Daf 70a (דַּף ע׳ ע״א)

Another matter-mountain and house: (דָּבָר אַחֵר, הַר וּבַיִת) even though all is one level, (אַף עַל גַּב דְּכֹלָּא חַד דַּרְגָּא) this one ascends into that one, (סְלִיקוּ לְדָא מִן דָּא) mountain-for the other nations, (הַר, לִשְׁאַר עַמִּין) when they come to enter beneath His wings. (כַּד אָתָאן לְאָעָלָא תְּחוֹת גַּדְפּוֹי). House-for Yisrael, (בַּיִת, לְיִשְׂרָאֵל) to be with them like a wife with her husband, (לְמֶהֱוֵי עִמְּהוֹן כְּאִתְּתָא בְּבַעְלָהּ) in one dwelling, in joy, (בְּדִיּוּרָא חַד בְּחֶדְוָוה) and the Shekhinta rests upon them like a mother over children. (וּרְבִיעָא עָלַיְיהוּ כְּאִימָּא עַל בְּנִין).

Come and see what is written here regarding Yitro: “And Yitro, the father-in-law of Moshe, came with his sons and his wife to Moshe…” (Exodus 18) (תָּא חֲזֵי מָה כְּתִיב הָכָא בְּיִתְרוֹ וַיָּבֹא יִתְרוֹ חֹתֵן מֹשֶׁה וּבַנָיו וְאִשְׁתּוֹ אֶל מֹשֶׁה וְגו)p6-1 Since it is written “to Moshe,” why is it written “to the wilderness”? (כֵּיוָן דִכְתִיב אֶל מֹשֶׁה אַמָּאי כְּתִיב אֶל הַמִּדְבָּר) Rather, the root of everything is that he was coming to the wilderness. (אֶלָּא עִיקָרָא דְכֹלָא לְמָה דַהֲוָה אָתֵי אֶל הַמִּדְבָּר). And what is “the mountain of Elohim”? (וּמָאן אִיהוּ הַר הָאֱלֹהִים) This is the place for converts to convert. (דְדָּא אִיהוּ אֲתַר לְגַיוּרֵי לְאִתְגַיְירָא).

And concerning this it is written “to Moshe, to the wilderness”- (וְעַל דָא כְּתִיב אֶל מֹשֶׁה אֶל הַמִּדְבָּר) to Moshe, to convert them and to bring them under the wings of the Shekhinta. (לְמֹשֶׁה לְגַיְירָא לוֹן וּלְאַעָלָא לוֹן תֵּחוֹת גַּדְפֵי שְׁכִינְתָּא). To the wilderness they were coming (אֶל הַמִּדְבָּר הֲווּ אַתְיָין) which is the mountain of Elohim, (דְּאִיהוּ הַר הָאֱלֹהִים) to make themselves anew p6-2(לְמֶעְבָּד נַפְשָׁיְיהוּ). And for this reason, that place endures p6-3(וּבְגִין כַּךְ קַיְּימָא הַהוּא אֲתָר) in the secret of the mountain, for whoever comes merits there. (בְּרָזָא דְּהַר דְּכָל מַאן דְּאָתֵי זָכֵי בֵּיהּ). And he is called a Ger Tzedek (Righteous convert to Judaism) (וְאִקְרֵי גֵּר צֶדֶק). And we have established: (וְהָא אוֹקִימְנָא) a Ger-even though he cleaves to this supernal holy place, (גֵּר, אַף עַל גַּב דְּאִתְדַּבָּק בַּאֲתָר דָּא עִלָּאָה קַדִּישָׁא) once he has left behind his people and his fathers (כֵּיוָן דְּשָׁבַק עִמֵּיהּ וַאֲבַהְתוֹי) and has cleaved to His covenant (וְאֶתְדַּבֵּק בִּבְרִיתֵיהּ) he is called a Ger Tzedek (גֵּר צֶדֶק אִקְרֵי) like one who has made his dwelling in a place he had not known previously. (כְּמַאן דְּשַׁוֵּי מָדוֹרֵיהּ בַּאֲתָר דְּלָא יָדַע מִקַּדְמַת דְּנָא).

The Secret of Secrets

רָזָא דְּרָזִין

nd you shall envision from among all the people (וְאַתָּה תֶחֱזֶה מִכָּל הָעָם) (Exodus 18). This is the book of the generations of Adam (זֶה סֵפֶר תּוֹלְדוֹת אָדָם). This is the book from among those books, hidden and deep (דָּא סֵפֶר מֵאִינּוּן סִפְרִין, סְתִימִין וְעֲמִיקִין) Some say: This is the book from among those hidden and deep ones (נ״א: דָּא סִפְרָא מֵאִינּוּן סְתִימִין וְעֲמִיקִין). Rabbi Shim‘on said (אָמַר רַבִּי שִׁמְעוֹן), I lift my hands in prayer to the One who created the world (אֲרִימִית יְדָי בְּצַלּוּ לְמַאן דְּבָרָא עָלְמָא), that even though in this verse the ancients revealed the supernal hidden ones (דְּאַף עַל גַּב דִּבְהַאי קְרָא גָּלוּ קַדְמָאֵי סְתִימִין עִלָּאִין), one must contemplate and gaze into the secrets of the book of Adam Kadma’ah (אִית לְאִסְתַּכְּלָא וּלְעַיְינָא בְּרָזִין דְּסִפְרָא דְּאָדָם קַדְמָאָה), for from there was drawn forth the hidden book of King Shlomo (דְּמִתַּמָּן אִתְמַשְׁכָּא סִפְרָא גְּנִיזָא דְּשְׁלֹמֹה מַלְכָּא).

“This” (Zeh) (זֶה): upon it all depends (דְּתַלְיָא בֵּיהּ כֹּלָּא). “This” (Zeh) (זֶה): the Tree of Life (אִילָנָא דְּחַיֵּי). “This” (Zeh) (זֶה): and not another that is revealed (וְלָא אַחֲרָא דְּגַלֵּי). What is “This” (Zeh) (מַאי זֶה)? As you have said (כְּמָה דְּאַתְּ אָמֵר), “This month shall be for you the head of the months” (הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים) (Exodus 12), this is Nisan and not another (זֶה נִיסָן וְלָא אַחֲרָא). This is the book (זֶה סֵפֶר), to observe and reveal the generations of Adam (לְאַשְׁגָּחָא וּלְגַלָּאָה תּוֹלְדוֹת אָדָם), the tree that reveals the generations of Adam (אִילָנָא דְּגַלֵּי תּוֹלְדוֹת אָדָם). And it produces branches to emerge into the world (וְעָבִיד אִיבִין לְאַפָּקָא לְעָלְמָא). This is the book (זֶה סֵפֶר), to know the concealed and deep wisdom (לְמִנְדַּע חָכְמְתָא סְתִימָא וַעֲמִיקָא), which was transmitted to Adam Kadma'ah (דְּאִתְּמְסַר לְאָדָם קַדְמָאָה), in the likeness of human beings (בְּדִיּוּקְנָא דִּבְנֵי נָשָׁא). This wisdom was transmitted to King Shlomo (חָכְמְתָא דָּא אִתְּמְסַר לִשְׁלֹמֹה מַלְכָּא), and he inherited it and wrote it in his books (וְיָרִית לָהּ וְכָתַב בְּסִפְרֵיהּ).

We learned (אוֹלִיפְנָא), that Moshe was perplexed by this (דְּמֹשֶׁה אִתְקָשֵׁי בְּדָא), until the Shekhinta came and taught him (עַד דְּאָתַת שְׁכִינְתָּא וְאוֹלִיפַת לֵיהּ), and she saw and selected from all those men who appeared in their Partzufin (וְהִיא חָמַאת וּבָרִירַת לְכָל אִינּוּן גּוּבְרִין דְּאִתְחָזוּן בְּפַרְצוּפָא), and from there Moshe learned this wisdom (וְתַמָּן אוֹלִיף מֹשֶׁה חָכְמְתָא דָּא), and entered into it (וְעָיִיל בְּגַוֵּיהּ). This is what is written (הֲדָא הוּא דִּכְתִיב): “And you shall envision from among all the people” (וְאַתָּה תֶחֱזֶה מִכָּל הָעָם). That which is written about him (הַהוּא דִּכְתִּיב בֵּיהּ): “But You are the same, and Your years shall have no end” (וְאַתָּה הוּא וּשְׁנוֹתֶיךָ לֹא יִתַּמּוּ) (Psalms 102), “And You give life to them all” (וְאַתָּה מְחַיֶּה אֶת כֻּלָּם) (Nehemiah 9), “And You, Hashem, are a shield around me” (וְאַתָּה יְיָ מָגֵן בַּעֲדִי) (Psalms 3). And you shall envision (וְאַתָּה תֶחֱזֶה), and contemplate this (וְתִסְתַּכַּל בְּהָא). You (אַנְתְּ), and no other (וְלָא אַחֲרָא), to know and to perceive among the sixty myriads (לְמִנְדַּע וּלְאִסְתַּכְּלָא בְּשִׁתִּין רִבּוֹא). In six directions it must be seen (בְּשִׁית סִטְרִין אִית לְאִסְתַּכְּלָא), in the countenances of human beings (בְּדִיּוּקְנִין דִּבְנֵי נָשָׁא), and to know the wisdom in its precise form (וּלְמִנְדַּע חָכְמְתָא עַל בּוּרְיָיהּ). And these are in the hair (וְאִלֵּין אִינּוּן בְּשַׂעְרָא), in the eyes (בְּעַיְינִין), in the nose (בְּחוֹטָמָא), in the lips (בְּשִׁפְוָון), in the face (בְּאַפִּין), in the hands (בְּיָדִין), in those lines of the hands (בְּאִינּוּן שִׂרְטוּטִין דְּיָדִין). And in these six directions (וּבְשִׁית סִטְרִין אִלֵּין), it is written: “And you shall envision” (כְּתִיב וְאַתָּה תֶחֱזֶה). “And you shall envision” - in the hair (וְאַתָּה תֶחֱזֶה, בְּשַׂעְרָא).

In the hair (בְּשַׂעְרָא), in the hues of the hair (בְּגוֹוָנִין דְּשַׂעְרָא), in the length of the hair (בַּאֲרִיכוּ דְּשַׂעְרָא), in the curling of the hair (בְּקְמִיטוּ דְּשַׂעְרָא), on the forehead (בְּמִצְּחָא), in the creases of the forehead (בִּקְמִיטוּ דְּמִצְּחָא), in the length (בַּאֲרִיכוּ), in the lines (בְּשִׂרְטוּטִין), in the width (בְּפוּתְיָא), in the ears (בְּאוּדְנִין), in the hair that descends upon them (בְּשַׂעְרָא דְּנָחִית עָלַיְיהוּ), or beneath them (אוֹ תְּחוֹתַיְיהוּ), or behind them-behind the ears (אוֹ אַבַּתְרַיְיהוּ דְּאוּדְנִין), on the face (בְּאַנְפִּין), in the eyes (בְּעַיְינִין), in the hues of the eyes (בְּגוֹוָנִין דְּעַיְינִין), in the movements above the eyes (בִּקְרִיצִּין דְּעַל עַיְינִין). And all the prophets did not attain the prophecy that is the daughter of the King (וְכָל נְבִיאַיָּא לָא הֲווּ מָשִׂיגִין לִנְבוּאָה דְּאִיהִי בְּרַתָּא דְּמַלְכָּא), and did not attain her in every place as Moshe did (וְלָא מָשִׂיגִין לָהּ בְּכָל אֲתַר, כְּמוֹ מֹשֶׁה).

Rather, some of them attained her at the head (אֶלָּא, מִנְהוֹן הֲווּ מָשִׂיגִין לָהּ בְּרֵישָׁא), some in the ears through hearing (מִנְהוֹן בְּאוּדְנִין בִּשְׁמִיעָה), some in the eyes through seeing (מִנְהוֹן בְּעַיְינִין בִּרְאִיָּה), some in the nose through scent (מִנְהוֹן בְּחוֹטָמָא בְּרֵיחָא), some in the face through speech (מִנְהוֹן בְּאַנְפִּין בְּדִבּוּר), some in the hands to receive a gift (מִנְהוֹן בְּיָדִין לְקַבְּלָא דוֹרוֹן), some in the feet-this is what is written (מִנְהוֹן בְּרַגְלִין, הֲדָא הוּא דִכְתִיב): “Son of man, stand on your feet” (בֵּן אָדָם עֲמוֹד עַל רַגְלֶךָ) (Ezekiel 2), in prayer (בִּצְּלוֹתָא). These who stand in standing, and the Matronita rises because of them (אִלֵּין דְּקָיְמִין בַּעֲמִידָה וּמַטְרוֹנִיתָא קָמַת בְּגִינַיְיהוּ), because these who are called “feet” are those who act in the first three and in the last three middle ones of the prayer (בְּגִין דְּאִלֵּין דְּאִתְקְרִיאוּ רַגְלִין, אִינוּן עֲבְדִין בִּג׳ רִאשׁוֹנוֹת וּבְג׳ וּבְאֶמְצָּעִיוֹת אַחֲרוֹנוֹת דִּצְלוֹתָא), and therefore the servant must be in standing before the Matronita or before the King (וּבְגִין דָּא צָּרִיךְ עַבְדָּא לְמֵהֱוֵי בַּעֲמִידָה קֳדָם מַטְרוֹנִיתָא אוֹ קֳדָם מַלְכָּא), and the Matronita must be seated (וּמַטְרוֹנִיתָא דְּתְהֵא יַתְבָא). And at the time when Yisrael went out of Egypt (וּבְזִמְנָא דְּנַפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם), they all went out on foot (כֻּלְּהוּ נַפְקֵי רַגְלִין), as you have said (וּכְמָה דְּאַתְּ אָמֵר): “About six hundred thousand on foot” (כְּשֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי) (Exodus 12). And they were all servants, as you have said (וְכֻלְּהוּ הֲווּ עַבְדִין, כְּמָה דְּאַתְּ אָמֵר): “For the children of Yisrael are servants to Me” (כִּי לִי בְּנֵי יִשְׂרָאֵל עֲבָדִים) (Leviticus 25). Immediately when Moshe came, he called them “sons” (מִיָּד דְּאָתָא מֹשֶׁה קָרָא לוֹן בְּנִין). This is what is written: “My son, My firstborn, Yisrael” (הֲדָא הוּא דִּכְתִיב: בְּנִי בְכֹרִי יִשְׂרָאֵל) (Exodus 4).

