Autor: arhiprofesor

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176) “You shall behold out of all the people.” This is the book of the generations of Adam. It is a book from among those abstruse and profound books. Rabbi Shimon said, “I raised my hands in prayer to the one who created the world that although in this verse, the ancient ones revealed high and hidden matters, we should still observe and delve in the secrets of the book of Adam HaRishon, from which King Solomon’s hidden book derives.”

177) The text explains “This is the book.” “This” indicates that everything depends on it. “This” is the tree of life, Tifferet. “This” reveals and there is none other to reveal. “This” is as it is written, “This month shall be the beginning of months to you.” This is Nissan, and none other. The one here, too, means “This” one reveals and none other.

178) “This is the book” to look in and to reveal the generations of Adam. It is a tree that reveals the generations of a man who bears fruit, who begets souls, bringing out to the world. It is a book to know the hidden and profound wisdom, which was given to Adam HaRishon in the forms of people. This wisdom was given to King Solomon, who inherited it and wrote in his book.

179) This was difficult for Moses until Divinity came and taught him. She saw and sorted out all those people who were seen and recognized in their faces. There Moses learned this wisdom and brought it inside of him, as it is written, “You will behold,” and as it is written, “And it is you and your years will not end,” “You sustain them all,” and “You, O Lord, are a shield about me.” All those words, “And You,” refer to Divinity. Here, too, “Will behold” refers to Divinity.

180) And you will behold and observe. “And you,” Divinity, “Will behold and observe it.” You and none other, to know and to look in 600,000. We should look at the forms of people in six discernments, and to know wisdom thoroughly. Those are the hair, eyes, nose, lips, face, and hands, meaning the lines in the hands. It is written about these six discernments, “You will behold.”

181) “And you shall behold out of the whole people brave men who fear God, men of truth, who hate greed.” “You shall behold” means in the hair, in the wrinkles in the forehead, in those eyebrows over the eyes.

“Out of the whole people” means in the eyes, in the corneas of the eye and in the folds under the eye.

“Brave men” are those who have the strength to stand in the King’s palace. They are recognized by the yellow in the face, in the face and in the wrinkles in the face, and in the inscription in them, in the beard.

“Who hate greed” means in the hands and in the lines in the hands, and in the inscriptions in them.

All six discernments are implied here in the verse, and they were given to Moses to observe and to know the hidden wisdom. The righteous of truth, as they should be, inherit this truth, happy are they.

182) “Clothe me with skin and flesh, and knit me together with bones and tendons.” Similarly, the Creator made degrees atop degrees above, hidden ones within hidden ones, and hosts and Merkavot [plural of Merkava (chariot/structure)] one atop the other. So He did in all those veins and tendons in which He made degrees over degrees.

These are the bones that stand in the sustenance of high degrees. And those of the degrees that are called “flesh” are the degrees and the domination of the end of all flesh. And all those who enjoy the smoke of the meat and the scent of the offerings, and others who dominate the meat. And above them all is the skin, the skin that covers everything.

183) As the Creator made stars and signs in the skin of the firmament to gaze at, meaning the signs of the heaven, to know wisdom in them, so the Creator made inscriptions and wrinkles in people, in the skin of a man’s face. They are as those stars and signs in the firmament, to know and to observe great wisdom in them, and to conduct the body in them.

184) As the appearance of the stars and signs change in the skin of the firmament according to the actions of the world, the vision of the inscriptions and the wrinkles change in a man’s skin according to his actions from time to time. These words were given only to the true righteous, to know and to learn much wisdom.

185) “This is the book of the generations of Adam.” From time to time, according to one’s actions, the inscriptions are born, inscribed, and change in him from time to time. This is so because when the holy spirit is within him, he makes offspring and shows the inscriptions of that spirit on the outside.

186) And when the spirit of holiness has passed and moved away from him, and the spirit of impurity has arrived, that spirit of impurity knocks within him and shows certain visions and inscriptions to the outside. They are apparent in him in wrinkles on the skin on the outside, even though the hair, the forehead, and the nose and all those signs remain existing.

187) Zayin–Reish–Hey Peh–Samech–Tzadi are essentially the five letters Zayin–Reish–Hey Peh–Samech, which are the letters of Ze Sefer [This is the book], and the Tzadi joins them because it is always interchangeable with those letters. The letter Zayin is something that stands in one’s hair. Zayin means Klei Zayin [weapons/arms], and Samson’s Klei Zayin were in his hairs, for in them was all his might. This is the crown of God over him.

188) Hair that is about to be recognized and hangs from above to below stands in the letter Zayin, and the letter Tzadi connects to it. It enters and brings out the letter Samech.

189) If these are hanging, black hairs, and there are three lines in the forehead on the right and two on the left, and they do not join one another (On the right are three thin inscriptions that pass over them, which are trails to go over those other lines. On the left are five lines, one of which is short), it stands within the letter Zayin and the letter Tzadi. Then you find strong eyebrows over the holes of his eyes, connected to each other.

190) This is an angry man, but not quickly. He detains his state of rest, pretends to be wise when he is not, and always raises his head to look. Outside, he is quarrelsome, but in his home, he is not. He does not regard the Torah, to observe it. People’s words are a burden to him and he responds to them vigorously.

191) But if the eyebrows are apart, touching and not touching, then you will find two big lines and one small one on the right side of the forehead, and two small inscriptions among them to their width. Also, there are two to the left, one big and one small, and one small inscription entering one and not reaching the other.

192) This one is angry. At times he is full of anger, and at times his anger subsides. He is quarrelsome in this home and is ill spirited. Once in his life, he responds vigorously to people. He looks down, his forehead is wrinkled when he is angry, and he is similar to a dog, then his anger quickly subsides and he responds softly. This is a man whose spirit and will are to engage in trade and to give all kinds of taxes to the king. In his efforts in trade he obtains wealth, for the letter Tzadi has been replaced with the letter Samech.

193) If the eyebrows are separated from each other and other hairs come between them, this one is always very vengeful. He is good at home and he is happy and sad with people. This one stands between the Tzadi and the Samech. He hides his money and does not want to be revealed or that his actions will be disclosed. He is stingy and his hairs are equal to each other and are hanging down. He does not regard himself so as to dress properly, what he wears does not fit him, his forehead is big, three lines on the right, four on the left, and two inscriptions come between them.

194) When this one speaks, he stretches the skin of his forehead and those lines are not very visible. He bends his head and walks. His right serves as left, and his left serves as right. He is always sad, gossips, considers himself smart in all his actions, and hateful toward those who engage in Torah.

195) If he has a black inscription on the left arm and two red, big hairs hanging in it, with four small hairs in it, straight and hanging, and they are neither red nor black, his forehead is neither big nor small. This one stands between the letter Samech and the letter Tzadi, included in the letter Zayin.

196) One big line in his forehead stretches across from one side to the other. There are two other lines but they are not so inscribed because they do not continue from one side to the other like that one line. Four small wrinkles stand between the two brows at the top of the nose.

197) This is a happy man. He is wise, clever, and generous with his money. He is savvy in everything he tries to learn, at times he is angry, at times his anger subsides, and he never holds a grudge. At times he is good and at times not so good. Rather, he is balanced—not the best and not the worst. When he repents before his Master, his Master holds him in His hand and he rises to great honors. Everyone needs him.

The letter Samech always goes to him more than the letter Zayin. All those who advise against him do not succeed, their advice fails, and they cannot harm him. It seems as though he is deceitful but he is not. The letter Samech and the letter Tzadi struggle over him, hence at times he ascends and at times descends. When he returns to his Master, the letter Samech wins and any wish of his is fulfilled. He is merciful and cries when filled with mercy.

198) He has one inscription on the right arm and his face stands without any hair on it. And if the hair is curly and does not hang below his ears, and they stand curly above his ears, this one keeps his word.

