A
Branch
of
Planet
Shabtai
[Saturn]
and
Two
Bare
Spirits
and
Souls
288.
He
has
three
inscriptions
on
his
left
shoulder:
two
red
and
one
black.
However,
there
is
benefit
to
the
black
inscription
since
it
draws
him
to
approach
people,
and
he
connects
with
them
so
they
do
not
think
he
is
a
leper.
289.
A
malformation
was
born
in
him
at
night,
on
one
autumn
day
during
his
youth,
since
he
ate
fish
and
drank
water,
and
went
outside.
At
that
time,
Planet
Shabtai
was
ruling
the
world,
and
a
branch
of
it
was
extended
to
expand
downward.
He
went
out
with
a
bare
head,
and
the
branch
struck
him
through
Korkfny
and
Shamriron,
two
spirits
that
control
that
branch.
When
that
man
was
struck,
they
inscribed
in
him
two
red
inscriptions,
and
that
branch
inscribed
in
him
that
black
inscription,
since
the
words
of
Shabtai
use
black.
290.
This
one
governs
the
nation
of
Shabtai,
but
not
the
holy
nation,
since
the
holy
nation
has
no
portion
and
lot
in
stars
and
signs,
but
only
in
the
Creator.
Israel
should
show
joy,
eating
and
drinking,
white
clothes,
or
with
nice
colors,
and
to
fix
the
house
and
the
table
on
that
day.
291.
However,
it
is
not
so
in
those
who
are
gripped
to
Shabtai
on
that
day,
who
must
be
tormented
and
show
sadness
and
worry,
and
dress
in
black
clothes
and
cover
in
black,
and
not
eat
meat
and
wine
and
oil,
and
not
take
pleasure
in
the
delights
of
the
world,
but
rather
sit
in
his
home
sad,
and
part
from
people.
At
that
time,
these
spirits
that
control
the
branch
of
Shabtai,
Korkfny
and
Shamriron,
are
drawn
upon
him
and
notify
him
the
matters
of
the
world
in
the
extension
of
Shabtai.
292.
There
are
people
who
were
born
when
the
branch
of
Shabtai
governs,
and
they
are
always
sad;
they
are
never
glad,
except
when
they
engage
in
Torah
and
unite
with
the
Creator.
293.
If
there
are
foundations
and
roots
from
ancestral
merit
in
that
person,
that
branch
that
emerges
from
Shabtai
sometimes
defeats
the
person
and
grips
him,
and
these
two
spirits
Korkfny
and
Shamriron
expand
from
the
branch
and
go
to
the
hole
in
the
rock
where
all
the
naked
spirits
of
people
go,
who
do
not
enter
the
presence
of
the
king.
294.
These
spirits
are
naked
in
this
world,
for
they
do
not
have
garments
of
Torah
and
commandments.
When
they
come
out
from
this
world,
they
roam
so
as
to
enter
that
world,
and
the
gates
are
locked
before
them
on
all
the
sides
of
the
world,
and
they
find
no
rest
until
they
come
out
and
roam
the
world.
They
are
called
by
the
name
“neighbors”
[female
neighbors].
295.
Where
do
they
go
on
the
day
of
Shabbat
[Sabbath],
when
the
day
is
sanctified?
They
go
into
the
hole
of
one
rock
that
is
outside
the
walls
of
the
garden,
in
the
mountains
on
the
outside.
They
are
there
throughout
the
Shabbat,
and
after
Shabbat,
they
come
out
and
roam
the
world,
and
notify
things
to
people
in
the
visions
of
the
night.
296.
When
the
branch
of
Shabtai
defeats
that
person,
these
two
spirits
go
to
that
hole
in
the
rock,
and
linger
there
until
the
end
of
Shabbat.
After
the
end
of
Shabbat,
these
souls,
the
bare
spirits
and
these
two
spirits
from
the
branch
of
Shabtai
come
out
and
they
are
with
them,
and
they
connect
together.
