So much for the mysteries concerning the eyes, which are revealed unto the wise. ‘The lineaments of the countenance. For the masters of the inner wisdom the features of the face are not those which appear outwardly, but those within formed by internal forces; for the features of the face are moulded by the impress of the inner face which is concealed in the spirit residing within. This spirit produces outward traits which are recognizable to the wise, the true features being discernible from the spirit.
Man has a spirit on which the letters of the alphabet are in a way designed. All these letters are enclosed in that spirit, and for a time the designs of those letters enter into the face; and as they enter, the face appears with the design of these letters upon it. But this semblance lasts for a short time only, save upon the faces of adepts in wisdom, on whom it is always visible.
There is a place which is called “the world to come”, from whence issues the mystery of the Torah with its alphabet of twenty-two letters, which is the essence of all things. Now that “river which goes out of Eden” carries all this along with it, so that when the spirits and the souls emerge therefrom they are all stamped with the imprint of those letters; the which, when the spirit of a man be thus stamped by it, makes also a certain impression on the face.’
Said R. Simeon to them: ‘If so, the likeness of the Mother is not impressed upon the form of that spirit.’ They replied: ‘This, Master, is the teaching which we have heard from thine own lips: The design of the letters proceeds from the side which is above, and the image of the Mother is impressed upon the spirit, while below the form of the letter is hidden in the spirit.
The design of the Mother which is outwardly discernible follows the four prototypes- Man, Lion, Bull, and Eagle, in the Supernal Chariot, and the spirit projects the image of them all for a time, because whatsoevcr belongs to the domain of the spirit thrusts itself forward and is both visible and invisible. All these forms are designed in the shape of the letters, and although they are hidden they are discerned for a short space by those who have eyes to see, by the wise who can comprehend the mystery of wisdom, to contemplate therein.
Now, these are the four designs, their manifestations and significance: 1. When a man walks in the way of truth, those who know the mysteries of the inner wisdom can recognize him, because the inner spirit is duly prepared in him, and projects the full design of itself from within to without, from invisible to visible. And that design it is which becomes the outer form of a man. That is the design which is more perfect than any other. This design is the one which is made visible for a little unto the eyes of Wisdom and the children thereof. When one looks on the face of such a man one is moved to love him.
On it is traced the design of four letters by means of a fine vein which is projected from the right side, and another vein, itself containing two more, which is projected from the left. These four signs severally form the four letters which make up the word edut (testimony). The sign of the first letter is represented by the vein which is on the right side, and each of the other three letters by one of the other three veins. This we find expressed in the words: “A testimony (edut) in Joseph” (Ps. 81, 6), for everyone who looked upon him loved him, and he was perfected in love.
2. When a man, not entirely bad, changes his ways and turns to the Lord, a good spirit begins to rest upon him, so that he is enabled to prevail against the evil that was in him, and for a time this new spirit thrusts itself forward into the expression of his face in the form of a lion. At a first casual examination his face would not inspire love, but gradually it becomes better comprehended and so better loved.
When people look at him a sense of shame for his past misdeeds comes over him, for he feels that everyone knows his former evil ways, and the blood rushes to his face, and then again he turns pale.
On his face are three veins, one on the right, one going up to the bridge of the nose, and a third which is joined thereto and branches downward from them. These veins form the shapes of the letters which are traced upon his face. They usually stand out prominently and quiver, but when he is penitent and gradually becomes accustomed to walking in the way of truth they subside.
The mystery of these letters is contained in the word Karib (Koph, Resh, Yod, Beth, “near”), signifying that he had been far from holiness. Although there are also other veins in his face, these do not protrude, except when he treads the paths of crookedness and iniquity.
Here again the seed of David are the reverse of other men, first appearing in the form of Man and then in that of Lion, finally separating and taking the form of the “other side”.
3. When a man deserts the ways of the Torah and follows ways of iniquity, the holy spirit, which formerly dwelt in his inner self, removes its influence from him and another spirit takes up its abode there, with another form which impresses itself on the outer lineaments and is there manifested to the vision of the wise in the form of an Ox. When they gaze at the person thus possessed, they mentally behold this form, and they observe in him
two red, berry-like veins on the right side of the face, and three on the left. These are the symbolic letters of his type which shape themselves thus visibly in his face: one spherical and thin, the two others, also round, above it. The eyes of such a man are sunk deep in his head.
