And
You
Will
Behold
7.
It
is
written,
“And
you
will
behold
from
the
whole
people.”
He
will
behold
in
six
phases,
in
the
hair
of
the
Rosh
[head],
which
is
set
on
the
Oznayim
[ears],
in
the
Metzah
[forehead]
and
in
the
lines
of
the
Metzah,
in
the
Eynaim
[eyes]
and
in
the
hairs
over
the
Eynaim,
in
the
Panim
[face/anterior]
and
in
the
shape
of
the
Panim,
in
the
Hotem
that
is
established
directly
over
the
mouth,
in
the
body,
in
its
height
and
in
its
measure
to
each
side,
to
the
four
sides,
and
above
and
below.
This
is
the
correction
of
the
man.
8.
Sometimes,
the
Creator
is
called
“a
lion,”
sometimes
He
is
the
face
of
an
ox,
and
sometimes,
He
is
the
face
of
an
eagle.
9.
Since
He
is
the
unification
of
the
Creator
in
the
Sefirot,
why
is
He
called
in
the
face
of
a
man,
in
the
face
of
a
lion,
in
the
face
of
an
ox,
and
in
the
face
of
an
eagle?
10.
When
He
wishes
to
perform
His
operation
and
lead
Israel
who
are
called
by
the
sign
“man,”
He
dresses
in
the
shape
of
that
animal
called
“man,”
and
He
is
called
“man.”
When
He
wishes
to
lead
Israel
to
those
who
are
called
by
the
sign
“lion,”
He
dresses
in
the
shape
of
that
animal
called
“lion.”
It
is
likewise
in
the
animal
called
“ox,”
and
likewise
in
the
animal
called
“eagle,”
and
in
this
way
is
His
Shechina
[Divinity].
11.
For
this
reason,
the
Creator
is
called
by
these
names:
lion,
ox,
eagle,
man.
All
their
armies,
the
angels,
there
is
no
place
and
no
being
in
the
world
over
which
the
name
of
the
Creator,
the
name
HaVaYaH,
does
not
govern,
and
they
are
called
by
His
name.
It
is
likewise
with
the
shape
of
a
man;
Yod
is
in
his
head,
two
letters
Hey
in
ten
fingers,
Vav
in
his
body.
In
the
eagle,
Yod
is
on
his
head,
two
letters
Hey
on
his
wings,
Vav
on
his
body,
and
so
it
is
in
each
of
the
four
animals
and
in
each
angel.
12.
There
is
not
a
hair
in
the
head
in
which
the
name
HaVaYaH
is
not
present,
and
there
is
no
herb
in
which
the
name
of
the
Creator
is
not
present.
Like
the
rose,
there
is
Yod
in
her
apple,
and
Vav
in
her
scepter,
with
the
five
petals
on
the
outside,
and
with
the
five
inside,
there
are
two
letters
Hey,
to
show
that
there
is
not
even
an
herb
that
was
not
created
in
the
name
HaVaYaH,
so
it
will
not
be
said
that
another
God
created
them.
13.
There
is
no
creation
in
the
upper
ones
and
lower
ones
that
is
not
inscribed
in
His
name,
and
similarly,
everyone
is
inscribed
in
the
Shechina.
This
is
why
the
Shechina
is
called
a
rose,
and
she
is
called
an
eagle,
a
red
cow,
a
doe,
a
dove,
a
bird.
There
is
no
creation
that
is
not
called
by
His
name,
when
He
dresses
in
it
to
perform
His
operation.
14.
For
this
reason,
the
Shechina
is
called
Maase
Merkava
[making
a
composition/structure],
when
she
rides
in
the
animal
called
eagle,
or
ox,
or
lion,
or
man.
And
the
best
among
all
the
creations
He
has
created
is
man,
who
is
a
form
that
incorporates
the
whole
world,
and
all
the
creations
that
exist
in
the
world.
For
this
reason,
He
is
more
fond
of
him
than
of
all
creations.
15.
Several
people
are
in
the
shape
of
a
man
in
their
internality,
and
on
the
outside,
they
have
only
an
eagle
or
a
lion
or
an
ox
in
them,
or
an
animal
from
among
those
signs
that
are
called
people.
Others
are
to
the
contrary:
They
have
the
shape
of
a
man
on
the
outside,
and
are
not
so
on
the
inside.
We
learn
about
this
that
anyone
whose
interior
is
not
as
his
exterior
must
not
enter
the
seminary;
one
in
whose
face
there
is
the
shape
of
a
man,
but
on
the
inside,
he
is
an
evil
animal.
16.
For
this
reason,
the
Creator
said
to
Moses,
“And
you
will
behold
from
the
whole
people
able
men,”
from
the
side
of
Abraham,
Hesed,
“God
fearing,”
from
the
side
of
Isaac,
Gevura,
“men
of
truth,”
from
the
side
of
Jacob,
Tifferet,
“who
hate
greed,”
from
the
side
of
David,
Malchut,
the
fourth
leg
of
the
upper
throne,
to
Bina,
for
HGT
of
ZA
are
three
legs,
and
Malchut
is
the
fourth
leg,
and
HaVaYaH
is
on
them,
for
Abraham,
Isaac,
Jacob
are
Yod-Hey-Vav,
and
David
is
the
bottom
Hey.