297.
These
two
spirits
and
one
soul,
who
are
from
the
root
of
that
person,
come
from
seventy
degrees
back,
and
linger
over
the
person,
spirit
after
spirit.
They
notify
him
things
about
the
world;
some
of
them
true,
and
some
of
them
untrue.
Some
of
them
are
true,
from
the
side
of
the
bare
soul,
since
she
finds
rest
there.
Some
of
them
untrue,
from
the
side
of
these
two
spirits.
Sometimes,
the
spirits
notify
him
things
that
are
true
for
the
near
future.
298.
This
is
a
soul
that
did
not
find
redemption
from
the
seventy
degrees
back,
and
therefore
Planet
Shabtai
drew
into
this
world
these
two
spirits
in
order
to
correct
her.
And
because
of
her,
a
person
is
unafraid
when
two
spirits
are
on
him
and
he
is
not
rattled.
Happy
is
he
who
has
ancestral
merit
to
help
him
in
all
those
operations.
It
is
written,
“God
has
made
one
opposite
the
other.”
As
there
are
four
worlds
ABYA
of
holiness,
there
is
another
side
opposite
them,
impure
ABYA.
The
main
difference
between
them
is
that
the
other
side
is
adhered
to
the
left
without
right,
and
their
whole
vitality
is
from
GAR
of
Hochma
of
the
left,
while
the
holy
side
is
adhered
to
the
middle
line,
which
elevate
the
GAR
of
Hochma
of
the
left,
and
unite
the
VAK
of
Hochma
of
the
left
with
the
Hassadim
on
the
right.
Israel
are
adhered
to
the
holy
ABYA,
and
the
nations
of
the
world,
to
the
impure
ABYA.
As
Israel
do
the
deed
of
commandments
that
awaken
their
roots
above
to
unify
with
the
Creator
and
His
Shechina
in
the
middle
line,
the
great
ones
among
the
nations
of
the
world,
such
as
Balaam,
have
deeds
that
can
awaken
their
roots
above:
to
separate
the
left
line
from
the
right,
and
to
draw
for
them
the
GAR
of
Hochma
of
the
left.
One
of
the
bad
deeds
was
that
they
would
eat
fish
and
immediately
after
drink
water.
By
this
they
meant
that
the
fish
are
the
degrees
there
are
in
the
sea,
which
are
Hochma,
and
therefore
eating
fish
is
an
awakening
from
below
to
draw
degrees
of
VAK
of
Hochma,
and
the
water
from
which
the
fish
receive
their
vitality
is
an
awakening
from
below
to
draw
GAR
of
Hochma,
since
the
vitality
of
VAK
of
Hochma
is
extended
from
the
GAR
of
Hochma.
Therefore,
when
they
wanted
to
awaken
above
the
illumination
of
GAR
of
Hochma,
they
would
eat
fish
and
drink
water
immediately
after,
with
the
intention
of
awakening
the
root
of
the
vitality
of
the
upper,
spiritual
fish,
which
is
GAR
of
Hochma,
and
to
draw
downward.
The
man
who
engages
in
drawing
Hochma
from
the
left
without
the
right,
it
is
considered
night,
since
he
causes
darkness,
night.
For
this
reason,
a
blemish
is
born
in
him
at
night.
“On
one
autumn
day,”
since
cold
and
freezing
are
drawn
from
these
actions,
as
in
the
winter.
“In
his
youth,”
when
the
person
was
in
Mochin
of
a
child
and
young
man,
Mochin
of
GAR
of
Ruach,
for
then
he
might
sin
with
drawing
GAR
of
Hochma
from
above
downward.
Because
he
ate
fish
and
drank
water,
he
was
tempted
to
the
bad
deeds
of
the
other
side:
to
draw
GAR
of
Hochma
of
the
left
by
eating
fish
and
drinking
water.