The symbolic expression of these letters is as follows: The first vein is in the form of the letter Kaph, and the other two severally in that of Resh and Tau (Karet=to be cut off). The same letters are denoted by the veins on the left side of the face. Their significance is indicated by the words: “The shew (ha-Karath) of their countenance doth witness against them” (Isa. 3, 9). These veins swell in the face more than all the others; but when the sinner repents and turns from the way of the left side back to the right hand of mercy and righteousness, that spirit whose form is the ox is subdued, and the spirit of holiness prevails; these thin veins then protrude no more, but recede into the inner reaches of the flesh and are lost sight of, and those which are the symbol of the good spirit become evident in their stead.
With the seed of David the reverse was the case: first the lion held sway, and afterwards the ox. Two dark veins were made visible in his face, one on the right side of it and one on the left, which formed the two letters, Daleth and Ain; this being quite the reverse of other men.
4. This is the sign of a man who is perpetually in the state of making reparation for past misdeeds, making good the defects of his former life on earth. He is symbolized by the form of an eagle. His spirit is weak. No protuberant veins with a symbolic significance can be discerned in the lineaments of his countenance, since these were lost during the period of his former life.
But this is the sign by which he can be recognized. His eyes do not sparkle even when he is joyful, because his spirit does not shine in the letters, and the spark of light which was in him in his former state has been extinguished. He does not belong to the grade of those whose character can be read in their faces. To him can be applied the words: “Wherefore I praise the dead which are already dead more than the living which are yet alive” (Eccl. 4, 2). The seed of David, however, is indicated in the words: “The secret of the Lord is with them that fear Him, to show them His covenant.”
Thus in the spirit of man, as we have shown, are inscribed letters which press through into visibility. To penetrate through these reflections to the inner symbols and to decipher those symbols aright is the privilege of the wise alone, that they may finally attain to knowledge of the spirit of which the symbols are the manifestation, through the esoteric significance of the words “This is the book” (Gen. 5, 1). Through this all is revealed to them save that countenance which is to be judged by a different rule, according to the domination of the spirit or the Lord of the spirit. Happy and blessed indeed are they to whom is entrusted knowledge of all these things! So much for the mystery of the countenance.
רָזָא דְּאַנְפִּין, לְאִינוּן מָארֵי דְּחָכְמְתָא פְּנִימָאָה. דִּיוּקְנִין דְּאַנְפִּין, לָאו אִינּוּן בִּרְשִׁימִין דִּלְבַר, אֶלָּא בְּגוֹ רְשִׁימָא דְּרָזִין פְּנִימָאִין. דְּדִיּוּקְנִין דְּאַנְפִּין, מִתְהַפְּכָן מִגּוֹ דִּיוּקְנִין דִּרְשִׁימוּ דְּאַנְפִּין, סְתִימִין בְּרוּחָא דְּשַׁרְיָא לְגוֹ. וּמִגּוֹ הַהוּא רוּחָא, אִתְחָזֵי לְבַר דִּיוּקְנִין דְּאַנְפִּין, דְּאִשְׁתְּמוֹדְעָן לְגַבֵּי אִינּוּן חַכִּימִין.
So much for the mysteries concerning the eyes, which are revealed unto the wise. ‘The lineaments of the countenance. For the masters of the inner wisdom the features of the face are not those which appear outwardly, but those within formed by internal forces; for the features of the face are moulded by the impress of the inner face which is concealed in the spirit residing within. This spirit produces outward traits which are recognizable to the wise, the true features being discernible from the spirit.
דִּיוּקְנִין דְּאַנְפִּין אִשְׁתְּמוֹדְעָן מִגּוֹ רוּחָא. רוּחָא אִית בְּבַר נָשׁ, דְּרָזִין דְּאַתְוָון חֲקִיקִין בֵּיהּ. וְכֻלְּהוּ אַתְוָון סְתִימִין גּוֹ הַהוּא רוּחָא, וּלְפוּם שַׁעֲתָא סַלְּקִין רְשִׁימִין דְּאִינּוּן אַתְוָון לְגוֹ אַנְפִּין. וּכְמָה דְּאִינּוּן אַתְוָון סַלְּקִין, הָכִי אִתְחָזוּן אַנְפִּין, בְּדִיּוּקְנִין רְשִׁימִין לְפוּם שַׁעֲתָא, בְּחֵיזוּ דְּלָא קַיְּימָא. בַּר אִינּוּן מָארֵי דְּחָכְמְתָא דְּאִתְקַיְּימָן בְּהוּ, וְלָא אִתְנְּשֵׁי מִנַּיְיהוּ.