199) His forehead is big but not so much, its lines are five—three across from one side of the forehead to the other, and two are not across. He is confrontational, especially in his home, all his actions are quick, he seems good but he is not so. He praises himself with what is not in him. This one stands only in the letter Zayin and rises afar only in the letter Tzadi. He reaches and does not reach, and he has none of the letter Samech. He is lenient in his speech, but nothing more, pushes himself where he does not belong, and one who collaborates with him should be careful of his greed, but will succeed with him.

200) The hairs are hanging and are not smooth, and his hairs are many, with five lines in it that reach and do not reach one another. His eyes are yellow and open. He bows his head, seems good but he is not so, and if he engages in Torah, he is as a great man. He prevails over his inclination when he speaks, he wrinkles his nose and stretches the skin of his forehead, and all his actions are for people to see. He succeeds in wealth, he is deceitful in all his ways, he is a gossip and knows how to be watchful of people in everything. There is madness in him and he covers what he does so it is not apparent. He secretly brings disputes between people.

201) His ears are big and stand under the hair. This one stands in the letter Tzadi and the letter Zayin. For this reason, his actions are for people to see. If three hairs hang between his shoulders, without any inscription, anyone who collaborates with him does not succeed, and he succeeds with his deceit. He seems righteous toward others, who think that he acts truthfully with them.

202) If the hairs are wrinkled and hang under his ears, if he is without a woman, with one line in his forehead and three wrinkles at the top of the nose between his brows, he is a happy man, clever in all his ways. He is deceitful, lenient, and lenient toward those who come near him. This one stands in the letter Samech and in the letter Zayin. When he grows old, the letters will be replaced, the letter Zayin first, and the letter Samech with it. He is lenient only at home, successful with wealth, not deceitful, and strays from that way.

203) There is one small inscription on the left brow, which a man struck him in his youth. His right eye is blind, five wrinkles at the top of his nose to its width between his brows. His hair is a little curly, and he narrows his eyes. This one is only in the letter Zayin. He is unintelligent, there is madness in his heart, and his actions are with panic.

204) There is one line on his forehead and four other small ones. There is no faith in him, and he does not partner with people because he will not succeed. He is wicked toward his Master in all his deeds, and there is one upshot on his left thigh—at times erased and at times reappears. If there are four lines on his forehead, he has all that, but he has no upshot on his left thigh. If there are three big lines and three small lines on his forehead, in the middle of the forehead, then he has beautiful hair.

205) The forehead is clarified in the hair, and the hair is clarified in the eyes. The eyes are clarified in the hair to four sides: the pupil of the eye, the colors in the eye, the white in the eye, and the black in the eye. Each observation, to observe all those six signs in the forehead hair are only from thirteen years of age and on, when the spirit of Kedusha [holiness] has already been separated in the person from the spirit of Tuma’a [impurity], except in lines, since the lines, whether small or great, always interchange. They can be tested as to whether they are from Tuma’a or from Kedusha.

206) “Moses chose strong men out of all Israel,” since he searched for the other signs besides strong men but did not find any. Also, “Choose wise … and known men from your tribes.” “Known” means known by those signs. And find, he did not find any but the intelligent. This means that the merits of strong and wise men are close to one another, for here it writes, “Moses chose strong men,” and in Deuteronomy it writes, “And I took the heads of your tribes, wise … men.”

207) The eye is the letter Reish and the letter Peh where the brows are white and the hair is red. If his eyebrows are white it is a person of whom people should be wary. All his words are deceit, and he is shrewd and vengeful. This is only in the letter Reish. The letter Peh did not connect with him but goes and roams over him and does not sit in him. His eyes are sunken, he is quick in action, and anyone whose eyes are sunken should be watched in every deed. He is deceitful and with deceit he reasons his words.

208) If his forehead is big and not round, two big inscriptions stretch across the forehead from side to side and four little ones. His hairs are hanging. His mind is cool, hence he is clever. His ears are small, with much hair in his arms, spotted with spots of black inscriptions. If there are red inscriptions, he sometimes comes back to doing good and stays in it for a short while, and sometimes he reverts to his bad ways. He is greedy.

209) David’s seed is to the contrary. King David inherited this red, handsome thing to pass judgment and to do worthy deeds. His eyes are eyes of mercy, dwelling on plenty, raising grace and mercy, and one green thread goes between them. When he wages war, that thread becomes as red as a rose. When his anger of war subsides, that thread becomes as before. Great miracles were in his eyes: they were glad, they were craving to see them. There were points in three colors in them; there was joy of heart throughout the heart. The wicked that were looking at them trembled with fear and dread came to their hearts.

210) If his forehead is big and round with beauty, and all the letters are visible and rise in him, some rise and some fall, those that came down come up, giving room to these and to those. Hence, his inscriptions rise to the length above in his forehead. His eyebrows are mercy of mercies. They are neither black nor red, but rather in between those two colors. The pupil within shows all the shapes in the world, a red thread surrounds it and joy around everything.

211) In the beginning, when these wicked draw near to see the eyes, when those wicked see them they laugh, and there is compassion, grace, and mercy in them. Afterwards they see in them courage and fear, terror and anger. His eyes are as doves toward them. “Doves” means that they deceive the wicked, as it is written, “And you shall not deceive one another.”

It is also written, “Your eyes are as doves,” attracting those who look in them, and push them away. All the shapes in the world are included in his face. The hairs in his head were inscribed in colors of seven kinds of gold.

212) It is written in the book of Adam HaRishon, “The forms of the first Messiah, to the moon, which is Malchut, from David’s seed,” since the second Messiah is Messiah Son of Joseph. “His appearance is greenish gold in his face. His appearance is gold of Ophir in his beard. His appearance is gold of Sheba in his eyebrows. His appearance is gold of Parvaim in the eyelids. His appearance is pure gold in the hair on his head. His appearance is refined gold over his chest, in the plate over his heart. His appearance is gold of Tarshish on both arms. All those seven appearances were inscribed on all those places of the hairs.

213) On his right arm one inscription, hidden from people, was engraved and registered. It is a tower in which a lion is engraved, and a small Aleph is inscribed within it, as it is written, “On which a thousand shields are hung.” As long as he wages war, that inscription rises and protrudes, and this Aleph knocks on that tower. At that time, he grows stronger, to wage war. And when he engages in war, the lion knocks, and then he grows as strong as a lion and wins the wars, and that tower causes to run, as it is written, “The righteous, who is set up on high, shall run in it.” David was higher than his enemies, who could not defeat him. And these marks and those inscriptions were inscribed on the left arm. The inscription of another person is not like that. It is not as the descendants of David.

214) If the eyes are yellow and protruding, there is madness in his heart. His forehead is big, his hair is plentiful and hangs down far from the skin of the head. He is intelligent, with a mouth that speaks great things. His lips are worn out and he gossips.

215) There are three lines in his forehead. If there are two red tendons in his eye, he is only in the letter Reish and there is an illuminating tendon with them. He had a chance to transgress but he was saved from it.

216) If there is one red tendon inside the eye, positioned to the length, with two small tendons underneath it, one crossing through his eyes, he has an ill intention about a woman who is forbidden to him, and the intention still exists. Then you will find a single line to the length of his forehead. A single hair comes out of the right eyebrow and four small black hairs below it, with one passing in between them across.

217) Should he retire from that sin, there will be two fine tendons in his eyes going across the eye, and another does not pass between them. It is similar in the forehead. And the time that was separated from that sin is regarded as up to nine days, since from then on these inscriptions will be erased and others will be born.

218) When the eyes are thin and become a little reddish, he is intelligent and all his words are in repentance. You will find three inscriptions in his forehead, one big, crossing from side to side, and two others that are not crossing. His eyebrows are big, he is stubborn, when he speaks he wrinkles his nose in his anger, or when he is cruel. He has a bad name, he is mean in everyone’s eyes, and everyone hates him. At times he succeeds and at times he does not.