He
went
outside,
for
by
this
he
was
ejected
and
went
outside
the
holiness,
and
was
given
to
the
forces
of
the
other
side.
“At
that
time,
Planet
Shabtai
was
ruling
the
world,”
meaning
that
because
of
his
sin,
the
governance
of
Shabtai
was
revealed
over
him,
namely
the
governance
of
the
left
of
the
other
side,
meaning
he
was
given
to
him.
“And
a
branch
of
it
was
extended
to
expand
downward”
is
the
force
of
the
revelation
of
the
lock,
whose
way
is
to
be
revealed
at
the
end
of
the
left
line,
as
it
is
written,
“Sin
crouches
at
the
door.”
For
this
reason,
he
is
regarded
as
a
branch
of
Shabtai,
since
Shabtai,
who
is
illumination
of
the
left
without
right,
uses
it.
“He
went
out
with
a
bare
head,”
revealing
of
GAR
of
Hochma
of
the
left,
and
the
branch
struck
him
through
Korkfny
and
Shamriron,
two
spirits
that
control
that
branch,
as
these
two
spirits
are
the
judgments
that
control
the
left
line.
Korkfny
has
the
letters
of
Kor
[cold]
and
Kipaon
[freezing],
which
are
extended
from
the
illumination
of
the
left
without
right.
Shamriron
has
the
letters
of
Shimrey-Ron
[yeast
of
singing],
yeast
that
are
mixed
in
his
singing.
Since
he
is
connected
to
a
branch
of
Shabtai,
who
is
the
harsh
force
of
judgment
of
the
lock,
although
it
overcomes
him
and
revokes
his
strength,
since
the
two
spirits
control
him,
the
yeast,
the
judgments
of
the
branch,
still
mix
with
his
light
of
the
left,
and
he
is
not
so
clean.
This
is
why
he
is
called
Shamriron.
For
this
reason,
these
three
judgments,
which
are
two
judgments
of
the
two
spirits,
the
freezing
from
Korkfny
and
the
yeast
from
Shamriron,
and
a
third
judgment,
which
is
the
force
of
the
judgment
of
the
lock
in
the
branch
of
Shabtai,
these
judgments
strike
and
sentence
that
person
who
drew
GAR
of
the
left
by
eating
fish
and
drinking
water
afterwards.
When
that
man
was
beaten,
two
red
inscriptions
were
inscribed
in
him,
since
the
left
is
the
color
red,
which
is
why
the
inscriptions
of
the
blows
of
the
two
spirits
are
red,
since
two
spirits
are
from
the
left,
and
that
branch
inscribed
in
him
that
black
inscription,
since
the
color
of
Malchut
of
the
quality
of
judgment,
called
“lock,”
which
is
the
force
in
the
branch
of
Shabtai,
is
colored
black,
since
the
words
of
Shabtai
use
black
because
he
always
uses
the
branch,
which
is
the
color
black.
He
has
three
inscriptions
on
his
left
shoulder,
two
red
and
one
black,
since
through
his
actions,
he
is
given
to
the
spirits
of
Shabtai
and
to
his
branch
so
they
will
torment
him.
The
two
spirits
from
the
judgments
of
the
left,
red,
inscribed
in
him
two
red
inscriptions,
and
the
branch,
the
force
of
the
judgment
that
is
extended
from
Malchut
of
the
quality
of
judgment
called
“lock,”
and
whose
color
is
black,
the
inscription
of
that
blow
is
therefore
black.
Indeed,
that
force
of
judgment
in
the
branch
of
Shabtai,
which
is
from
the
lock,
should
have
canceled
the
Hochma
of
the
left,
from
which
the
judgments
in
the
two
spirits
are
extended.
However,
this
is
the
operation
of
Shabtai,
that
he
ordains
the
spirits
over
the
branch,
and
their
strength
is
greater
than
his
strength.
For
this
reason,
the
Hochma
of
the
left
is
not
canceled
from
them.
