The
Face
of
a
Man
381.
“And
the
image
of
their
face
is
the
face
of
a
man.”
An
image
is
that
form
of
above
which
is
depicted
in
a
hidden
depiction.
The
face
that
is
absorbed
in
fine
beatings.
“The
image
of
their
face,”
since
within
the
depiction
of
the
shape
of
a
man,
a
spark
glitters,
and
that
spark
blazes
inside
the
inner
HASHMAL
that
is
hidden
and
concealed,
that
is
present
and
not
present.
Why
the
double
wording
in
the
words,
“And
the
image
of
their
face”?
It
would
have
been
enough
to
write
“And
their
face
was
the
face
of
a
man,”
so
why
is
it
written
“And
the
image”?
The
Zohar
gives
two
explanations
to
this:
1)
An
image
indicates
a
hidden
depiction,
since
Dmut
[image]
comes
from
the
words
Dom
and
Dmama
[stoppage
and
stillness
respectively].
Since
the
face
of
a
man
is
the
middle
line,
which
diminishes
the
GAR
of
Hochma
through
the
screen
of
hirik
in
it,
it
is
therefore
a
hidden
depiction,
for
the
GAR
in
it
were
concealed.
And
the
reason
that
the
text
doubles
the
word
“image”
is
because
it
points
to
that
shape
of
above,
the
middle
line,
which
is
depicted
in
a
hidden
depiction,
for
the
GAR
of
Hochma
are
concealed
by
it.
This
is
so
because
the
light
of
the
face
is
not
absorbed
by
the
middle
line,
but
by
fine
beatings,
through
the
screen
of
Hirik,
which
strikes
the
left
line
and
diminishes
the
GAR
of
Hochma.
This
is
why
it
is
called
Dmut
[image],
since
the
GAR
of
Hochma
are
Domemot
[still]
in
it.
And
because
the
screen
of
Hirik
incorporates
two
Malchuts
within
it,
Malchut
of
the
key,
and
Malchut
of
the
lock,
he
makes
a
precision
saying
“fine
beatings,”
meaning
through
the
screen
of
the
key,
whose
beatings
are
fine
and
diminish
only
the
GAR
of
Hochma,
leaving
the
VAK
of
Hochma.
Conversely,
the
beatings
of
the
screen
of
the
lock
are
hard
beatings
and
repel
the
VAK
of
Hochma,
too.
2.
The
image
of
their
face,
since
in
the
internality
of
the
depiction
of
the
form
of
man,
who
is
the
middle
line,
a
spark
glitters,
Malchut
of
the
lock
in
the
screen
of
Hirik
in
it.
That
spark
blazes
inside
the
inner,
hidden
and
concealed
HASHMAL,
which
is
hidden
and
concealed
also
in
the
internality
of
the
inner
HASHMAL.
However,
it
is
concealed
only
for
the
righteous,
but
to
the
wicked,
who
come
to
draw
the
Hochma
from
above
downward,
it
is
revealed.
To
the
wicked,
it
is
present,
and
all
the
light
departs
because
of
it.
To
the
righteous,
it
is
concealed
and
not
present,
and
only
Malchut
of
the
key
operates
for
them,
which
is
why
they
have
VAK
of
Hochma.
The
Zohar
interprets
the
three
lines
united
by
the
middle
line,
which
is
the
face
of
a
man.
A
sparkling
light
in
the
right
line,
a
blazing
and
flaming
fire
with
a
flame
of
fire
on
the
left
line,
in
which
many
judgments
are
burned,
a
wind
sparkles,
gripped
in
colors,
the
middle
line,
consisting
of
the
right
color
and
the
left
color,
striking
the
left
side
through
the
screen
of
Hirik
in
it,
to
bring
it
into
one
whole
in
order
to
unite
the
right
and
the
left
into
one
whole.
It
is
gripped
above
between
HG,
and
gripped
below
between
NH.
Its
colors
are
gripped
to
several
sides,
to
VAK,
since
the
middle
line
contains
VAK.
383.
A
color
of
hidden
light
shines
and
sparkles
in
a
glittering,
the
right
line,
and
that
light
is
gripped
and
catches
and
brings
to
it
the
light
of
a
blazing
fire
and
flames
of
fire,
the
left
line.