Man has a spirit on which the letters of the alphabet are in a way designed. All these letters are enclosed in that spirit, and for a time the designs of those letters enter into the face; and as they enter, the face appears with the design of these letters upon it. But this semblance lasts for a short time only, save upon the faces of adepts in wisdom, on whom it is always visible.
הַהוּא אֲתָר דְּאִקְרֵי עָלְמָא דְּאָתֵי, (איהו רזא דאורייתא) וּמִתַּמָּן נַפְקָא רָזָא דְּאוֹרַיְיתָא, בְּכֻלְּהוּ אַתְוָון דְּאִינּוּן כ"ב אַתְוָון, כְּלָלָא דְּכֹלָּא. וְהַהוּא נַהֲרָא דְּנָפִיק מֵעֵדֶן, נָטִיל כֹּלָּא. וְכַד פַּרְחָן מִנֵּיהּ אִינּוּן רוּחִין וְנִשְׁמָתִין, כֻּלְּהוּ מִצְטַיְּירָן בְּצִיּוּרָא דְּאִינּוּן אַתְוָון, וְהָכִי נַפְקֵי כֻּלְּהוּ. וּבְּגִין כָּךְ, רוּחָא דְּבַר נָשׁ דְּמִצְטַיְּירָא בְּצִיּוּרָא דְּאַתְוָון, עָבִיד צִיּוּרָא בְּאַנְפִּין.
There is a place which is called “the world to come”, from whence issues the mystery of the Torah with its alphabet of twenty-two letters, which is the essence of all things. Now that “river which goes out of Eden” carries all this along with it, so that when the spirits and the souls emerge therefrom they are all stamped with the imprint of those letters; the which, when the spirit of a man be thus stamped by it, makes also a certain impression on the face.’
אֲמַר לֵיהּ רַבִּי שִׁמְעוֹן, אִי הָכִי צִיּוּרָא דְּאִימָא, לָא מִצְטַיְּירָא גּוֹ הַהוּא רוּחָא, אָמְרוּ, הָכִי שְׁמַעְנָא מִנֵּיהּ דְּמֹר, דְּצִיּוּרָא דְּאַתְוָון מִסִּטְרָא דִּלְעֵילָּא, וְצִיּוּרָא דְּאֵימָא מִצְטַיְּירָא בְּהַהוּא רוּחָא לְתַתָּא. צִיּוּרָא דְּאַתְוָון אִתְגְּנִיזוּ לְגוֹ, וְצִיּוּרָא דְּאֵימָא בָּלִיט לְבַר.
Said R. Simeon to them: ‘If so, the likeness of the Mother is not impressed upon the form of that spirit.’ They replied: ‘This, Master, is the teaching which we have heard from thine own lips: The design of the letters proceeds from the side which is above, and the image of the Mother is impressed upon the spirit, while below the form of the letter is hidden in the spirit.
צִיּוּרָא דְּאִימָא, פְּנֵי אָדָ"ם, פְּנֵי אַרְיֵ"ה, פְּנֵי שׂוֹ"ר, פְּנֵי נֶשֶׁ"ר. וְרוּחָא עָבִיד צִיּוּרָא דְּכֻלְּהוּ לְבַר לְפוּם שַׁעֲתָא, בְּגִין דְּכָל מַה דְּאִיהוּ מִסִּטְרָא דְּרוּחָא בָּלְטָא לְבַר, וְאִתְחַזֵּי וְאִתְגְּנִיז. וְכָל הָנֵי דִּיוּקְנִין, אִתְחַזְיָין, מִתְצַיְּירָן בְּצִיּוּרָא דְּאַתְוָון אַף עַל גַּב דְּאִינּוּן גְּנִיזִין. אִלֵּין אַרְבַּע דִּיוּקְנִין אִתְחַזְיָין לְפוּם שַׁעֲתָא, לְאִינוּן מָארֵי דְּעַיְינִין, דְּיַדְעִין בְּרָזָא דְּחָכְמְתָא לְאִסְתַּכְּלָא בְּהוּ.
The design of the Mother which is outwardly discernible follows the four prototypes- Man, Lion, Bull, and Eagle, in the Supernal Chariot, and the spirit projects the image of them all for a time, because whatsoevcr belongs to the domain of the spirit thrusts itself forward and is both visible and invisible. All these forms are designed in the shape of the letters, and although they are hidden they are discerned for a short space by those who have eyes to see, by the wise who can comprehend the mystery of wisdom, to contemplate therein.