A certain Old Man, one of those who descended, arose and said from the Academy : “O Holy Luminary, and indeed after Yisrael went out from Egypt, He called them ‘servants’” (קָם חַד סָבָא מֵאִלֵּין דְּנַחֲתוּ וְאָמַר מִמְּתִיבְתָּא: בּוּצִּינָא קַדִּישָׁא, וְהָא בָּתַר דְּנַפְקֵי יִשְׂרָאֵל מִמִּצְרַיִם קָרָא לוֹן עֲבָדִין). He said: Certainly so it is (אָמַר: וַדַּאי הֲכִי הוּא). But they were in them those called “sons,” and in them were “servants,” and in them “people” (אֲבָל הֲווּ בְּהוֹן דְּאִתְקְרִיאוּ בְּנִין, וּבְהוֹן הֲווּ עֲבָדִין, וּבְהוֹן עַם), as you have said: “Send My people” (כְּמָה דְּאַתְּ אָמֵר: שַׁלַּח אֶת עַמִּי). But “servants” were six hundred thousand on foot (אֲבָל עֲבָדִין הֲווּ שֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי). He said: Fortunate is the portion of the Holy Luminary, that thus the Orayta radiated through him (אָמַר: זַכָּאָה חוּלָקָא דְּבּוּצִּינָא קַדִּישָׁא דְּהַכִּי נַהֲרָא בֵּיה אוֹרַיְּיתָא). After they went out, Kudsha Berikh Hu divided them into three directions (לְבָתַר דַּהֲווּ נַפְקִין, פַלִּיג לוֹן קוּדְשָׁא בְּרִיךְ הוּא לִתְלַת סִטְרִין): “sons” to one side (בְּנִין לְסִטְרָא חַד), “servants” to one side (עֲבָדִין לְסִטְרָא חַד), “people” to one side (עַמָּא לְסִטְרָא חַד). And this has been established (וְהָא אוּקְמוּהָ). And therefore, “on your feet” about them it is said (וּבְגִין דָּא רַגְלִין, עֲלַיְיהוּ אִתְּמַר): “Son of man, stand on your feet” (בֵּן אָדָם עֲמוֹד עַל רַגְלֶיךָ) (Ezekiel 2). And if they enter into prayer with awe and love of Hashem (וְאִי עָאלִין בִּצְלוֹתָא בִּדְחִילוּ וּרְחִימוּ דְּי״ה), behold, the chamber is opened for them (הָא הֵיכָלָא אִתְפַּתַּחַת לְגַבַּיְיהוּ), as you have said: “Hashem, open my lips” (כְּמָה דְּאַתְּ אָמֵר: אֲדֹנָי שְׂפָתַי תִּפְתָּח) (Psalms 51).

In the creases of the forehead (בִּקְמִיטִין דְּמִצְּחָא), in those movements above the eyes (בְּאִלֵּין קְרִיצִּין דְּעַל עַיְינִין). From all the people (מִכָּל הָעָם), in the eyes (בְּעַיְינִין), in the pupils of the eye (בְּדוּקִין דְּעֵינָא), and in the wrinkles beneath the eye (וּבִקְמִיטִין דִּתְחוֹת עֵינָא). Men of valor (אַנְשֵׁי חָיִל), to stand in might that is within them in the palaces of the King (לְמֵיקָם חֵילָא דִּבְהוּ בְּהֵיכָלִין דְּמַלְכָּא). In the shining of the face (בִּצְּהִיבוּ דְּאַפִּין), in the face (בְּאַפִּין), in the creases of the face (בִּקְמִיטוּ דְּאַפִּין), in the impression that is within them in the beard (בִּרְשִׁימוּ דִּבְהוּ בְּדִיקְנָא). Haters of unjust gain (שֹׂנְאֵי בָצַע), in the hands (בְּיָדִין), in the lines of the hands (בְּשִׂרְטוּטֵי יְדִין), the markings that are within them (רְשִׁימִין דִּבְהוּ). And all six directions are alluded to here (וְכֻלְּהוּ שִׁית סִטְרִין רְמִיזִין הָכָא), which were transmitted to Moshe (דְּאִתְּמְסָרוּ לְמֹשֶׁה), to contemplate and to know the concealed wisdom (לְאִסְתַּכְּלָא וּלְמִנְדַּע חָכְמְתָא סְתִימָאָה). And this wisdom was inherited by the righteous of truth as is fitting (וְחָכְמְתָא דָּא, יָרְתָּן זַכָּאֵי קְשׁוֹט כְּדְקָא יֵאוֹת), fortunate is their portion (זַכָּאָה חוּלָקֵיהוֹן). It is written: “Skin and flesh You clothed me…” (כְּתִיב: עוֹר וּבָשָׂר תַּלְבִּישֵׁנִי וגו׳) (Job 10); and in the same manner did Kudsha Berikh Hu act above (כְּגַוְנָא דָּא עָבֵד קוּדְשָׁא בְּרִיךְ הוּא לְעֵילָּא), levels upon levels (דַּרְגִּין עַל דַּרְגִּין), these upon those (אִלֵּין עַל אִלֵּין), hidden within hidden (סְתִימִין גּוֹ סְתִימִין), And hosts (chayilin) and chariots (retikhin) (וְחַיָּילִין וּרְתִיכִין), these upon those (אִלֵּין עַל אִלֵּין). So did He make in all of them, sinews and cords (הָכִי עָבִיד בְּכָל אִינּוּן, עַרְקִין וְגִידִין), and these are bones (וְאִלֵּין אִינּוּן גַּרְמִין), and they exist in the sustenance of supernal levels (וְקַיְּימִין בְּקִיּוּמָא דְּדַרְגִּין עִלָּאִין). And these are called “flesh” (וְאִלֵּין אִקְרוּן בָּשָׂר), levels and dominions of the End of All Flesh (דַּרְגִּין וּשֻׁלְטָנוּתָא דְּקֵץ כָּל בָּשָׂר), and all those who enjoy the gift of flesh (וְכָל אִינּוּן דְּאִתְהֲנוּן מִתְּנָנָא דְּבָשָׂר), from the fragrance of the offerings (דְּרֵיחִין דְּקָרְבָּנִין), and others who rule over the flesh (וַאֲחֲרָנִין דְּשַׁלְטִין בַּבָּשָׂר). And above them all is skin (וְעֵילָּא מִכֻּלְּהוּ עוֹר), the skin (מַשְׁכָּא) For it is the spreading of the firmament, and it is the skin of flesh (דְּאִתְפַּתוּתָא דְּרָקִיעַ וְאִיהוּ עוֹר דְּמַשְׁכָּא) - that covers over all (דְּחָפֵי עַל כֹּלָּא).

In the same manner that Kudsha Berikh Hu made the stars and constellations of the firmament (כְּגַוְנָא דְּעָבַד קוּדְשָׁא בְּרִיךְ הוּא כּוֹכָבִים וּמַזָּלוֹת דִּרְקִיעָא), with a skin to gaze upon them (בְּמַשְׁכָּא לְאִסְתַּכַּלָּא בְּהוּ), and they are the signs of the heavens (וְאִינּוּן אוֹתוֹת הַשָּׁמַיִם), and to know wisdom through them (וּלְמִנְדַּע בְּהוּ חָכְמְתָא). So too did Kudsha Berikh Hu act with the children of men (הָכִי עָבֵד קוּדְשָׁא בְּרִיךְ הוּא בִּבְנֵי נָשָׁא), impressions and wrinkles in that Partzuf of Adam (רְשִׁימִין וּקְמִיטִין בְּהַהוּא פַּרְצוּפָא דְּאָדָם), like those stars and constellations (כְּאִינּוּן כּוֹכָבִים וּמַזָּלוֹת), to know and to contemplate through them great wisdom (לְמִנְדַּע וּלְאִסְתַּכְּלָא בְּהוּ חָכְמְתָא סַגְיָא), and to be guided through them in the body (וּלְאִתְנַהֲגָא בְּהוּ גּוּפָא). Just as the appearance of the firmament changes in the skin, regarding the stars and constellations (כְּמָה דְּמִתְחַלְּפֵי בְּמַשְׁכָּא חֵיזוּ דִּרְקִיעָא, דְּכוֹכְבַיָּא וּמַזָּלֵי), according to the deeds of the world (לְפוּם עוֹבָדִין דְּעָלְמָא), so too do the impressions and wrinkles in the skin of a human being change (הָכִי מִתְחַלְּפִין חֵיזוּ דִּרְשִׁימִין וּקְמִיטִין בְּמַשְׁכָּא דְּבַר נָשׁ), according to his actions from time to time (לְפוּם עוֹבָדוֹי מִזְּמַן לִזְמַן). And these words were not transmitted except to the righteous of truth (וּמִלִּין אִלֵּין לָא אִתְמְסָרוּ אֶלָּא לְזַכָּאֵי קְשׁוֹט), to know and to teach abundant wisdom (לְמִנְדַּע וּלְאַלְפָא חָכְמְתָא סַגְיָא).

This is the book of the generations of Adam (זֶה סֵפֶר תּוֹלְדוֹת אָדָם), from time to time (מִזְּמַן לִזְמַן), according to the deeds of Adam (לְפוּם עוֹבָדוֹי דְּאָדָם), so were they born, and marked and changed within it, the impressions from time to time (הָכִי אִתְיְלִידוּ, וְאִתְרְשִׁימוּ וְאִתְחַלְּפוּ בֵּיהּ רְשִׁימִין מִזְּמַן לִזְמַן). For at the time when the Holy Spirit dwelled within him (דְּהָא בְּזִמְנָא דְּרוּחָא קֻדְשָׁא שַׁרְיָא בְּגַוֵּיהּ), so it made generations (הָכִי עָבִיד תּוֹלְדוֹת), and that spirit showed markings outward (וְאַחֲזֵי רְשִׁימִין הַהוּא רוּחַ לְבַר). But at the time that the Holy Spirit departs and withdraws from him (וּבְזִמְנָא דְּמִתְעַבְּרָא וְזָז מִנֵּיהּ רוּחַ קֻדְשָׁא), and a defiled spirit enters (וְאַתְיָא רוּחַ מִסְאֲבָא), and that impure spirit stirs within him (וְהַהוּא רוּחַ מִסְאֲבָא הוּא מְכַשְׁכְּשָׁא בְּגַוֵּיהּ), and it shows outward known visions (וְאַחֲזֵי לְבַר חֵיזוּ יְדִיעָן), and impressions that are revealed in him in the wrinkles, in the skin, outward (וּרְשִׁימִין דְּאִשְׁתְּמוֹדְעָן בֵּיהּ בִּקְמִיטִין בְּמַשְׁכָּא לְבַר). And even though the hair, and forehead, and nose, and eyes, and all those signs, remain in their form (וְאַף עַל גַּב דְּשַׂעֲרָא וּמִצְּחָא וְחוֹטְמָא וְעַיְינִין, וְכָל אִינוּן סִימָנִין, קָיְימִין עַל קִיּוּמַיְיהוּ).

ZRH PSTZ (זַרְ"ה פַּסַ"ץ), this is the letter that constantly changes in this wisdom (אָת דָּא דְּמִתְחַלְּפָא תָּדִיר בְּהָא חָכְמְתָא). In the letter Zayin (בְּאָת זַיִ"ן), a word that is established in the hair was found (מִלָּה דְּקַיֵּימָא בְּשַׂעֲרָא הֲוָה), and your mnemonic is Zayin (וְסִימָנִיךְ זַיִ"ן), and the battle implements of Shimshon were in the hair (וּמָאנֵי קְרָבָא דְּשִׁמְשׁוֹן, בְּשַׂעֲרָא). And this is the Nazir of Elohim upon him (וְדָא הוּא נִזְרָא דֶּאֱלֹהִים עָלֵיהּ). That remains established (דְּקַיֵּימָא).

The hair is for recognition and hanging (שַׂעֲרָא לְאִשְׁתְּמוֹדְעָא, וְתַלְיָא), this is sustained in the letter Zayin (דָּא קַיֵּימָא בְּאָת ז׳), and the letter Tzadi is connected to it (וְאִתְחַבַּר בֵּיהּ אָת צ׳). This enters and brings forth Samekh (דָּא עָאל וְאַפִּיק ס׳).

If this hair is suspended and black (אִי שַׂעֲרָא דָּא תַלְיָא וְאוּכָם), and on the forehead are three engravings on the right side (וּבְמִצְּחָא תְּלָתָא שִׂרְטוּטִין מִסִּטְרָא דִּימִינָא), and two on the left (וּתְרֵין מִשְּׂמָאלָא), and these do not connect one to another (וְלָא מִתְחַבְּרָן אִלֵּין בְּאִלֵּין). On the right side there are three subtle impressions (בִּסְטַר יְמִינָא אִית תְּלָתָא רְשִׁימִין דְּקִיקִין), upon which pass (דְּעַבְּרִין עָלַיְיהוּ), and they are paths to cross over the other engravings (וְאִינּוּן שְׁבִילִין לְמֶעְבַּר עַל אִינּוּן שִׂרְטוּטִין אַחֲרָנִין). And on the left side there are five (וּבִסְטַר שְׂמָאלָא חָמֵשׁ), and one of them is short in its length (וְחַד מִנֵּיהּ זְעֵיר בְּאַרְכֵּיהּ). This is sustained within the letter Zayin and the letter Tzadi (דָּא קַיֵּימָא בְּגוֹ אָת ז׳ וְאָת ץ׳). Then you will find strong contractions above the cavities of the eyes (כְּדֵין תִּשְׁכַּח קְרִיצִּין תַּקִּיפִין דְּעַל חוֹרֵי עֵינוֹי), that interconnect one to another (דְּמִתְחַבְּרָן דָּא בְּדָא).

This is a man who is master of anger (דָּא אִיהוּ בַּר נָשׁ מָארֵיהּ דְּרוּגְזָא), and not impetuous (וְלָא בִּבְהִילוּ), and his tranquility lies in delay (וְנַיְיחָא דִּילֵיהּ בְּעִכּוּבָא). He thinks of himself that he is wise (חָשִׁיב בְּגַרְמֵיהּ דְּאִיהוּ חַכִּים), but it is not so (וְלָאו הָכִי). He lifts his head constantly to gaze (זָקִיף רֵישָׁא לְאִסְתַּכְּלָא תָּדִיר). He appears outwardly as a master of refinement (מָארֵי מָצּוּתָא לְבַר), but in his house, it is not so (בְּבֵיתֵיהּ לָאו הָכִי). Orayta he does not value to contemplate in it (אוֹרַיְיתָא לָא חָשִׁיב לְאִסְתַּכְּלָא בָּהּ). The words of men are precious to him like rain (מִלִּין דִּבְנֵי נָשָׁא חֲשִׁיבִין עָלֵיהּ כְּמָטוּל), and he responds to them with harsh words (וְאָתִיב מִלִּין תַּקִּיפִין עָלַיְיהוּ). And if the creases separate one from another (וְאִי מִתְפָּרְשָׁן קְרִיצִּין דָּא מִן דָּא), they fluctuate, reaching and not reaching (מָטוּ וְלָא מָטוּ), then you will find on the forehead, on the right side (כְּדֵין תִּשְׁכַּח בְּמִצְּחָא לְסִטְרָא דִּימִינָא), two large engravings and one small (תְּרֵין שִׂרְטוּטִין רַבְרְבִין וְחַד זְעֵירָא), and two small impressions that enter between them lengthwise (וּתְרֵין רְשִׁימִין זְעִירִין דְּעָאלִין בֵּינַיְיהוּ לְפוּתְיָא). And on the left side, two (וְלִסְטַר שְׂמָאלָא תְּרֵין), one large and one small (חַד רַבְרְבָא וְחַד זְעֵירָא), and one small impression that enters into one and does not reach the other (וְחַד רְשִׁימוּ זְעֵיר דְּעָאל בְּחַד וְלָא מָטֵי לְתִנְיָינָא).

