The
Holy
Idra
Zuta
The
Einayim
of
ZA
135.
The
wicked
are
not
watchful
from
the
Einayim
in
the
Rosh
of
ZA.
Sometimes
they
are
asleep,
and
sometimes
they
are
not
asleep.
This
is
why
they
are
called
as
it
is
written,
“Your
eyes
are
as
doves,”
and
it
is
written,
“Do
not
be
fraudulent
with
each
other,”
from
the
word
fraud.
To
the
wicked
ones,
it
seems
as
though
they
are
asleep
and
are
not
watching
over
the
world.
This
is
why
it
is
written,
“And
will
not
see
the
Lord
and
will
not
understand
the
God
of
Jacob,”
and
it
is
written,
“He
who
planted
the
ear,
does
He
not
hear?
He
who
formed
the
eye,
does
He
not
see?”
The
eyes
of
ZA
are
Providence
in
reward
and
punishment.
At
times,
it
is
revealed
and
at
times
concealed,
since
when
the
lower
ones
improve
their
actions,
they
are
rewarded
with
attaining
His
Providence,
and
he
is
awake,
as
it
is
written,
“will
neither
sleep
nor
slumber.”
If
they
worsen
their
actions,
Providence
is
concealed
and
they
say,
“The
Lord
will
not
be
seen,”
which
is
regarded
as
sleep.
The
wicked
ones
are
watchful
from
the
eyes
in
the
Rosh
of
ZA,
since
when
they
worsen
their
actions,
they
make
the
left
line
prevail
over
the
right,
and
then
the
eyes
are
hidden
from
them
and
they
say,
“The
Lord
shall
not
be
seen.”
This
is
why
they
do
not
guard
themselves
from
them,
for
they
are
not
afraid
to
sin.
The
wicked
ones
excuse
themselves
through
their
eyes,
for
because
of
their
sins,
they
are
regarded
for
them
as
if
asleep
and
are
not
watching
over
the
world.
This
is
a
deceit,
for
only
their
actions
have
caused
them
this.
For
this
reason,
they
are
called
as
it
is
written,
“Your
eyes
are
as
doves,”
at
times
asleep,
and
at
times
not
asleep.
For
the
wicked,
they
are
asleep,
as
it
is
written,
“And
they
said,
‘The
Lord
shall
not
be
seen,’”
and
for
the
righteous,
they
are
not
asleep,
as
it
is
written,
“He
who
planted
the
ear,
does
He
not
hear?
He
who
formed
the
eye,
does
He
not
see?”
136.
The
correction
on
the
eye
is
the
hairy
hair
at
the
end
of
the
forehead
above
the
eyes,
to
a
complete
measure.
One
thousand
seven
hundred
watchers
hang
from
those
hairs
to
make
war,
and
at
that
time,
they
all
stand
from
their
cascading,
arresting
their
cascading
on
the
eyes
to
cover
them.
The
hairs
are
raised
above
the
eyes,
and
the
eyes
open.
The
place
of
the
hairs
is
on
the
Galgalta,
which
is
the
Mem
of
Tzelem,
for
the
Yod
does
not
exit
the
Avir
that
is
there.
However,
the
Metzah,
where
the
Lamed
of
Tzelem
begins,
where
the
Yod
exits
the
Avir
at
the
time
of
Gadlut,
is
part
of
the
hairs.
Nevertheless,
the
hairs
above
the
eyes
are
kept
in
him,
since
these
hairs
from
the
judgments
of
the
screen
of
Hirik
of
the
middle
line,
by
whose
power
he
unites
the
right
with
the
left,
to
open
the
illumination
of
Hochma
through
her
incorporation
with
the
right,
therefore,
they
must
remain.
The
correction
on
the
eye
is
the
hairs
that
remain
at
the
end
of
the
forehead,
the
hairs
that
are
measured
in
a
complete
measure.
They
operate
at
the
time
of
wholeness,
when
the
Hey
has
already
come
out
from
the
Einayim
[eyes]
and
the
Hochma
has
been
revealed.