צִיוּרָ"א קַדְמָאָ"ה, כַּד אָזִיל בַּר נָשׁ בְּאֹרַח קְשׁוֹט, אִינּוּן דְּיַדְעִין בְּרָזִין דְמָרֵיהוֹן מִסְתַּכְּלָן בֵּיהּ, בְּגִין דְּהַהוּא רוּחָא דִּלְגוֹ, מְתַּתְקְנָא בֵּיהּ, וּבָלִיט לְבַר, צִיּוּרָא דְּכֹלָּא. וְהַהוּא צִיּוּרָא אִיהוּ צִיּוּרָא דְּאָדָם, וְדָא אִיהוּ צִיּוּרָא שְׁלִים יַתִּיר מִכָּל צִיּוּרִין. וְדָא אִיהוּ צִיּוּרָא, דְּאַעְבַּר לְפוּם שַׁעֲתָא, קָמֵי עֵינַיְיהוּ דְּחַכִּימֵי לִבָּא. הַאי כַּד מִסְתַּכְּלָן בְּאַנְפּוֹי לְבַר, אִינּוּן אַנְפִּין דְּקַיְימִן קָמֵיהּ, עַיְינִין דְּלִבָּא רָחִים לוֹן.
Now, these are the four designs, their manifestations and significance: 1. When a man walks in the way of truth, those who know the mysteries of the inner wisdom can recognize him, because the inner spirit is duly prepared in him, and projects the full design of itself from within to without, from invisible to visible. And that design it is which becomes the outer form of a man. That is the design which is more perfect than any other. This design is the one which is made visible for a little unto the eyes of Wisdom and the children thereof. When one looks on the face of such a man one is moved to love him.
אַרְבַּע סִימָנִין דְּאַתְוָון אִית בְּהוּ, שׁוּרְיְיקָא חַד בָּלִיט בִּשְׁכִיבוּ, בְּסִטְרָא דִּיִמִינָא, וְשׁוּרְיְיקָא חַד דְּכָלִיל תְּרֵין אַחֲרָנִין דַּאֲחִידָן בֵּיהּ, בְּסִטְרָא דִּשְׂמָאלָא. וְאִלֵּין ד' סִימָנִים, אִינּוּן ד' אַתְוָון, דְּאִקְרוּן עֵדוּת וְסִימָנָא דָּא ע'. הַהוּא שׁוּרְיְיקָא דִּסְטַר יְמִינָא, דְּבָלִיט בִּשְׁכִיבוּ. ד' וְאִינּוּן תְּרִין אַתְוָון דְּמִתְחַבְּרָן בֵּיהּ (ס"א ו"ת אינון עדות') ו"ת אִינּוּן הַהִיא שׁוּרְיְיקָא דְּכָלִיל תְּרֵין אַחֲרָנִין, וְדָא אִיהוּ רָזָא דִּכְתִּיב, (תהילים פ״א:ו׳) עֵדוּת בִּיהוֹסֵף שְׁמוֹ דְּכָל מַאן דְּחָמָא לֵיהּ הֲוָה רָחִים לֵיהּ בְּלִבּוֹי, וּבִרְחִימוּ אִשְׁתְּלִים.
On it is traced the design of four letters by means of a fine vein which is projected from the right side, and another vein, itself containing two more, which is projected from the left. These four signs severally form the four letters which make up the word edut (testimony). The sign of the first letter is represented by the vein which is on the right side, and each of the other three letters by one of the other three veins. This we find expressed in the words: “A testimony (edut) in Joseph” (Ps. 81, 6), for everyone who looked upon him loved him, and he was perfected in love.
זַרְעָא דְּדָוִד מִתְהַפְּכָן בֵּיהּ חֵיזוּ דִּגְוָונִין, וּבְּגִין כָּךְ טָעָה שְׁמוּאֵל, דִּכְתִּיב, (שמואל א ט״ז:ז׳) אַל תַּבֵּט אֶל מַרְאֵהוּ, בְּגִין דְּסִטְרָא אַחֲרָא הֲוָה בֵּיהּ בֶּאֱלִיאָב, דְּלָא הֲוָה הָכִי בְּדָוִד, דְּיּוּקְנִין דְּדָוִד טְמִירִין אִינּוּן, דְּהָא דְּיּוּקְנִין דְּסִטְרָא אַחֲרָא, אִתְכְּלִיל גּוֹ דִּיּוּקְנִין, וְהַהוּא דִּיּוּקְנָא דִּסְטָר אַחֲרָא אִתְחָזֵי בֵּיהּ בְּקַדְמִיתָא, דְּאַעְבַּר עַל עַיְינִין לְפוּם שַׁעֲתָא, וּבָהִיל לִבָּא וְדָחִיל, וּלְבָתַר (שמואל א ט״ז:י״ב) וְטוֹב רוֹאִי וַיְיָ' עִמּוֹ. וְדָא אִיהוּ עֵדוּת לְגַבֵּיהּ.
