Chapter Forty-Eight (פֶּרֶק אַרְבָּעִים וּשְׁמוֹנָה)

In it will be explained the secret of the eyes of Ze’ir Anpin (בּוֹ יִתְבָּאֵר סוֹד עֵינֵי זְעֵיר)

The eyes of Ze’ir Anpin are two (עֵינֵי ז״א הֵם שְׁנַיִם), one is called right (אֶחָד נִקְרָא יָמִין), namely mercy (דְּהַיְינוּ רַחֲמִים), and one is truly left (וְאֶחָד שְׂמֹאל מַמָּשׁ), and not like the eyes of Atika (וְלֹא כְּמוֹ עֵינֵי עַתִּיקָא), for although it has two (אַף עַל פִּי שֶׁיֵּשׁ לוֹ שְׁנַיִם), they are considered only one eye (אֵינוֹ נֶחְשָׁב אֶלָּא לְעַיִן אַחַת), because it is not applicable to speak of left there (לְפִי שֶׁאֵין שַׁיָּךְ לוֹמַר [בְּעַתִּיקָא] שְׂמֹאל), and the eye is complete mercy (וְהָעַיִן הוּא רַחֲמִים גְּמוּרִים). Therefore the Zohar says (לְפִיכָךְ אוֹמֵר הַזֹּהַר): “The right one is mercy” (הַיְמָנִית הִיא רַחֲמֵי), “and the second is mercy within mercy” (וְתַנְיָינָא רַחֲמֵי גּוֹ רַחֲמֵי), therefore they are only one aspect (לָכֵן אֵינָם אֶלָּא בְּחִינָה אַחַת), as it is said: “A good eye shall be blessed” (שֶׁנֶּאֱמַר טוֹב עַיִן הוּא יְבֹרָךְ) (Proverbs 22:9). And Yosef merited the supervision of the eye of Atika (וְיוֹסֵף זָכָה לְהַשְׁגָּחַת הָעַיִן שֶׁל עַתִּיקָא), as it is said: “Above the eye” (שֶׁנֶּאֱמַר עֹלֵי עָיִן) (Berakhot 20a), because he did not gaze upon sin (אוֹדוֹת שֶׁלֹּא הִבִּיט בַּעֲבֵרָה). Therefore Rashbi says in the Idra Rabba (וְלָכֵן אוֹמֵר רַשְׁבִּ״י בָּאִדְּרָא רַבָּא) (Zohar Bamidbar 129b): “It is written: ‘Behold, the eye of Hashem is toward those who fear Him, those who await His kindness’” (כְּתִיב הִנֵּה עֵין י״י אֶל יְרֵאָיו הַמְיַחֲלִים לְחַסְדּוֹ) (Psalms 33:18), “and it is written: ‘The eyes of Hashem roam throughout all the earth’” (וּכְתִיב עֵינֵי י״י הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ) (Zechariah 4:10), “this is not difficult; this refers to Ze’ir Anpin and that refers to Arich Anpin” (לָא קַשְׁיָא הָא בְּז״א וְהָא בַּאֲרִיךְ אַנְפִּין). “And with all this, they are two eyes and return to one eye” (וְעִם כָּל דָּא תְּרֵין עֵינִין אִינוּן וְאִתְחַזְרוּ לְחַד עֵינָא), meaning to one function (כְּלוֹמַר לִפְעוּלָה אַחַת). “This eye is white within white” (עֵינָא דָא חִוָּור בְּגוֹ חִוָּור), and the second is “the white that includes all whiteness” (וְהַשֵּׁנִית חִוָּור דְּכָלִיל כָּל חִוָּור). Concerning the eye of Arich Anpin (עֵינָא דַאֲרִיךְ אַנְפִּין), sleep and slumber do not apply to it (לָא שַׁיָּיךְ בֵּיהּ שֵׁנָה וּתְנוּמָה), for it has no eyelids that cause sleep (כִּי אֵין לוֹ עַפְעַפַּיִם הַגּוֹרְמִים שֵׁנָה), like the eyes of a fish (כְּמוֹ עֵינֵי הַדָּג), and this alludes to