17.
“And
place
over
them
ministers
of
thousands,”
from
the
side
of
the
letter
Aleph
in
ADNI,
ministers
of
hundreds,
from
the
side
of
the
letter
Dalet
in
ADNI,
which
are
four
hundred
years
of
the
exile
in
Egypt.
The
Nun
in
ADNI
is
ministers
of
fifty;
the
Yod
in
ADNI
is
ministers
of
tens.
The
four
letters
ADNI
are
HB
TM,
where
the
Sefirot
in
the
Hochma
are
thousands,
which
is
why
the
Aleph
of
ADNI
implies
the
ministers
of
thousands.
Bina
is
hundreds,
which
is
why
the
Dalet
implies
the
ministers
of
hundreds,
and
the
Sefirot
of
Tifferet,
who
is
ZA,
are
tens,
and
his
HGT
NH
are
fifty.
For
this
reason,
the
Nun
implies
the
ministers
of
fifty.
The
Sefirot
of
Malchut
are
units,
and
her
ten
Sefirot
are
ten.
This
is
why
she
implies
the
ministers
of
tens.
18.
We
will
interpret
the
Guf
[body]
with
these
eight
corrections,
with
the
four
letters
HaVaYaH,
and
with
the
four
letters
ADNI,
since
they
have
a
basis
in
the
verse,
“And
you
will
behold.”
19.
These
are
the
eight
corrections:
The
first
manner:
“And
you
will
behold
from
the
whole
people
able
men.”
In
seeing,
in
the
eyes
and
in
the
hairs
above
the
eyes.
In
their
colors,
in
the
depth,
in
their
length,
and
in
their
creasing.
Here
the
animal
is
lion,
Hesed
operates
in
it,
and
a
lion
is
Michael,
and
lion
is
seeing.
20.
The
second
manner:
“God
fearing,”
in
the
hearing
of
the
ears,
and
in
the
hairs
of
the
head
hanging
over
them.
Hearing
is
the
animal
called
ox.
Hairs
is
judgment,
and
several
hairs
are
hanging
on
it,
which
is
the
army
of
heaven
that
stands
over
the
great
courthouse,
which
is
Gevura
to
the
left,
whose
operation
is
in
the
animal
ox,
and
it
is
Gabriel.
21.
In
the
prayer,
the
hair
should
be
moved
to
behind
the
ears
so
as
not
to
cover
the
gate
of
hearing,
so
that
the
prayer
will
enter
them.
Otherwise,
the
verse,
“Then
they
will
call
on
me
and
I
will
not
answer”
will
come
true.
When
the
hearing
is
cleared
from
these
judgments,
“Then
you
shall
call,
and
the
Lord
will
answer”
comes
true
in
it.
22.
The
third
manner,
“men
of
truth,”
in
the
shape
of
the
Hotem,
which
is
the
holy
spirit,
Tifferet.
Hotem
comes
from
the
word
Hotam
[seal],
the
seal
of
truth,
which
is
the
complete
Jacob,
Tifferet.
He
has
two
faces
corresponding
to
the
two
Malchuts
of
ZA,
which,
above
the
Chazeh,
is
called
Leah,
and
below
the
Chazeh,
Rachel.
Also,
in
the
Rosh
[head],
the
seal
corresponding
to
Jacob,
ZA.
The
face
on
the
right
corresponds
to
Leah,
and
the
left
one
corresponds
to
Rachel.
This,
too,
is
the
face
of
mercy,
which
includes
Hesed
and
judgment,
white
and
red,
the
first
face,
Hesed,
and
the
second
face,
Gevura.
23.
The
Metzah,
which
is
Bina,
is
established
on
the
two
Panim
and
the
Hotem.
It
is
established
with
several
creases
that
are
made
like
lines
on
the
Metzah,
which
are
the
ways
of
the
sea
of
the
Torah.
It
is
written
about
them,
“All
the
ways
of
the
Lord
are
mercy
and
truth.”
Who
is
the
one
who
makes
these
ways,
which
are
the
lines
of
the
forehead?
It
is
the
Moach
[brain],
Hochma.
These
lines
of
the
forehead
are
thirty-two
paths
of
the
sea
of
Torah,
which
is
Bina.
24.
The
animal
on
which
Tifferet,
the
Hotem,
rides,
is
the
eagle,
as
it
is
written,
“The
way
of
the
eagle
in
the
sky.
This
is
Uriel.
The
brain
and
the
forehead,
HB,
and
the
two
faces,
HG,
are
all
on
the
Hotem,
Tifferet,
ZA,
and
they
are
the
four
chambers
of
the
Tefillin
on
the
head
of
Tifferet,
the
Hotem.