This is a master of rage (דָּא אִיהוּ מָארֵיהּ דְּרוּגְזָא), who becomes filled with wrath according to the moment (לְפוּם שַׁעֲתָא אִתְמְלֵי רוּגְזָא), and according to the moment his anger subsides (וּלְפוּם שַׁעֲתָא שָׁכִיךְ רוּגְזֵיהּ), and he is a man of quarrel in his house (וּמָארֵי קְטָטָא בְּבֵיתֵיהּ), and not with a tranquil spirit (וְלָאו בְּרוּחַ נַיְיחָא). One time in the world (זִמְנָא חֲדָא בְּעָלְמָא) Some say: in his day (נ״א: בְּיוֹמוֹי) - he releases strength upon men (אָתִיב תּוּקְפִין לִבְנֵי נָשָׁא). He gazes downward (אִסְתַּכַּל לְתַתָּא), his forehead wrinkled in his rage (מִצְּחֵיהּ קָמִיט בְּרוּגְזֵיהּ), and he resembles a dog (וְדָמִי כְּכַלְבָּא), and immediately he calms and becomes soft (וּמִיָּד שָׁכִיךְ וְאָתִיב רְכִיכִין). This is the man whose spirit and desire are devoted only to his business (דָּא אִיהוּ בַּר נָשׁ, דְּרוּחָא דִילֵיהּ וּרְעוּתָא לְאִשְׁתַּדְּלָא דִילֵיהּ, בִּסְחוֹרָתָא), “and tribute, tax, and toll” (וּמִנְדָּה בְלוֹ וְהָלַךְ) (Ezra 4), and in his efforts he ascends to wealth (וּבְאִשְׁתַּדְּלוּתֵיהּ סָלִיק לְמָמוֹנָא). For the letter Tzadi has been exchanged with the letter Samekh (דְּהָא אִתְחַלָּף אָת ץ׳ בְּאָת ס׳). And if the contractions separate one from another (וְאִי מִתְפָּרְשָׁן קְרִיצִּין דָּא מִן דָּא), and other hairs enter between one and the other, small ones (וְשַׂעֲרִין אַחֲרָנִין עָיְילִין בֵּין דָּא לְדָא זְעִירִין), this is one who guards his doorway constantly (דָּא נָטִיר דְּבָבוּ סַגִי תָּדִיר). He is good in his house (טַב אִיהוּ בְּבֵיתֵיהּ), and cheerful and sad among men (וְחַדֵי וְעָצִּיב בִּבְנֵי נָשָׁא). This is established between Tzadi and Samekh (דָּא קַיֵּימָא בֵּין ץ׳ וּבֵין ס׳). His wealth is concealed (טָמִיר מָמוֹנֵיהּ), he does not wish to reveal it (לָא בָּעֵי לְאַגְלוּיֵי), nor to be revealed in his deeds (וּלְאִתְגְּלֵי בְּעוֹבָדוֹי). He is a miser (קַמְצָּן אִיהוּ). And his hair is tangled, one with another, and hanging (וְשַׂעֲרֵיהּ גָּבִיל דָּא עִם דָּא, וְתַלְיָיא). He does not consider himself worthy to be properly clothed (לָא חָשִׁיב גַּרְמֵיהּ לְמִלְבַּשׁ כְּדְקָא יֵאוֹת). What he wears is not fitting to him (מַה דְּלָבִישׁ לָא אִתְתַּקַּן בֵּיהּ). His forehead is wide (מִצְּחֵיהּ רַבְרְבָא), three engravings on the right (תְּלַת שִׂרְטוּטִין בִּימִינָא), and four on the left (וְאַרְבַּע בִּשְׂמָאלָא), two impressions rise between them (תְּרֵין רְשִׁימִין עַיְילִין בֵּינַיְיהוּ).

This one-when he speaks-stretches the skin, and those on the forehead, the lines are not seen so much." (דָּא כַּד מַלִּיל פָּשִׁיט מַשְׁכָא וְאִינּוּן דְּמִצְּחָא, שִׂרְטוּטִין לָא אִתְחָזוּן כָּל כַּךְ). He bends his head as he goes (כָּפִיף רֵישֵׁיהּ אָזִיל), his right becomes left (יְמִינָא מִנֵּיהּ שְׂמָאלָא), his left becomes right (שְׂמָאלָא מִנֵּיהּ יְמִינָא). He is constantly sad, afflicted is he (עָצִּיב תָּדִיר, אֲנִינָא אִיהוּ), master of a wicked tongue (מָארֵיהּ דְּלִישָׁנָא בִּישָׁא). He thinks himself wise in all his deeds (חָשִׁיב גַּרְמֵיהּ חַכִּים בְּכָל עוֹבָדוֹי). A man of suspicion among all those who engage in Orayta (מָארֵי דְּבָבוּ בְּכָל אִינּוּן דְּמִשְׁתַּדְּלָן בְּאוֹרַיְיתָא).

On his left arm, there is a dark mark (בִּדְרוֹעָא שְׂמָאלָא, אִית לֵיהּ רְשִׁימָא אוּכָמָא), and four small hairs upon it (וְד׳ שַׂעֲרִין זְעִירִין בָּהּ), and two large ones that hang there and are red (וּתְרֵין רַבְרְבִין דְּתַלְיָין בֵּיהּ סוּמָקִין). The hair is disordered and hanging (שַׂעֲרָא שְׁעִיעַ וְתָלֵי), and it is neither red nor black (וְאִיהוּ, לָאו סוּמָק וְלָאו אוּכָם). His forehead is neither wide nor narrow (מִצְּחָא דִילֵיהּ לָא רַב וְלָא זְעֵיר). This is sustained between the letter Samekh and the letter Tzadi (דָּא קַיְּימָא בֵּין אָת ס׳, וּבֵין אָת ץ׳), encircled in the letter Zayin (כְּלִילָא בְּאָת ז׳).

One great engraving on his forehead (חָד שִׂרְטוּטָא רַב בְּמִצְּחֵיהּ), that runs lengthwise from this side to that side (דְּאַזְלָא בְּפוּתְיָא, מִסִּטְרָא דָא לְסִטְרָא דָא). Two other engravings (תְּרֵין שִׂרְטוּטִין אַחֲרָנִין), but they are not deeply marked (אֲבָל לָא רְשִׁימִין כָּל כַּךְ), for they do not extend from one side to the other as this one (דְּהָא לָא קַיְּימִין מִסִּטְרָא דָא לְסִטְרָא דָא, כְּהַאי). Four small wrinkles exist (אַרְבַּע קְמִיטִין זְעִירִין קַיְּימִין), between two contractions (בֵּין תְּרֵין קְרִיצִּין), above the beginning of the nose, upward (עַל רֵישָׁא דְּחוֹטָמָא לְעֵילָּא).

This is a man of joy (דָּא אִיהוּ מָארֵיהּ דְּחֶדְוָה), wise, perceptive (חַכִּים, פְּקִיחַ), and forgiving in his wealth (וַותְרָן בְּמָמוֹנֵיהּ); in all his endeavors to know, he is wise (בְּכָל מַה דְּאִשְׁתַּדַּל לְמִנְדַּע אִיהוּ חַכִּים). In the moment he may be angry (לְפוּם שַׁעֲתָא רָגַז), and in the moment his wrath subsides (וּלְפוּם שַׁעֲתָא נָח רוּגְזֵיהּ). He never holds a grudge forever (לָא נָטַר דְּבָבוּ לְעָלְמִין). At one time for good, and another not so much (לְזִמְנָא טָב, וּלְזִמְנָא לָאו הָכִי כָּל כַּךְ), he stands in balance (קָאִים בְּמַתְקְלָא). When he turns to his Master, his Master holds his hand (כַּד תָּב לְמָארֵיהּ, מָארֵיהּ אָחִיד בִּידֵיהּ), and he ascends to great honor (וְסָלִיק לִיקָר סַגְיָא). All need him (כֹּלָּא צְּרִיכִין לֵיהּ). The letter Samekh constantly flows to him more than the letter Tzadi (אָת ס׳ אַזְלָא לְדִידֵיהּ תָּדִיר יַתִּיר מֵאָת ץ׳).

All those who cast evil accusations upon him (כָּל אִינּוּן דְּיָעֲטִין עָלֵיהּ עֵיטָא בִּישָׁא), do not succeed (לָא מַצְּלִיחִין), and that accusation does not endure (וְלָא אִתְקְיָים הַהוּא עֵיטָא), and they cannot harm him (וְלָא יַכְלִין לְאַבְאָשָׁא לֵיהּ). He appears deceitful, but he is not so (אִתְחָזֵי רַמָּאָה וְלָאו הָכִי הוּא). The letters Samekh and Tzadi contend over him (אָת ס׳ וָאָת ץ׳ מַגִּיחִין עָלֵיהּ), and because of this, he rises and descends (וּבְּגִין כָּךְ סָלִיק וְנָחִית). When he turns to his Master, the letter Samekh triumphs (כַּד תָּב לְמָארֵיהּ, אָת ס׳ נָצַּח), and his Desire is fulfilled in all (וְאִתְעָבִיד רְעוּתֵיהּ בְּכֹלָּא). He is compassionate (רַחֲמָן אִיהוּ), and he weeps when filled with compassion (וּבָכֵי כַּד אִתְמְלֵי רַחֲמִין).

One mark is on his right arm (חָד רְשׁוּמָא אִית לֵיהּ בִּדְרוֹעָא יְמִינָא), and the Partzuf is sustained (וְקַיְּימָא פַּרְצוּפָא), and there is no hair upon it at all (וְלֵית עָלֵיהּ שַׂעֲרִין כְּלַל). And if the hair is wrinkled (וְאִי שַׂעֲרָא קְמִיטָא), and not hanging below the ears (וְלָא תָּלֵי תְּחוֹת אוּדְנִין), and it is wrinkled above the ears (וְאִיהוּ קָמִיט לְעֵילָּא מֵאוּדְנִין) this is established in his words (דָּא קַיְּימָא בְּמִלּוּלֵיהּ).

His forehead is wide, but not exceedingly so (מִצְּחֵיהּ רַב וְלָאו כָּל כַּךְ). His engravings are five (שִׂרְטוּטִין דִּילֵיהּ חָמֵשׁ): three pass from one side to the other (תְּלַת עַבְרִין מִסִּטְרָא דָא לְסִטְרָא דָא), and two do not pass (וּתְרֵין לָא עַבְרִין). He is a man of quarrel (מָארֵי קְטָטָה אִיהוּ), and more so in his house (וּבְבֵיתֵיהּ יַתִּיר). All his actions are rushed (כָּל עוֹבָדוֹי בִּבְהִילוּ), he appears good (אִתְחָזֵי טָב), but it is not so (וְלָאו הָכִי). He praises himself with what is not within him (שָׁבַח גַּרְמֵיהּ בְּמָה דְּלָא אִית בֵּיהּ). This one is aligned with the letter Zayin alone (דָּא קָאִים בְּאָת ז׳ לְחוּד), and he goes off to distance himself in the letter Tzadi alone (וְסָלִיק לְמֵרָחִיק בְּאָת צ׳ לְחוֹד), he reaches and does not reach (מָטֵי וְלָא מָטֵי), the letter Samekh is not in him at all (אָת ס׳ לֵית בֵּיהּ כְּלָל). He is lenient in speech (וַותְרָן בְּמִלּוּלֵיהּ), but not overly so (וְלָא יַתִּיר). He enters into things that are not fitting for him (אָעִיל גַּרְמֵיהּ בְּמָה דְּלָא אִתְחָזֵי לֵיהּ). One who associates with him must guard himself from his flattery (מַאן דְּאִשְׁתַּתַּף בַּהֲדֵיהּ אִצְּטְרִיךְ לְאִסְתַּמְּרָא מֵחֲמִידוּ דִּילֵיהּ), yet he succeeds through him (אֲבָל אַצְּלַח אִיהוּ בַּהֲדֵיהּ).

His hair hangs but is not tangled (שַׂעֲרָא דְּתָלֵי וְלָא שְׁעִיעַ), and his hair is thick (וְשַׂעֲרֵיהּ רַב). There are five engravings in it (חָמֵשׁ שִׂרְטוּטִין בֵּיהּ), that reach and do not reach one to the other (דְּמָטוּ וְלָא מָטוּ דָּא לְדָא). His eyes are yellowish and sharp (עַיְינִין דִּילֵיהּ צְּהִיבִין פִּקְחִין). This one bends his head (דָּא כָּפִיף רֵישֵׁיהּ). He appears good and meritorious (אִתְחָזִי טָב וְזַכָּאָה), but it is not so (וְלָאו הָכִי). He praises himself (שָׁבַח גַּרְמֵיהּ). If he engaged in Orayta, he would be a great man (אִי אִשְׁתָּדַּל בְּאוֹרַיְיתָא, כְּבַר נָשׁ רַב). He is strong in his inclination (תַּקִּיף בְּיִצְּרֵיהּ). When he speaks, he wrinkles his nose and stretches the membrane of his forehead (כַּד מַלִּיל, אַקְמִיט חוֹטָמֵיהּ וּפָשִׁיט מַשְׁכָא דְּמִצְּחֵיהּ). All his actions are to observe people (כָּל עוֹבָדוֹי לְחֵיזוּ דִּבְנֵי נָשָׁא), he has success in money (אַצְּלַח בְּמָמוֹנָא), he is deceitful in all his works (רַמָּאָה אִיהוּ בְּכָל עוֹבָדוֹי), master of a wicked tongue (מָארֵי דְּלִישָׁנָא בִּישָׁא). He knows how to guard himself from others in everything (יָדַע לְאִסְתַּמְּרָא מִבְּנֵי נָשָׁא בְּכֹלָּא). Madness is in him (שִׁגְעוֹנָא בֵּיהּ), and he hides it with what he does (וְאִתְכַּסֵּי בְּמָה דְּאִיהוּ עָבִיד). He stirs up quarrels in whispers (אָעִיל קְטָטִין בִּלְחִישׁוּ).

His ears are large (אוּדְנוֹי רַבְרְבָן), they remain in place under the hair (קַיְימִין בְּקִיּוּמַיְיהוּ תְּחוֹת שַׂעֲרָא). This one is sustained in the letter Tzadi and the letter Zayin (דָּא קַיְּימָא בְּאָת ץ׳ וְאָת ז׳), and because of this his actions are for gazing at others (וּבְגִין כַּךְ עוֹבָדוֹי לְחֵיזוּ בְּנֵי נָשָׁא). Between his shoulders hang three hairs without any markings at all (בֵּין כִּתְפוֹי תַּלְיָין תְּלַת שַׂעֲרִין בְּלָא רְשִׁימָא כְּלָל). One who associates with him does not succeed (מַאן דְּאִשְׁתַּתַּף בַּהֲדֵיהּ לָא אַצְּלַח), and he succeeds only through his deceit (וְאִיהוּ אַצְּלַח בְּרַמָּאוּתָא דִּילֵיהּ). He appears meritorious to others (וְאִתְחַזִּי זַכָּאָה לְאַחֲרָא), and thinks he is doing upright deeds toward them (וְחָשִׁיב דְּעָבַד לָקֳבְלֵיהּ עוֹבָדֵי קְשׁוֹט).