the fact that He never removes His supervision (וְרֶמֶז הוּא שֶׁאֵינוֹ מְסַלֵּק הַשְׁגָּחָתוֹ לְעוֹלָם). Concerning Him it is said: “Behold, the Guardian of Israel neither slumbers nor sleeps” (עָלָיו נֶאֱמַר הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל) (Psalms 121:4), “the Supernal Israel” (יִשְׂרָאֵל דִּלְעֵילָא), this is Ze’ir Anpin (הוּא ז״א) [see there] (שָׁם), He guards him (שׁוֹמֵר אוֹתוֹ), and never removes His supervision (וְאֵינוֹ מְסַלֵּק הַשְׁגָּחָתוֹ לְעוֹלָם), in the secret of two kinds of influences and unions that are Above (בְּסוֹד שְׁנֵי מִינֵי הַשְׁפָּעוֹת וְזִוּוּגִים שֶׁהֵם לְמַעְלָה), one for the sustenance of the worlds (אֶחָד לְקִיּוּם הָעוֹלָמוֹת), and one for the need of generating new souls (וְאֶחָד לְצוֹרֶךְ תּוֹלָדוֹת נְשָׁמוֹת חֲדָשׁוֹת). But concerning Ze’ir Anpin it is said: “Awake, why do You sleep?” (אֲבָל בִּזְעֵיר אַנְפִּין נֶאֱמַר עוּרָה לָמָּה תִישָׁן) (Psalms 44:24; see Zohar Bamidbar 130a), “Hope of Israel” (תּוֹחֶלֶת יִשְׂרָאֵל) (Tosafot Chullin 42a cites the Selichot “Tochelet Yisrael”), for it has eyebrows over its eyes that cause sleep (שֶׁיֵּשׁ לוֹ גַּבִּינִין עַל עֵינַיִם שֶׁלּוֹ הַגּוֹרְמִים שֵׁנָה), the secret of the exile (סוֹד הַגָּלוּת), and when the eye of Arich Anpin illuminates upon it (וּכְשֶׁמֵּאִיר עָלָיו עֵין אֲרִיךְ אַנְפִּין), it is said concerning it: “On that night the sleep of the king fled” (נֶאֱמַר עָלָיו בַּלַּיְלָה הַהוּא נָדְדָה שְׁנַת הַמֶּלֶךְ) (Esther 6:1), therefore “all is right and there is no left” (לָכֵן כּוֹלָא הוּא יְמִינָא וְלָא הֲוָה שְׂמָאלָא). “It does not sleep and does not slumber” (לָא נָאִים וְלָא אַדְמוּךְ), “and requires no guarding” (וְלָא בָּעֵי נְטִירוּתָא), “there is no one who protects it, it protects all” (לֵית מָאן דְּאָגִין עֲלֵיהּ הוּא אָגִין עַל כּוֹלָא), “and it watches over all” (וְהוּא אַשְׁגַּח עַל כּוֹלָא), “and from the supervision of this eye all are sustained” (וּמֵאַשְׁגָּחוּתָא דְּהַאי עֵינָא מִתְזַן כּוֹלָא). “We learned” (תָּאנָא), “if this eye were closed for a single moment” (אִי עֵינָא דָא אִסְתִּים רִגְעָא חֲדָא), “all of them could not endure” (לָא יָכְלִין לְקַיָּימָא כָּלְהוּ), “therefore it is called the open eye” (בְּגִינֵי כָךְ אִקְרֵי עֵינָא פְּקִיחָא), “the supernal eye” (עֵינָא עִלָּאָה), “the holy eye” (עֵינָא קַדִּישָׁא), from which the hosts of judgments and the impure ones do not draw sustenance (שֶׁלֹּא יוֹנְקִים מִמֶּנּוּ כִּתּוֹת הַדִּינִין וְהַטְּמֵאִים), “the eye of supervision” (עֵינָא דְּאַשְׁגָּחוּתָא), “the eye that does not slumber and does not sleep” (עֵינָא דְּלָא אַדְמוּךְ וְלָא נָאִים), “the