The
Colors
of
the
Eyes
111.
Green
eyes
from
the
pure
side
are
Rachamim
from
the
side
of
Tifferet,
and
the
green
color
in
them
is
from
its
side,
since
the
color
of
Tifferet
is
green,
and
it
shines
in
the
light
of
a
gemstone.
112.
The
Sefirot
are
called
Sefirot
because
their
colors
shine
like
precious
sapphires.
Not
like
sapphires
that
are
the
waste
of
the
lowly
world,
but
like
precious
stones,
like
the
gems
of
the
Garden
of
Eden,
whose
light
is
from
the
end
of
the
world
to
its
end.
These
are
the
Sefirot
that
shine
for
a
person
in
the
whole
Torah,
immeasurably.
113.
There
are
gems
and
precious
stones
that
are
from
the
NRN
of
the
throne,
the
world
of
Beria,
from
which
there
is
the
Neshama.
And
the
angels,
from
the
world
of
Yetzira,
from
which
there
is
the
Ruach.
And
the
four
winds
of
the
world
of
Assiya,
from
which
there
is
the
Nefesh.
The
light
of
these
gems
has
a
measure,
and
has
a
beginning
and
an
end.
But
the
light
of
NRN,
which
are
in
the
way
of
Atzilut,
from
Bina
and
TM,
has
no
measure.
114.
These
souls
from
Bina
and
from
TM
of
Atzilut
are
in
the
way
of
Atzilut.
But
other
souls,
it
is
written
about
them,
“Like
sapphire
in
their
appearance,”
as
the
first
ones
explained,
that
all
the
souls
are
cut
off
and
carved
from
the
throne,
the
world
of
Beria.
115.
All
of
those
thirteen
colors
shine
in
the
eyes
in
the
body
of
the
Garden
of
Eden.
With
them,
the
Torah,
ZA,
praised
the
Shechina,
as
it
is
written,
“You
are
beautiful;
your
eyes
are
doves.”
And
Moses,
because
he
clothed
in
a
body
of
the
bottom
Garden
of
Eden,
it
is
written
about
him,
“And
they
feared
approaching
him.”
116.
It
is
written
about
the
upper
Garden
of
Eden,
“And
My
face
shall
not
be
seen.”
Although
the
Creator
is
everywhere,
there
is
a
place
where
He
is
revealed,
and
there
is
a
place
where
He
is
not
so
revealed.
This
is
the
shining
mirror,
ZA,
and
the
mirror
that
does
not
shine,
Malchut.
117.
Similarly,
there
are
several
clothes
over
the
Torah,
several
faces,
which
are
called
faces
that
are
seen,
and
faces
that
are
unseen.
The
Creator
is
not
revealed
in
the
Torah,
but
rather
to
each
according
to
his
actions
and
according
to
his
NRN,
according
to
the
place
where
they
are
carved.
118.
The
eyes
are
like
a
wheel
that
rolls
circles
from
the
side
of
the
pushing
of
the
water.
This
is
the
wheels.
They
go
by
the
measuring
line,
by
the
length
in
them,
and
by
the
depth
in
them.
199.
It
is
written,
“Who
has
measured
the
waters
in
the
hollow
of
His
hand,
measured
heaven
with
a
span,
and
calculated
the
dust
of
the
earth
in
a
measure,
and
weighed
the
mountains
in
scales
and
the
hills
in
a
balance?”
They
are
five
measurements,
and
he
measures
in
it
like
this:
and
they
are
.
These
five
dots
are
HGT
NH.
How
so?
“Who
has
measured
the
waters
in
the
hollow
of
His
hand”
is
,
Hesed.
“Measured
heaven
with
a
span”
is
,
Gevura,
since
a
span
is
Gevura.
“And
calculated
the
dust
of
the
earth
in
a
measure
is
,
Tifferet,
a
third,
the
third
line.
“And
weighed
the
mountains
in
scales”
is
,
Netzah.
“And
the
hills
in
a
balance”
is
,
Hod.
120.
They
are
Vav,
ZA,
the
middle
line
that
emerges
from
the
measure,
which
is
Yod,
the
screen
of
Hirik
which,
by
his
force,
subdues
and
unites
the
two
lines
right
and
left
and
completes
them.
It
measures
five
measurements
in
them,
in
five
Sefirot,
measuring
three
lines
from
the
Chazeh
and
above,
HGT,
and
two
lines
from
the
Chazeh
and
below,
NH,
which
are
incorporated
in
the
bottom
Hey,
Malchut,
whose
Yod
is
certainly
her
measure.
The
screen
of
Hirik,
with
which
the
middle
line
operates
and
measures
the
amount
of
illumination
of
the
right
and
left
above
the
Chazeh,
which
are
HG,
and
the
illumination
of
right
and
left
below
the
Chazeh,
which
are
NH,
is
taken
from
Malchut.
This
is
so
because
any
screen
is
the
phase
of
Malchut.
You
find
that
the
Yod
from
which
the
middle
line
emerges
is
Malchut.
For
this
reason,
of
course
the
Yod
of
the
Vav
is
a
measure
[also
quality]
of
Malchut.