These
two,
the
right
and
the
left,
do
not
sit
together
since
there
is
a
dispute
between
them.
From
within
a
gemstone
that
is
not
revealed
at
all,
from
the
screen
of
the
lock,
which
is
the
first
operation
of
the
middle
line,
emerges
a
spirit
of
perfumes,
the
middle
line,
which
incorporates
twelve
kinds
of
high
perfumes,
twelve
phases
of
three
lines
and
Malchut
incorporated
in
one
another.
From
within
that
state
of
those
two
lines
that
do
not
sit
together,
the
spirit
grips
them,
the
middle
line,
and
through
it,
they
settle
in
their
place.
384.
Then,
after
the
spirit
has
subdued
and
incorporated
the
two
lines
in
one
another,
that
spirit
is
colored
from
that
hidden
light,
the
right
line,
and
the
light
of
the
blazing
fire,
the
left
line,
for
both
of
them
settled
in
him
and
are
in
him.
At
that
time,
the
depiction
of
the
face
of
a
man,
which
consist
of
all
the
forms,
was
depicted
in
the
spirit,
in
the
middle
line.
This
is
a
color
that
consists
of
all
the
colors,
since
the
middle
line
comprises
both
lines,
the
white
color
and
the
red
color.
In
itself,
it
is
a
green
line,
a
face
that
contains
all
the
faces,
since
the
face
of
a
man
contains
within
it
the
face
of
a
lion,
and
the
face
of
an
ox,
right
and
left,
and
it
also
contains
the
face
of
an
eagle,
Malchut,
who
adheres
to
him.
385.
When
the
four
faces
of
the
animals
are
established
properly
toward
the
throne,
Malchut,
when
Malchut
is
on
the
four
animals,
which
are
her
Merkava,
at
that
time,
she
is
called
the
letter
Hey,
and
they
are
all
in
one
form,
that
of
a
man.
When
the
throne,
the
middle
point,
is
over
the
four
animals,
they
look
to
the
east
side,
and
they
all
have
the
face
of
a
man.
386.
When
the
four
animals
look
to
the
south
side,
the
right
line,
all
four
faces
of
the
animals
have
one
form,
the
form
of
a
lion,
where
there
is
the
power
and
assertion
of
everything,
for
everything
depends
on
the
light
of
Hesed
from
the
right
line.
When
the
four
animals
look
to
the
north
side,
the
left
line,
all
four
faces
of
the
animals
have
one
form,
the
form
of
an
ox,
where
there
is
the
goring
of
the
harsh
judgment.
387.
When
the
four
animals
look
to
the
west
side,
Malchut,
all
four
faces
are
in
the
form
of
an
eagle,
as
it
is
written,
“The
way
of
the
eagle
in
the
sky.”
This
is
so
because
there,
“As
an
eagle
stirs
up
its
nest,
hovers
over
its
nestlings.”
The
way
of
the
eagle,
Malchut,
is
to
always
adhere
to
the
heaven,
ZA,
for
there
is
its
yearning—to
ascend
and
adhere.
Because
of
it,
it
is
to
the
west
side.
388.
And
because
each
and
every
face
changes
according
to
the
place
of
that
side
that
they
look
at,
it
is
written,
“to
the
four
of
them,”
to
all
of
them,
in
each
and
every
form,
as
it
is
written,
“the
face
of
a
man
and
the
face
of
a
lion
to
the
right,
to
the
four
of
them,
and
the
face
of
an
ox
from
the
left,
to
the
four
of
them,
and
the
face
of
an
eagle
to
the
four
of
them.”
389.
When
these
four
animals
are
established
in
the
throne,
in
Malchut,
as
the
throne
turns
to
walk
to
the
east
or
to
the
west,
etc.,
so
the
animals
show
their
form,
according
to
the
side
to
which
the
throne
walks,
as
it
is
written,
“Wherever
the
spirit
would
go,
they
would
go.”
390.
When
they
do
not
go
and
are
not
established
in
the
throne,
in
the
middle
dot
that
rides
on
them,
each
one
is
separate
in
its
form
that
is
suitable
for
it.
However,
when
they
are
established
in
the
throne,
each
shows
its
form
according
to
the
side
to
which
the
throne
walks.