Hair that is wrinkled and hangs beneath the ears (שַׂעֲרָא קְמִיטָא וְתָלֵי תְּחוֹת אוּדְנִין) if he is unmarried (אִי אִיהוּ רַוָוק), one engraving is on his forehead (חַד שִׂרְטוּטָא בְּמִצְּחֵיהּ), and three wrinkles on the bridge of the nose (וּתְלַת קְמִיטִין עַל רֵישָׁא דְּחוֹטְמִין), between the contractions of his eyes (בֵּין קְרִיצִּין דִּילֵיהּ). He is a man of joy (מָארֵיהּ דְּחֶדְוָה אִיהוּ), perceptive in all things (פְּקִיחָא בְכֹלָּא), a deceiver (רַמָּאָה), yet he is yielding (וַותְרָן אִיהוּ). He shows leniency to those who come close to him (עָבִיד וַותְּרָנוּתָא לְאִינוּן דִּמְקָרְבִין בַּהֲדֵיהּ). This is sustained in the letter Samekh and the letter Zayin (דָּא קַיְּימָא בְּאָת ס׳ וְאָת ז׳). And when he becomes aged, the letters change (וְכַד הֲוִי סִיב, מִתְחַלְּפָן אַתְוָון) some say: the form of the letters (ס״א: צִיּוּרָא דְּאַתְוָן) the letter Zayin at the beginning (אָת ז׳ בְּרֵישָׁא), and the letter Samekh with it (וְאָת ס׳ בַּהֲדֵיהּ). He is not lenient except in his house (לָאו אִיהוּ וַותְרָן, אֶלָּא בְּבֵיתֵיהּ). He succeeds with his money (אַצְּלַח בְּמָמוֹנֵיהּ). He is not a deceiver (רַמָּאָה לָא הֲוִי). He distances himself from that path (אַעְדֵּי גַּרְמֵיהּ מֵהַהוּא אָרְחָא). On the left eyelid (עַל קְרִיצָּא שְׂמָאלָא), there is a small mark (אִית חַד רִישׁוּמָא זְעֵיר), from a blow by a man in the days of his youth (דְּמָחָה לֵיהּ בַּר נָשׁ בְּיוֹמֵי עוֹלְימוֹי), which closed his right eye (אָטִים עֵינָא יְמִינָא). There are five wrinkles on the bridge of his nose (חָמֵשׁ קְמִיטִין עַל רֵישָׁא דְּחוּטָמֵיהּ), lengthwise between the contractions of his eyes (בְּפוּתְיִיהּ בֵּין קְרִיצֵּי עֵינוֹי). Hair that is slightly wrinkled upon his head (שַׂעֲרָא קְמִיטָא זְעֵיר עַל רֵישֵׁיהּ). His eyes are wrinkled (קָמִיט דְּעַיְינִין). This is in the letter Zayin alone (דָּא אִיהוּ בְּאָת ז׳ בִּלְחוֹדוֹי), without clarity (בְּלָא סָכְלְתָנוּ). Madness is in his heart (שִׁגְעוֹנָא בְּלִבֵּיהּ). He is hasty in his deeds (בָּהִיל בְּעוֹבָדוֹי). One engraving is on his forehead (חַד שִׂרְטוּטָא עַל מִצְּחֵיהּ), and four others small (וְאַרְבַּע אַחֲרָנִין זְעִירִין). There is no trustworthiness in him (לֵית בֵּיהּ מְהֵימָנוּתָא), a person should not partner with him (לָא יִשְׁתָּתַּף בַּר נָשׁ בַּהֲדֵיהּ), for he will not succeed (דְּלָא יִצְּלַח). He is liable before his Master in all his deeds (חַיָּיבָא אִיהוּ לְמָארֵיהּ בְּכָל עוֹבָדוֹי). One small Tolduta is on his left thigh (חַד תּוּלְדוּתָא זְעֵירָא אִית לֵיהּ עַל יַרְכָא שְׂמָאלָא). At times it is erased (לְזִמְנִין אִתְמְחֵי), and at times it appears (וּלְזִמְנִין אִתְיילִיד). And if there are four engravings on his forehead (וְאִי אַרְבַּע שִׂרְטוּטִין עַל מִצְּחֵיהּ), all these are in him (כָּל הָנִי אִית בֵּיהּ), but there is no offspring in him (אֲבָל לֵית בַּהּ תּוּלְדָתָא). And if three large and three small (וְאִי תְּלַת רַבְרְבִין וּתְלַת זְעִירִין), his hair is fine and he is in the middle (שַׁפִּירוּ דְּשַׂעֲרָא אִיהוּ, וְאִיהוּ בְּאֶמְצָּעִיתָא). Until here is the Secret of the hair (עַד כָּאן רָזָא דְּשַׂעֲרָא).

The forehead is interpreted by the hair (מִצְּחָא מִתְפָּרְשָׁא בְּשַׂעְרָא), and the forehead is interpreted by the eyes (וּמִצְּחָא מִתְפָּרְשָׁא בְּעַיְינִין), the eye is interpreted by the hair (עֵינָא מִתְפָּרְשָׁא בְּשַׂעְרָא), in four directions (לְד׳ סִטְרִין) in the pupil of the eye (בְּבַת עֵינָא), in the colors of the eye (בִּגְוָונִין דְּעֵינָא), in the whiteness of the eye (בְּחִוּוּרוּ דְּעֵינָא), and in the blackness of the eye (בְּאוּכָּמוּ דְּעֵינָא). Every contemplation for vision (כָּל אִסְתַּכְּלוּתָא לְאִסְתַּכְּלָא), in all those signs of the six that we have mentioned (בְּכָל אִינּוּן סִימָנִין דְּשִׁית דְּקָאָמְרָן), they have no [validity] except from thirteen years and above (לֵית לְהוּ אֶלָּא מִי״ג שְׁנִין וּלְעֵילָּא), when the Holy Spirit is separated from the impure spirit (דְּאִתְפָּרְשָׁא רוּחַ קֻדְשָׁא מֵרוּחַ מְסָאֲבָא). But in the engravings alone (בַּר בְּשִׂרְטוּטֵי בִּלְחוֹדוֹי), for engravings, whether small or great, change constantly (דְּשִׂרְטוּטִין בֵּין זְעִירָא וּבֵין רַב מִתְחַלְּפֵי תָּדִיר), and so in all (וְכֵן בְּכֻלְּהוּ).

It is written: “And Moshe chose men of valor from all Yisrael…” (וַיִּבְחַר מֹשֶׁה אַנְשֵׁי חָיִל מִכָּל יִשְׂרָאֵל וְגוֹ') (Exodus 18), for he sought according to those other signs (דְּאִילּוּ עַל אִינּוּן סִימָנִין אַחֲרָנִין בָּעָא), and did not find (וְלָא אַשְׁכַּח). Likewise: “Provide for yourselves wise and known men for your tribes…” (הָבוּ לָכֶם אֲנָשִׁים חֲכָמִים וִידוּעִים לְשִׁבְטֵיכֶם) (Deuteronomy 1). What is known? (מַאי יְדוּעִים) Those who are recognized by these signs (דְּאִשְׁתְּמוֹדְעָאן בְּאִינּוּן סִימָנִין), and he found (וַאֲשְׁכַּח), except for discerning men-those he did not find (בַּר נְבוֹנִים דְּלָא אַשְׁכַּח).

The eye pertains to the Secret of the letter Reish and the letter Peh (עֵינָא בְּרָזָא דְּאָת ר׳ וְאָת פ׳), for the whites of the eye and red hair (דְּגְבִינִין חִוָּרִין וְשַׂעֲרָא סוּמָקָא). If the whites of his eyes are pale (אִי גְּבִינִין דְּעֵינוֹי חִוָּרִין), this is one from whom people must guard themselves (דָּא הוּא בַּר נָשׁ דְּאִצְּטְרִיכוּ בְּנֵי נָשָׁא לְאִסְתַּמְּרָא מִנֵּיהּ). All his words are deceitful (כָּל מִלּוֹי בְּרַמָּאוּתָא). He is perceptive (פְּקִיחָא אִיהוּ), and guards resentment (נָטִיר דְּבָבוּ). This is in the letter Reish alone (דָּא אִיהוּ בְּאָת ר׳ בִּלְחוֹדוֹי), and the letter Peh is not joined with it (וְלָא אִתְחַבָּר בַּהֲדֵיהּ אָת פ׳). That letter goes and travels over him but does not settle within him (אָת דָּא, אַזְלָא וְשָׁאט עָלֵיהּ, וְלָא אִתְיַשְּבָא בֵּיהּ). His eyes are sunken (עֵינוֹי דְּדָא שְׁקִיעִין), he is rash in his actions (בָּהִיל בְּעוֹבָדוֹי). And so is anyone whose eyes are sunken (וְכֵן כָּל מַאן דְּעֵינוֹי שְׁקִיעִין), one must guard against him in all matters (אִצְּטְרִיךְ לְאִסְתַּמְּרָא מִנֵּיהּ בְּכָל עוֹבָדִין). He is a deceiver (רַמָּאָה אִיהוּ), and in his deceit he gives rationales for his words (וּבְרַמָּאוּתֵיהּ יָהִיב טַעֲמָא לְמִלּוֹי).

His forehead is wide, not rounded (מִצְּחָא דִּילֵיהּ רַב, וְלָא עִגּוּלָא). Two large impressions run lengthwise across his forehead (תְּרֵין רְשִׁימִין רַבְרְבִין אַזְלִין בְּפוּתְיָא דְּמִצְּחֵיהּ), from side to side (מִסְּטָר לִסְטָר), and four small ones (וְאַרְבַּע זְעִירִין). His hair is hanging (שַׂעֲרָא דִּילֵיהּ תַּלְיָא). His brain is cold (קָרִיר מוֹחָא אִיהוּ), and therefore he is perceptive (וְעַל דָּא פְּקִיחָא הֲוִי). His ears are small (אוּדְנוֹי זְעִירִין), and his arms are very hairy (בִּדְרוֹעוֹי שַׂעֲרָא רַב). He is marked with black points and signs (נָקִיד אִיהוּ בִּנְקוּדִין דִּרְשִׁימִין אוּכָּמִין), and if the markings are red (וְאִי רְשִׁימִין סוּמָקִין), he may do good at times (תָּב לְזִמְנִין לְמֶעְבַּד טִיבוּ), and it is sustained in him for a short time (וְאִתְקַיַּים בֵּיהּ זִמְנָא זְעֵירָא), but at times he returns to corruption (וּלְזִמְנִין תָּב לְקִלְקוּלֵיהּ). He is covetous (חַמְדָּן אִיהוּ).

The seed of David is in reversal (זַרְעָא דְּדָוִד בְּהִפּוּכָא). King David inherited this beautiful redness (דָּוִד מַלְכָּא יָרִית דָּא סוּמָקָא שַׁפִּירָא), to perform justice (לְמֶעְבַּד דִּינָא), and to act beautifully in his deeds (וּלְמֶעְבַּד שַׁפִּירוּ דְּעוֹבָדוֹי). His eyes are eyes of mercy (עֵינוֹי עַיְנִין דְּרַחֲמֵי), settled upon wholeness (יַתְבִין עַל שְׁלִימוּ), ascending grace and kindness (סַלְּקִין חִנָּא וְחִסְדָּא). One green thread runs within them (חַד חוּטָא יְרוֹקָא אָזִיל בְּגַוַּויְיהוּ). At the moment he enters battle (בְּשַׁעֲתָא דְּאַגָּח קְרָבָא), that thread turns and becomes red like a rose (הַהוּא חוּטָא אִתְהַפַּךְ וְאִתְהָוִי סוּמָקָא כְּוורְדָא). When his anger subsides in battle (נָח רוּגְזֵיהּ בִּקְרָבָא), that thread returns to its previous state (תָּב הַהוּא חוּטָא כְּמִלְקַדְּמִין). Great signs were in his eyes (נִסִּין כְּסִיןכְּסִיןכְּסִין רַבְרְבִין הֲווֹ בְּעֵינוֹי). They were radiant (הֲווֹ חַדָּאן), desiring to see (תְּאִיבִין לְמֵחֱמֵי). Dots in three colors (נְקוּדִין בִּתְלַת גַּוונִין). The joy of the heart was in the heart of all (חִדוּ דְּלִבָּא הֲווֹ בְּלֵב כֹּלָּא). The guilty who gazed into them (חַיָּיבַיָּא דְּמִסְתַּכְּלִין בְּהוּ), would tremble and be stricken with fear (הֲווֹ זָעִין וְדָחֲלִין), and fear and dread would rise into their hearts (סַלְּקִין בְּלִבַּיְיהוּ אֵימָתָא וּדְחִילוּ).

His forehead was wide and rounded in beauty (מִצְּחָא דִּילֵיהּ רַב עִגּוּלָא בִּשְׁפִירוּ), and all the letters appeared and ascended within it (וכָל אַתְוָון אִתְחָזוּן וְסַלְּקִין בֵּיהּ), some ascending and some descending (אִלֵּין סַלְּקִין וְאִלֵּין נַחְתִּין). Those that descended would rise (אִינּוּן דְּנַחְתִּין סַלְּקִין), giving place to one another (יַהֲבִין דּוּכְתָּא אִלֵּין לְאִלֵּין). Therefore his impressions rose upward in vertical length (בְּגִין כַּךְ רְשִׁימִין דִּילֵיהּ סַלְּקִין בְּאַרְכָּא לְעֵילָּא). The whites of his eyes were merciful to mercy (גְּבִינִין דְּעֵינוֹי רַחֲמִין לְרַחֲמָנוּתָא) neither black nor red (לָא אוּכָּמִין וְלָא סוּמָקִין), but between two colors (אֶלָּא בֵּין תְּרֵין גַּוְונִין). The pupil of the eye shone (בַּת עֵינָא דִּלְגוֹ), seeing all the forms of the world (אַחְזֵי כָּל דִּיוּקְנִין דְּעָלְמָא). A red thread encircled it (חוּטָא סוּמָקָא סַחֲרָא לֵיהּ), and joy surrounded it completely (וְחֶדְוָא סְחוֹר סְחוֹר כֹּלָּא).

His gaze, that the guilty approached to see (שֵׁירוּתָא, דְּחַיָּיבִין מְקָרְבִין לְמֵחֱמֵי), those guilty ones saw him smiling (אִינּוּן חַיָּיבַיָּא חָמָאן לוֹן חַיְיכָאן) mercy, grace, and kindness (רַחֲמֵי, חִנָּא וְחִסְדָּא) after strength and fear and restraint and rage (לְבָתַר תּוּקְפָּא וּדְחִילוּ וְאֶמְתָּנוּ וְרוּגְזָא). And his eyes were doves toward them (וְעֵינוֹי יוֹנִים לְגַבַּיְיהוּ). What are doves? (מַאי יוֹנִים) Those who cause deception to the guilty (דְּעַבְדִין לוֹן אוֹנָאָה לְחַיָּיבַיָּא), as it is said: “You shall not wrong one another” (כְּמָה דְאַתְּ אָמֵר: לֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ) (Leviticus 25), and it is written: “Your eyes are like doves” (וּכְתִיב: עֵינַיִךְ יוֹנִים) (Shir haShirim 1). They draw near and push away (מְקָרְבָן, וּמְרַחֲקָן). All the images of the world are encompassed within his face (כָּל דִּיּוּקְנִין דְּעָלְמָא כֻּלְּהוּ כְּלִילָן בְּאַנְפּוֹי). The hair of his head bore markings in the colors of the seven golds (שַׂעֲרָא דְּרֵישֵׁיהּ, הֲוָה רָשִׁים בִּגְוָונִי שִׁבְעָה זִינֵי דַּהֲבָא).

I saw in the Book of Adam Kadma’ah (חֲמֵינָא בְּסִפְרָא דְּאָדָם קַדְמָאָה), that it said thus: the countenance of the primordial Mashiach (דְּאָמַר הָכִי: דִּיּוּקְנִין דִּמְשִׁיחָא קַדְמָאָה), is like the moon (לְסִיהֲרָא). His color: greenish-gold upon his face (גּוָֹון דִּילֵיהּ, זָהָב יְרַקְרַק בְּאַנְפּוֹי). His color: Ophir-gold in his beard (גּוָֹון דִּילֵיהּ, זְהַב אוֹפִיר בְּדִיקְנֵיהּ). His color: Sheva-gold in the whites of his eyes (גּוָֹון דִּילֵיהּ, זְהַב שְׁבָא בִּגְבִינוֹי). His color: Parvayim-gold in the eyelid folds above his eyes (גּוָֹון דִּילֵיהּ זְהַב פַּרְוַיִם בִּקְרִיצִּין דְּעַל עֵינוֹי). His color: sealed gold in the hair of his head (גּוָֹון דִּילֵיהּ, זָהָב סָגוּר בְּשַׂעְרָא דְּרֵישֵׁיהּ). His color: refined gold upon his cheeks on the plate over his heart (גּוָֹון דִּילֵיהּ, זָהָב מוּפַז עַל חַדּוֹי בְּלוּחָא דְּעַל לִבֵּיהּ). His color: Tarshish-gold on both arms (גּוָֹון דִּילֵיהּ, זְהַב תַּרְשִׁישׁ עַל תְּרֵין דְּרוֹעִין). All these seven hues (כָּל שִׁבְעָה גַּוְונִין אִלֵּין), were marked (הֲווֹ רְשִׁימִין) on all those places of his hair (עַל כָּל אִינּוּן דּוּכְתֵּי דְּשַׂעֲרוֹי).