eye that is the guardian of all” (עֵינָא דְּהוּא נְטוּרָא דְכֹלָא), “the eye that is the existence of all” (עֵינָא דְּהוּא קִיּוּמָא דְכֹלָא). “And concerning this it is written: ‘A good eye shall be blessed’” (וְעַל הַאי כְּתִיב טוֹב עַיִן הוּא יְבֹרָךְ) (Proverbs 22:9), “do not read ‘shall be blessed’ but ‘shall bless’” (אַל תִּקְרֵי יְבֹרָךְ אֶלָּא יְבָרֵךְ), “for this is called the good eye” (דְּהַאי אִתְקְרֵי טוֹב עַיִן), “and from it all are blessed” (וּמִינֵיהּ מְבָרֵךְ לְכֹלָא). “And we learned” (וְתָאנָא), “there is no illumination to the lower eye” (לֵית נְהִירוּ לְעֵינָא תַּתָּאָה), of Ze’ir Anpin (שֶׁל ז״א), “to wash away the redness” (לְאִסְתַּחָאָה מֵאַדְמִימוּתָא), “and the blackness” (מֵאוּכָּמְתָא), “except when it is seen from this white illumination” (בַּר כַּד אִתְחֲזֵי מֵהַאי נְהוֹרָא חִוָּורָא), “of the supernal eye” (דְּעֵינָא עִלָּאָה), “which is called the good eye” (דְּאִקְרֵי טוֹב עַיִן), “and none knows when this holy supernal eye illuminates” (וְלֵית דְּיָדִיעַ כַּד נָהִיר עֵינָא עִלָּאָה דָא קַדִּישָׁא), “and washes the lower eye of Ze’ir Anpin” (וְאַסְחֵי לְעֵינָא תַּתָּאָה דְּז״א), “except He Himself” (בַּר אִיהוּ). And the righteous, worthy, supernal ones are destined (וּזְמִינִין צַדִּיקַיָּא זַכָּאִין עִלָּאִין), they are the Tzaddikim, to behold this Chokhmah (הֵם הַצַּדִּיקִים לְמֶחֱמֵי בְּחָכְמְתָא דָא), this is as it is written: “For eye to eye they shall see when Hashem returns to Zion” (הֲדָא הוּא דִכְתִיב כִּי עַיִן בְּעַיִן יִרְאוּ בְּשׁוּב יְיָ צִיּוֹן) (Isaiah 52), and it is written: “For You, Hashem, are seen eye to eye” (וּכְתִיב אֲשֶׁר עַיִן בְּעַיִן נִרְאָה אַתָּה י־י) (Numbers 14), “and were it not for the supernal good eye that watches and washes the lower eye” (וְאִלְמָלֵא עֵינָא טָבָא עִלָּאָה דְּאַשְׁגַּח וְאַסְחֵי לְעֵינָא תַּתָּאָה), “the world could not endure for a single moment” (לָא יָכִיל עָלְמָא לְמֵיקַם רִגְעָא חֲדָא). “We learned in the the Concealed Book [Sifra Di-Tzniuta]” (תָּאנָא בִּצְנִיעוּתָא דְסִפְרָא), “supervision from the lower eye is when the supernal light watches within it” (אַשְׁגָּחוּתָא מֵעֵינָא תַּתָּאָה כַּד אַשְׁגַּח נְהִירוּ עִלָּאָה בֵּיהּ), “and that supernal light enters into the lower one” (וְעָיֵיל הַהוּא נְהִירוּ דְעִלָּאָה בְּתַתָּאָה), “from which all is illuminated” (דְּמִנֵּיהּ נָהִיר כֹּלָּא), this is as it is written: “For You, Hashem, are seen eye to eye” (הֲדָא הוּא דִכְתִיב אֲשֶׁר עַיִן בְּעַיִן נִרְאָה אַתָּה י־י) (Numbers 14), and it is written: “Behold, the eye of Hashem is toward those who fear Him” (וּכְתִיב הִנֵּה עֵין י״י אֶל יְרֵאָיו) (Psalms 