121.
These
four
colors
in
the
eye—white,
red,
green,
and
black,
HGT
and
Malchut—the
measuring
line
measures
four
directions
in
them:
south,
north,
east,
HGT,
and
west,
Malchut.
The
measuring
line
is
Vav,
the
Yod
is
a
wheel
since
she
is
as
round
as
a
wheel,
and
a
wheel
with
Vav
becomes
rolling,
which
is
AB
(72)
in
Gematria.
The
three
lines
that
shine
in
illumination
of
Hochma
are
the
name
AB
that
emerges
from
the
three
verses,
“And
journeyed,”
“and
came,”
“and
pitched.”
The
order
of
its
illumination
is
only
in
the
rolling
in
three
places,
meaning
that
the
light
is
revealed
in
three
lines
one
by
one,
in
three
places.
That
rolling
is
done
by
the
middle
line,
the
measuring
line,
Vav,
which
emerges
from
the
measure,
the
Yod,
the
screen
of
Hirik.
The
primary
force,
the
middle
line,
takes
the
measure
from
the
screen.
For
this
reason,
the
Yod
is
regarded
as
a
wheel
that
rolls
the
three
lines
to
shine
according
to
their
order
one
by
one,
but
the
Vav
is
the
one
who
operates
it.
Yod
is
a
wheel,
as
round
as
a
wheel,
and
a
wheel
with
a
Vav
becomes
rolling.
This
is
so
because
the
actual
wheel
is
the
Yod,
the
screen
that
subdues
the
left.
But
the
Vav
is
the
one
who
operates
it.
Hence,
it
implies
that
the
added
Vav
on
the
wheel
makes
a
rolling.
The
rolling
over
three
places
reveals
the
name
AB,
which
reveals
illumination
of
Hochma,
and
it
is
about
this
that
there
is
the
hint
that
rolling
is
AB
[seventy-two]
in
Gematria.
122.
When
the
wheel
of
the
eye
of
a
person
is
inverted
through
the
line,
Vav,
and
the
eye
is
inverted
because
of
it
into
white,
Hesed,
when
Hesed
governs
all
the
colors
of
the
eye,
it
is
revealed
in
a
person
that
this
is
his
incarnation
[also
“rolling”
in
Hebrew]
from
the
first
day,
from
the
side
of
Hesed,
and
if
he
engages
in
Torah,
he
will
be
wise,
who
is
from
the
right
line,
since
wisdom
is
in
the
right
line,
for
one
who
wishes
to
grow
wise
will
go
south.
123.
If
he
does
not
engage
in
Torah,
he
will
be
wise
in
worldly
matters,
depicting
several
depictions
in
his
hand,
and
several
works.
Although
he
was
not
taught
in
this
world,
and
one
who
does
His
words
from
his
heart
and
thought,
before
he
is
taught,
it
is
not
from
this
incarnation
at
all,
the
incarnation
of
Hesed.
124.
When
the
wheel
of
the
eye
turns
in
a
person
into
left,
in
the
red
that
governs
the
rest
of
the
colors
in
the
eye,
his
incarnation
is
from
the
second
time,
the
second
day,
Gevura.
This
one
will
be
rich
without
labor
and
without
the
help
of
luck.
We
learn
about
him,
“He
who
wishes
to
grow
rich
shall
go
north,”
drawing
from
the
left
line,
which
is
north,
Gevura.
And
it
is
good
for
a
person
to
draw
near
him
because
he
is
generous
with
his
money
since
he
did
not
labor
for
it,
since
one
who
labored
to
obtain
his
money,
do
not
approach
him
for
he
is
stingy.
125.
When
the
wheel
of
the
eye
of
a
person
turns
into
the
color
green,
which
governs
over
the
rest
of
the
colors
in
the
eye,
that
person
is
in
a
third
incarnation,
Tifferet,
the
middle
line.
He
will
be
wise
in
the
Torah,
and
rich
in
money
for
which
he
did
not
labor.
This
one
is
complete
in
everything,
from
the
side
of
Jacob,
of
whom
it
is
written,
“And
Jacob
was
a
whole
[complete]
man,”
and
as
it
is
written,
“Behold,
God
does
all
these
things,
twice,
three
times,
with
a
man,”
which
are
three
incarnations
in
three
colors,
white,
red,
and
green.
126.
The
eye
that
is
inverted
in
a
rolling
of
three
colors,
white,
red,
and
green,
is
Adam
HaRishon
from
the
pure
side,
since
there
is
a
different
Adam,
from
the
side
of
impurity.
Moreover,
they
are
three
Adam:
Adam
of
Beria,
Adam
of
Yetzira,
and
Adam
of
Assiya,
who
are
from
the
pure
side.
And
there
is
another,
from
the
impure
side,
wicked
Adam,
Adam
of
evil,
the
evil
inclination.
The
good
Adam
is
the
good
inclination,
since
this
is
how
the
first
ones
interpreted
the
verse,
“God
made
one
opposite
the
other.”
This
means
that
there
is
Adam
from
the
pure
side,
opposite
the
wicked
Adam
from
side
of
impurity.