However,
all
this
is
in
the
beginning.
In
the
end,
however,
the
power
of
the
lock
prevails
over
the
two
spirits
and
cancels
their
Hochma
along
with
their
judgments
that
are
extended
from
her.
But
there
is
a
benefit
from
the
black
inscription:
It
pulls
him
to
draw
near
to
people.
That
is,
afterwards,
when
the
black
force
in
the
branch
overcomes
the
two
spirits,
there
is
benefit
in
that
black,
since
then
it
will
cancel
judgments
in
the
Hochma
of
the
left,
where
the
hardest
of
those
judgments
is
that
he
must
isolate
himself
from
people
like
a
leper,
to
sit
at
home
sad,
and
separate
from
people.
After
the
force
of
the
black
prevails,
the
lock
will
cancel
the
Hochma
with
those
judgments
and
he
will
be
able
to
approach
people
and
connect
with
them,
since
they
will
not
think
he
is
a
leper
and
will
not
regard
him
as
though
he
were
a
leper,
where
it
is
written
about
him,
“He
shall
dwell
alone
outside
the
camp.
This
is
the
benefit
extended
from
the
black.
Opposite
these
GAR
of
Hochma,
which
the
other
side,
Shabtai
and
his
spirits,
adhere
to,
Israel
has
GAR
that
shine
on
Shabbat,
in
Malchut.
This
is
why
it
was
said,
“This
one
governs
the
nation
of
Shabtai,”
that
these
judgments
control
those
who
adhere
to
Shabtai,
but
not
the
holy
nation,
since
Israel
adhere
to
the
Creator,
the
middle
line.
In
order
to
recognize
and
know
the
difference
between
those
who
adhere
to
the
Creator
and
those
who
adhere
to
the
other
side,
Israel
must
show
gladness,
and
eating
and
drinking,
that
opposite
from
the
torture
and
torment
that
those
who
adhere
to
the
other
side
have,
those
who
adhere
to
the
Creator
on
the
day
of
Shabbat
have
rest,
pleasure,
and
joy.
However,
this
is
not
so
in
those
who
are
gripped
to
Shabtai
on
that
day,
as
they
must
be
tormented
and
show
sadness.
Then,
after
they
are
tormented
in
all
those
torments,
those
spirits
that
control
the
branch
of
Shabtai,
Korkfny
and
Shamriron,
are
extended
over
him
and
notify
him
matters
of
the
world,
hidden
matters,
GAR
of
Hochma,
through
the
extension
of
Shabtai,
through
the
left
without
right,
which
is
the
drawing
of
Shabtai.
There
are
people
who
were
born
when
the
branch
of
Shabtai
governs,
that
because
of
the
iniquities
in
past
incarnations,
they
are
born
under
the
governance
of
the
branch
of
Shabtai
and
of
the
two
spirits
that
govern
him.
They
are
always
sad,
tormented
in
torments
in
order
to
draw
on
themselves
the
spirits
of
Shabtai,
and
to
suckle
from
the
GAR
of
Hochma
of
the
left,
and
are
never
happy
due
to
the
torments
of
the
judgments
of
the
left.
Except
when
they
engage
in
Torah
and
unite
with
the
Creator,
if
they
repent
and
adhere
to
the
Torah
and
the
Creator,
the
middle
line.
If
there
are
elements
and
roots
from
ancestral
merit
in
that
person,
that
his
ancestral
merit
works
in
his
favor,
that
branch
which
comes
out
of
Shabtai,
the
strong
force
of
judgment
of
the
lock,
sometimes
prevails
over
the
person
and
grips
him,
prevailing
over
him
and
repelling
the
Hochma
from
him.
The
force
of
the
judgment
of
the
branch,
although
at
first,
the
two
spirits
govern
him,
in
the
end,
he
nevertheless
prevails
and
governs
them
and
revokes
the
Hochma
from
them.