219) There are three big hairs in his chest, over his heart. His lips are worn out, he is pride to the point of madness, and he is a gossip.

220) His hair is smooth, long, and plentiful. His face is a little long and a little round. At times he regrets all that he has done, then reverts to his bad ways. You will find two tendons in his right eye and one in the left eye. His ears are small and standing.

221) David’s seed are to the contrary: In David’s seed, all these signs are to the best, and to do good, except for the big lips, for anyone whose lips are big gossips, whether he is righteous or wicked, except if he is a complete righteous, for by his merit he triumphs and keeps himself from gossip.

222) If the eyes are green with a little bit of red color between them, there are two inscriptions in his forehead from this side to that, and one small one above and one small one below, he is in the letter Peh and the letter Reish. This one, his forehead is big, in a circle, he is good to all, gives of what he has to every person, he is lenient, his hair is smooth and hanging. On the right side, he has white hair from the day he was born.

223) Intelligent people of the world, whose eyes are open, who are wise, who are with faith—which is Divinity—which was concealed in you. Those of you who rose and came down, who received the lights that shine from below upward, which are called “ascent,” and the lights that shine from above to below, which are called “descent,” those that the spirit of holy God is in them, should rise and know that when the white head—Keter—wished to create man, he imparted within one light, which is Bina, and the light imparted in the expansion of the light, ZA, which sentences and illuminates the two lines—right and left of Bina. And the expansion of the light brought forth the souls of human beings.

224) Similarly, he mated and imparted the expansion of the light, ZA, into one strong rock, the Malchut, and that rock elicited one flaming blaze, comprising several colors, which is the Ibur of the moon, which is full of Dinim. And that flame rises, receiving Yenika, meaning that the lights illuminate in it from below upwards. And descends, meaning that he receives GAR of Ruach, meaning that the lights illuminate from above to below but in Dinim, due to the deficiency in Hassadim. Finally, the expansion of the light, ZA, bestowed in him, imparted in him a middle line and Hassadim, and then he returns and sits in his place and becomes the spirit of life to Adam HaRishon.

225) Sections were made in that spirit—the twelve boundaries of the diagonal that it receives from ZA. It takes one green color from the sun, ZA, descends below, and takes one color from the moon, Malchut, a color that receives from all the colors. It receives from the four animals—ox, eagle, lion, and man—in the lower Merkava [chariot/assembly].

It moves to the right and takes the color of water, white, included in the lion’s mouth, Hesed. It moves to the left and takes the color of fire, red, included in the mouth of one ox that is as red as a rose, Gevura. It moves forward and takes the color of the wind, green, included in the mouth of a great, big-winged and feathered eagle. All the colors appear in it. This is the color crimson, which includes all the colors, which is Tifferet.

It moves to the back and takes the color of dust, which receives from all the colors, included in the four directions of the world, HG TM, receiving from the mouth of a man’s face, to which all forms look, and it is Malchut.

226) That spirit settles in the dust and dresses in it, since the dust, Malchut, is the Nefesh of Adam HaRishon, and the Ruach dressed in Nefesh. Then that dust, Nefesh, shook, came down, and gathered dust from the four directions of the world, becoming one form and a Partzuf—the body of Adam HaRishon. The Ruach was concealed deep within it, and that dust that was gathered from the four directions, the body, the Nefesh bestowed in it when it was included in Ruach.

227) That Nefesh is a Yesod [foundation] for the actions of the body, as are the actions of that Nefesh [soul] in the Guf [body], so it appears on the skin from the outside. The Ruach [spirit] is hidden within and the Nefesh is seen without, rising, falling, and striking his face, showing forms and inscriptions; striking his forehead and showing forms and inscriptions; striking his eyes and showing forms and inscriptions, as it is written, “The expression of their faces bore witness against them.”

228) The light from which the measurement extended is the Masach de Hirik, which measures the level of one green thread, a middle line, which has a green color. It receives this Masach from the Malchut, the flame of Tohu—the fire of Malchut de Midat of Din [quality of judgment], which is called Tohu.

The light strikes the hands of a person when he is asleep, registering inscriptions and lines in his hands. And according to one’s hands, so it is written. Those letters invert in him from below upward, and those friends—the true righteous—know in the inscription of the letters of the light, Malchut, and all the forces in man’s face make inscriptions and lines, and the letters invert.

One who writes it writes at the end of the tabernacle. Also, Malchut is called “tabernacle,” as it is written, “I was … wrought in the depths of the earth,” at the bottom of Malchut, called “earth.” She, too, is wrought by the power of the flame of Malchut de Midat ha Din, like man’s hands.

229) Eyes that are white and red pieces of flesh in the place where the eyes come out, in the holes of the eyes, and when he turns his eyes they are seen—this one is in the letter Peh and the letter Reish included together.

230) His forehead is big, three lines climb up his forehead, and six other small ones. He is red and not red, standing between two colors, and so does his hair. His face is big, his hair wrinkled, curly, and not so. They hang slightly below his ears. This one is good, one of faith, and with wrath when he is angry.

231) If that red beneath his eyes, in the holes of his eyes, spreads through his eye, his anger is evil. When he speaks during his anger, he shuts his mouth and smoke comes out of his nostrils. His anger subsides for a short while, but not all his anger for another day or two. This one sometimes succeeds and sometimes not. However, he always stands successfully, whether much or little.

232) If the red in the corner of his eye is as little as a thread and does not spread through the eye during his anger, and he has all those signs, he is of a faint heart, afraid of everything. Sleep does not settle in him, he always thinks thoughts, and is afraid of everything. He succeeds for all who collaborate with him; he is a corrupt man and does not refrain from adultery.

233) Sometimes he repents and fears, and out of the fear, that red in the corner of the eye will be at the very edge of the eye, and one fine red tendon in the left eye. If what is on the right and what is on the left exchange places, he still remains corrupt, meaning he has not repented. He breaks once more the piece of ice that parted between him and the transgression to commit the transgression.

234) There are two wrinkles at the top of his eye and three below. In the middle toe of the left leg are six hairs, and five at other times. Now there are six in him because there is one small hair between them. The eyes are black and his eyebrows are big, and there are many hairs in them, one atop the other. And those black and green eyes go within them, and the green are more sunken. This one has five lines in the forehead—two crossing from side to side, and three that do not.

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122) It is written, “Under their wings on their four sides were hands of man.” These are hands to receive those who repent, who return to the Creator. But these hands of man are sublime forms and secrets, which the Creator has placed in man and has set them up in fingers from without and from within, in the palm of the hand.

123) When the Creator created man, He set up all the forms of the high secrets of the upper world—Bina—within him, as well as all the forms of the lower secrets of the bottom world, Malchut. They are all engraved in man, who is in the shade of God, since he is called “a creation of the hand,” a creation of the hand of the Creator.

124) The meaning of the palm is of this letter called Chaf [palm but also the letter Chaf ()]. It is written, “And God created the man in His own image.” This is the meaning of the letter Chaf. This letter contains sublime secrets and sublime forms. In this Chaf, that is, in this palm of the hand, there are ten utterances hanging on the right and on the left, five in the right palm and five in the left palm. Yet, they are one, regarded as one, since the right and left unite into one.

125) It is written, “Also, I will clap My hands together,” meaning that they will be in dispute with each other and the blessings will depart from the world because the pride of Israel was given to idol worshippers. This is so because GAR is extended to Israel from the left, through the unification of right and left. This is their pride. And when they are disputed, the idol worshippers suckle from the left line and the pride of Israel is given to idol worshippers.

When they unite, it is written, “One gold pan of ten, full of incense,” which implies a single unification, when the ten on the right and left become one palm. And when they are united, it is written, “And God created the man in His own image.” “And God created” is the departure of the inner thought.