In the seed of David the colours are reversed, and this it was that misled Samuel (I Sam. 16, 7). Such a face contains all forms.
דִּיּוּקְנָא דָּא דְּאָדָם, כָּלִיל כָּל דִּיוּקְנִין, וְכֻלְּהוּ כְּלִילָן בֵּיהּ, הַאי לָא בָּהִיל בְּרוּחֵיהּ. בְּשַׁעֲתָא דְּרוּגְזֵיהּ אִיהוּ בְּנַיְיחָא, וּמִלּוֹי בְּנַיְיחָא, וּמִיָּד אִתְפָּיָּיס.
Such a man is even-tempered, self-controlled, even when he is angered, and quickly appeased.
זַרְעָא דְּדָוִד דְּאִתְחָזֵי בֵּיהּ הַהוּא דִּיּוּקְנָא בְּקַדְמִיתָא, דְּאַעְבַּר לְפוּם שַׁעֲתָא עַל עַיְינִין, בְּרוּגְזֵיהּ בְּנַיְיחָא, מִיָּד אִתְפָּיַּיס. אֲבָל נָטִיר דְּבָבוּ כְּנָחָשׁ לְסוֹפָא. בְּגִין דְּהַהוּא סִטְרָא גַּרְמָא לֵיהּ, דְּסַחֲרָא בְּכָל סִטְרִין. אֲבָל מוֹחָא דִּבְגוֹ קְלִיפָה וְלִבָּא מִתְיַשְּׁרָא, וְיַצִּיבָא דָּא לְאִינוּן זַכָּאִין. אֲבָל חַיָּיבִין לָא מִתְעַבְּרָן מֵהַהוּא דִּיּוּקְנָא קַדְמָאָה בִּישָׁא, וְאִתְחַבְּרָן (ואסתאבן) בֵּיהּ בְּכֹלָּא.
צִיוּרָ"א תִּנְיָינָ"א, אִי הַהוּא בַּר נָשׁ לָא אָזִיל כָּל כַּךְ בְּאָרְחָא בִּישָׁא, וְאַסְטֵי מֵהַהוּא אָרְחָא, וְתָב לְמָארִיהּ, לָא דְּהוּא רְגִילָא בְּאָרְחוֹי דִּמְתַקְּנָן, אֶלָּא אִיהוּ דְּהֲוָה בְּאִינּוּן אוֹרְחֵי מִתְעֲדֵי, וְסָטֵי מִנַּיְיהוּ וְתָב לְמָארֵיהּ. הַאי אִיהוּ רוּחָא טָבָא שָׁארֵי לְמִשְׁרִי עֲלוֹי, וּלְאִתַּתְקְפָא עַל זוּהֲמָא קַדְמָאָה דְּהֲוָה בֵּיהּ, וּבָלִיט לְבַר, בְּאִסְתַּכְּלוּתָא, דְּעַיְינִין לְפוּם שַׁעֲתָא, כְּחַד דִּיּוּקְנָא דְּאַרְיֵה דְּאִתְגַּבָּר הַאי בְּשַׁעֲתָא דְּחָמֵי לֵיהּ, הַהוּא חֵיזוּ גָּרִים לֵיהּ לְאַעְבָּר בְּלִבֵּיהּ אַרְיֵה דְּמִתְגַּבְּרָא לְפוּם שַׁעֲתָא.
2. When a man, not entirely bad, changes his ways and turns to the Lord, a good spirit begins to rest upon him, so that he is enabled to prevail against the evil that was in him, and for a time this new spirit thrusts itself forward into the expression of his face in the form of a lion. At a first casual examination his face would not inspire love, but gradually it becomes better comprehended and so better loved.
