You
Will
Behold
the
Secret
of
Secrets
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)
It
interprets
the
verse
“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,”
meaning
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
the
Shechina
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.
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
the
Shechina.
Here,
too,
“Will
behold”
refers
to
the
Shechina.
180)
And
you
will
behold
and
observe.
“And
you,”
the
Shechina,
“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)
It
is
written,
“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
like
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
changes
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.
The
sign
is
Zayin,
meaning
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
operates
as
left,
and
his
left
operates
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
with
four
big
hairs
in
it,
and
the
two
big
ones
that
hang
in
it
are
red,
the
hairs
are
straight
and
hanging,
and
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
Tzadi.
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,
etc.,
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
impurity,
except
in
lines,
since
the
lines,
whether
small
or
great,
always
interchange.
They
can
be
tested
as
to
whether
they
are
from
impurity
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,
it
is
written,
“Choose
wise
and
intelligent
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
remains
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,
as
it
is
written,
“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
dots
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)
Adam
HaRishon
said
in
his
book
that
the
forms
of
the
first
Messiah,
to
the
moon,
which
is
Malchut,
meaning
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
fine
gold
in
the
eyebrows
over
his
eyes,
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
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
in
the
letter
Reish,
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
the
Shechina—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,
which
is
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
made
a
coupling
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
judgments.
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
judgments,
due
to
the
deficiency
in
Hassadim.
Finally,
the
expansion
of
the
light,
ZA,
bestowed
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
color
from
the
sun,
ZA,
the
green
color.
It
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,
which
is
white,
included
in
the
lion’s
mouth,
which
is
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,
which
is
Gevura.
It
moves
to
the
front
and
takes
the
color
of
the
wind,
which
is
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,
which
receives
from
the
mouth
of
a
man’s
face,
to
which
all
forms
look,
and
which
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,
meaning
the
body
of
Adam
HaRishon.
The
Ruach
was
concealed
deep
within
it,
and
that
dust
that
was
gathered
from
the
four
directions,
which
is
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,
meaning
the
screen
of
Hirik,
which
measures
the
level
of
one
green
thread,
a
middle
line,
receives
this
screen
from
the
Malchut,
who
is
the
flame
of
Tohu,
the
fire
of
Malchut
of
the
quality
of
judgment.
It
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,
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
of
the
quality
of
judgment,
like
man’s
hands.
229)
Eyes
that
are
white
and
red
pieces
of
flesh
in
the
place
in
the
holes
of
the
eyes,
where
the
eyes
come
out,
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
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
end,
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.