First, Malchut must be mitigated in Bina, Midat ha Rachamim [quality of mercy], through raising of Malchut to Bina, who is called “thought.” Subsequently, the GAR of the thought, who are her internality, will depart and she will remain in VAK, which are a half degree. This operation is called “created” or “And created,” which implies diminution. Without that diminution, man would be unfit for reception of Mochin.

“The man” means male and female together because Et [the] is female and man is male. “In the image of God” is Chaf, the two palms, right and left when they became one palm [Chaf], at which time all the upper Mochin depart from them.

126) When the man was created, it is written about him, “Clothe me with skin and flesh.” And what is the man himself? Is man not merely skin, flesh, bones, and tendons? He is not, since indeed, man is only the soul [Neshama], while skin, flesh, bones, and tendons are only clothes. They are the man’s Kelim, not the man himself. When the man passes away, he takes off those Kelim that he wore.

127) When a man dresses in skin and in all those bones and tendons, they are all in the high Hochma, as it is above. The skin is as it is above, as it is written about curtains, “Stretching out heaven like a curtain.” Reddened skins of deer and skins of Tahash [a kind of animal] are clothes above, covering the clothing, which is the expansion of the heaven, the clothing without. Curtains are the clothing within; it is a crust that covers the flesh. This is why it is written, “Stretching out heaven like a curtain,” since curtains are the inner clothing, with the heaven atop them from without.

128) Bones and tendons are the Merkavot [plural of Merkava (chariot/assembly)], and all those armies that stand within are the internality and GAR of the externality of the degree. This is so because tendons are the Neshama of the clothing, and bones are the Haya of the clothing, and all of them are clothes for the internal, for the superior man.

129) So it is below. The man is internal and within; his clothes are as it is above. Bones and tendons are as was said about those Merkavot and armies, which are called “bones” and “tendons.” The flesh covers those camps and Merkavot, which are called “bones” and “tendons” and stands outside them.

This is the meaning of the flesh being extended from him to the other side. The skin that covers everything is as those firmaments that cover everything, and they are all clothes to clothe in, and the one inside them is the man. It is all an issue of below being as above. This is why it is written, “And God created man in His own image,” in the image of God, since man below is entirely as it is above.

130) Inscriptions were made in that firmament above, which covers everything, to show and to know hidden secrets and things in those inscriptions that were set up in it. These are the inscriptions of stars and signs that were written and established in that firmament, which covers from without. Here, too, the skin, which covers one from the outside, is like the firmament that covers everything, and contains inscriptions and lines. These are regarded as stars and signs of that skin, to show and to know in them hidden things and secrets in stars and signs, which are the inscriptions and lines in the skin, for the wise-at-heart to scrutinize them and observe them, to know the looking in the face, in the secrets that we said.

131) This is when the face illuminates and stands without anger. Then it is possible to look and to know. When anger governs a person, another judgment is given to know in him. And why is it not possible to govern a person? This can be known when the judgment governs in the firmament.

132) But looking at the face in a true way is when the face shines and a person persists. Then those inscriptions are seen in a true way because then, in that looking, he can further sentence his scrutiny, even though those sages may look in all the manners.

133) All the palm-lines and finger-lines are within. They all stand in other secrets, to know hidden things. Those are stars that shine to look inside the signs, in the superior appointees.

134) The fingers are in high secrets; the fingernails that stand and cover them are without, and they learn in those secrets that are insides that are without. And there are secrets in them to those sorcerers who look in the nails, in the light of another thing that governs them, and those sorcerers defile that place.

135) Sometimes, little white stars illuminate in the nails, appearing as white dots. That is, white dots are seen on the nails, which are as an offshoot of lentils. They are sunk in the fingernails like that nail on the board, and they are not as other white dots that are not sunken, but stand atop, over the fingernails. The ones that are not sunken are unreal, but those white ones, which are sunken, as an offshoot of lentils, area real and it is a good sign for a person, and he will succeed at that time or will be saved from a sentence that he had been sentenced.

136) The lines of the hand are in high secrets, and the lines of the fingers are within, not to the side of the nails but to the side of the flesh. In the hands there are big lines and little lines, and thin, high ones on the right, as well as small lines in those fingers in them. There are thin inscriptions in the little finger on the right. This finger always insists on deeds on the other side.

137) There are lines in that finger, those that the finger folds on when closing the hand. Those are not for observation, unless more lines are added. If two other lines are added to that line on which the finger folds, a way will not come by him and it he does, he does not succeed.

138) But if the lines that stand in the length between each two inscriptions, between the inscriptions that the finger folds on when he pulls the skin of the finger backward, these specific inscriptions will remain and will not be cancelled due to the pulling of the skin. This will succeed on the way, and the sign for it is three, three lines across, and four to the length. This is Zayin, of the letters of Katnut, for there are three types of alphabet—big, medium, and small—and the Zayin here belongs to the alphabet of the small letters.

139) If one inscription is to the length, and twice two inscriptions are across, from the way, he will hear things in the near future and they will be of no use. If four inscriptions are to the length and four inscriptions across, the way will come to him with great effort, and will eventually be to his benefit. It is a Zayin from the medium letters of the alphabet, between the big alphabet and the small alphabet.

140) There are five small inscriptions across below, four across above, and four to the length. He has rest in his home, and he is idle. This road was set up before him but he did not wish to do. If he does, he will succeed on this path, but he will not do it because he is idle. This is a small Zayin.

141) The middle finger: This finger stands to show whether to do that deed that he contemplated. If one line stands in the length between the lines in the width, he thinks thoughts and they depart from him. He is afraid and does not do them, and that thought is not done at all.

142) If two lines are on the length, even if standing, when they pull the skin of the fingers back and are not cancelled because of the pulling of the skin, there are no thoughts in him. This is because he thinks temporary thoughts and they are done, but not a thought that he contemplates, but rather a thought that is quick and small, but a thought in contemplation is absent in him.

143) If there are three lists to the length, and two or three across after the skin of the finger stretches back, it is a person who is wise and thoughtful. And all those thoughts that are to the side of the Creator exist in him, and other thoughts do not.

144) If four or five inscriptions are to the length, after the expansion of the skin of the finger, when they are on the inscriptions to the length—on the three, on the four, or on the two and so on—it is a person whose thoughts are to harm, and he praises himself in them. His beard and his eyebrows are red, he thinks evil and praises himself in it; he is short-lived, and he is wise, and always yields before the evil qualities. He succeeds, and after a few days departs from the world.

145) The cure for this is repentance. Then there are three inscriptions or four that are over the two, three inscriptions or four to the length over the two across. This is so because the inscriptions change from time to time according to one’s customs. It is as it is written, “The One who leads forth their host by number, He calls them all by name; because of the greatness of His might and the strength of His power, not one of them is missing.”

146) As the Creator changes armies and times in the stars of the heaven, one day so and another day so, and as all of the deeds of the superior man are in internality and appear in this firmament, so it appears in this skin of the inferior man, whose skin covers everything—he is a firmament.

147) It is all as the eye of man within. Sometimes, it stands in judgment, and sometimes in mercy. Precisely so, it appears on the firmament from without, sometimes as this manner and sometimes as that manner. Similarly, below in this man, as it is sometimes said, it appears on the skin in this manner, and sometimes in that manner. This is the letter Zayin that the letter Yod is included in it.

148) These secrets are in the fingers of the right hand, in the little finger and in the big finger, which is the middle finger. And the sign is as it is written, “You shall hear the small and the great alike.” Henceforth, other lines are all called “generations,” and they are the generations of Adam, as it is written, “The generations of the heaven,” and everything is that. It is as the generations of man. In all those forms of the face, and in all those that we said, and in all those generations of the lines of the hands that are seen as internal, as it should be.