33), and it is written: “The eyes of Hashem roam throughout all the earth” (וּכְתִיב עֵינֵי י״י הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ) (Zechariah 4). “If they merit, the eye of Hashem is toward those who fear Him” (זָכוּ עֵין י״י אֶל יְרֵאָיו), “the supernal eye” (עֵינָא דִלְעֵילָא), “if they do not merit, the eyes of Hashem roam throughout all” (לָא זָכוּ עֵינֵי י״י הֵמָּה הַמְשׁוֹטְטוֹת בְּכָל), “the lower eye” (עֵינָא דִלְתַתָּא). “For it was taught” (דְּתַנְיָא), “why did Yosef merit that the evil eye did not rule over him” (מִפְּנֵי מָה זָכָה יוֹסֵף דְּלָא שַׁלְטָא בֵּיהּ עֵינָא בִּישָׁא), “because he merited to be watched by the supernal good eye” (מִפְּנֵי שֶׁזָּכָה לְאִשְׁתַּגְּחָא בְּעֵינָא טָבָא עִילָאָה), this is as it is written: “A fruitful son is Yosef, a fruitful son above the eye” (הֲדָא הוּא דִכְתִיב בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן) (Genesis 49), “why a fruitful son above the eye” (אַמַּאי בֵּן פֹּרָת עֲלֵי עָיִן), “meaning, because of the eye” (כְּלוֹמַר עַל סִבַּת עַיִן), “by which he was watched” (דְּאִשְׁתַּגַּח בָּהּ). And it is written: “A good eye shall be blessed” (וּכְתִיב טוֹב עַיִן הוּא יְבֹרָךְ) (Proverbs 22), what is the reason (מַאי טַעְמָא), “for he gave from his bread to the poor” (כִּי נָתַן מִלַּחְמוֹ לַדָּל) (Proverbs 22), by virtue of watching over the poor with a good eye (בִּזְכוּת שֶׁמַּשְׁגִּיחַ עַל (הָעֵינַיִם) [הָעֲנִיִּים] בְּטוֹב עַיִן), he merits the good eye (הוּא זוֹכֶה לְטוֹב עַיִן), in which there is only Chesed and mercy (שֶׁאֵין בּוֹ אֶלָּא חֶסֶד וְרַחֲמִים). “What is the reason it is called one?” (מַאי טַעְמָא אִקְרֵי חַד), the explanation is, that he asks: what is the reason it is called one eye (פֵּירוּשׁ שֶׁמַּקְשֶׁה מַאי טַעְמָא נִקְרָא עַיִן אֶחָד), but are there not also two eyes in Arich Anpin (וַהֲלֹא יֵשׁ גַּם כֵּן שְׁנֵי עֵינַיִם בַּאֲרִיךְ אַנְפִּין), and he answered (וְתֵירֵץ): “Come and see, in the eyes of the lower one there is an eye that is right” (תָּא חֲזִי בְּעֵינֵיהּ דְּתַתָּאָה אִית עֵינָא דְּהוּא יְמִינָא), “and there is an eye that is left” (וְאִית עֵינָא דִּשְׂמָאלָא), and those of Ze’ir Anpin are two in two colors (וְאִינוּן דְּזְעֵיר אַנְפִּין הֵם תְּרֵי בִּתְרֵי גַוְונֵי), for the left one is entirely judgment (כִּי הַשְּׂמָאלִי הוּא כֻּלּוֹ דִּין), and it has black and red (וְיֵשׁ בּוֹ שָׁחוֹר וְאָדוֹם), “but here, in the eye of Arich Anpin, there is no left eye” (אֲבָל הָכָא בְּעֵינָא דַאֲרִיךְ אַנְפִּין לֵית עֵינָא שְׂמָאלָא), rather both are white in Chesed and mercy (אֶלָּא שְׁנֵיהֶם לְבָנִים בְּחֶסֶד