Nevertheless,
each
and
every
one
adheres
to
the
form
of
the
other,
and
the
forms
of
all
of
them
are
seen
adhering
to
each
other,
and
one
is
incorporated
in
the
other,
each
one
incorporated
in
its
neighbor,
and
its
neighbor
in
it.
391.
One
side
of
the
four
animals
says
“holy,”
and
one
side
says
“holy,”
and
one
side
says
“holy.”
They
are
three
sides,
south,
north,
east,
three
lines.
And
the
one
side,
the
west
side,
Malchut,
says
“The
Lord
of
hosts
the
whole
earth
is
full
of
His
glory.”
392.
It
is
written,
“And
the
hands
of
a
man
under
their
wings,”
to
welcome
those
who
repent,
since
the
right
hand
of
the
Creator
is
stretched
out
to
welcome
all
those
who
return
to
Him
in
repentance.
“Under
their
wings,”
because
of
humbleness,
since
those
who
repent
need
humbleness,
so
that
another
will
not
know
of
them,
as
it
is
written,
“whose
sin
is
covered.”
393.
“And
the
hands
of
a
man
under
their
wings,”
meaning
they
do
not
raise
their
hands
high
like
people
who
raise
their
hands
up,
over
their
heads.
And
the
hands
of
the
animals
do
not
extend
outwards
from
under
their
wings,
since
their
wings
and
their
faces
are
separated
above,
as
it
is
written,
“And
their
faces
and
the
wings
were
separated
from
above.”
This
is
so
because
when
they
are
not
established
within
the
throne,
their
forms
are
separated
from
each
other
and
these
hands
are
not
at
all
fit
to
rise
up,
since
they
are
revealed.
This
is
why
it
is
written,
“under
their
wings.”
There
are
two
times
in
the
four
animals:
1)
When
they
are
not
established
in
Malchut,
when
the
middle
point
is
not
riding
them,
at
which
time
each
one
is
separated
from
the
other
since
the
right
and
the
left
do
not
connect
with
one
another
because
as
long
as
the
middle
line
does
not
diminish
the
GAR
of
the
left,
the
left
does
not
want
to
be
incorporated
together
with
the
right.
2)
When
the
four
animals
are
established
in
Malchut,
when
the
middle
point
is
riding
them.
At
that
time,
they
are
established
in
her
middle
line,
and
the
GAR
of
Hochma
are
diminished,
and
then
the
right
and
left
adhere
to
one
another
in
the
four
animals
as
in
Malchut.
Thus,
there
is
a
time
when
Malchut
is
on
the
Merkava,
and
there
is
a
time
when
she
is
not,
as
it
is
written,
“and
their
faces
and
their
wings
were
separated,”
written
about
that
time
when
Malchut
is
not
riding
the
Merkava.
At
that
time,
the
GAR
of
Hochma
is
revealed
in
the
left
line,
and
the
left
does
not
unite
with
the
right.
For
this
reason,
their
faces
and
their
wings
are
separated
from
above,
in
the
heads
of
the
animals.
But
below,
in
VAK,
there
is
always
unification
between
right
and
left.
It
is
written,
“And
the
hands
of
a
man
under
the
wings,”
that
they
do
not
raise
their
hands
up
like
people,
since
the
hands
of
a
man
means
that
the
right
and
left
are
united
with
each
other,
since
man
is
the
middle
line
which
unites
them.
They
are
covered
by
wings,
for
the
wings
cover
and
conceal
the
GAR
of
Hochma
in
the
left
hand
so
it
will
unite
with
the
right.
For
this
reason,
they
cannot
raise
their
hands
above,
to
the
head,
where
the
GAR
of
the
left
are
revealed,
when
they
are
not
corrected
in
Malchut
and
there
is
no
unification
of
right
and
left
there.
And
the
animals,
their
hands
do
not
extend
outside
their
wings,
since
they
are
the
hands
of
a
man
corrected
in
the
middle
line,
which
is
called
“man,”
and
cannot
come
outside
the
wings,
which
cover
the
GAR
of
Hochma
in
the
left
so
the
left
and
the
right
will
unite
with
one
another.