The
Hotem
is
ZA,
Tifferet,
and
his
Tefillin,
HB
HG,
are
his
four
Mochin.
The
Moach
[brain]
and
the
Metzah
are
HB,
and
the
two
faces
are
HG.
25.
It
is
written
about
the
Hotem,
Jacob,
“and
breathed
in
his
nostrils
the
soul
of
life.”
This
is
Bina,
the
letters
of
Ben
[son
of]
Yod-Hey
[the
Lord].
ZA,
Jacob,
is
called
Ben
Yod-Hey
when
he
receives
into
him
the
soul
of
life,
the
light
of
Bina.
Moses,
the
internality
of
Tifferet,
is
like
the
soul
of
life
for
the
Hotem,
for
Jacob.
26.
The
thirty-two
lines
of
the
Metzah
show
thirty-two
faces
and
wings
of
the
four
animals.
The
four
faces,
lion-ox-eagle-man,
correspond
to
the
four
letters
HaVaYaH,
and
the
four
wings
each
of
these
four
animals
has
correspond
to
the
four
letters
ADNI,
and
eight
times
four
is
thirty-two.
Metzah
is
Bina,
who
bestows
upon
the
four
animals,
and
therefore
incorporates
them
within
her
in
the
thirty-two
lines
of
the
Metzah.
27.
The
beard
on
the
Panim
[face]
is
hairs
that
have
no
end,
and
indicate
the
beard
of
beards,
AA,
the
cause
of
causes,
that
the
worlds
hanging
on
it
have
no
end.
28.
The
fourth
manner
are
those
who
hate
greed,
the
mouth,
Malchut,
her
two
lips,
NH,
the
base
of
the
tongue,
which
is
called
“the
tongue
of
learning.”
29.
They
all
walk
in
the
measuring
line,
the
line
of
straightness,
the
middle
line
in
the
straightness,
which
leans
neither
to
the
right
nor
to
the
left,
between
the
eyes,
between
the
face,
between
the
ears,
and
the
nose,
and
the
forehead,
and
the
lips.
Those
that
are
not
corrected
in
the
measuring
line,
who
exit
the
line
of
straightness,
are
certainly
not
forms
of
above,
and
the
name
HaVaYaH
is
not
on
them.
30.
This
is
why
He
said
to
Moses,
“And
you
will
behold
from
the
whole
people
able
men,
God
fearing,
men
of
truth,
who
hate
greed.”
The
mouth
is
the
end
of
the
man,
Malchut.
The
animal
that
the
mouth
rides
on
is
Raphael.
He
has
the
letters
of
Efer
[ash]
in
him,
which
is
the
dust
of
the
Temple,
from
which
the
man
was
taken,
as
it
is
written,
“dust
from
the
earth.”
Efer
[ash]
is
reversed
letters
from
Pe’er
[grandeur].
This
is
the
meaning
of
what
is
written,
“Wear
your
grandeur
on
you,
implying
Angel
Raphael.
31.
Here
you
have
four
corrections:
sight,
hearing,
smell,
speech,
HB
TM.
Speech,
Malchut,
the
prophets,
who
are
the
two
lips,
NH,
take
it
from
there,
as
it
is
written,
“And
I
have
spoken
by
the
prophets.
32.
The
name
HaVaYaH
is
on
the
four
corrections.
Yod
is
seeing,
Hey
is
hearing,
Vav
is
smell,
the
bottom
Hey
is
speech.
In
its
filling,
it
amounts
to
ten
letters,
Yod-Vav-Dalet
Hey-Aleph
Vav-Aleph-Vav
Hey-Aleph,
which
are
ten
Sefirot
that
shine
in
the
Moach,
in
the
Metzah,
in
the
Eynaim,
in
the
Oznayim,
in
the
Panim,
in
the
Hotem,
and
in
the
Peh.
The
forehead
and
the
brain
are
two,
the
eyes
are
two,
the
ears
are
two,
his
face
is
two,
the
nose
and
the
mouth
are
two,
thus
ten.
33.
There
are
four
other
manners,
four
corrections
below
the
Rosh,
in
the
Guf.
They
are
ADNI:
doing
with
the
hands,
moving
the
body,
using
the
circumcision
[the
circumcised
organ],
walking
with
the
legs.
Here,
there
is
a
level,
and
it
is
necessary
to
repeat
all
eight
manners,
four
corresponding
to
HaVaYaH,
and
four
corresponding
to
ADNI.
34.
“And
you
will
behold
from
the
whole
people.”
You
should
look,
and
not
another,
since
you
are
the
light
of
Torah,
to
uphold
in
you
the
verse,
“Remember
the
law
of
My
servant
Moses.”
“You
will
behold,”
indeed,
with
your
sight,
with
your
eyes,
since
it
is
written,
“The
eyes
of
all
look
to
You,”
and
you
give
them
their
food
in
its
time,
the
food
of
Torah,
since
My
name
shines
in
your
eyes
and
in
all
your
corrections.