הַאי מִסְתַּכְּלָן בְּאַנְפּוֹי לְבָתַר, אִינּוּן אַנְפִּין דְּלִבָּא לָא רָחִים לוֹן לְפוּם שַׁעֲתָא, וּמִיָּד תָּב לִבֵּיהּ וְרָחִים לֵיהּ. כַּד מִסְתַּכְּלָן בֵּיהּ אַכְסִיף, וְחָשִׁיב דְּכֹלָּא יַדְעִין בֵּיה. אַנְפּוֹי חַפְיָין דָּמָא לְפוּם שַׁעֲתָא, מִתְהַפְּכָן לְחִוְּורָא אוֹ לִירוֹקָא.
When people look at him a sense of shame for his past misdeeds comes over him, for he feels that everyone knows his former evil ways, and the blood rushes to his face, and then again he turns pale.
תְּלַת שׁוּרְיְיקָן אִית בְּאַנְפּוֹי. חַד לִימִינָא, דְּדָא אִתְפָּשַׁט בְּאַנְפּוֹי וְאִתְאֲחִיד בֵּיהּ. חַד דְּסַלְּקָא לְחוֹטָמֵיהּ לְעֵילָּא, וּתְרֵין לִשְׂמָאלָא. וְחַד דְּאִתְפָּשַּׁט לְתַתָּא מֵאִינּוּן תְּרִין, וְאָחִיד בְּהַאי וּבְהַאי. וְאִלֵּין אִינּוּן אַתְוָון דְּמִתְחַקְּקָן בְּאַנְפּוֹי, וְאִינּוּן בַּלְטִין דְּלָא שְׁכִיבִין. וְכַד מִתְיַישְׁבָא וְאַרְגִּיל בְּאֹרַח קְשׁוֹט, שְׁכִבִין.
On his face are three veins, one on the right, one going up to the bridge of the nose, and a third which is joined thereto and branches downward from them. These veins form the shapes of the letters which are traced upon his face. They usually stand out prominently and quiver, but when he is penitent and gradually becomes accustomed to walking in the way of truth they subside.
וְרָזָא דְּאִינּוּן אַתְוָון אִיהוּ קָרִיב. דָּא הֲוָה רָחִיק, וְהַשְׁתָּא אִינּוּן אַתְוָון בַּלְטִין בְּאַנְפּוֹי, וְסָהֲדִין בֵּיהּ בִּבְהִילוּ. וְסִימָנָא דָּא ק' (ד"א ה') מִסְּטָר יְמִינָא אַתְוָון אַחֲרָנִין מִסְּטָר שְׂמָאלָא, וְאַף עַל גַּב דְּשׁוּרְיָיקֵי אַחֲרָנִין אִתְחָזוּן בְּאַנְפּוֹי, לָא בַּלְטִין לְבַר כְּהָנֵי. בַּר בְּזִמְנָא דְּהֲוָה אָזִיל בְּעַקִּימוּ.
The mystery of these letters is contained in the word Karib (Koph, Resh, Yod, Beth, “near”), signifying that he had been far from holiness. Although there are also other veins in his face, these do not protrude, except when he treads the paths of crookedness and iniquity.
הַאיִ אִיהוּ זַרְעָא דְּדָוִד, אִתְהַפַּךְ מֵחֵיזוּ דָּא. בְּקַדְמִיתָא אִתְחָזֵי בְּדִיּוּקְנָא דְּאָדָם, וּלְבָתַר קַיְימָא בְּדִיּוּקְנָא דְּאַרְיֵה, וְאִתְפְּרַשׁ בְּדִיּוּקְנָא דְּסִטְרָא אַחֲרָא, וּבְכֹלָּא, מִתְהַפְּכָא מִשְּׁאָר בְּנֵי נָשָׁא.
Here again the seed of David are the reverse of other men, first appearing in the form of Man and then in that of Lion, finally separating and taking the form of the “other side”.
צִיוּרָ"א תְּלִי"תָאָה, אִי הַהוּא בַּר נָשׁ אָזִיל בְּאָרְחָא דְּלָא מְתַּתְקְנָא, וְסָטֵי אוֹרְחוֹי מֵאָרְחֵי דְּאוֹרַיְיתָא, הַהוּא רוּחָא קַדִּישָׁא אִסְתַּלָּק מִנֵּיהּ, וְרוּחָא אַחֲרָא אִתְחָזֵי בֵּיהּ, וּדְיוּקְנָא אַחֲרָא, וּבָלִיט לְבַר, בְּאִסְתַּכְּלוּתָא דְּעַיְינִין דְּחַכִּימֵי לִבָּא, לְפוּם שַׁעֲתָא דִּיּוּקְנָא דְּשׁוֹר. בְּשַׁעֲתָא דְּחָמָאן לֵיהּ, מַעְבְּרָן בְּלִבַּיְיהוּ הַהוּא דִּיּוּקְנָא, וְאִסְתַּכְּלָן בֵּיהּ.