At
that
time,
the
person
is
saved
from
the
suffering
of
Shabtai,
since
upon
the
cancelation
of
the
Hochma,
the
torments
extended
from
it
are
canceled.
However,
there
is
benefit
to
the
black
inscription,
even
though
he
falls
into
Katnut
because
of
it.
For
this
reason,
he
must
be
corrected
further,
and
these
two
spirits,
Korkfny
and
Shamriron,
expand
from
the
branch
and
go
to
the
hole
in
the
rock,
for
because
the
branch
of
Shabtai
won
and
repelled
the
Hochma,
the
two
spirits
fell
into
Katnut,
even
though
they
did
not
want
to
receive
the
Katnut
into
them
because
of
the
judgment
of
the
lock.
Hence,
they
expanded
from
the
branch
in
which
there
is
the
force
of
the
lock,
and
came
to
the
hole
in
the
rock,
the
Katnut
[smallness/infancy]
of
the
key,
since
“rock”
is
Malchut
that
is
sweetened
in
Bina,
and
the
hole
in
it
is
the
judgments
of
Katnut.
They
gained
by
this
since
the
Katnut
that
comes
because
of
a
lock
is
unfit
to
return
to
Gadlut
[greatness/adulthood],
but
Katnut
of
the
key
is
always
fit
to
receive
Gadlut.
All
the
bare
spirits
of
people
who
do
not
enter
the
presence
of
the
king
gather
in
the
hole
of
the
rock.
A
bare
soul
is
a
soul
from
the
seven
Sefirot
of
the
posterior
of
Malchut,
in
which
there
are
sparks
of
GAR
of
Hochma,
and
the
person
who
drew
her
did
not
correct
her
with
the
middle
line.
For
this
reason,
when
she
passes
away
from
the
world,
she
cannot
come
in
the
presence
of
the
king,
the
middle
line.
All
those
bare
spirits
and
souls
gather
into
that
hole
in
the
rock
on
the
day
of
Shabbat.
They,
the
spirits,
are
bare
in
this
world;
they
have
no
garments
from
Torah
and
commandments,
since
being
from
the
seven
Sefirot
of
the
posterior,
which
are
Hochma
without
clothing
of
Hassadim,
therefore,
those
bare
souls,
too,
are
without
clothing
of
Hassadim.
The
person
who
drew
that
bare
soul
should
have
corrected
her
and
drawn
for
her
clothing
of
Hassadim
through
the
middle
line,
but
he
did
not
correct
her.
Hence,
when
they
leave
this
world,
they
wander
in
order
to
enter
that
world,
and
the
gates
are
locked
before
them,
for
because
the
soul
is
bare
from
clothing
of
Hassadim,
she
has
no
place
in
the
next
world.
For
this
reason,
they
exit
that
world
and
wander
in
this
world
to
find
some
person
in
which
to
dwell
and
clothe,
and
through
him,
they
draw
sparks
of
Hochma
in
the
visions
of
the
night.
When
they
clothe
in
some
person,
they
become
neighbors
to
the
soul
of
the
person
himself,
and
it
is
considered
as
though
the
soul
of
that
person
has
obtained
for
herself
a
neighbor
who
dwells
with
her
in
the
man’s
body.
On
the
day
of
Shabbat,
when
the
day
is
sanctified,
when
all
the
forces
of
judgment
and
posterior
pass
from
the
world,
we
should
ask,
“Where
do
they
go?”
Since
they
are
extended
from
the
posterior,
and
they
have
sparks
of
GAR
of
Hochma
of
the
left
in
them,
what
becomes
of
them
on
the
day
of
Shabbat?
They
go
into
the
hole
of
some
rock,
outside
the
garden
walls.
Behind
Malchut,
who
is
called
“a
garden,”
there
is
a
hole—judgments
of
the
screen
of
Malchut—in
the
rock
that
is
in
the
mountains,
and
all
the
forces
of
the
left
are
pushed
into
that
hole,
which
diminishes
any
Hochma
and
any
GAR
of
the
left.