At
that
time,
they
operate
to
unite
the
Hochma
with
the
Hassadim,
for
then
the
eyes
open
and
can
shine.
However,
before
the
middle
line
unites
with
these
hairs
Hochma
and
Hassadim
with
one
another,
they
cannot
shine
and
they
are
regarded
as
asleep
and
closed,
since
Hochma
without
Hassadim
is
darkness
and
not
light.
One
thousand
seven
hundred
watchers
hang
from
those
hairs
to
make
war.
These
hairs
make
war
to
sustain
1,700
watchers,
since
the
illumination
of
the
two
lines
exists
through
the
screen
of
Hirik,
but
the
right
shines
from
above
downward
because
it
has
GAR
in
it,
and
it
is
regarded
as
1,000,
where
each
Sefira
consists
of
one
hundred,
and
the
left
line
is
devoid
of
GAR
because
it
shines
from
below
upward.
This
is
why
it
is
only
seven
hundred,
seven
Sefirot,
each
of
which
consists
of
one
hundred.
137.
The
eyebrows,
small
hairs,
grip
to
the
cover
over
the
eyes.
Both
of
them
are
called
eyelids,
or
the
cover
of
the
eye.
One
thousand
four
hundred
myriads
shielded
ones
grip
them,
and
they
are
called
the
“cover
over
the
eyes.”
All
those
who
are
called
the
“eyes
of
the
Lord”
are
illumination
of
Hochma,
called
Einayim,
Ozen,
Hotem,
Peh.
All
those
who
are
called
the
“eyes
of
the
Lord”
do
not
open
and
do
not
awaken
except
when
those
covers
of
the
eyebrows
over
the
eyes
divide
the
lower
ones
from
the
upper
ones,
when
the
bottom
part
is
divided
from
the
top
part.
When
the
bottom
eyebrows
are
divided
from
the
top
ones
and
give
a
place
to
watch,
the
eyes
open
and
are
seen
as
one
who
has
awakened
from
his
sleep.
The
eyes
roll
and
see
the
open
eye
of
AA,
and
bathe
in
his
white.
When
they
bathe
in
the
white,
the
accusers
of
Israel
surrender,
and
this
is
why
it
is
written,
“Awaken,
why
do
You
sleep,
Lord?”
When
the
Yod
exits
the
Avir,
and
Bina
and
TM
that
fell
from
the
degree
return
to
the
degree,
the
left
line
emerges
in
the
degree
from
the
ten
Sefirot
KHB
TM,
the
dot
of
Shuruk.
At
that
time,
the
left
does
not
want
to
unite
with
the
right.
Because
of
it,
the
cover
that
conceals
the
Hochma
on
the
left
continues,
so
it
will
not
be
able
to
shine,
and
this
is
the
cover
over
the
eyes.
Before
the
light
of
Hochma,
called
“Einayim,”
unites
with
the
Hassadim,
the
cover
lies
on
all
ten
Sefirot
in
the
Einayim
and
covers
it.
However,
afterwards,
after
the
coming
of
the
middle
line
with
the
screen
of
Hirik
in
it,
the
left
line
forces
it
to
unite
with
the
Hassadim
of
the
right
by
diminishing
the
left
from
GAR.
At
that
time,
the
Hochma
unites
with
the
Hassadim
and
the
eyes
open.
The
diminution
of
GAR
of
the
left,
which
is
done
by
the
middle
line,
also
breaches
the
cover
that
covers
the
left,
as
the
GAR
of
the
cover
that
have
risen
up
indicate
the
departure
of
GAR
of
Hochma
of
the
left,
and
the
VAK
of
the
cover
that
remained
below
indicate
VAK
of
Hochma
that
remained
in
the
eyes,
and
this
is
the
opening
of
the
eyes.
The
Se’arot
that
grip
the
cover
of
the
eyes
point
to
judgments
of
the
screen
of
Hirik
of
the
middle
line
that
operate
there
in
order
to
breach
the
cover
and
open
the
eyes.
Fourteen
hundred
myriad
protectors
grip
them,
since
three
lines
are
three
thousand
myriads.