3. When a man deserts the ways of the Torah and follows ways of iniquity, the holy spirit, which formerly dwelt in his inner self, removes its influence from him and another spirit takes up its abode there, with another form which impresses itself on the outer lineaments and is there manifested to the vision of the wise in the form of an Ox. When they gaze at the person thus possessed, they mentally behold this form, and they observe in him
ג' קוּרְטָמֵי סוּמָקֵי בְּאַנְפּוֹי, בְּסִטְרָא דִּימִינָא, וְאִינּוּן שׁוּרְיָיקֵי סוּמָקִין דְּקִיקִין. וּתְלַת בִּשְׂמָאלָא, וְאִלֵּין אִינּוּן אַתְוָון דְּבַלְטִין בֵּיהּ. חַד אִיהוּ שׁוּרְיְיקָא דָּקִיק בְּעִגּוּלָא, וּתְרֵין דְּקִיקִין אַחֲרָנִין עָלֵיהּ, וְכֻלְּהוּ בְּעִגּוּלָא. וּכְדֵין שְׁקִיעִין עֵינוֹי.
two red, berry-like veins on the right side of the face, and three on the left. These are the symbolic letters of his type which shape themselves thus visibly in his face: one spherical and thin, the two others, also round, above it. The eyes of such a man are sunk deep in his head.
וְרָזָא דְּאִינּוּן אַתְוָון. חַד אִיהוּ כ', תְּרֵין אַחֲרָנִין ר"ת אִינּוּן. וְכֵן לִסְטַר שְׂמָאלָא, וְסִימָנָא דָּא הַהוּא דִּכְתִּיב, (ישעיהו ג׳:ט׳) הַכָּרַת פְּנֵיהֶם עָנְתָה בָּם וְאִלֵּין אַתְוָון בַּלְטִין בְּאַנְפִּין, עַל כָּל שְׁאַר שׁוּרְיָיקִין. וְאִי תָּב מִשְּׂמָאלָא לִימִינָא, אִתְכַּפְיָא הַהוּא רוּחָא וְאִתְתָּקַּף רוּחָא דְּקֻדְשָׁא, וְאִלֵּין שׁוּרְיָיקִין שְׁכִיבוּ, וְאַחֲרָנִין בַּלְטִין לְבַר, כְּמָה דְּאִתְּמַר.
The symbolic expression of these letters is as follows: The first vein is in the form of the letter Kaph, and the other two severally in that of Resh and Tau (Karet=to be cut off). The same letters are denoted by the veins on the left side of the face. Their significance is indicated by the words: “The shew (ha-Karath) of their countenance doth witness against them” (Isa. 3, 9). These veins swell in the face more than all the others; but when the sinner repents and turns from the way of the left side back to the right hand of mercy and righteousness, that spirit whose form is the ox is subdued, and the spirit of holiness prevails; these thin veins then protrude no more, but recede into the inner reaches of the flesh and are lost sight of, and those which are the symbol of the good spirit become evident in their stead.
זַרְעָא דְּדָוִד אִיהוּ בְּהִפּוּכָא, אִתְחַזְיָא בְּדִיּוּקְנָא דְּאַרְיֵה בְּקַדְמִיתָא, וּלְבָתַר אִתְהַדַּר בְּדִיּוּקְנָא דְּשׁוֹר. תְּרִין שׁוּרְיָיקִין אוּכָּמִין בְּאַנְפּוֹי, חַד מִימִינָא, וְחַד מִשְּׂמָאלָא, וְאִלֵּין אִינּוּן אַתְוָון, חַד אִקְרֵי ד', וְחַד אִקְרֵי ע', וְכֹלָּא מִתְהַפְּכָא מִשְּׁאָר בְּנֵי נָשָׁא.
With the seed of David the reverse was the case: first the lion held sway, and afterwards the ox. Two dark veins were made visible in his face, one on the right side of it and one on the left, which formed the two letters, Daleth and Ain; this being quite the reverse of other men.
