has sunken. He does not stand in Histaklut Panim [looking of the face] to look at him, since he has no protruding letters, and he is as it is written, “So I congratulated the dead who are already dead more than the living who are still living.” David’s seed is as it is written, “The secret of the Lord is for those who fear Him, and He will make them know His covenant.”
114) The letters are formed in the spirit of the man, and he makes them protruding outwards on the face. This wisdom is given to the wise-at-heart, to know and to recognize. The spirit stands in the matter that is written, this is a book, and all stand in that matter, except for the sight of the face that was judged in another way, according to the domination of the spirit or the owner of the spirit. Happy are the sages that everything was given for them to know. Thus far is the secret of the face.
(înapoi la pagina ZOHAR CUPRINS / YITRO – click)