On his right arm was engraved and inscribed one mark (בִּדְרוֹעָא יְמִינָא הֲוָה חָקִיק וְרָשִׁים רְשׁוּמָא חֲדָא), hidden from human eyes (סָתִים מִבְּנֵי נָשָׁא): a tower engraved with a lion (מִגְדָּל חָקִיק בְּאַרְיֵה). And a small Alef marked within it (וְאָלֶף זְעֵירָא רָשִׁים בְּגַוֵּיהּ), and the sign of this is: “A thousand shields are hung upon it” (וְסִימָנָא דָּא: אֶלֶף הַמָּגֵן תָּלוּי עָלָיו) (Shir haShirim 4). Whenever he entered into battle (כָּל זִמְנָא דְּאַגָּח קְרָבָא), that mark rose and protruded (הַהוּא רְשִׁימָא סַלְּקָא וּבַלְטָא), and over the tower that Alef vibrated (וְעַל מִגְדָּל מְכַשְׁכְּשָׁא הַאי אָלֶף), and then he was empowered for war (וּכְדֵין אִתְתָּקַּף לְאַגָּחָא קְרָבָא). When he entered battle, that lion roared (כַּד עָאל בִּקְרָבָא מְכַשְׁכְּשָׁא הַהוּא אַרְיֵה), and then he prevailed like a lion (וּכְדֵין אִתְגַּבָּר כְּאַרְיֵה), and triumphed in battle (וְנֶצַּח קְרָבִין). And that tower radiated (וְהַהוּא מִגְדָּל אִתְרְהִיט), and its sign is: “In it the Tzaddik runs and is exalted” (וְסִימָנֵיהּ: בּוֹ יָרוּץ צַדִּיק וְנִשְׂגַּב) (Mishlei 18). And David was exalted above his enemies who could not approach him (וְנִשְׂגַּב דָּוִד מִשַּׂנְאוֹי דְּלָא יַכְלִין לְגַבֵּיהּ). And from these signs and these marks (וּמִן סִימָנִין אִלֵּין וּרְשִׁימִין אִלֵּין), were inscribed upon his left arm (הֲווֹ רְשִׁימִין בְּדַרְעֵיהּ שְׂמָאלָא). The marking of any other person is not like this one (רְשׁוּמָא דְּבַר נָשׁ אַחֲרָא לָאו כְּהַאי).

His eyes were yellowish and sharp (עַיְינִין צְּהִיבִין פְּקִיעִין), madness was in his heart (שִׁגְעוֹנָא בְּלִיבֵּיהּ). His forehead was broad (מִצְּחָא רַב). His hair was abundant, hanging (שַׂעֲרוֹי סַגִּיאִין, תַּלְיָין), distant from the scalp of the head (רְחִיקִין מִמַּשְׁכָא דְּרֵישָׁא). He was perceptive (פְּקִיחָא אִיהוּ). His mouth spoke greatly (פּוּם מְמַלֵּל רַבְרְבָן). His lips were drawn back, ancient (שִׁפְוָון דִּילֵיהּ עַתִּיקִין) master of an evil tongue (מָארֵיהּ דְּלִישָׁנָא בִּישָׁא).

On his forehead were three engravings (בְּמִצְּחֵיהּ תְּלַת שִׂרְטוּטִין). If there were two red streaks in his eyes (אִי בְּעֵינֵיהּ תְּרֵין שׁוּרְיָיקֵי סוּמָקֵי), this was in the letter Reish alone (דָּא הֲוָה בְּאָת ר׳ בִּלְחוֹדוֹי), and a sharp red line radiated toward him (וְשׁוּרְיְיקָא זָהִיר לְגַבַּיְיהּ). A transgression approached him (עֲבֵירָה אִזְדַּמְּנַת לְגַבֵּיהּ), and he was rescued from it (וְאִשְׁתֵּזִיב מִינָהּ). And if there is one red streak inside the eye (וְאִי שׁוּרְיְיקָא חֲדָא סוּמָקָא לְגוֹ בְּעֵינָא), sustained in length (קַיְּימָא בְּאַרְכָּא), and two small ones beneath it (וּתְרֵין זְעִירִין תְּחוֹתֵיהּ), and one that crosses through his eye (וְחַד דְּאַעְבַּר בְּעֵינוֹי) this one has an evil charge (דְּדֵין אִית לֵיהּ עֵיטָא בִּישָׁא), with a forbidden woman (בְּאִתְּתָא אֲסוּרָה), and the charge still persists (וַעֲדַיִן עֵיטָא קַיְּימָא). Then you will find on his forehead one vertical engraving (כְּדֵין תִּשְׁתְּכַח בְּמִצְּחֵיהּ, חַד שִׂרְטוּטָא לְאָרְכָּא), from the right eyelid, one hair (מִקְּרִיצָּא יְמִינָא חַד שַׂעֲרָא), and four small beneath it (וְאַרְבַּע זְעִירִין תְּחוֹתֵיהּ), and one that crosses among them lengthwise (וְחַד דְּאַעְבַּר בֵּינַיְיהוּ לְפוּתְיִיהּ). And if he separates from that sin (וְאִי יִתְפְּרַשׁ מֵהַהוּא חַטָאָה), you will find in his eyes two thin red lines (תִּשְׁכַּח בְּעֵינֵיהּ, תְּרֵין שׁוּרְיָיקֵי דְּקִיקִין), running lengthwise in the eye (אַזְלִין בְּפוּתְיִיהּ דְּעֵינָא), and no line crosses between them (וְלָא אַעְבָּר חַד בֵּינַיְיהוּ), and likewise in the forehead (וְכֵן בְּמִצְּחָא). And from the time he has separated from that sin (וּמִזְמַן דְּאִתְפְּרַשׁ מֵהַהוּא חוֹבָה), that is from the time of nine days (הוּא מִזְּמַן ט׳ יוֹם), for from then onward these signs are erased (דְּהָא מִתַּמָּן וּלְהָלְאָה, יִתְמַחוּן רְשִׁימִין אִלֵּין), and others will appear (וְיִתְיְילִדוּ אַחֲרָנִין).

Eyes that are fine and subtly shift in redness (עַיְינִין דְּקִיקִין, וּמִתְהַפְּכָן זְעִיר בְּסוּמָקָא) this one is perceptive (דָּא אִיהוּ פְּקִיחָא). All his words-some say: in repentance-are in obligation (כָּל מִלּוֹי [ס״א: בְּתְּיוּבְתָא] בְּחִיוּבָא). On his forehead you will find three engravings (בְּמִצְּחוֹי תִּשְכַּח רְשִׁימִין תְּלַת): one large, which crosses from side to side (חַד רַב, דְּאַעְבַּר מִסִּטְרָא דָּא לְסִטְרָא דָּא), and two others which do not cross (וּתְרֵין אַחֲרָנִין דְּלָא עַבְרִין). The folds of his eyelids are large (קְרִיצִּין דְּעֵינוֹי רַבְרְבִין). He is a man of harshness (מָארֵיהּ דְּקַשְׁיוּ אִיהוּ). When he speaks, he wrinkles his nose (כַּד מַלִּיל, קָמִיט בְּחוּטְמִין), in his anger-or: some say-in the severity of his heart (בְּרוּגְזִיהּ [ס״א: אוֹ] אִי בְּקַשְׁיוּ דְּלִבֵּיהּ). A sign of wickedness is raised upon him (זָקִיף שׁוּם בִּישׁ עָלֵיהּ). Evil in the eyes of all (בִּישׁ בְּעֵינֵי דְּכֹלָּא). All hate him (כֹּלָּא שַׂנְאִין לֵיהּ). He succeeds at times, and at times not (אַצְּלַח לְזִמְנִין וּלְזִמְנִין לָא).

Three large hairs on his chest over his heart (תְּלַת שַׂעֲרִין רַבְרְבִין בְּחַדּוֹי עַל לִבֵּיהּ). His lips are drawn and ancient (שִׂפְוָון דִּילֵיהּ עַתִּיקִין), master of arrogance in madness (מָארֵיהּ גָּאוּתָא בְּשִׁגְעוֹנָא). An evil tongue (לִישָׁנָא בִּישָׁא). His hair is tangled, thick, and abundant (שַׂעֲרוֹי שְׁעִיעִין רַבְרְבִין וְסַגִּיאִין). His face-long and narrow, and slightly rounded (אַנְפּוֹי אַנְפִּין אֲרִיכִין זְעֵיר, וְעַגּוּלִין זְעֵיר). At times he regrets all he has done, and returns to his corruption (לְזִמְנִין אִתְחָרַט מִכָּל מַה דְּעָבַד וְתָב לְקִלְקוּלֵיהּ). In his eyes you will find streaks: two in the right eye (בְּעֵינֵיהּ תִּשְׁכַּח שׁוּרְיָיקֵי: תְּרֵין בְּעֵינָא דִּימִינָא), and one in the left eye (וְחַד בְּעֵינָא דִּשְׂמָאלָא). His ears are small and remain in their position (אוּדְנוֹי זְעִירִין, קַיְימִין בְּקִיּוּמָא).

The seed of David in reversal (זַרְעָא דְּדָוִד בְּהִפּוּכָא). The seed of David-all these signs are for good and to do goodness (זַרְעָא דְּדָוִד כָּל סִימָנִין אִלֵּין לְטָב, וּלְמֶעְבַּד טִיבוּ), except for large lips (בַּר שִׂפְוָון רַבְרְבִין), for whoever has large lips (דְּכָל מַאן דְּשִׁפְוָותֵיהּ רַבְרְבִין), is a master of an evil tongue (מָארֵיהּ דְּלִישָׁנָא בִּישָׁא אִיהוּ) whether righteous or wicked (בֵּין זַכָּאָה, בֵּין חַיָּיבָא), except if he is a complete Tzaddik (בַּר אִי צַדִּיק גָּמוּר הוּא). And through his merit, he triumphs and guards himself (וּבְזַכְיוּ דִּילֵיהּ נָצַּח וְנָטִיר גַּרְמֵיהּ).

Green eyes (עַיְינִין יְרוֹקִין), with a slight hue of red moving between them (זְעִיר מִגָּוִון סוּמָק אָזִיל בֵּינַיְיהוּ). On his forehead are two marks (בְּמִצְּחֵיהּ תְּרֵין רְשׁוּמִין), one from this side to that side (מִסִּטְרָא דָא לְסִטְרָא דָא), and one small above (וְחַד לְעֵילָּא זְעֵירָא), and one below (וְחַד לְתַתָּא). He is in the letter Pe and the letter Reish (אִיהוּ בְּאָת פ׳ וְאָת ר׳). This one’s forehead is wide and rounded (דָּא מִצְּחֵיהּ רַב בְּעִגּוּלָא); he is good to all (אִיהוּ טָב לְכֹלָּא). He gives from all that he has to every person (יָהִיב מִכָּל מַה דְּאִית לֵיהּ לְכָל בַּר נָשׁ), and he is lenient (וַתְרָן אִיהוּ). His hair is tangled and hanging (שַׂעֲרוֹי שְׁעִיעַ וְתָלֵי). On the right side, his hair is white (בִּסְטַר יְמִינָא אִית לֵיהּ חִוָּורוּ דְּשַׂעֲרֵי), from the day he was created (מִיּוֹמָא דְּאִתְבְּרֵי).

Mishnah: The people of the world-masters of discernment (מַתְנִיתִין. בְּנֵי עָלְמָא מָארֵיהוֹן דְּסָכְלְתָנוּ), the perceptive-their eyes are masters of faith (פְּקִיחִין מָארֵיהוֹן עַיְינִין, דִּמְהֵימָנוּתָא), for that was hidden within you (דִּי הֲוָה גְּנִיזָא בְּכוּ). Who among you ascends and descends? (מַאן מִנְּכוּן דְּסָלִיק וְנָחִית) Who is it in whom rests the Spirit of the Holy God (מַאן דִּי רוּחַ אֱלָהִין קַדִּישִׁין בֵּיהּ) Let him arise and understand (לִיקוּם וְלִינְדַע), at the moment the white desire of the head ascended (בְּשַׁעֲתָא דְּסָלִיק בִּרְעוּתָא דְּרֵישָׁא חִוָּורָא) to create man (לְמִבְרֵי אָדָם), it struck inside one lamp (בָּטַשׁ בְּגוֹ בּוּצִּינָא חֲדָא), and it struck that lamp with a flash of Nehiru (וּבָטַשׁ בּוּצִּינָא בִּפְשִׁיטוּ דְּנָהִיר), and that flashing of the lamp brought forth souls (וְהַהוּא פְּשִׁיטוּ דְּבוּצִּינָא אַפִּיק נִשְׁמָתִין). Likewise, it struck into one mighty Seal (אוּף הָכִי בָּטַשׁ גּוֹ טִנָרָא חֲדָא תַּקִּיפָא), and that Seal brought forth one flaming fire (וְאַפִּיק הַהוּא טִינָרָא שַלְהוּבָא חֲדָא מְלַהֲטָא), woven of many colors (מְרֻקָּמָא בְּכַמָּה גַּוונִין). And that flame ascended and descended (וְהַהוּא שַׁלְהוֹבָא סַלְּקָא וְנַחְתָּא), until that flash (variant: hammer) struck into it (עַד דְּהַהוּא פְּשִׁיטוּ [נ״א: פַּטִּישׁוֹ] בָּטַשׁ בֵּיהּ), and it returned and settled in its place (וְתָב וְאִתְיְשָׁב בְּדוּכְתֵּיהּ), and it became a living spirit (וְאִתְעָבִיד רוּחָא דְּחַיִּיא). And that spirit was warmed (וְהַהוּא רוּחָא אִתְתְּחָם), and took one color from the sun (וְנָטִיל גּוָֹון חַד מִשִּׁמְשָׁא). It descended below, and took one color from the moon (נָחִית לְתַתָּא, נָטִיל גּוָֹון חַד מִסִּיהֲרָא). It turned to the right, and took the color of water (סָטָא לִימִינָא, נָטַל גּוָֹון מַיָּיא), mingled in the mouth of a lion (כָּלִיל בְּפוּמָא דְּאַרְיֵה חֲדָא). It turned to the left, and took the color of fire (סָטָא לִשְׂמָאלָא, נָטַל גּוָֹון אֶשָּׂא), mingled in the mouth of one ox-red like a rose (כָּלִיל בְּפוּמָא דְּחָד שׁוֹר, סוּמָקָא כְּוַורְדָא). It turned before him, and took the color of wind (סָטָא לְקַמֵיהּ, נָטַל גּוָֹון רוּחָא), mingled in the mouth of a great eagle (כָּלִיל בְּפוּמָא דְּחָד נֶשֶׁר רַבְרְבָא), great of wings (רַב גַּדְפִין), master of gliding (מָארֵיהּ דְּנוֹצָּה), in whom all colors shimmer (כָּל גַּוונִין בֵּיהּ מִתְחַמָּאן). It turned backward, and took the color of dust (סָטָא לַאֲחוֹרָא, נָטַל גּוָֹון עַפְרָא), mingled from the four directions of the world (כָּלִיל מִד׳ סִטְרֵי עָלְמָא), in the mouth of Adam (בְּפוּמָא דְּאָדָם), and all faces looked toward him (וְכָל דִּיּוּקְנִין מִסְתַּכְּלָן לְגַבֵּיהּ).