Since
the
left
controls
without
the
right,
there
is
only
the
left
line
there,
with
the
left
half
of
the
middle
line,
which
are
fifteen
hundred
myriads.
However,
due
to
the
deficiency
of
Malchut,
since
she
rose
and
was
incorporated
in
Bina,
they
are
regarded
as
fourteen
hundred
myriads,
and
they
are
called
the
“cover
of
the
eyes.”
This
control
of
the
left
side
without
the
right,
regarded
fourteen
hundred
myriads,
becomes
the
cover
over
the
eyes
to
conceal
the
Hochma.
All
those
who
are
called
the
“eyes
of
the
Lord,”
who
are
illumination
of
Hochma,
called
“eyes,”
do
not
open
and
do
not
awaken
except
when
those
covers
of
the
eyebrows
over
the
eyes
divide
the
lower
ones
from
the
upper
ones,
where
the
bottom
part
is
divided
from
the
top
part.
The
cover
closes
the
eyes
until
the
middle
line
comes
and
diminishes
the
GAR
of
the
left
by
the
force
of
the
screen
of
Hirik,
which
is
the
hairs
in
the
cover.
With
the
departure
of
the
GAR
of
Hochma
of
the
left,
the
cover
is
breached
and
the
GAR
in
it
rise
up,
and
the
VAK
in
it
go
down.
At
the
time
when
the
lower
eyebrows
are
divided
from
the
upper
ones
and
give
room
to
watch,
since
by
diminishing
the
GAR
of
the
left
and
the
departure
of
the
upper
eyebrows,
the
departed
upward
and
separated
from
the
lower
ones,
Hochma
is
united
with
Hassadim,
at
that
time,
the
illumination
of
Hochma
called
“eyes”
watches
over
in
the
guidance.
The
eyes
open
and
seem
as
though
one
has
awakened
from
one’s
sleep.
When
they
open,
they
receive
Hassadim
from
the
open
eye
of
Atik.
138.
Four
colors
are
seen
in
the
eyes
of
ZA:
white,
red,
green,
and
black,
corresponding
to
HB
TM.
From
them,
the
four
chambers
of
the
Tefillin
shine
in
the
spaces
of
the
Moach:
The
portions
are
the
Mochin
and
GAR,
the
chambers
are
the
spaces
of
the
Mochin
and
VAK.
The
illuminations
of
the
Einayim
are
VAK,
and
therefore
bestow
upon
the
chambers.
There
are
seven
that
are
called
the
“eyes
of
the
Creator.”
These
are
the
seven
Sefirot
HGT
NHY
in
the
eye:
White
is
Hesed,
red
is
Gevura,
green
is
Tifferet,
which
consists
of
NHY,
and
black
is
Malchut.
The
vision
emerges
from
the
black
color
in
the
eye,
Malchut,
as
it
is
written,
“on
one
stone,
seven
eyes.”
They
are
colors
that
blaze
from
their
own
phase,
where
it
is
written
about
the
seven
phases
HGT
NHYM
that
come
out
from
the
black
in
the
eye,
“on
one
stone,”
Malchut,
“seven
eyes,”
seven
phases
of
Malchut.
139.
Seven
other
eyes,
watchers
of
judgment,
come
out
from
the
red
color
in
the
eyes.
The
red
color
is
the
left
line,
judgment.
They
are
called
“the
eyes
of
the
Lord
roam
throughout
the
land,”
as
it
is
written,
“The
Lord,
His
eyes
roam
throughout
the
land.”
“Roam”
is
in
female
form
[in
Hebrew],
and
not
roam
in
male
form,
since
they
are
all
judgment.
Seven
other
eyes
emerge
from
the
green
color
in
the
eye,
which
are
poised
to
reveal
man’s
actions,
whether
good
or
bad,
as
it
is
written,
“For
His
eyes
are
on
the
ways
of
a
man.”
These
are
called
“the
eyes
of
the
Lord
roam,”
as
it
is
written,
“The
Lord,
His
eyes
roam
throughout
the
land.”