149) This is the book of the generations of Adam, meaning lines. The sign Zayin–Reish–Hey Peh–Samech–Tzadi, which are the letters of “This is the book” [in Hebrew], with the letter Tzadi added to them. The secrets are to the wise-hearted. Reish–Zayin–Hey–Samech–Peh are five letters in five gates, to know Hochma [wisdom] in Tevuna [understanding].

150) The first gate is Reish. There are thin lines and there are big lines in the hand, and they all mingle with one another. When the big lines in the hand are two to the length and two across, and they cling to one another, it is in the letter Hey and in the letter Reish, repelling the letter Zayin and taking those two letters: taking Hey across and taking Reish to the length. Its sign is Hey–Reish.

151) This one has on the left hand similar to that on the right hand—in the big lines. But the left does not take the little lines that the right takes. Rather, the right takes one thin line above to the length and one thin line below, gripping between those two big lines that are there. On the length, there is one thin line that grips to those two lines that are on it. This is not so on the left, and its secret is in the right and not in the left.

152) This is a person who sometimes wishes to be at home and sometimes on the road. His heart will not be at peace in either. When he is at home, he longs for the road; when he is on the road, he longs for home. He always succeeds on the road, and sometimes at home, as well. If he exerts in them, he succeeds in Torah and in the secrets of Torah. He sees in his enemies, the public benefits from him, he is idle in mundane matters, and if he awakens below there is awakening above to benefit him. He merits in his words; he is endeared and he squanders money. He is generous, his prayer is heard, and he descends and ascends in money and in his possessions.

153) Sometimes, his heart breaks before his master, and then three little lines pass over that thin line that is added to those two on the length. This is the Hey that connects to the Reish.

He repeats the matters concisely, which is good for remembering: this is a road; this is a house; this is joy; this is sadness; this is benefit; this one is idle; this one is generous; this one is dear and squanders money; and this one’s heart is broken and he returns to his master.

154) The second gate is Zayin. There are inscriptions in the right hand, in the part that absorbs and receives—meaning the palm. When there are three big lines across, two big ones to the length, and one of those to the length grips those two on the width, and the other line does not grip them, there is a flaw in his seed either from his mother’s side or from his father’s side.

155) Then, below those three lines across are two thin lines that grip them below. This is a person who corrects his deeds in front of people, but whose heart is untrue. When he is old, he returns to be corrected. Then those two lines to the length grip those across with one another, and two others—thin ones—are with them in the middle, and this is to the length. And three thin ones are across. This is the Zayin that connects to the letter Reish.

156) When he reaches old age and repents, he is corrected in the letter Reish, which connects with the letter Zayin. Afterwards, when he is corrected, he is always hidden and all his works are in hiding. However, he is not properly existing because that flaw in his seed has not yet given up in him and evokes him toward evil.

157) Once that flaw gives up, there are lines in the right hand, four and five—four to the length and five across. This is the Zayin that conjoined with the letter Hey. Sometimes he succeeds and sometimes he does not succeed. He succeeds in Torah, and at the end of his days he succeeds even in money.

158) The third gate is the letter Hey. When there are five lines across on his right, and three to the length, that middle line of those three to the length is clearly apparent in him. This is the letter Hey, supported by the letter Samech.

159) When there is that middle line of those three to the length, when he enters and grips inside those five lines across, it is a person who is sad and angry in his home. But he is not so among people. At home, he is stingy, angry, and hungry, and sometimes he is not.

He is not so outside his home. He succeeds in mundane matters. When he engages in Torah, he looks a little and regrets it. He is faithful, but not at all times. When he is not faithful, he pretends to be truthful, but he is not completely truthful. He succeeds in judgment, and he is loyal with the secrets of Torah. This is in the letter Hey, which connects to the letter Samech.

160) If there are four lines across, five to the length, and two of those to the length enter those four across, he is a person who is happy in his home. Outside, he seems sad, but he is not so, since when he speaks to people he shows joy and means his words.

161) When three small lines enter those on the length, he has one black inscription in his body. Also, three hairs hang down that inscription, and that inscription is as a circle, with one breakage at the top of the inscription. Wise-hearted who know these secrets called this inscription “An eagle’s head.” Sometimes, this inscription is seen between his shoulders, sometimes in the right arm, and sometimes on the right arm, on his fingers.

162) If that inscription, called “an eagle’s head,” is upright in its corrections, he will rise to wealth and honor. If that eagle’s head is turned back, he will sometimes be rewarded with sons. But when he grows old, he will be rewarded with great wealth and great honor, more than during his youth. If he engages in it, he will be rewarded with the Torah.

163) Sometimes, that eagle’s head seems black, and sometimes in color that is only a little red, who was not so colored. Sometimes, the hairs that hang down it are seen as smooth, and it is all one sign and judged in one sentence.

164) If that red color is painted more and he remains in his color, and he was painted in a short time—since those colors sometimes illuminate and are sometimes dark—and if he is painted red and shines, his left hand contains three lines to the length, three lines across, one thin line over those across, and one thin line over those to the length. And only one line is added across, in the right hand. This is a man who lays during menstruation and does not repent his transgression before his master.

165) When he repents, the lines on the left hand remain and that line that was added on the right was removed from him. Also, that red color was removed, for it does not seem so illuminating. Sometimes, although he repents, that red is not removed from him for some time. This is in the letter Hey. The letter Samech was removed, the letter Tzadi entered in its stead, and the letter Hey connected with the letter Tzadi. This one needs quick correction for his soul. Wise-hearted who see him must tell him, “Go heal yourself.”

166) If there are three lines to the length and one across, it is only in the letter Hey, which sometimes connects with the letter Zayin. This person is the greediest in the world. If not, he is a womanizer and his craving is adultery. And although he is the greediest in the world, it is not removed from him and he is not ashamed. His eyes are sunken and he speaks in them, meaning when he speaks, he winks.

167) If he repents before his master, the lines are inverted—three across, and one to the length—and those two thin ones remain present. Then his desire is more for his wife and he clings to her. If one very thin line enters between those two thin lines, the letter Hey connects to the letter Zayin.

168) And if there is one line to the length, four across, three thin ones stand over that one to the length, and one line is over those four across, and there are thee fine marks on the left arm—born in him a few days ago—and one hair hangs on that one that leads them, he is pursuing adultery with his friend’s wife. He is malicious, he scares with the left eye without any words, and he complements, meaning he completes his work and does not need to speak. And because he is malicious, he does not care for his master’s glory, to repent before him, and then a serpent or a red person kills him.

169) If there are four to the length, three across, and those that go up were removed from him, he breaks his heart before his master and repents. Then he is in the letter Peh, which joins with the letter Hey. It is written about him and about others like him, “Peace, peace, to the far and to the near.”

170) Thus far all the secrets of the generations of Adam, which is a history created in him from time to time, according to man’s ways. Happy are those who sit before Rabbi Shimon and are rewarded with hearing the secrets of the Torah from his mouth. Happy are they in this world and happy are they in the next world. Rabbi Shimon said, “Happy are you, friends, for no secret is hidden from you, and several high places await you in the next world.”

171) It is written, “And you shall behold out of the whole people brave men who fear God, men of truth, who hate greed.” It does not say, “select.” “See” means according to one’s sight, in the form of the person, in those six Behinot [discernments] that we learn, and it is all in this verse. “And you will see” is 1, in the hair. “Out of the whole people” is 2, in the forehead. “Brave men” is 3, in the face. “Who fear God” is 4, in the eyes. “Men of truth” is 5, in the lips. “Who hate greed” is 6, in the hands, in their lines.

172) Those are the signs by which to know people for those that the spirit of Hochma [wisdom] is over them. And yet, Moses did not need it. Rather, it is written, “And Moses selected brave men out of all of Israel,” since the spirit of holiness came to him and informed him, and in it, he saw everything.