That Ruach [Spirit] settled into that dust (אִתְיָישַּׁב הַהוּא רוּחָא בְּהַהוּא עַפְרָא), and was enclothed within it (וְאִתְלָבַשׁ בֵּיהּ). Then that dust stirred and descended below (כְּדֵין הַהוּא עַפְרָא מְכַשְׁכְּשָׁא וְנָחַת לְתַתָּא), and gathered dust from the four directions of the world (וְכָנַשׁ עַפְרָא מִד׳ סִטְרִין דְּעָלְמָא), and formed one Diyukna [Image] and Partzufa [Configuration] (וְאִתְעָבִיד דִּיּוּקְנָא חֲדָא וּפַרְצוּפָא), and that Ruach [Spirit] was concealed within, from innermost to innermost (וְהַהוּא רוּחָא אִתְטָמַּר מִגּוֹ לְגוֹ). And that dust which was gathered from the four directions (וְהַהוּא עַפְרָא דְּאִתְכְּנִישׁ מִד׳ סִטְרִין), struck toward it a Nefesh [Soul] enveloped in dust (בָּטַשׁ לְגַבֵּיהּ נֶפֶשׁ כְּלִילָא בְּעַפְרָא)—Some say: enveloped in Ruach [Spirit] (ס״א: בְּרוּחָא). And that Nefesh [Soul] is the foundation of the deeds of the body (וְהַהוּא נֶפֶשׁ אִיהוּ יְסוֹדָא לְעוֹבָדֵי גּוּפָא). According to the deeds of that Nefesh [Soul] within the body (כְּפוּם עוֹבָדִין דְּהַהוּא נֶפֶשׁ בְּגוּפָא), so it appears outwardly in the skin (הָכִי אִתְחָזִי בְּמַשְׁכָּא לְבַר). That Ruach [Spirit] is concealed within (רוּחָא דָּא אִתְטָמַּר לְגוֹ), and it reveals itself outwardly (וְהַהוּא אַחְזֵי לְבַר), ascending and descending (סָלִיק וְנָחִית), striking the face (וּבָטַשׁ בְּאַנְפּוֹי), and revealing Diyuknin [Images] and Reshimin [Imprints] (וְאַחְזֵי דִּיּוּקְנִין וּרְשִׁימִין). It struck the forehead (בָּטַשׁ בְּמִצְּחֵיהּ), and revealed Diyuknin [Images] and Reshimin [Imprints] (אַחְזֵי דִּיּוּקְנִין וּרְשִׁימִין). It struck the eyes (בָּטַשׁ בְּעֵינוֹי), and revealed Diyuknin [Images] and Reshimin [Imprints] (וְאַחְזֵי דִּיּוּקְנִין וּרְשִׁימִין). This is what is written (הֲדָא הוּא דִכְתִיב): “The appearance of their faces testified against them” (הַכָּרַת פְּנֵיהֶם עָנְתָה בָּם) (Yeshayahu 3:9).

A luminary from which a measuring line was extended (בּוּצִּינָא דְּאִתְמְשַׁךְ מִנֵּיהּ מְדִידוּ), of one green cord (דְּחַד חוּטָא יְרוֹקָא) a flame of Tohu (שַׁלְהָבוּתָא דְּתֹהוּ). It strikes the hands when a person is pleasing (בָּטַשׁ בִּידוֹי בְּשַׁעֲתָא דְּבַר נָשׁ נָאִים), and inscribes signs and engravings in his hands (וְרָשִׁים רְשִׁימִין וְשִׂרְטוּטִין בִּידֵיהּ), and according to the deeds of the person, so it is inscribed (וּכְפוּם עוֹבָדִין דְּבַר נָשׁ, הָכִי אִתְרְשִׁים). And these letters transform from below to above (וְאִלֵּין אַתְוָון מִתְהַפְּכָן מִתַּתָּא לְעֵילָּא), and the Friends of truth know them (וְיַדְעֵי לוֹן חַבְרֵי קְשׁוֹט), by the inscription of the letters in the lamp (בִּרְשִׁימוּ דְּאַתְוָון דְּבוּצִּינָא). And all these forces within a person (וְכָל אִלֵּין חֵילִין דִּלְגוֹ בְּבַּר נָשׁ), make impressions and engravings (עַבְדִין רְשׁוּמִין וּשִׂרְטוּטִין), the letters turning (אַתְוָון מִתְהַפְּכָן). One who is woven with these (מַאן דְּרָקִים דָּא), is woven in the lower chambers of the tabernacle (רָקִים בְּשִׁפּוּלֵי מַשְׁכְּנָא), as it is written: “I was woven in the depths of the earth” (כְּמָה דְאַתְּ אָמֵר: רֻקַּמְתִּי בְּתַחְתִּיּוֹת אָרֶץ) (Psalms 139). Blessed is He, blessed is His Name forever and to all eternity (בְּרִיךְ הוּא, בְּרִיךְ שְׁמֵיהּ לְעָלַם וּלְעָלְמֵי עָלְמִין).

Eyes white, limbs red (עַיְינִין חִוָּורָא, וְאֵבָרִין סוּמָקִין), in the place from which he emerged (בְּאַתְרֵיהּ דְּנָפִיק מִינֵּיהּ), this is in the letter Pe and the letter Reish joined as one (דָּא אִיהוּ בְּאָת פ׳ וְאָת ר׳ כְּלִילָא כַּחֲדָא).

His forehead is broad (מִצְּחֵיהּ רַב), three engravings rise in his forehead (תְּלַת שִׂרְטוּטִין סַלְּקִין בְּמִצְּחֵיהּ), and six small others (שִׁית זְעִירִין אַחֲרָנִין). He is red but not fully red (סוּמָק הוּא וְלָא סוּמָק), established between two hues (קַיְּימָא בֵּין תְּרֵין גַּוְונִין). So too is his hair (שַׂעֲרֵיהּ אוּף הָכִי). His face is great (אַנְפּוֹי רַבְרְבָן). His hair is wrinkled, but not extremely so (שַׂעֲרֵיהּ קָמִיט, וְלָא כָּל כַּךְ). It hangs a little below his ears (תָּלֵי זְעֵיר תְּחוֹת אוּדְנוֹי). He is good (טָב אִיהוּ), master of faith (מָארֵי דִּמְהֵימְנוּתָא), master of strong anger (מָארֵי דְּרוּגְזָא תַּקִּיף), in the moment he is aroused (בְּשַׁעֲתָא דְּאִתְרְגִיז).

That redness beneath the eye (הַהוּא סוּמָקָא דִּתְחוֹת עֵינָא), spread throughout his eye (אִתְפָּשַׁט בְּעֵינֵיהּ). His anger is severe (רוּגְזֵיהּ בִּישׁ). At the moment he speaks in his rage (בְּשַׁעֲתָא דְּמַלִּיל בְּרוּגְזֵיהּ), he closes his mouth (סָתִים פּוּמֵיהּ), and a flame emerges from his nostrils (וְנָפִיק תְּנָנָא מִנְּחִירוֹי). After a short time, his anger subsides (וְלִזְמַן זְעֵיר נָח רוּגְזֵיהּ), but not entirely (וְלָא כָּל רוּגְזֵיהּ), until the next day or two days (עַד יוֹמָא אַחֲרָא, אוֹ תְּרֵין יוֹמִין). This one succeeds at times, and at times does not (דָּא אַצְּלַח לְזִמְנִין, וּלְזִמְנִין לָא), yet he is continually established in success-both little and great (אֲבָל קָאִים תָּדִיר בְּאַצְּלָחוּתָא, בֵּין זְעִיר וּבֵין רַב). And if the redness at the mouth of the eye is thin like a thread (וְאִי סוּמָקָא דְּפוּם עֵינָא, זְעֵיר כְּחוּטָא), and does not spread in the moment of his anger in the eye (וְלָא אִתְפָּשַׁט בְּשַׁעֲתָא דְּרוּגְזִיהּ בְּעֵינָא), and all these signs are in him (וְאִית בֵּיהּ כָּל הָנֵי סִימָנִין) there is weakness in the heart (חַלְשָׁא בְּלִבָּא), and he is afraid of everything (וְאִיהוּ דָּחִיל מִכֹּלָּא). Sleep does not settle in him (שֵׁינָתֵיהּ לָא אִתְיָישַּׁב בֵּיהּ), he constantly contemplates thoughts and is fearful of all (חָשִׁיב תָּדִיר מַחֲשָׁבִין וְדָחִיל מִכֻּלְּהוּ). And he succeeds in everything (וְאַצְּלַח לְכֹלָּא). He is a master of internal constriction (מָארֵיהּ דִּגְרִיעַ [דְּגַיְדָא]), he is not sensitive to bodily lust (לָא חָשׁ לְגִיּוּפָא). At times he returns in Teshuvah and fears (לְזִמְנִין תָּב בִּתְיוּבְתָּא וְדָחִיל). And because of his fear (וּמִגּוֹ דְּחִילוּ), then you will find in his right eye that same redness at the mouth of the eye (כְּדֵין תִּשְׁכַּח בְּעֵינֵיהּ יְמִינָא, הַהוּא סוּמָקָא דְּפוּם עֵינָא), at the end, at the base of the eye (בְּסוֹפָא בְּשִׁפּוּלֵי עֵינָא), and one thin red streak in his left eye (וְחַד שׁוּרְיָיקָא דָּקִיק סוּמָק בְּעֵינֵיהּ שְׂמָאלָא). And if the right side shifts to the left and the left to the right (וְאִי מִתְחַלְּפֵי מַה דִּימִינָא לִשְׂמָאלָא, וּמַה דִּשְׂמָאלָא לִימִינָא), then he is in his corruption (כְּדֵין אִיהוּ בְּקִלְקוּלֵיהּ). And he returns and breaks the shaving of his beard (וְתָב וְתָבַר גְּזִיזָא דְּבַרְדָּא), in order to transgress a transgression (בְּגִין לְאַעְבְּרָא עֲבֵירָה).

Two wrinkles on the forehead and three of the eyes, below (תְּרֵין קְמִיטִין עַל רֵישָׁא, וּתְלַת דְּעֵינָא לְתַתָּא). And on his left foot, in the middle toe, six hairs (וּבְרַגְלֵיהּ שְׂמָאלָא, בְּאֶצְּבְּעָא דְּאֶמְצָּעִיתָא, שִׁית שַׂעֲרִין), and at another time five (וּבְזִמְנָא אַחֲרָא חָמֵשׁ), and now six-one small among them (וְהַשְׁתָּא שִׁית, חַד זְעֵירָא בֵּינַיְיהוּ).

His eyes are black (עַיְינִין אוּכָּמִין), and the eyelid folds above his eyes are large (וּקְרִיצִּין דְּעַל עֵינוֹי רַבְרְבִין). His hair is abundant, layer upon layer (סַגִּיאִין שַׂעֲרִין, אִלֵּין עַל אִלֵּין). And those eyes are black and greenish (וְאִינּוּן עַיְינִין אוּכָּמִין וְיָרוֹקָא), and within them the green dominates (אָזִיל בְּגַוַּויְיהוּ, וְהַהוּא יְרוֹקָא אַטְבַּע יַתִּיר). This one has five engravings on his forehead (הַאי אִית לֵיהּ חָמֵשׁ שִׂרְטוּטִין בְּמִצְּחָא), two of which cross from side to side (תְּרֵין דְּעַבְרִין מִסְּטָר לִסְטָר), and three which do not cross (וּתְלַת דְּלָא עַבְרִין וְכוּ'). And this is its conclusion (וְזֶה סִיוּמוֹ): and three [engraved lines] that do not cross (וּתְלַת דְּלָא עַבְרִין), this one is in the letter Pe, the letter Alef, and the entirety is Peh–Alef in completeness (הַאי אִיהוּ בְּאַתְּ פ׳ וְאַתְּ א׳, וְכוֹלָא פ״א בְּאַשְׁלְמוּתֶּיהּ). The letter Reish is not in him at all (אַתְּ ר׳ לֵית בֵּיהּ כְּלָל).

His hair is black (שַׂעֲרוֹי אוּכְמִין), hanging but not tangled (תַלְיָין וְלָא שְׁעִיעִין). This is a man who is constantly silent (דָא אִיהוּ בַּר נָשׁ דְּשָׁתִיק תָּדִיר), but he is perceptive (אֲבָל פְּקִיחַא אִיהוּ), master of an evil tongue (מָארֵיהּ דְּלִישְׁנָא בִּישָׁא). His words are in anger (מִלּוֹי בְּרוּגְזָא), his mouth speaks greatly (פּוּם מְמַלֵּל רַבְרְבָן). He succeeds and does not succeed (אַצְּלַח וְלָא אַצְּלַח). He is a man of strife in his home (מָארֵיהּ קְטָטָה בְּבֵיתֵיהּ), he does not care for another’s honor (לָא חָיִישׁ לִיקָרָא דְּבַּר נָשׁ). One thing in his mouth, another in his heart (חַד בְּפוּמָא וְחַד בְּלִבֵּיהּ), he is duplicitous in speech (הַפָכְפָךְ בְּלִישָׁנֵיהּ).

The whites of his eyes are slightly reddish (גְּבִינִין דִּילֵיהּ סֻמָּקִין זְעֵיר). There is a large crease beneath his eye (וְאִית קִימְטָא תְּחוֹת עֵינֵיהּ רָב), extending to the nose on the right side (אָזִיל עַד חוֹטָמָא מִסְטָר יְמִינָא), and two below it (וּתְרֵין תְּחוֹתֵיהּ), one of them slightly set back (חַד מִנַּיְיהוּ זְעֵיר מְאַחֲרָא). This one lay in impurity for a few days (דָּא שָׁכִיב בַּנִּדָּה מִיּוֹמִין זְעִירִין), and his transgression is marked in him by these signs (וְחוֹבֵיהּ רָשִׁים בֵּיהּ רְשִׁימִין אִלֵּין).

Between his shoulders there is one mark (בֵּין כִּתְפוֹי אִית לֵיהּ רוֹשֶׁם חַד), with four hairs in it (וְד׳ שַׂעֲרִין בֵּיהּ), one of which in the center is large and hanging (חַד מִנַּיְיהוּ בְּאֶמְצְּעִיתָא רָב וְתָלֵי), and three others are small (וּג׳ אָחֳרָנִין זְעִירִין). And before he committed that transgression (וְעַד לָא הֲוָה עֲבֵירָה דָּא), there were three small ones (הֲווּ תְלַת זְעִירִין), and one mark very fine, smaller than all (וְחַד דְּאִתְרָשֵׁם בֵּיהּ דָּקִיק וּזְעֵיר מִכֻּלְּהוּ). That mark was originally black (הַהוּא רוֹשֶׁם הֲוָה בֵּיהּ מִקַּדְמָת דְּנָא אוּכַם), and those hairs were all white (וְאִינוּן שַׂעֲרִין חִוָּרִין כֻּלְּהוּ), now it is not so (הַשְׁתָּא לָאו הָכִי): the mark is black (אֶלָּא רוֹשֶׁם אוּכַּם), and one red (וְחַד סוּמָקָא), and a smear in the middle of the mark (וּטְלוֹפְחָא בִּרְשִׁימוּ בְּאֶמְצְּעִיתָא), and that hair that grew among the others-its root is red and the rest white (וְהַהוּא שַׂעֲרָא דְּאִתְרַבֵּי בֵּין אָחֳרָנִין, רֵישֵׁיהּ סוּמָק וְשָׁאָרָא חִוָּר).