“Roam”
is
in
male
form
[in
Hebrew],
and
not
“roam”
in
female
form,
since
they
are
to
both
sides:
to
the
good
and
to
the
bad.
The
green
color
is
the
middle
line,
which
incorporates
right
and
left,
Hesed
and
judgment.
This
is
why
it
is
in
male
form,
since
Hesed
shines
in
male
light.
All
the
Rachamim
[mercies]
come
out
from
the
white
color
in
the
eye,
and
all
that
good
that
is
in
the
world,
to
benefit
Israel.
At
that
time,
all
those
three
colors—red,
green,
black—bathe
in
the
white
color,
Rachamim,
to
have
mercy
on
them.
140.
Those
four
colors
mix
with
one
another
and
adhere
to
one
another,
each
lending
of
its
color
to
the
others,
except
for
the
white,
in
which
all
are
incorporated
when
they
need
it,
and
it
covers
everything.
All
the
colors
below,
the
corporeal
ones,
all
the
people
in
the
world
cannot
return
the
black
and
the
red
and
the
green
to
appear
as
white.
But
here,
in
one
watching,
all
three
colors—black,
red,
and
green—unite
and
bathe
in
the
white
color,
and
return
to
being
white,
Hesed.
The
three
colors
in
the
eye
are
three
lines,
white,
red,
and
green.
Malchut,
who
receives
the
three
lines,
appears
as
black.
The
three
lines
need
one
another
since
there
is
no
wholeness
to
one
without
connection
with
the
other,
as
without
incorporation
from
the
left,
the
right
line
is
VAK
without
GAR,
and
the
left
line
without
the
right
is
darkness
and
cannot
shine
at
all.
Both
of
them,
right
and
left,
cannot
be
incorporated
in
each
other
without
incorporation
from
the
middle
line,
which
diminishes
the
GAR
of
the
left
and
unifies
it
with
the
right,
and
the
middle
line
has
only
the
light
of
the
right
and
the
left
that
it
receives
by
unifying
them,
so
that
the
three
come
out
from
one,
one
is
rewarded
with
the
three
of
them.
Thus,
each
line
borrows
light
from
the
other,
to
be
incorporated
in
it,
the
white
from
the
red,
the
red
from
the
white,
and
both
of
them
from
the
green.
This
is
why
it
is
said
that
these
four
colors
mix
with
one
another
and
adhere
to
one
another,
each
lending
to
the
other
from
its
color,
since
there
is
no
wholeness
to
one
except
by
incorporating
with
the
other.
This
is
regarded
as
borrowing
light
from
it
in
order
to
maintain
its
control.
However,
a
white
appearance,
the
right
line,
is
the
main
light
that
can
shine
without
the
other
lines,
at
least
in
VAK.
Conversely,
the
other
lines
are
completely
dark
without
the
right
line,
Hesed.
This
is
why
it
was
said
“except
for
the
white
color,”
for
everyone
are
incorporated
in
it,
as
they
all
need
it,
and
it
does
not
need
them
since
it
can
nevertheless
shine
in
VAK,
without
incorporation
with
others.
141.
The
eyebrows
are
quiet
only
when
the
white
colors
want
to
oversee,
since
the
eyebrows
give
room
to
all
the
colors
to
oversee,
and
if
they
do
not
give
room,
no
color
can
oversee
and
watch.
The
eyebrows
do
not
stand
in
one
place,
and
are
not
quiet
for
one
whole
hour.
Rather,
they
open
and
close,
close
and
open
because
of
the
overseeing
eye
that
stands
over
them.
This
is
why
it
is
written,
“And
the
animals
ran
back
and
forth.”
The
eyebrows,
the
covers,
come
out
with
the
emergence
of
the
left
line
and
cover
the
eyes,
since
the
left
cannot
shine
without
the
Hassadim
from
the
right.
Also,
the
emergence
of
the
left
line
diminishes
the
GAR
of
the
left,
and
along
with
it,
the
cover
is
breached,
and
its
upper
half
rises
up.
At
that
time,
the
eyes
open.