“Their
faces
and
their
wings
were
separated
above,”
since
above,
in
the
heads
of
the
animals,
where
GAR
of
Hochma
of
the
left
govern,
when
they
are
not
corrected
in
Malchut,
the
lines
of
right
and
left
in
their
faces
and
in
their
wings
are
separated.
This
is
so
because
when
they
are
not
established
within
the
throne,
their
forms
are
separated
from
each
other,
which
is
when
the
throne,
Malchut,
does
not
ride
them,
for
at
that
time,
there
is
no
connection
between
right
and
left.
These
hands
are
completely
unsuitable
for
rising
up
since
they
are
revealed.
These
hands
of
the
man
are
unfit
to
rise
up
to
the
heads
of
the
animals
because
the
GAR
of
Hochma
is
revealed
there,
and
these
hands
are
the
hands
of
a
man,
where
right
and
left
are
connected,
and
the
GAR
of
Hochma
is
covered
and
concealed
in
them.
However,
when
the
animals
are
corrected
in
Malchut,
the
GAR
of
Hochma
are
also
covered
in
their
heads
by
the
wings,
and
are
not
separate.
394.
When
these
animals
journey,
to
rise
to
Malchut,
their
wings
connect
together
in
their
heads,
too,
to
be
in
the
straight
path,
in
the
middle
line,
in
straightness,
which
does
not
lean
to
the
right
or
to
the
left,
but
in
straightness,
which
contains
both
of
them
as
one,
to
journey
with
one
another,
right
with
left,
as
one,
at
one
time,
at
the
same
time,
and
all
of
them
together
rise
to
the
throne
above.
395.
These
animals,
which
do
not
know
to
which
place
they
are
going,
where
the
middle
line
does
not
unite
the
right
and
left
in
them,
to
walk
on
the
straight
path,
because
of
it,
they
do
not
see
and
do
not
look.
This
is
so
because
when
the
left
prevails
over
the
right,
it
becomes
dark
and
they
do
not
look.
When
the
right
prevails
over
the
left,
the
illumination
of
Hochma
is
canceled
and
they
do
not
see,
since
vision
is
Hochma.
They
sweat,
since
to
any
side
they
turn,
they
elicit
from
there
drops
of
judgments,
which
are
called
“drops
of
fire,”
which
are
similar
to
sweat
of
fire.
From
that
sweat
of
theirs,
when
they
later
journey
and
rise
to
the
holy
throne
to
unite
in
the
middle
line,
at
that
time,
the
River
Dinor
that
is
extended
and
exits
is
made
of
that
sweat.
396.
The
sweat
is
according
to
the
journey
that
they
journey.
To
each
line
they
come,
they
elicit
from
there
drops
of
judgment,
drops
that
drip
from
the
four
colors
of
the
fire:
white—right
line,
red-left
line,
green—middle
line,
and
black—Malchut.
When
the
white
fire,
right
line,
comes
to
the
left
line,
it
drips
red
fire,
the
judgments
on
the
left.
When
it
comes
to
the
middle
line,
it
drips
green
fire,
the
judgments
in
the
middle
line.
When
the
red
fire,
the
left
line,
comes
to
Malchut,
it
drips
black
fire,
the
judgments
in
Malchut.
When
it
comes
to
the
middle
line,
it
drips
green
fire,
the
judgments
in
the
middle
line.
When
the
green
fire,
the
middle
line,
comes
to
the
left
line,
it
drips
red
fire,
the
judgments
on
the
left.
When
it
comes
to
the
right
line,
it
drips
white
fire,
the
judgments
on
the
right.
When
the
black
fire,
Malchut,
comes
to
the
left
line,
it
drips
that
red
fire,
the
judgments
on
the
left.
397.
The
second
white
is
not
as
the
first
white,
and
that
black
fire
is
not
as
the
first
black
fire.
So
are
all
the
colors:
These
are
not
as
those,
the
first
and
the
second
and
the
third,
and
likewise
all
of
them;
one
is
not
like
the
other.
The
four
colors
of
the
fire
are
four
kinds
of
judgment.
The
white
fire
is
the
judgments
on
the
right
line
that
raise
Malchut
to
Bina.
The
red
fire
is
the
judgments
on
the
left
line,
the
judgments
in
the
deficiency
of
Hassadim
and
darkness,
which
are
drawn
from
the
left
when
it
is
without
the
right.