If he returns in Teshuvah, you will find in his right eye one white (אִי תָב בִּתְיוּבְתָא, תִּשְׁכַּח בְּעֵינֵיהָ יְמִינָא חַד חִוָּרָא), whiteness within that blackness (חִוָּר גּוֹ הַהוּא אוּכָּמָא). On his forehead, three lines pass through (בְּמִצְּחֵיהּ ג׳ שִׂרְטוּטִין עַבְרִין), and two do not pass (וּתְרֵין דְּלָא עַבְרִין). That mark is black, and surrounded with a red thread (הַהוּא רוֹשֶׁם אוּכַּם וְסָחְרָנֵיהּ חוּטָא סוּמָק), and within that thread one hair, fine and small (וּבְגוֹ הַהוּא חוּטָא חַד שַׂעֲרָא דָקִיק זְעִיר), and three hairs in the center-all joined, small (וּתְלַת שַׂעֲרִין בְּאֶמְצָּעִיתָא כּוּלְּהוּ כַּחֲדָא זְעִירָא). He will be wise in Orayta-if he studies (יֵחְכָּם בְּאוֹרַיְיתָא [אִי] יוֹלִיף), but he will not succeed in his other endeavors (וְלָא יִצְּלַח בְּעוֹבָדוֹי). And if the green of the eye is not strongly dominant (וְאִי יְרוֹקָא דְּעֵינָא לָא יִצְּטַבָּע כָּל כַּךְ), and his eyes are black (וְעֵינוֹי אוּכַּמִין), and one thin red thread crosses between those colors (וְחַד חוּטָא סוּמָק זְעֵיר אִעְבָּר בֵּין אִינוּן גּווָֹנִין), then he is in the letter Peh in wholeness (כְּדֵין אִיהוּ בְּאָת פ׳ בִּשְׁלִימוּ), and in the letter Reish alone (וּבְאוֹת ר׳ בִּלְחוֹדוֹי).

On his forehead you will find six engravings (בְּמִצְּחֵיהּ תִשְׁכַּח שֵׁשׁ שִׂרְטוּטִין): three that cross (תְּלַת עַבְרִין), and three that do not (וּתְלַת לָא עַבְרִין). His hair is coarse but not overly so (שָׂעֲרֵיהּ תַקִיף וְלָא כָּל כַּךְ), hanging and not hanging (תָּלֵי וְלָא תָּלֵי). This one is generous in completeness to every person (הַאי אִיהוּ בִּשְׁלִימוּ לְכָל בַּר נָשׁ), but he is a miser (קַמְצָּן אִיהוּ). There is no joy in him (לֵית בֵּיהּ חִידוּ), and even in joy, he sees sorrow (וַאֲפִילּוּ בְּחֶדְוָה לָא חֲזֵי, בְּדָוְוּנָא חֲזֵי). He blocks his left ear (אֲטִים אוּדְנֵיהּ שְׂמָאלֵיהּ). In his teeth there are three large ones above (בְּשִׁינוֹי אִית תְּלַת רַבְרְבִין מִלְעֵילָּא), and those of below give them place (וְיַהֲבִין לוֹן דּוּכְתָּא אִינוּן דִּלְתַתָּא). He is trustworthy, but not exceedingly (מְהֵימָנָא אִיהוּ וְלָא כָל כַּךְ).

His face is long and not beautiful (אַנְפּוֹי אֲרִיכִין וְלָא שַׁפִּירִין). His voice is like that of a woman (קָלֵיהּ כְּאִתְּתָא), and his words like a woman’s (וּמִילוֹי כְּאִתְּתָא). He wipes his mouth constantly with speech (מֵקַנֵחַ פּוּמֵיהּ בְּמִלּוֹי), and opens his fingers as he speaks (אַפְתַּח אֶצְּבָּעָאן דִּידוֹי בְּמִלּוּלֵיהּ). When he walks, a Persian robe goes before him (כַּד אָזִיל, אַקְדִים לֵיהּ בְּלִיתָּא דְּפָרְסָאַי), and no man should bond with him (דְּלָא יִחוּב בַּר נָש לְגַבֵּיהּ). About him it is written: “For she is an abomination before Hashem” (עָלֵיהּ כְּתִיב: כִּי תּוֹעֵבָה הִיא לִפְנֵי יְיָ) (Deuteronomy 24).

Green eyes with these signs within him (עַיְינִין יֵרוֹקִין וְאִלֵּין סִימָנִין בֵּיהּ), and a long, beautiful face (וְאַנְפּוֹי אֲרִיכִין שַׁפִּירָן). His hair is black and smooth above the head (שַׂעְרוֹי אוּכְמִין וּמֵרִיטִין מִלְעֵילָּא בְּרֵישָׁא). His head is large (רֵישֵׁיהּ רָב). When he walks, he bows his head (כַּד אָזִיל, כָּפִיף רֵישֵׁיהּ). The folds of his eyelids were first written about as: “Keep your foot from her path” (קְרִיצִּין דְּעֵינוֹי בְּקַדְמָאָה, עֲלַיְיהוּ כְּתִיב: מְנַע רַגְלְךָ מִנְתִּיבָתָה) (Proverbs 1).

Large green eyes (עַיְינִין רַבְרְבִין וִיְרוֹקִין), this one is in two letters: Reish–Peh–Alef (דָא אִיהוּ בִּתְרֵין אַתְוָון, ר׳ פ״א), one singular and one whole (חַד יְחִידָא וְחַד בִּשְׁלִימוּ). On his forehead, one engraving crosses from side to side (בְּמִצְּחֵיהּ שִׂרְטוּטָא דְּאָזִיל וַעֲבַר מִסְטַר לִסְטַר), and three others do not cross (וּתְלַת אָחֳרָנִין אִית דְּלָא עַבְרִין). His forehead is broad (מִצְּחֵיה רָב). The eyelid folds above his eyes are not large (קְרִיצִּין דְּעַל עֵינוֹי לָא רַבְרְבִין).

In his beard, the hair is fine (בְּדִיקֵנֵיהּ שַׂעֲרָא טַפֵּי). In his face, beauty with redness (דָּא בְּאַנְפּוֹי שַׁפִּירוּ סוּמָק). His hair is tangled but not excessively so (שָׂעֲרֵיהּ שְׁעִיעַ וְלָא כָּל כַּךְ). He fears sin (דָּחִיל חַטָאָה אִיהוּ). He loves Orayta (רָחִים אוֹרַיְיתָא אִיהוּ). He loves those who labor in it (רָחִים לְאִינוּן דְּמִשְׁתַּדְּלִין בָּהּ). He rejoices in all (חַדֵי בְּכֹלָּא). He does kindness to all, according to his benefit (עֲבִיד טִיבוּ לְכֹלָּא, כְּדִיבָא לְתוֹעֲלְתֵיהּ). He is faithful to the secrets of the Orayta (מְהֵימָנָא אִיהוּ לְרָזִין דְּאוֹרַיְיתָא). He is good regarding worldly matters (טָב אִיהוּ לְמִלִּין דְּעָלְמָא). One who partners with him will not succeed-neither he nor another (מַאן דְּאִשְׁתַתַּף בַּהֲדֵיהּ לָא אַצְּלַח, לָא אִיהוּ וְלָא אַחֲרָא). He succeeds only by himself (אַצְּלַח אִיהוּ בִּלְחוֹדוֹי), for the letter Reish causes this (דְּהָא אָת ר׳ גָּרִים). He is dented in the head (פָּגִים אִיהוּ בְּרֵישֵׁיהּ).

Above was a mark from a certain mortar that was upon him there (לְעֵילָּא רִישׁוּמָא דְּחָד מָכְתְּשָׁא דְּהָוָה לֵיהּ תַּמָּן), which one youth had made with a stone without intent or deliberate focus (דְּעָבַד לֵיהּ חַד רַבְיָא בְּאַבְנָא בְּלָא רְעוּ וְכַוּונָה), and it was concealed by hair (וְאִיכְסֵי בְּשַׂעְרָא). And that mark of the mortar was in the form of a Greek Gimel p6-4(וְהַהוּא רִישׁוּמָא דְּמָכְתְּשָׁא כְּגַוְונָא דְּגִימֶ״ל יֵּוָנִית). He is trustworthy among men (מְהֵימָנָא אִיהוּ לְגַבֵּיהּ בְּנֵי נָשָׁא), and he ascends to be the head of his people (סָלִיק לְמֶהֱוִי רֵישָׁא דְּעַמֵּיהּ). Until here are the secrets of the eyes (עַד הָכָא רָזִין דְּעַיְינִין). And there are further secrets of the eyes that are derived from them (וְאִית רָזִין אָחֳרָנִין דְּעַיְינִין דְּמִתְפָּרְשִׁין מִנַיְיהוּ): eyes that are deep and smiling (עַיְינִין דְּמֵעַמְקַן וְחַיְּיכָאן) this is in the complete configuration of the letters, one who is from primordial lineage (דָּא אִיהוּ בִּשְׁלִימוּ דְּאַתְוָון, בַּר דְּקַדְמַאָה). Reish followed by Peh (ר׳ וּבָתַר פ׳) this is a man who succeeds in his actions (דָּא אִיהוּ בַּר נָשׁ דְּאַצְּלַח בְּעוֹבָדוֹי).

Three engravings on his forehead (ג׳ שִׂרְטוּטִין בְּמִצְּחֵיהּ), and his forehead is rounded (מִצְּחֵיה עֲגִיל). His eyes are luminous, finely woven (עֵינוֹי נְהִירִין מְרַקְמָן), worker of a precise design (עוֹבֵד צִיּוּר דַּכְּיֵין), established in wholeness (קַיְימִין עַל שְׁלִימוּ). His enemies fall beneath him (שָׂנְאוֹי יִפְּלוּ תְּחוֹתֵיהּ). He is perceptive (פְּקִיחָא אִיהוּ), successful in all (אַצְּלַח בְכֹלָּא), and swift in his actions (בָּהִיל בְּעוֹבָדוֹי). He is good with others (טָב אִיהוּ עִם בְּנֵי נָשָׁא), his words are firm and without fear (מִלּוֹי בְּקַשְׁיוּ וּבְלָא דְּחִילוּ). And he is lenient (וַתְרָן אִיהוּ), does kindness not for its own sake (עֲבִיד טִיבוּ וְלָא לִשְׁמָהּ), and it is suspended (וְתַלְיָא).

His hair is tangled (שָׂעֲרֵיהּ שְׁעִיעַ), and his tongue like a sword (וְלִישְׁנֵיהּ כְּחַרְבָּא). Beneath his eyes are three large creases and three small (תְּחוֹת עֵינוֹי קְמִיטִין תְּלַת רַבְרְבָן וּתְלַת זְעִירִין); and if there are four and three large (וְאִי אִית ד׳ וּתְלַת רַבְרְבָן), then you will find two (כְּדֵין תַּשְׁכַּח תְּרֵין) engravings on his forehead crossing from side to side (שִׂרְטוּטִין בְּמִצְּחֵיהּ עַבְרִין מִסְטַר לִסְטַר), and three that reach but do not cross (וְג׳ דְּמָטוּ וְלָא מָטוּ).

Beneath his navel there is one mark (תְּחוֹת טִבּוּרֵיה קַיָימָא רְשִׁימָא חַד), in the image of the head of a man-black and white (צִּיּוּרָא דְּרֵישָׁא דְּבַּר נָשׁ אוּכַּם וְחִוַּור). Two hairs hang in it (תְּרֵין שַׂעֲרִין תַלְיָין בֵּיהּ). That man stumbled with a man’s wife many days ago (הַהוּא בַּר נָשׁ אִתְכָּשַׁל בְּאִתַּת גְּבַר מִיּוֹמִין רְחוֹקִין), and did not repent of that transgression (וְלָא תָב מֵהַהוּא חוֹבָה). Afflictions pursue him (מַרְעִין רַדְפִין אַבַּתְרֵיהּ), and for this those afflictions-one cries out for healing, “Give!” and he is not able (וְעַל דָּא אִינוּן מַרְעִין, חַד דְּצַּעִיק לְאוֹשָׁדָא: שֶׁתֶּן, וְלָא יָכִיל), for that sin still hangs on his shoulders (דְּעַד כְּעָן הַהוּא חוֹבָה תַלְיָּיא בְּקַדְלֵיה). A crooked serpent rules over him in this matter (דְּנָחָשׁ עֲקִימָא וְשָׁלִיט עָלֵיהּ בְּדָא), and this [lasts] until the final days of his old age (וְדָא לְסוֹף יוֹמִין דְּסִיבוּ). And if he repents in Teshuvah while still in his strength (וְאִי תָב בְּתִּיוּבְתָּא בְּזִמְנָא דְּאִיהוּ בְּחֵילֵיהּ), that mark of the image and the hair does not remain attached to him at all (הַהוּא רְשִׁימָא אֲזְעִירָת דִּיּוּקְנָא וְשַׂעֲרִין לָא תַלְיָין בֵּיהּ כְּלָל). But if he repents at the end of his days, when afflictions pursue him (וְאִי תָב בְּתִיוּבְתָא בְּסוֹף יוֹמוֹי כַּד מַרְעִין רַדְפִין אֲבַתְרֵיהּ), then that mark contracts (כְּדֵין הַהוּא רְשִׁימָא קַמִיט), and the hairs become attached to it (וְשַׂעֲרָן תַלְיָין בֵּיהּ), and that affliction is not removed from him (וְהַהוּא מַרְעָא לָא אַעְדִּיאוּ מִנִּיהּ), because it is bound to the shoulders by the serpent (מִגּוֹ דְּתַלְיָיא בְּקַדְלֵיה דְנָחָשׁ).

For that serpent, once it placed that transgression upon his shoulders (בְּגִין דְּהַהוּא נָחָשׁ, כֵּיוָן דְּאַחִית הַהוּא חוֹבָה עַל קַדְלֵיה), there is no one who can remove the knot from his shoulders (לֵית מַאן דְּיָתִיר קִשְׁרָא מִקַדְלֵיה). For that serpent has no authority during the youthful days of a man (בְּגִין דְּהַהוּא נָחָשׁ לֵית לֵיהּ רֵשׁוּ בִימֵי דְּעוּלֵימוֹי דְּבַר נָשׁ), to tie that sin upon his shoulders (לְקַשְׁרָא הַהוּא חוֹבָה עַל קַדְלֵיה), but they bind him with strong bindings (וְקַשְׁרִין לֵיהּ בְּקִשְׁרִין תַּקִּיפִין), and it [the serpent] chases after that man (וְאִיהוּ רָדִיף אַבַּתְרֵיהּ דְּהַהוּא בַּר נָשׁ), and strikes him in that covenant which he sinned in (וּמַלְקֵי לֵיהּ בְּהַהוּא בְּרִית דְּחָב בֵּיהּ). And even though he repents in Teshuvah (וְאַף עַל גַּב דְּתָב בְּתִּיוּבְתָא), he still cries out from the groans of chastisement (יִצְּוָּוח מִגּוֹ עָאקוּ דְּמָלְקִיוּתָּא). That serpent jumps and enters into that bond (הַהוּא חִויָא דָּלִיג וְעָאל בְּהַהוּא קִשְׁרָא), in the depths of the great abyss (בְּשִׁפּוּלֵי דִתְהוֹמָא רַבָּה). Then relief comes to that man (כְּדֵין רָוַוח לֵיהּ לְבַּר נָשׁ). And that serpent afterward emerges and does this (וְהַהוּא נָחָשׁ לְבָתַר יוֹמִין נָפִיק וְעָבִיד דָא). And at the time that that man dies (וּבְזִמְנָא דְּמִית הַהוּא בַּר נָשׁ), three hundred officers pursue that man (תְּלַת מֵאָה שׁוֹטְרֵי רַדְפִין אַבַּתְרֵיהּ דְּהַהוּא בַּר נָשׁ), and seize him (וְתַפְסִין לֵיהּ), and bring him before the King (וְעַיְלִין לֵיהּ קַמֵי מַלְכָּא).