וְרַחֲמִים), “and both ascend in one level” (וְתַרְוַויְיהוּ בְּדַרְגָּא חַד סָלְקֵי), for both perform one action (שֶׁפּוֹעֲלִים שְׁנֵיהֶם פְּעֻלָּה אַחַת), namely the action of mercy (דְּהַיְינוּ פְּעֻלַּת הָרַחֲמִים), “and all is right” (וְכֹלָּא יְמִינָא), “and because of this, it is one eye and not two” (וּבְגִינֵי כָךְ עֵינָא חַד וְלָא תְרֵין). “And we learned” (וְתָאנָא), this eye of Arich Anpin (עַיִן זֶה שֶׁל אֲרִיךְ אַנְפִּין), which is the eye of providence (שֶׁהוּא הָעַיִן שֶׁל הַהַשְׁגָּחָה), which watches over the world (שֶׁמַּשְׁגִּיחַ בָּעוֹלָם), is always open (הוּא פָּתוּחַ תָּמִיד), and is never closed (וְאֵינוֹ נִסְגָּר לְעוֹלָם), for it does not sleep, whether little or much (שֶׁאֵינוֹ יָשֵׁן הֵן מְעַט הֵן רַב), therefore the eye of Arich is called (לָכֵן נִקְרָא עֵינוֹ דַאֲרִיךְ): “the open eye that does not sleep, always smiling” (עֵינָא פְּקִיחָא דְּלָא נָאִים חַיְיכָאִין תָּדִיר), and they see below with wondrous providence (וְרוֹאִים לְמַטָּה בְּהַשְׁגָּחָה נִפְלָאָה). When Israel merits (כְּשֶׁיִּשְׂרָאֵל זוֹכִים), there is great providence (יֵשׁ הַשְׁגָּחָה גְּדוֹלָה), which whitens and washes the eyes of Ze’ir with milk (שֶׁמְּלַבֵּן וְרוֹחֵץ בְּחָלָב עֵינֵי זְעֵיר), until the eyes of Ze’ir (עַד שֶׁעֵינֵי זְעֵיר), which are of three colors surrounding one another, red and black and white (שֶׁהֵם מִשָּׁלֹשׁ גְּוָנִים הַסּוֹבְבִים זֶה אֶת זֶה אָדוֹם וְשָׁחוֹר וְלָבָן), except that the left one is more black and red (אֶלָּא שֶׁהַשְּׂמָאלִי הוּא שָׁחוֹר וְאָדוֹם בְּיוֹתֵר), and the eyes of Arich are always joyful (וְעֵינֵי אֲרִיךְ הֵם שְׂמֵחִים תָּמִיד), for Chesed causes joy (כִּי הַחֶסֶד גּוֹרֵם שִׂמְחָה), and judgment causes grief and sighing (וְהַדִּין גּוֹרֵם יָגוֹן וַאֲנָחָה). As it is said: “And Er, the firstborn of Yehudah, was evil in the eyes of Hashem” (שֶׁנֶּאֱמַר וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי י״י) (Genesis 38:7), and it is said: “And Shlomo did that which was evil in the eyes of Hashem” (וְנֶאֱמַר וַיַּעַשׂ שְׁלֹמֹה אֶת הָרַע בְּעֵינֵי י־י) (I Kings 11:6), for the blemish reaches until there (שֶׁהַפְּגָם מַגִּיעַ עַד שָׁם), as we shall explain with the assistance of Kudsha Berikh Hu and Shekhinteh (כַּאֲשֶׁר נְבָאֵר בְּסִיַיעְתָּא דְקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ). Therefore the Zohar says: “which is not so below” (לָכֵן אוֹמֵר הַזֹּהַר מַה דְּלָאו הָכִי לְתַתָּא), meaning in the eyes of Ze’ir Anpin (רְצוֹנִי לוֹמַר בְּעֵינֵי ז״א), “which are included in red and black and white, in three colors” (דְּכָלִילִין בְּסוּמָקָא וּבְאוּכָּמָא וּבְחִוָּורָא בִּתְלָתָא