173) It is written, “If they have an issue, come to me.” It did not say “Come to me” [in plural form], but “Come to me” [in singular form]. This is the spirit of holiness that would come to him, and by which he would know and did not need all that—to look and to scrutinize—but for a short while, Moses would know.

174) King Solomon knew in a similar way. He knew in his throne that the spirit of holiness was over him, that anyone who approached his throne was overcome by dread and fear. And he would judge in it without testimony because there were forms in his throne, and anyone who approached with a lie, that form would knock and King Solomon would know that he came with a lie. This is why everyone were overcome by the fear of the throne and they were all righteous before him.

175) The Messiah King judges with scent, as it is written, “And he smelled him with the fear of the Lord, and he will not judge by the sight of his eyes.” Those three, Moses, King Solomon, and the Messiah King, judge the world without testimony or alert. The rest of the people in the world judge by testimony according to the Torah. The sages were known for those forms; they must warn the people of the world and provide healing to people and cure them. Happy are they in this world and happy are they in the next world.

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119) The meaning of the ears. One whose ears are big is a fool in his heart and mad in his spirit. One whose ears are small and they properly support themselves, when he awakens, he is wise at heart. He wishes to engage in everything. This is the letter Yod [], which is included in all the other letters.

120) Thus far the matter of the forms of man; henceforth, other secrets in the letters, which do not stand inside the Partzuf. But to know the secrets of this verse, it is a book within high degrees in times and periods of this world, and we have not yet been rewarded with them.

121) Rabbi Shimon said, “My sons, happy are you in this world and in the next world, and happy are my eyes that have come to see it as I enter the next world. For my soul, I call upon Atik Yomin this verse, ‘You set up a table before me,’ and the Creator calls upon us, ‘Open the gates, that the righteous nation may enter, the one that remains faithful.’”

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115) Henceforth, it discusses the meaning of the lips, the letter Peh [] that was included in the letter Samech []. Big lips mean a person who slanders and is neither ashamed nor afraid. He is quarrelsome and gossips between one person and another. He causes strife among brothers, does not keep a secret, and when he exerts in Torah, he covers a secret. However, he slanders and does not place fear in his heart.

116) This sign, the letter Peh that is included in the letter Reish and not included in the letter Samech, it seems as though he is righteous and does not fear sin, and there is no need to persuade him since all his words are in the mouth and not in the body.

117) Withering and shriveling lips that are not small are a person who is extremely fretful, sinful. He cannot tolerate anything, slanders openly and shamelessly to all, sometimes in mockery. It is a person one should keep away from.

118) If his beard is filled with hair, it is slander. It indicates that he speaks openly to all and has no shame. He engages in disputes and succeeds in mundane matters. He sees in his enemy; it is a wink with his eyes. It is written about that, “A wicked man displays a bold face.” This is only in the letter Peh, when it is not included in the letter Samech at all. Sometimes, it connects to the letter Reish and is included in that letter Reish.

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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.

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85) The eyes are the letter Samech []. One should look at the colors that surround the eyes from the outside. And as the eye sits, if it sits in full, not sunken deep in the forehead, he is not a fraud and he is far from any deceit. It is completely nonexistent in him.

86) There are four colors in the eyes. 1) The white that surrounds the eye, as every person has. This is the same for all people. 2) In front of it is the surrounding black. White and black are mingled, implying to HG, which are included in one another. 3) In front of it is the green, which implies to Tifferet and is included in the black. 4) In front of it is the pupil, which is a black point that implies to Malchut. This is a person who is always laughing, always joyful, and thinks positive thoughts. And the thoughts are not completed because he always elevates them from his will. He engages in mundane matters, and when he engages in heavenly matters he succeeds. Such a person should be encouraged to engage in Torah, as he will succeed in it.

87) If his eyebrows are large and cover below, and if there are red inscriptions along the length of the eyes, these inscriptions are called “small letters in the eye,” since they are colors in the eye, and if they shine a light, that light sends up letters to show the quarrelsome ones with those other small lists. It is in the letter Samech and is included in the letter Hey.

88) Green eyes, surrounded by white, where the green is mingled with that white, means he is merciful and always thinks only of his own benefit, utterly oblivious to the harm for others.

89) If no black color is seen in him, he is greedy, but not from the bad side. If something succeeds for him from the bad side, he will not return it. He is loyal in what is known and disloyal in what is unknown. He keeps a secret in a thing that is secret until he hears the secret elsewhere. Once he has heard it, he reveals everything, and there is no secret with him anymore at all because all his words are not in wholeness. One in whom the colors in his eyes are surrounded by white and green, it is in the letter Hey and is included in the letter Zayin and the letter Samech.

90) If his eyes are yellow and green there is madness in him. And because of the madness, he speaks proudly and presents himself as a great man because of his pride. But one who attacks him defeats him. He is unworthy of the secrets of the Torah because his heart is not quiet in secrets and he reveals them to others to make himself a great man through them. It is in the letter Hey, and is included only in the letter Zayin, moving away from the letter Samech. And because he conducts himself with pride, he stays away from the letter Samech and does not approach it. When this one speaks, he makes many wrinkles in his forehead.

91) White eyes that are surrounded by a little green mean that he is angry, merciful, for the most part, but when he fills with anger, there is no love in him at all and he turns to cruelty. He does not keep a secret. This is in the letter Hey when it is included in the letter Samech.

92) Eyes that are green and white together, with a little black in them mean that he keeps secrets and succeeds in them. And if he begins to succeed, he succeeds and rises. His enemies cannot overcome him and he governs them with complete control, and they surrender before him. This is in the letter Chaf, which is included in the letter Samech. Hence, if he begins to govern, he governs. Thus far these eyes for those with wisdom

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(înapoi la pagina ZOHAR CUPRINS / YITRO – click)

77) The meaning of the forehead. In the letter Nun [], Gevura, is the completeness of the letter Zayin, Malchut, since Malchut is built of the left line, Gevura. Sometimes, the Nun is included in the letter Zayin, and sometimes it is alone. When the forehead is small and pointed and is not round, it is a person who is discomposed. He thinks he is wise, but he does not know. His spirit is agitated and he bites with his tongue like a snake.

78) If the wrinkles in his forehead are big and are disconnected from one another. When he speaks, these wrinkles become disconnected. Other inscriptions in his forehead are all connected to one another. One must not connect with him, except for a short time, not for a long time. Everything he does and thinks is for his own benefit; he does not care for the well-being of others. He cannot keep a secret, gossips and tells secrets, and his words are of no importance whatsoever. This is the meaning of the letter Nun that is included in the letter Zayin. He is not considered one of faithful spirit, to persist.

79) If the forehead is small and round, it is a person who is wise in what he observes. Sometimes, he is alarmed in his spirit. His love is with joy. He has mercy over all. He observes many things, and if he exerts in Torah, he will be very wise.

80) If there are three big high wrinkles in his forehead while he speaks, three wrinkles are close to the eye and three wrinkles over the other eye, and he cries when he is angry, it is better than it seems. He casts behind his shoulder all mundane matters, whether in his actions or in other things, and does not worry about them, and he succeeds in Torah. Any person who engages with him will benefit from the other mundane matters, which he does not regard. At times his will adheres to the Creator, and at times it does not. He does not succeed in judgment; he stays away from judgment. This is the letter Nun alone, when not included with the letter Zayin. And because it is not included, he stays away from the judgment and is not in it. Love is his side.

81) If the forehead is not round and is big, it is a person who bows his head each time he stands and when he walks. This divides into two forms of madness. One form is apparent madness, and other people know his madness for it is apparent to all, and he is a fool.

82) If there are four big wrinkles in his forehead, sometimes when he speaks, he wrinkles them with his forehead, and sometimes his forehead spreads in his skin and they are not seen. Then the wrinkles that are seen are other big wrinkles, on the side of his eyes. He laughs at nothing, for no reason, his mouth is big.