The
green
fire
is
the
judgments
in
the
middle
line,
the
screen
of
Hirik,
which
diminishes
the
GAR
of
the
left
with
it,
and
the
black
fire
is
the
judgments
in
Malchut,
of
the
restriction
and
screen
in
her.
When
the
three
lines
are
united
through
the
middle
line,
they
all
become
one,
and
all
the
judgments
in
them
are
turned
to
mercy,
to
being
like
the
four
wheels,
where
all
the
wholeness
of
the
Mochin
role
on
them
and
are
revealed
by
them.
Were
it
not
for
the
judgments
in
the
right
line—the
Katnut
that
was
made
in
Bina
due
to
the
ascent
of
Malchut
to
Bina—the
Hochma
would
not
have
come
out
in
the
left.
And
were
it
not
for
the
judgments
in
the
left,
the
middle
line
would
not
have
awakened
to
unite
the
left
and
the
right
in
one
another,
and
from
here
the
Mochin
of
face-to-face
are
extended.
And
where
it
not
for
the
screen
of
Hirik
in
the
middle
line,
the
left
would
never
have
united
with
the
right.
Thus,
were
it
not
for
those
judgments,
it
would
have
been
impossible
for
the
great
Mochin
to
be
revealed;
therefore,
they
are
mercy
and
not
judgment.
However,
all
this
is
by
the
force
of
the
middle
line,
which
unites
the
right
and
the
left
by
way
of
straightness,
so
as
not
to
deviate
right
or
left.
Yet,
as
long
as
the
middle
line
did
not
complete
the
unification
of
right
and
left,
when
the
degree
is
still
teetering,
once
to
the
right,
once
to
the
left,
and
once
to
the
middle
line,
you
find
that
the
judgments
are
not
sweetened
at
all,
since
no
Mochin
have
been
revealed
by
them.
Hence,
only
the
judgments
in
the
three
lines
and
Malchut
govern,
so
that
wherever
the
degree
comes,
it
awakens
the
judgments
that
are
there
to
act.
“The
sweat
is
according
to
the
journey
that
they
journey,”
like
that
side
that
comes
there,
revealing
the
judgments
there.
“Drops
that
drip
from
the
four
colors
of
the
fire,”
meaning
he
increasingly
regards
the
judgments
that
awaken
on
each
side.
But
there
are
no
more
than
four
kinds
of
judgments
from
the
three
lines
and
Malchut,
so
what
does
it
add
to
us
if
each
line
moves
to
the
right
or
to
the
left
or
to
the
middle?
After
all,
the
colors
do
not
multiply
because
of
this.
However,
the
second
white,
the
green
fire,
the
left
line,
when
it
comes
to
the
right
line,
reveals
the
white
fire
in
it.
That
white
fire
that
is
revealed
by
the
movement
of
the
middle
line
to
the
right,
is
regarded
as
the
second
fire,
additional
to
the
right
line.
The
second
white
is
not
like
that
first
white,
for
the
second
white
fire
is
not
like
white
fire
that
is
the
right
line
itself,
since
it
is
mixed
with
the
judgments
in
the
middle
line
that
awakened
it,
and
its
nature
changes.
So
are
all
the
colors—these
are
not
as
those.
The
first
one
that
is
awakened
through
the
right
line
is
white
fire.
The
second
one
that
is
awakened
by
the
left
line
is
red
fire.
The
third
one,
which
is
awakened
by
the
middle
line,
is
green
fire,
and
so
are
all
of
them:
One
is
not
as
the
other
since
the
judgments
of
the
one
who
awakens
are
added
to
the
judgments
of
the
side
that
was
awakened.
398.
When
these
fires,
the
judgments,
are
dripping
and
are
incorporated
to
unite
together,
blazing
flames
come
up
and
strike
one
another.
From
that
beating
that
they
beat
together,
all
those
sabotaging
angels
are
made,
who
punish
the
wicked
in
Hell.
And
from
these
flames,
the
fire
of
Hell
below
was
made,
the
sabotaging
angels,
who
were
appointed
by
these
flames
to
burn
the
wicked
there,
whose
secret
is
there.
It
is
written
about
them,
“From
the
fire
they
came
out,
and
the
fire
shall
consume
them.”