גַוְונִין). And it mentions red first, before the black color (וְאוֹמֵר אָדוֹם רִאשׁוֹן קֹדֶם גָּוֶן שָׁחוֹר), in the secret of: “This black one is red, except that it has been stricken” (בְּסוֹד הַאי שָׁחוֹר אָדוֹם הוּא אֶלָּא שֶׁלָּקָה) (Sukkah 33b), thus it follows that its original color was red (נִמְצָא שֶׁהָיְתָה הַגָּוֶן שֶׁלּוֹ בְּפַעַם רִאשׁוֹן אָדוֹם). “And it is not always open” (וְלָא הֲוֵי תָּדִיר פְּקִיחָא), for during the exile it sleeps, כביכול (כִּי בִּזְמַן הַגָּלוּת הוּא יָשֵׁן כִּבְיָכוֹל), and the Mochin depart from Ze’ir Anpin (וּמִסְתַּלְּקִים הַמּוֹחִין מִזְּעֵיר אַנְפִּין), and all this is caused by the eyelashes of Ze’ir Anpin (וְכָל זֶה גּוֹרְמִים הַשְּׂעָרוֹת עַפְעַפַּיִם שֶׁל זְעֵיר אַנְפִּין), which cause sleep (הַגּוֹרְמִים שֵׁנָה), and they are built from the secret of מנצפ״ך (וְהֵם נִבְנִים מִסּוֹד מנצפ״ך), which are the Gevurot descending from Imma Ila’ah to him (הֵם הַגְּבוּרוֹת הַיּוֹרְדִים מֵאִמָּא עִלָּאָה אֵלָיו), and they are the hairs of the eyelids (וְהֵם הַשְּׂעָרוֹת שֶׁל הָעַפְעַפַּיִם), which cause sleep (הַגּוֹרְמִים שֵׁנָה). Therefore, during sleep its eyes are closed, כביכול (לָכֵן בִּזְמַן הַשֵּׁנָה עֵינָיו נִסְגָּרִים כִּבְיָכוֹל), and they do not supervise below (וְאֵינָם מַשְׁגִּיחִים לְמַטָּה), and this is what is said: “Awake, why do You sleep?” (וְזֶהוּ שֶׁנֶּאֱמַר עוּרָה לָמָּה תִישָׁן) (Psalms 44), and it is written: “Open Your eyes, Hashem” (וּכְתִיב פְּקַח י״י עֵינֶיךָ) (II Kings 19; Isaiah 37; Daniel 9), from which it follows that there are times when He does not open His eyes (מִכְּלָל שֶׁיֵּשׁ עִתִּים שֶׁאֵינוֹ פּוֹקֵחַ עֵינָיו), until it is necessary to pray for the opening of His eyes (עַד שֶׁצְּרִיכִים לְהִתְפַּלֵּל עַל פְּקִיחַת עֵינָיו), therefore the eye of Arich is called the Open Eye (לָכֵן נִקְרָא עֵינוֹ דַאֲרִיךְ עֵינָא פְקִיחָא). But concerning the eye of Ze’ir Anpin (אֲבָל עֵינוֹ דְז״א), “when it opens, there is one for whom it opens for good, and there is one for whom it opens for evil” (כַּד אִתְפְּקַח אִית לְמָאן דְּאִתְפְּקַח לְטַב וְאִית לְמָאן דְּאִתְפְּקַח לְבִישׁ). And it says there (וְאוֹמֵר הָתָם): “Granted, for the one for whom it opens for good” (תֵּינַח לְמָאן דְּאִתְפְּקַח לְטַב), and this is its meaning (וְזֶהוּ אוֹמְרוֹ): “this refers to the one for whom it opens for good” (הַיְינוּ לְמָאן דְּאִתְפְּקַח לְטַב), “but woe to the one for whom it opens and the eye becomes mixed with redness” (וַי לְמָאן דְּאִתְפְּקַח וְעֵינָא אִתְעָרַב בְּסוּמָקָא), “and the redness appears before it and covers the eye” (וְסוּמָקָא אִתְחֲזֵי לְקַבְלֵיהּ וּמְכַסְיָא עֵינָא).