He is not a man of use; he is from the other side. Madness hides within him and people do not stare at him. He is clever in what he does, even in the Torah. However, it is Lo Lishma, but rather to boast before the people. His entire behavior is clandestine and with pride; he shows that he is righteous, and he is not. All his words are not for the Creator but for people; he thinks thoughts and conducts himself on the outside so as to be looked at. This is the letter Nun that is included in the letter Zayin.

83) If the forehead is round and big, he is clever. He remembers everything. He knows everything he exerts in, even without a craftsman to teach him. He succeeds in everything he tries. And with money, sometimes he succeeds and sometimes not. From a small thing, he looks at big things. He is considered intelligent. He does not worry about mundane matters. Even when he knows he will be ashamed of them, he does not worry and does not pay attention. He is of a soft heart.

84) If there are two big high wrinkles in his forehead, one wrinkle on one eye, and one wrinkle on the other eye, and there are three big wrinkles in his forehead, in those over the eyes, and besides them, the bottom wrinkle divides over the eyes, he thinks thoughts within. Yet, they are not known without because he does not consider people in his actions. He fears for a time, and not more.

For appeasing, he reconciles in his external actions before people, but the deeds are only sometimes like a child’s and sometimes with wisdom. This is the letter Nun alone, not included in the letter Zayin. And he is weak, since he was not included in the first letters but was in proximity to the letter Samech, to be included in it, and not in the first letters. Thus far the secrets of the wisdom of the forehead.

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(înapoi la pagina ZOHAR CUPRINS / YITRO – click)

68) “This is the book of the generations of Adam.” It speaks of forms, concerning forms of people, to recognize the form is in the secrets of Adam in those generations of Adam: in the hair, in the forehead, in the eyes, in the face, in the lips, in the lines of the palms, and in the ears. By those seven are people recognized.

69) It is apparent in the hair because anyone whose hair is crumpled, curly, and tends to grow upward over one’s head—and does not hang down from his head—is angry. His heart is as crumpled as a rag, filled with fear. His deeds are not good, and in partnership, one should veer away from him.

70) If his hair is smooth and hangs down it is good to partner with him, there is profit in him, meaning he will make profits with him. But alone, without a partner, he will have no success. He knows high secrets, and does not know small secrets. His deeds are at times good and at times not good.

71) If his hair hangs down and is not smooth, there is no fear in his heart. He is sinful. He desires good deeds and they are good in his eyes, but he does not do them. When he is old, he will return to fearing the Creator and his deeds will be good. This relates to mundane matters, when he is sinful and does not do good deeds. But with heavenly matters, anyone who comes near him will succeed. He will not be let into sublime secrets, but he is good for keeping small secrets. He makes a big thing out of a little thing and his words are heard. This is the letter Zayin [].

The Se’arot are the Kelim of Hochma at the place where it exits. This is why they are considered Dinim. As a whole, three degrees should be discerned in them, extending from three points—Holam, Shuruk, Hirik.

1. If the hair of the one with the degree are curly and upward growing, it indicates that he is at the degree of Katnut of the Se’arot [hair], at the point of Holam. At that time they are lacking GAR, and hence grow upward on his head. In other words, they impart only from below upward. It was said that he is angry because the Dinim in them always bring him into anger. His heart is as crumpled as a rag, filled with fear, meaning that his heart is filled with fear of the Dinim. His deeds are not good because the lack of GAR leads him into bad deeds. In partnering, one should veer away from him, since anyone who partners with him is harmed by him.
2. If his hairs are very smooth and hang down, their hanging down means that there is GAR in them, which impart from above downwards. Their being very smooth indicates that no Din has appeared in them, and then it is good to partner with him. That is, once the three lines are established, the right line and the middle line, who are his partners, will receive their illumination of GAR from him.

Also, there is profit in him, illumination of GAR, while alone, without a partner, he is unsuccessful, since when he is alone he lacks Hassadim, like the point of Shuruk. Hence, he is blocked because the Hochma in him cannot shine without Hassadim.

It was said, “He knows high secrets,” meaning that there is light of Hochma in him, which is called “high secrets.” But, he “Does not know small secrets,” for he is devoid of Hassadim, which are called “small secrets.” Hence, as long as he is alone, he is dark because the Hochma cannot shine in him, for lack of Hassadim. This is why his deeds are at times good and at times not good, since regarding his subsequent association of the lines, his deeds are good, and before he associates the lines, his deeds are not good.

3. If his hairs are hanging down but are not smooth, there is GAR in him and he extends from above downwards. They are not smooth because Dinim appear in them, and yet, they are hanging, meaning extending from above to below. By that, it is recognized that there is no fear of the Dinim in him. But he is sinful because by drawing from above downwards, he increases Dinim, as it is written, “Sin crouches at the door.”

He desires good deeds and they are favorable in his eyes, but he cannot do them because of the appearance of the Dinim. When he reaches old age, after he is corrected in the correction of lines, he becomes fearful of the Creator once again, and his deeds are good. This is so because then the Dinim that appear when he draws from above to below become Masach of the point of Hirik, by which the middle line subdues the two lines, right and left, and sustains the illumination of both of them.

These words relate to mundane matters, in Nukva, who is called “a world.” At that time, he is regarded as sinful, since he increases the Dinim in her. But in heavenly matters, matters of ZA, anyone who draws near him will succeed. In other words, when the middle line draws near him and receives from him the Dinim for the correction of the Masach de Hirik, high secrets, meaning Hochma, will not be revealed to him due to the Dinim in him. But as for small secrets, Hassadim, he is good for keeping them because when the Masach de Hirik subdues the lines, it keeps from ever lacking light of Hassadim, which are called “small secrets.”

And yet, there is Hochma in him, as well, since “He makes a big thing out of a small thing and his words are heard.” In other words, out of illumination of Hassadim, which is called “a small thing,” he makes illumination of Hochma, which is called “a big thing.” It is so because since the Hassadim of the middle line opened the two lines right and left, the middle line, which is Hassadim, is rewarded with illumination of the two upper lines, which are Hochma, since the full measure that the lower one causes to shine in the upper one, the lower one is rewarded with it. It follows that a little thing, which is the light of Hassadim, becomes a great light, which is GAR, and this degree is considered the letter Zayin, Malchut in Mochin de Hochma, at which time she is the crown of her husband.

72) A black and more yellow hair succeeds in all his deeds in mundane matters, Malchut, in trading, the abundance of Malchut, as it is written, “She was as merchant-ships.” Like them, he is yielding. He succeeds alone, without partners, and one who joins him in partnership does not succeed for long. Rather, he succeeds at once and success escapes him, for he is included in the letter Zayin.

Se’arot are Kelim de Hochma at its outlet. However, afterwards they are corrected in three lines, at which time they are recognized primarily by colors. Here The Zohar speaks of the degree of the middle line, which unites the two lines—right and left—by the force of the Masach de Hirik.

It is known that there are two actions in this Masach. First, the Masach de Tzimtzum Aleph appears in it, which is Malchut of Midat ha Din [quality of judgment]. Then the color of the hair is black without any yellowness. In that state, he is fit to receive only Hassadim and not Hochma. The other operation is to mitigate the Masach in Midat ha Rachamim [quality of mercy], Bina, by which it becomes fit for reception of light of Hochma, too. In that state, his hair is black and yellow, where the yellowness indicates the mitigation of Midat ha Rachamim.

A black and yellow hair indicates the second act of the middle line, when the Masach de Hirik is already mitigated in Midat ha Rachamim and is fit for reception of Hochma. Whether he extends Hassadim and whether he extends illumination of Hochma, he succeeds in the needs of the Nukva, who is called “world.” “In trading” means in her abundance, as it is written, “She was merchant-ships; she brings her bread from afar,” which is illumination of Hochma that shines from afar.