By
this,
they
are
chained,
so
they
cannot
draw
and
awaken
an
illumination
from
the
lights
of
the
left
and
the
judgments
in
them
throughout
the
day
of
Shabbat.
The
bare
souls
also
enter
there
on
the
day
of
Shabbat,
and
become
diminished,
and
are
there
throughout
the
day
of
Shabbat.
After
Shabbat,
they
come
out
and
roam
the
world,
for
after
Shabbat,
they
are
freed
from
their
shackles
and
become
fit
for
drawing
from
the
GAR
of
the
left
as
before.
For
this
reason,
they
return
to
roaming
the
world,
find
a
person
to
clothe
in,
and
announce
things
to
people
in
the
visons
of
the
night,
meaning
they
clothe
in
people,
and
through
them
draw
sparks
of
Hochma,
which
are
called
“visions
of
the
night,”
and
they
notify
them.
Once
the
branch
of
Shabtai
has
prevailed
over
that
person,
these
two
spirits
go
to
that
hole
in
the
rock
and
remain
there
until
the
end
of
Shabbat.
During
the
day
of
Shabbat,
these
two
spirits
of
Shabtai
adhere
to
bare
souls
to
be
with
them
in
one
adobe.
Hence,
when
Shabbat
has
ended
and
they
are
free
from
their
shackles
and
the
sparks
of
Hochma
shine
in
them
once
more,
these
souls,
the
bare
spirits,
come
out,
and
these
two
spirits
from
the
branch
of
Shabtai
are
with
them,
and
they
connect
together.
As
they
connected
together
in
the
hole
of
the
rock
on
the
day
of
Shabbat,
so
they
come
out
connected
at
the
end
of
Shabbat.
Then
come
these
two
spirits
and
one
soul,
from
the
root
of
that
person,
from
the
seventy
degrees
back,
for
these
two
spirits
of
Shabtai
are
connected
with
the
bare
soul,
the
soul
of
a
person
which
was
drawn
from
seven
degrees
of
the
posterior
of
Malchut,
since
each
of
the
seven
Sefirot
of
the
posterior
of
Malchut
consists
of
ten,
and
they
are
seventy
degrees
of
the
posterior.
The
two
spirits
and
that
soul
come
and
are
present
on
the
person
who
was
born
in
the
governance
of
the
branch
of
Shabtai,
spirit
after
spirit,
clothing
in
him
spirit
after
spirit,
with
the
bare
soul,
and
notify
him
matters
in
the
world,
matters
that
are
in
concealment,
Hochma.
We
should
know
that
through
the
connection
of
the
bare
soul
with
the
two
spirits
of
Shabtai,
the
sparks
of
GAR
of
Hochma
of
the
left
from
which
come
all
the
suffering
and
judgments
are
canceled,
and
she
remains
with
only
VAK
of
Hochma
of
the
left.
It
is
considered
that
that
soul
has
found
rest
for
herself
from
the
torments
and
the
judgments
through
her
connection
with
the
two
spirits,
since
the
yeast
of
the
judgments
of
the
lock
were
mixed
inside
the
two
spirits,
and
especially
in
the
spirit
called
Shamriron.
Although
the
two
spirits
were
not
meticulous
with
those
yeast,
and
are
as
the
shells,
nevertheless,
since
the
soul
is
from
holiness,
she
is
meticulous
with
the
yeast
and
is
diminished
by
them
from
GAR
of
Hochma
of
the
left.
Through
it,
she
is
rid
of
the
judgments
of
the
left.
You
find
that
the
soul
has
found
rest
through
her
connection
with
the
two
spirits.
Some
of
them
are
not
true
from
the
perspective
of
these
two
spirits,
since
they
are
mixed
with
the
yeast
of
the
judgments.