Meaning (כְּלוֹמַר), that the red color overpowers and covers the other colors (שֶׁגְּוַן אוֹדֶם גּוֹבֵר וּמְכַסֶּה שְׁאָר הַגְּוָנִים), “who can be saved from judgment?” (מָאן יִשְׁתְּזִיב מִדִּינָא), certainly the Attribute of Judgment rules over him, may the Merciful One save us (בְּוַדַּאי מִדַּת הַדִּין שׁוֹלֶט בּוֹ רַחֲמָנָא לִיצְלַן). But concerning Atik Yomin (אֲבָל לְעַתִּיק יוֹמִין), “the goodness of the eye is white within white, white that includes all whiteness” (טַב דְּעֵינָא חִוָּור בְּגוֹ חִוָּור חִוָּור דְּכָלִיל כָּל חִוָּור), “fortunate is the portion of one upon whom one of these whitenesses gazes” (זַכָּאָה חוּלָקֵיהּ לְמָאן דְּיִשְׁגַּח עִילָוֵיהּ בְּחַד חִוָּור מִנַּיְיהוּ). “And concerning this, certainly, ‘A good eye shall bless’” (וְעַל דָּא וַדַּאי טוֹב עַיִן הוּא יְבָרֵךְ) (Proverbs 22:9), “and it is written: ‘House of Yaakov, come and let us walk in the light of Hashem’” (וּכְתִיב בֵּית יַעֲקֹב לְכוּ וְנֵלְכָה בְּאוֹר י־י) (Isaiah 2:5), [until here the discourse] (עַד כָּאן הַמַּאֲמָר) (Zohar Bamidbar 130b), that the eyes of Arich Anpin shall illuminate (שֶׁיָּאִירוּ הָעֵינַיִם שֶׁל אֲרִיךְ אַנְפִּין), until the entire world in the days of Mashiach will go and long for His light (עַד שֶׁיֵּלְכוּ וְיִתְאַוּוּ לְאוֹרוֹ בִּימוֹת הַמָּשִׁיחַ כָּל הָעוֹלָם), for it is the longing that the upper and lower ones long for (כִּי הִיא הַתַּאֲוָה שֶׁמִּתְאַוִּים עֶלְיוֹנִים וְתַחְתּוֹנִים), to behold His light (לִרְאוֹת אוֹרוֹ), and all the more so to be nourished from it (מִכָּל שֶׁכֵּן לִהְיוֹתָם נִזּוֹנִים מִמֶּנּוּ).

May it be His will that the Good Eye bless me (יְהִי רָצוֹן שֶׁיְבָרֵךְ אוֹתִי טוֹב עַיִן), “the Open Eye that does not sleep” (עֵינָא פְקִיחָא דְּלָא נָאִים), and for this Israel longed with longing in the wilderness (וְעַל זֶה נִתְאַוּוּ יִשְׂרָאֵל תַּאֲוָה בַּמִּדְבָּר), to see who was leading them (לִרְאוֹת מִי הַמַּנְהִיג שֶׁלָּהֶם). And this is what Rashbi, peace be upon him, says in the Idra Rabba of Parashat Naso (וְזֶהוּ שֶׁאוֹמֵר רַשְׁבִּ״י עָלָיו הַשָּׁלוֹם בָּאִדְּרָא רַבָּא שֶׁל פָּרָשַׁת נָשֹׂא) (Zohar Bamidbar 129a): “And concerning this the Children of Israel desired to bind it within their hearts” (וְעַל הַאי תָּאִיבוּ בְּנֵי יִשְׂרָאֵל לְצַרְפָא בְלִבַּיְיהוּן), as it is written: “Is Hashem among us or Ein?” (דִּכְתִיב הֲיֵשׁ י״י בְּקִרְבֵּנוּ אִם אֵין) (Exodus 17:7), between Ze’ir Anpin, which is called Hashem (בֵּין ז״א דְּאִקְרֵי י״י), and between Arich Anpin, which is called Ein [Nothingness] (וּבֵין אֲרִיךְ אַנְפִּין דְּאִקְרֵי אֵין), “why were they punished?” (אַמַּאי אִתְעַנְשׁוּ), “because they did not do it with affection, but rather as a test” (מִשּׁוּם דְּלָא עָבְדוּ בַּחֲבִיבוּתָא אֶלָּא בְּנִסְיוֹנָא), as it is written: “And because of their testing of Hashem” (דִּכְתִיב וְעַל נַסּוֹתָם אֶת י״י) (Exodus 17:7). And they should have drawn near to this great light (וְהָיָה צָרִיךְ לָהֶם לִקְרֹב אֶל הָאוֹר הַגָּדוֹל הַזֶּה), with fear and with love (בְּיִרְאָה וּבְאַהֲבָה), with Devekuta [cleaving] (דְּבִיקוּתָא), spirit to spirit (רוּחָא בְרוּחָא), with love of the Holy One Blessed Be He (אַהֲבַת הקב״ה), and concerning this: “No eye has seen, O God, besides You, what He shall do for the one who waits for Him” (וְעַל זֶה עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֶּה לוֹ) (Isaiah 64:3). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).