He is yielding. Even though the middle line desires Hassadim and not Hochma, he still relinquishes what is his and extends Hochma to the Nukva, for when he is alone, he extends the light of Hassadim and succeeds. And one who joins him in partnership—the Nukva that joins the middle line to receive illumination of Hochma from it—does not succeed for long. Rather, he succeeds immediately and then success escapes him, since Hochma does not shine in ZA, except during the journeying of the lines. And when they rest, the Hochma leaves them. This degree is the whole of the letter Zayin.

73) A black hair that is not yellow sometimes succeeds and sometimes does not succeed. It is good for partnering with and for exerting with it for a short time, not for a long time, since for a long time, he will think thoughts. And to not part from him, he is good for a short while. He will succeed in the Torah if he exerts in it, and others will succeed in him. He has no secret for a long time, his heart is narrow, fear in his enemies. His enemies cannot overcome him, and he is of narrow heart, like the letter Yod [], which is small and narrow, and is not included in the letter Zayin, but only Yod, in the small letters.

The Zohar speaks from the degree of the middle line in its first act, at which time it is in Masach de Midat ha Din, unmitigated in Bina, and unfit to receive Hochma, but only Hassadim. This is why it was said, “A black hair that is not yellow,” meaning unmitigated in Midat ha Rachamim.

Then, sometimes, he succeeds and sometimes he does not succeed. When he extends Hassadim he succeeds, and when he extends Hochma he does not succeed, for he is good only for extending Hassadim, which is called “short time,” since there are no Dinim in them. And not for Hochma, which is called “long time,” since for a long time, it is necessary to extend from Hochma, who is called “a thought,” and he is unfit for it, since the Masach was not mitigated in Bina. To avoid parting from him, meaning for fear that they will retire from him and will not want to receive him, he is good for a short time. The Emanator made him good for drawing Hassadim. And this one will succeed in the Torah if he exerts in it, in the VAK in the Torah.

“Others will succeed in him,” meaning those who will take that Masach and mitigate it in Bina will succeed for GAR, as well. But he himself has no secret for the long time, meaning he does not have illumination of Hochma. “His heart is narrow.” One who is devoid of Hochma is considered narrow-hearted, since the Hochma dwells in the heart, as it is written, “And in the hearts of all who are wise-hearted I have put wisdom.” Hence, when it is absent there, the heart becomes restricted.

“Fear in his enemies,” since the middle line subdues all the Dinim in the left line—who are considered enemies of Kedusha [holiness]—by the force of this Masach. “His enemies cannot overcome him” because his power is greater than all of them and they must surrender to him.

Although he is narrow-hearted, lacking Hochma, he still subdues all his enemies. As the letter Yod is small and narrow, which is the Malchut when she is unfit for Hochma, “[he] is not included in the letter Zayin,” since the letter Zayin indicates Malchut when she receives Hochma. “But only Yod, in the small letters,” since the small letters indicate the absence of Hochma.

74) If the Se’arot are balding, he will succeed in his actions. He is a fraud; there is hunger in his house. On the outside, it seems as though he fears sin, but it is not so internally. But all that was before he grew old. If his hair is balding at old age, he becomes the opposite of what he was before, for better or for worse.

75) This relates to hair that grew bald between his eyes, over the brain, in the place where he puts the Tefillin. If it is another place on the head, it is not so; he is not a fraud, but a slanderer, whispering without raising the voice. Sometimes he fears sin and sometimes he does not. This is in the letter Zayin when it is included in the letter Yod.

76) Thus far the secrets of the hair to those who sit upon the throne of judgment, who know the ways and the secrets in the Torah, to know what is covered in people, that they are in the image of God, that this name, Elokim, is abstruse in them, and clarifies in several ways.

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62) It is written, “This is the book of the generations of Adam. On the day that God created Adam, God made him in God’s image.” The Creator showed Adam HaRishon all those generations that were to come to the world, all those leaders, and all those sages that were to be in each generation.

63) “This is the book.” There is a book and there is a book. There is a book above and there is a book below. The book below is called “a book of remembrance,” which means the book of that remembrance, and he is one righteous, Yesod. It is called “this,” and Malchut is its book. To not separate them, for they are always together, in one unification, it is written, “This is the book,” two degrees that are one. They are the whole of male and female, for “this” is male, Yesod, and “a book” is female, Malchut.

64) It is one law, that all those souls and spirits in people—and which are the whole of all the generations—are certainly the generations of Adam, meaning the generations of the upper Adam, ZA. This is so because these souls come out of this righteous in one craving. And this is the potion of the garden, which waters the river that comes out of Eden, as it is written, “And a river came out of Eden to water the garden.” It means that the Yesod gives the souls [Neshamot] and the spirits [Ruchot] of the garden, Malchut. This is the meaning of Adam, as it is written, “The generations of Adam.”

65) Afterwards, when it is written, “On the day that God created Adam,” it is Adam below. Two Adams are written in this text. One is the Adam above, and one is the Adam below. Adam above, ZA, is in the concealment that the text concealed in male and female as one, as it is written, “This is the book, which is the whole of male and female together.” When they produced offspring together, the text calls them Adam, as it is written, “The generations of Adam.”

66) After the matter was revealed—out of the first, upper hidden one in the text, when it became known that this book concerns the upper Adam, whose generations are souls and spirits of people—He created Adam below. It is written about it, “On the day that God created Adam, God made him in God’s image.” “In the image” means that Adam has this appearance, that the forms are seen in him, and the forms do not stand in that appearance in sustainable forms, but pass away from him. So it is here with the image of God.

67) “In God’s image” means the form of the organs male and female, as it is written, “Behind and before.” “Behind” is the “keep,” the Nukva. “Before” is the “remember,” ZA. And all the Mitzvot of the Torah depend on those, the 613 Mitzvot of the Torah, which are everything. Adam was created “behind” the act of creation, and before the work of the Merkava [assembly/structure], and everything is interdependent. “In God’s image” means in this very form of Malchut.

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(înapoi la pagina ZOHAR CUPRINS / YITRO – click)

57) “And many peoples will come and say, ‘Come, let us go up to the mountain of the Lord, to the house of the God of Jacob.’” The rest of the peoples are destined to come under the wings of Divinity. All the idols of the world have a descent, and in one who clings to the Creator, there is ascent. This is why it is written, “Come let us go up.”

58) “To the mountain of the Lord” is Abraham, as it is written, “As it is said to this day, ‘In the mount of the Lord it will be provided,’” since Abraham called it a mountain. Like a mountain without an owner, for anyone in the world who wishes, this holy place, the Temple, is to receive anyone in the world who wishes. “To the house” is Jacob, who called that place, “a house,” as it is written, “This must be the house of God.”

59) Mountain and house, although everything is one degree, one is superior to the other. A mountain is for the rest of the peoples when they come to be under its wings. A house is for Israel, to be with them, as a woman with her husband, in one abode in joy, lying over them like a mother over the sons.

60) It is written, “Then Jethro, Moses’ father-in-law, came with his sons and his wife to Moses, to the desert.” Since it writes, “To Moses,” why does it write, “To the desert”? The most important thing is that Jethro came to the desert. And who is he? He is the mountain of God, which is the place for foreigners to convert. This is why it is written, “To Moses, to the desert.” “To Moses” means to convert them and to bring them under the wings of Divinity.” They were coming “To the desert,” which is the mountain of God, to make their souls, to receive from there the soul of a proselyte.

61) This is why that place is a mountain, for anyone who comes is rewarded with it, and he is called “a proselyte of Tzedek [justice].” Thus, he is called “a foreigner” although he clung to this high and holy place, since one who left his people and his ancestors is called “a foreigner.” And he is called “a proselyte of Tzedek,” as one who places his abode in a place he did not know before, meaning in Divinity, who is called Tzedek [justice].

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