Nevertheless,
they
ignore
them
and
draw
Hochma,
since
such
is
the
conduct
of
the
shells.
Sometimes,
the
spirits
notify
him
true
matters
for
a
short
while,
for
they,
too,
draw
only
VAK
of
Hochma
of
the
left.
However,
this
is
for
a
short
while,
and
after
some
time,
they
revert
to
their
conduct.
This
is
a
soul
that
did
not
find
redemption
from
the
seventy
degrees
back.
The
bare
soul
that
did
not
find
deliverance
from
the
seven
degrees
of
the
posterior
extended
from
them,
and
therefore
Planet
Shabtai
[Saturn]
drew
these
two
spirits
to
this
world
in
order
to
correct
her.
Finally,
Planet
Shabtai
drew
his
two
spirits
to
this
world,
to
connect
with
the
bare
soul,
and
then
the
soul
finds
deliverance
and
rest
from
the
judgments
of
the
posterior
in
her.
However,
since
the
man
has
already
been
defeated
by
the
branch
of
Shabtai
and
united
with
the
force
of
the
lock
in
it,
by
which
the
man
was
repelled
from
the
Hochma
of
the
left
and
was
rid
and
rested
from
the
judgments
that
come
with
her,
thus,
how
can
he
now
receive
Hochma
from
the
spirits
and
the
soul,
since
the
force
of
the
lock
in
him
repels
the
Hochma?
As
those
two
spirits
have
the
power
to
control
the
branch
and
quiet
the
force
of
the
lock
in
him,
hence,
they,
too,
have
the
power
to
quiet
the
force
of
the
lock
in
the
person
and
awaken
in
him
the
Hochma
of
the
left.
However,
once
the
person
has
been
defeated
by
the
lock,
and
rested
from
the
judgments
and
the
torments
he
had
had,
why
did
he
not
fear
and
was
not
shaken
by
the
return
of
the
torments,
and
came
to
adhere
once
more
to
the
Hochma
of
the
left
of
the
two
spirits?
Because
of
the
bare
soul
that
comes
together
with
the
two
spirits,
a
person
is
not
afraid
and
is
not
shaken
when
the
two
spirits
are
on
him.
Because
of
the
bare
soul,
which
has
already
found
rest
through
her
adhesion
with
the
two
spirits,
the
person
is
not
afraid
of
the
two
spirits,
that
he
might
return
to
judgments
and
torments
through
them,
as
before.
This
is
so
because
now
he
is
adhered
to
the
soul
that
is
connected
to
the
two
spirits.
She
is
at
rest
from
the
judgments
because
she
receives
only
VAK
of
Hochma,
and
then
the
person,
too,
is
guaranteed
to
be
at
rest.
For
this
reason,
now
he
is
not
afraid
from
the
illumination
of
Hochma
of
the
left
in
the
spirits.
299.
If
the
nose
is
crooked,
and
the
crookedness
is
leaning
to
the
right,
it
is
a
person
who
is
inscribed
in
the
letter
Hey,
and
sometimes
in
the
letter
Reish,
which
do
not
connect
together.
This
is
a
person
who
speaks
softly.
300.
If
there
is
one
big
line
in
his
forehead,
and
four
small
lines,
and
they
are
thin,
and
not
so
much,
and
they
invert
into
a
red
vision,
his
hair
is
hanging
and
slightly
smooth,
he
had
a
great
lineage,
meaning
that
there
was
a
great
righteous
among
his
forefathers,
and
he
hangs
on
him;
he
has
help.
He
is
loyal;
he
is
successful
in
his
actions.
He
has
a
flaw
from
a
blemish;
he
is
naturally
infertile,
infertile
from
birth.
Or,
an
intestine
is
hanging
in
his
scrotum
and
he
does
not
ejaculate
semen
as
it
should
be.
In
his
left
hand,
he
has
a
small
finger,
creased
and
not
stretching
out.