If
the
eyebrows
do
not
give
room,
no
color
can
oversee
and
watch,
for
if
the
eyebrows
are
not
opened
through
the
middle
line,
the
eyebrows
cover
the
eyes
and
cannot
oversee.
Also,
Hochma
shines
only
during
the
journeying
of
the
three
lines,
when
they
come
out
to
control
one
after
the
other:
first
the
right
line,
then
the
left
line,
and
then
the
middle
line,
and
so
forth.
However,
if
they
are
resting,
the
Hochma
stops
and
they
bestow
only
Hassadim.
The
eyebrows
do
not
stand
in
one
place
and
are
not
quiet
for
one
whole
hour,
since
the
illumination
of
Hochma
is
called
“seeing
of
the
eyes,”
which
shines
only
during
the
journeying
of
the
three
lines.
For
this
reason,
when
the
emergence
of
the
left
line
begins,
the
cover
is
drawn
and
covers
the
eyes.
When
the
middle
line
comes
out,
it
breaches
the
cover
and
lifts
half
of
it
up,
and
so
on
and
so
forth.
When
the
time
of
the
emergence
of
the
left
line
comes,
the
eyes
are
covered
and
they
close.
Afterwards,
when
the
time
of
the
emergence
of
the
middle
line
comes,
they
reopen.
It
is
likewise
throughout
the
time
of
the
illumination
of
Hochma:
The
three
lines
travel
one
after
the
other
and
so
forth.
If
they
rest,
the
Hochma,
called
“seeing
of
the
eyes,”
stops,
and
the
light
of
Hassadim
begins.
The
eyebrows
do
not
stand
in
one
place
and
are
not
quiet
for
one
whole
hour.
Rather,
they
open
and
close,
close
and
open
because
of
the
overseeing
eye
that
stands
over
them.
In
other
words,
as
long
as
the
overseeing
eye
stands
over
them
to
bestow
seeing
in
them,
they
open
and
close,
close
and
open
by
the
journeying
of
the
three
lines,
which
does
not
stop
during
the
illumination
of
Hochma.
The
eyebrows
are
quiet
only
when
the
white
colors
want
to
oversee,
since
throughout
the
time
of
the
illumination
of
Hochma,
the
journeying
of
the
three
lines
does
not
stop,
except
when
wanting
to
bestow
the
white
color,
Hassadim.
Then
the
journeying
stops.
They
are
not
quiet
for
one
whole
hour,
to
stand
in
one
line,
only
on
the
left
or
only
on
the
right,
since
three
lines
are
called
“three
hours.”
142.
It
is
written,
“Your
eyes
will
see
Jerusalem,
a
quiet
home,”
and
it
is
written,
“The
eyes
of
the
Lord
your
God
are
always
on
it,
from
the
beginning
of
the
year
to
the
end
of
the
year.”
This
is
so
because
Jerusalem,
Malchut,
must
have
the
Creator’s
eyes
on
it,
since
the
place
of
disclosure
of
Hochma
is
in
Malchut,
in
the
bottom
Hochma,
as
it
is
written,
“Justice
lodges
in
it,”
and
justice
is
judgments
extended
from
the
illumination
of
Hochma
of
the
left,
which
shines
in
Malchut.
This
is
why
it
is
written
Jerusalem
and
not
Zion,
since
Zion
is
the
internality
of
Malchut,
illumination
of
Hassadim,
as
it
is
written,
“Zion
will
be
redeemed
by
sentence.”
Everything
is
mercy,
for
justice
is
the
judgment
of
the
left,
and
is
applied
in
Jerusalem,
and
sentence
is
Rachamim
of
ZA
and
is
applied
in
Zion.
143.
“Your
eye
will
see
Jerusalem.”
It
is
written
“your
eye,”
in
singular
form
[in
Hebrew],
indicating
the
eye
of
the
holy
Atik,
the
most
concealed
of
all,
whose
both
eyes
return
to
one,
since
they
are
white
within
white.
This
will
be
in
the
future
[end
of
correction].
But
now,
it
is
written,
“The
eyes
of
the
Lord
are
on
it,”
both
eyes,
which
are
for
better
and
for
worse,
as
it
should
be.