צִיוּרָ"א רְבִיעָ"אָה, דָּא אִיהוּ צִיּוּרָא דְּבַר נָשׁ, דְּקַיְּימָא תָּדִיר לְאִתְתַּקְנָא עַל רָזָא דְּמִלְקַדְּמִין, הַאי אִיהוּ חֵיזוּ לְחַכִּימֵי לִבָּא בְּדִיּוּקְנָא דְּנֶשֶׁר. הַהוּא רוּחָא דִּילֵיהּ אִיהוּ רוּחָא חַלְשָׁא. הַאי לָא אַחְזֵי בְּאַנְפִּין אַתְוָון דְּבַלְטִין לְבַר, דְּהָא אִתְאֲבִידוּ מִנֵּיהּ, וְאִשְׁתְּקָעוּ בְּזִמְנָא אַחֲרָא דְּמִלְקַדְּמִין, דְּאִסְתָּלָּקוּ מִנֵּיהּ, וְעַל דָּא לָא בַּלְטִין בֵּיִהּ.
4. This is the sign of a man who is perpetually in the state of making reparation for past misdeeds, making good the defects of his former life on earth. He is symbolized by the form of an eagle. His spirit is weak. No protuberant veins with a symbolic significance can be discerned in the lineaments of his countenance, since these were lost during the period of his former life.
וְרָזָא דִּילֵיהּ, עֵינוֹי לָא נְהִרִין בִּנְצִיצוּ, כַּד אִיהוּ בְּחֶדְוָה. וּבְזִמְנָא דְּסָפַר שְׂעַר רֵישֵׁיהּ וְדִיקְנִיהּ. בְּגִין דְּרוּחֵיהּ לָא נָהִיר לֵיהּ בְּאַתְוָון, וְאִשְׁתְּקַע נְצִיצוּ דִּילֵיהּ דְּהֲוָה בְּקַדְמִיתָא. לָא קַיְּימָא בְּאִסְתַּכְּלוּתָא דְּאַנְפִּין לְאִסְתַּכְּלָא. וְרָזָא דְּהַאי (קהלת ד׳:ב׳) וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים שֶׁכְּבָר מֵתוּ מִן הַחַיִּים אֲשֶׁר הֵמָּה חַיִּים עֲדֶנָּה. זַרְעָא דְּדָוִד, (תהילים כ״ה:י״ד) סּוֹד יְיָ' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם.
But this is the sign by which he can be recognized. His eyes do not sparkle even when he is joyful, because his spirit does not shine in the letters, and the spark of light which was in him in his former state has been extinguished. He does not belong to the grade of those whose character can be read in their faces. To him can be applied the words: “Wherefore I praise the dead which are already dead more than the living which are yet alive” (Eccl. 4, 2). The seed of David, however, is indicated in the words: “The secret of the Lord is with them that fear Him, to show them His covenant.”
בְּרוּחָא דְּבַר נָשׁ, אִצְטְיָּירוּ אַתְוָון, כְּמָה דְּאִתְּמַר, וְאִיִהוּ בָּלִיט לוֹן לְבַר, וְאִתְמְסַר חָכְמְתָא דָּא לְחַכִּימֵי לִבָּא לְמִנְדַּע וּלְאִשְׁתְּמוֹדְעָא, רוּחָא קַיְימָא בְּרָזָא (בראשית ה) דְּזֶה סֵפֶר, וְכֹלָּא בְּרָזָא דָּא קַיְּימָא, בַּר חֵיזוּ דְּאַנְפִּין דְּאִתְּדָּן בְּגַוְונָא אַחֲרָא, כְּפוּם שׁוּלְטָנוּ דְּרוּחָא, אוֹ מָארִיהּ דְּרוּחָא. זַכָּאִין אִינּוּן חַכִּימִין דְּכֹלָּא אִתְמְסַר לוֹן לְמִנְדַּע. עַד הָכָא רָזָא דְּאַנְפִּין.
Thus in the spirit of man, as we have shown, are inscribed letters which press through into visibility. To penetrate through these reflections to the inner symbols and to decipher those symbols aright is the privilege of the wise alone, that they may finally attain to knowledge of the spirit of which the symbols are the manifestation, through the esoteric significance of the words “This is the book” (Gen. 5, 1). Through this all is revealed to them save that countenance which is to be judged by a different rule, according to the domination of the spirit or the Lord of the spirit. Happy and blessed indeed are they to whom is entrusted knowledge of all these things! So much for the mystery of the countenance.