For
this
reason,
they
do
not
always
exist
this
way,
in
a
perpetual
existence,
but
in
the
future,
they
will
return
to
being
one
eye,
since
then,
“Your
eyes
will
see
Jerusalem,”
one
eye
[in
Hebrew],
which
is
all
for
better,
entirely
in
mercy,
the
eye
of
Atik,
as
it
is
written,
“But
with
great
mercies
I
will
gather
you.”
144.
“The
eyes
of
the
Lord
your
God
are
always
on
it,
from
the
beginning
of
the
year.”
It
is
written
“from
the
beginning”
without
an
Aleph
[in
Hebrew].
“Beginning”
without
an
Aleph
is
the
bottom
Hey,
Malchut,
since
Resheet
[beginning]
is
from
the
words
Rash
and
Dal
[both
mean
poor].
It
is
written
above,
“He
cast
down
from
heaven
to
the
earth,
the
glory
[Tifferet]
of
Israel.”
What
is
the
reason
that
He
cast
from
heaven
to
earth?
That
is,
what
is
the
reason
that
Malchut,
who
is
called
“earth,”
was
cast
from
ZA,
who
is
called
“heaven”?
It
is
because
it
is
written,
“I
clothe
the
heavens
with
blackness.”
The
eyes
are
in
blackness,
covered
in
black
color.
At
that
time,
Malchut
is
separated
from
ZA
since
she
has
nothing
to
receive
from
him.
145.
From
which
place
do
these
eyes
of
the
Lord
look
at
Jerusalem?
From
the
beginning
of
the
year,
from
Bina,
who
is
called
“beginning”
without
an
Aleph,
since
she
is
judgment,
since
judgment
grips
from
her
left
side,
although
she
is
not
actually
judgment,
and
until
the
end
of
the
year,
the
Malchut.
146.
Aleph
in
itself
is
called
“first”
[one],
male,
since
what
is
not
known
is
concealed
in
Aleph.
When
this
Aleph
connects
in
another
place,
the
place
is
called
Resheet
[beginning].
It
is
not
that
it
connected,
but
that
it
is
revealed
in
it
and
shines
in
it,
and
then
it
is
called
Resheet.
Even
that
Beresheet
[in
the
beginning]
does
not
oversee
in
Jerusalem,
since
if
she
received
from
this
Resheet,
she
would
always
shine
and
her
coupling
would
not
stop.
However,
it
is
written,
“from
the
beginning,”
without
an
Aleph,
which
is
why
her
coupling
stops.
For
the
next
world,
it
is
written,
“The
first
time
I
said
to
Zion,
‘Look,
there
they
are!’”
Aleph,
called
“first,”
will
shine
to
Zion,
Malchut.
There
are
three
kinds
of
Hochma
in
Atzilut:
1)
HS
of
AA,
which
was
concealed
and
does
not
shine
to
the
lower
ones
from
herself,
2)
Hochma
of
the
right,
upper
AVI,
who
receive
from
HS.
They
are
called
Resheet
to
indicate
that
the
Aleph
shines
in
them.
HS
is
called
“first,”
“male,”
and
AVI
are
called
Resheet,
female,
who
receives
from
him.
First
and
Resheet
are
male
and
Nukva,
and
it
is
known
that
AVI,
too,
are
concealed
and
do
not
shine
to
the
lower
ones.
3)
Bina
that
returned
to
Hochma,
Bina
and
TM
that
came
out
from
the
Rosh,
from
Hochma,
and
returned
to
the
Rosh.
At
that
time,
her
left
line
becomes
Hochma,
and
she
is
the
Hochma
that
shines
to
ZA
and
Malchut.
However,
the
first
two
Hochmot
[pl.
of
Hochma],
who
are
called
First
and
Beresheet,
do
not
shine.
Since
Hochma
of
the
left
has
judgments
in
her,
she
is
called
Resheet
without
an
Aleph,
indicating
that
the
illumination
of
HS,
which
is
called
Aleph,
is
absent
in
her.