And the Holy King breaks those bindings (וּמַלְכָּא קַדִּישָׁא מִתַּבַּר אִינוּן קִשְׁרִין), and the sin descends from his shoulders (וְנָחִית הַהוּא חוֹבָה מֵעַל קַדְלֵיהּ). And upon this secret it is written: “If this iniquity shall be atoned for you before you die…” (וְעַל רָזָא דָא כְּתִיב: אִם יְכוּפַּר הֶעָוֹן הַזֶּה לָכֶם עַד תְּמוּתוּן) (Isaiah 22). As it is said: “And your covenant with death shall be atoned” (כְּמָה דְאַתְּ אָמֵר: וְכֻפַּר בְּרִיתְכֶם אֵת מָוֶת) (Isaiah 28); your bond with death shall be broken (תָּבַר הַהוּא קַיָימָא דִּילְכוֹן, אֵת מָוֶת). As it is said: “I will appease his face” (כְּמָה דְאַתְּ אָמֵר: אַכַּפְּרָה פָנָיו) (Bereshit 32).

I will cancel His anger (אֲבַטֵּל רָגְזֵיהּ), and then that man goes to the next world free of that sin (כְּדֵין הַהוּא בַּר נָשׁ אָזִיל לְהַהוּא עַלְמָא נָקִי מֵהַהוּא חוֹבָה), for he received his punishment in this world (דְּהָא קַבִּיל עוֹנְשֵׁיהּ בְּהַאי עַלְמָא). And if you should say, how does it indicate that this sin refers to a married woman- (וְכִי תֵימָא הֵיכִי מַשְׁמַע דִּבְּהָאי עֲוֹן אֵשֶׁת אִישׁ מִשְׁתָּעֵי קְרָא), for it is written here: “Shall this sin be atoned for?” (דִּכְתִיב הָכָא אִם יִכֻּפַּר הֶעָוֹן הַזֶּה), and it is written there, regarding the prohibition of a married woman who committed adultery: “Then shall the man be free from iniquity” (וּכְתִיב הֲתָם בְּאִיסּוּר אֵשֶׁת אִישׁ שֶׁזָּנְתָה, וְנִקָּה הָאִישׁ מֵעָוֹן) (Numbers 5). And it is written regarding Avner: “And appoint the sin of the woman upon me this day” (וּכְתִיב גַּבֵּי אַבְנֵר וְתַפְקֵד עָלַי עֲוֹן הָאִשָּׁה הַיּוֹם) (II Samuel 3). Or else: (אִי נָמֵי), “Behold joy and gladness, slaughtering oxen and butchering sheep, eating meat and drinking wine” (וְהִנֵּה שָׂשׂוֹן וְשִׂמְחָה, הֲרֹג בָּקָר וּשְׁחֹט צֹאן, אֱכֹל וּשְׁתֵה) (Isaiah 22). And it is written there: “She has eaten, and wiped her mouth” (וּכְתִיב הֲתָם אָכְלָה וּמָחֲתָה פִּיהָ) (Proverbs 30). And it is written: “Except for the bread that he ate” (וּכְתִיב כִּי אִם הַלֶּחֶם אֲשֶׁר הוּא אוֹכֵל) (Bereshit 39). And it is written: “Whoever is simple, let him turn in here, and the one lacking heart”- (וּכְתִיב מִי פֶתִי יָסוּר הֵנָּה חֲסַר לֵב) (Proverbs 9) “And she says to him: Stolen waters are sweet, and bread eaten in secret is pleasant” (וְאָמְרָה לוֹ מַיִם גְּנוּבִים יִמְתָּקוּ, וְלֶחֶם סְתָרִים יִנְעָם) (Proverbs 9). “But he does not know that the Refa’im are there, her guests are in the depths of She’ol” (וְלֹא יָדַע כִּי רְפָאִים שָׁם, בְּעִמְקֵי שְׁאוֹל קְרוּאֶיהָ) (Proverbs 9). This is when he accepts his punishment in this world (זְהוּ כַּד קַבִּיל עוֹנְשֵׁיהּ בְּהַאי עָלְמָא). And if there is found in him the merit of the Fathers, his punishment in this world is for that sin (וְאִי אִשְׁתְּכַח בֵּיהּ זְכוּת אָבוֹת, עוֹנְשֵׁיהּ בְּהַאי עָלְמָא בְּהַהוּא עֲוֹן). As it is written: “Then I will visit their transgressions with the rod, and their iniquity with stripes” (כְּמָה דְאַתְּ אָמֵר וּפָקַדְתִּי בְּשֵׁבֶט פִּשְׁעָם, וּבִנְגָּעִים עֲוֺנָם) (Psalms 89). “And I will visit little by little” (וּפָקַדְתִּי זְעֵיר זְעֵיר) (Job 30). “Will they cry out in their destruction?” Some say: If atonement is made for them in error (אִם בְּפִידוּ לָהֶם שׁוּעַ - נ״א: אִם יִכֻּפַּר לָהֶם שׁוֹגֵג). “Visiting the iniquity of the fathers upon the children” (פּוֹקֵד עֲוֹן אָבוֹת עַל בָּנִים) (Exodus 34). A little (זְעֵיר). And He places a little on this and a little on that (וְנוֹתֵן זְעֵיר עַל דָּא, וּזְעֵיר עַל דָּא). And he is saved-he and his father-from the punishment of the World to Come (וְאִשְׁתְּזִיב הוּא וַאֲבוֹי מֵעוֹנָשָׁא דְּהַהוּא עָלְמָא). For the son brings merit to the father (דְּהָא בְּרָא מֵזַכֵּי אַבָּא).

Crooked eyes do not gaze upon the path of uprightness-this, you are not part of at all (עַיְינִין עֲקִימִין מִסְתַכְּלָאן בְּאוֹרַח קְשׁוֹט, דָּא בְּלָא אַתְּ כְּלָל). All the letters flee from him because of the master of the evil eye (פַּרְחִין מִנֵּיהּ כָּל אַתְוָון, בְּגִין מָארֵי דְעֵינָא בִּישָׁא). His vision is inverted (חֵיזוּ דִילֵיהּ בְּהִפוּכָא). That evil eye rules over him (הַהוּא רַע עַיִן שָׁלִיט עָלֵיהּ). But if the deeds of that man are righteous, it rules only over his eyes (וְאִי כַּשְׁרָן עוֹבָדוֹי דְּהַהוּא בַּר נָשׁ, לָא שָׁלִיט אֶלָּא עַל עֵינוֹי). And a man must guard his eyes (וְאִצְּטְרִיךְ בַּר נָשׁ לְאִסְתַּמְרָא מֵעֵינוֹי), because the Sitra Achra dominates them (בְּגִין דְּסִטְרָא אַחֲרָא שָׁלְטָא עֲלַיְיהוּ). Those eyes covet every evil thing and become brokers for it (אִינוּן עַיְינִין חַמְדָּן כָּל בִּישׁ, וְאִתְעַבְּדוּן סָרְסוּרִין לְגַבֵּיהּ), and they sharpen the body continually (וְשָׁיְיפֵי גּוּפָא נְצָּחָן), yet they have dominion (אֲבָל שַׁלְטִין). His eyes-woe!-do behold (עֵינוֹי (אֵי) מִסְתַכְּלָאן).

Whoever seeks to protect himself from them (מַאן דְּבָעֵי לְאִסְתַּמְרָא מִנֵּיהּ), let him write a yod with his right hand (לִכְתּוֹב יו״ד בִּידֵיהּ יְמִינָא), and with his left hand a Zayin (וּבִידֵיהּ שְׂמֹאלָא זי״ן), and open before him and say: (וְלִיפְתַּח קָמֵיהּ וְלֵימַר), “Yod, in reversed letters” (יו״ד בְּאִיפְּכָּא אַתְּוֹוי), and he will be saved from them (וְיִשְׁתְּזִיב מִנַּיְיהוּ). This is one who damages the sacred service (דָּא אִיהוּ פָּגִים לְשִׁימוּשָׁא דִּקְדוּשָׁא), therefore the letters do not dwell within him (בְּגִינֵי כָּךְ לָא שַׁרְיָין בֵּיהּ אַתְּוָון), and behold, they have departed from him (וְהָא אִסְתַּלְקוּ מִנֵּיהּ).

This is the secret of that green line which emerges from the void, measured from the Butsina (דָּא אִיהוּ בְּרָזָא דְּהַהוּא קַו יָרוֹק דְּנָפִיק מִתּוֹהוּ בְּמֵידִידוּ דְּבּוּצִּינָא). And one must look into the markings of the hand, in the right and in the left (וְאִית לְאִסְתַּכְּלָא גּוֹ שִׂרְטוּטִין דְּיָדָא בִּימִינָא וּבִשְׂמֹאלָא). And by the secret of these engravings of the hands, you will discover this (וּבְרָזָא דְּאִינוּן שִׂרְטוּטִין דְּיָדִין, תִּשְׁכַּח דָּא).

One whose one eye is somewhat closed, and the other is open (מַאן דְּעֵינָא חַד אֲטִים וְלָא כָּל כָּךְ, וְעֵינָא אַחֲרָא פְּקִיחָא), has a blemish-one among the blemishes-in him (מוּמָא חַד מֵאִינוּן מוּמִין אִית בֵּיהּ). This is in the letter Reish alone, in its fullness (דָּא אִיהוּ בְּאוֹת ר׳ בִּלְחוֹדוֹי בְּאַשְׁלְמוּתֵיהּ), and the letter yod reaches toward it but does not reach fully (וְאַתְּ יו״ד מָטֵי לְגַבֵּיהּ וְלָא מָטֵי). On his forehead, three lines pass, and one small one passes across (בְּמִצְחֵיהּ ג׳ שִׂרְטוּטִין עַבְרִין, וְחַד זְעִירָא דְּאַעֲבַר). Similarly, one marking ascends from his eye toward the area near his ear (אוּף הָכִי רְשִׁימָא חֲדָא סָלִיק מֵעֵינֵיהּ לְקוּבֵּל אוּדְנֵיהּ).

His hair is hanging and thick (שַׂעֲרֵיהּ תָּלֵי וְתַקִּיף), his eyebrows are large and thick (קְרִיצּוֹי רַבְרְבִין), there is a blemish from the Sitra achra (אִית מוּמָא מִסִּטְרָא אַחֲרָא). His mother practiced sorcery when he was in her womb (אִימָא דִּילֵהּ אַזְלַת בְּחַרְשִׁין כַּד הֲוָה בִּמְעָהָא), and she would go out to crossroads at night (וְנָפְקַת לְפִתְחֵי דְּאוֹרְחִין בְּלֵילְיָא). When he was born, within two years he weakened (כַּד דָּא אִתְיְלִיד, בְּגוֹ תְּרֵין שְׁנִין דִּילֵיהּ אִתְחַלָּשׁ), until his form deteriorated (עַד דְּאַזְעַר דִּיוּקְנֵיהּ). And his mother would walk with him at night, and perform sorcery over him (וְאִמֵּיהּ אַזְלַת בְּלֵילְיָא בַּהֲדֵיהּ, וְקָא עֲבָדַת חַרְשִׁין עָלֵיהּ).

This one rejoices in joy (הַאי חַדֵּי בְּחֶדְוָה), but he has no faithfulness in him (לֵית בֵּיהּ מְהֵימְנוּתָא). He praises himself with qualities that are not in him (מְשַׁבַּח גַּרְמֵיהּ בְּמָה דְּלֵית בֵּיהּ). He is arrogant of spirit (גַּס רוּחַ), he speaks evil and ancient things (מַלֵּל בִּישִׁין וַעֲתִיקִין). He is generous-he has no stinginess at all (וַתְּרָן אִיהוּ, לֵית בֵּיהּ קַמְצָנוּ כְּלָל).

A master of violence, sometimes successful, sometimes not (מָארֵי דְּגִיּוּפָא, אַצְּלַח וְלָא אַצְּלַח). His tongue is sharp (חַדִּידָא בְּלִישָׁנֵיהּ). And if there is one large line on his forehead and two small ones (וְאִי חַד שִׂרְטוּטָא בְּמִצְּחֵיהּ רַב וּתְרֵין זְעִירִין), this one is involved in sorcery (דָּא אֲזָל גּוֹ חַרְשִׁין), and behold, his mother practiced them (וְהָא אִמֵּיהּ עֲבָדַת לְהוּ). And the lines that rise from the right eye to the left eye are reversed (וּמִתְחַלְפִין שִׂרְטוּטִין דְּקָא סָלְקִין מַעְיְנָא יְמִינָא לְעֵינָא שְׂמֹאלָא). He is haughty of spirit (גַּס רוּחַ אִיהוּ), but there is no evil in him at all (אֲבָל לֵית בֵּיהּ בִּישָׁא כְּלָל), he is stingy (קַמְצָן אִיהוּ), but has little cruelty (לֵית בֵּיהּ קְצָת גִּיּוּפָא). His tongue is sharp (חַדִּידָא בְּלִישָׁנֵיהּ אִיהוּ), and on his lip there is one red mark (בְּשָׂפָה דִּילֵיהּ אִית בֵּיהּ רוֹשֶׁם חַד סוּמָק טַפֵּי). And one hair is on the middle of the toes of his left foot (וְחַד שַׂעֲרָא בְּאֶמְצָּעִיתָא אֶצְּבָּעָן דִּי בְּרַגְלֵיהּ שְׂמֹאלָא), and the tendons are upright and extended (קְמִיטִין זָקִיפִין מִתְפַּשְּׁטִין). His eyes are streaked green (עַיְינִין זְבָּלְגָּנִין יְרוּקִין), and tears descend constantly (נַחְתִּין דִּמְעִין תָּדִיר). This one is bound to the letter peh (הַאי אִתְדַּבָּק בְּאַתְּ פ׳), but the letter Reish did not settle in him (וְאַתְּ ר׳ לָא אִתְיַּישְׁבַת בֵּיהּ). If he has four engravings on his forehead, and they all pass through (אִי אִית לֵיהּ אַרְבַּע שִׂרְטוּטִין בְּמִצְּחֵיהּ וְעַבְרִין כֻּלְּהוּ), and two small ones (וּתְרֵין זְעִירִין), from his eyes to his hair (מֵעֵינֵיהּ וְעַד שָׂעֲרֵיהּ),

two marks and three small ones between the corners of his eyes (תְּרֵין רְשִׁימִין וּתְלַת זְעִירִין בֵּין קְרִיצֵי עֵינוֹי), this one is a man who walks with his head bowed (הַאי אִיהוּ בַּר נָשׁ דְּאָזִיל כָּפִיף רֵישָׁא). His organ is one of the three that have markings of the offspring of leprosy (זִינָא חַד מִתְּלַת מָארֵי רְשִׁימִין דְּתוֹלַדַת צָּרַעַת אִית בֵּיהּ בְּזִינֵיהּ). This one is not defiled to be isolated (הַאי לָאו מְסָאָבָא הוּא לְמָסְגָּר). He is happy in everything and constantly laughing (חַדֵּי אִיהוּ בְּכֹלָּא וְחָיֵיךְ תָּדִיר), everything he says causes others to laugh (כָּל מִלּוֹי חַיְּכִין בְּהוּ בְּנֵי נָשָׁא). He is stingy in his household (קַמְצָן אִיהוּ בְּבֵיתֵיהּ), but not so with others (בַּאֲחֳרָנִין לָאו הָכִי). He is not ashamed in his speech, because he sees that everyone laughs at his words (לֵית לֵיהּ כִּסּוּפָא בְּמִלּוֹי בְּגִין דְּחָמֵי דְּכֹלָּא חַיְּכִין בְּהוּ). He is bold (גָּיְפָא אִיהוּ).

His hair is reddish, sparse, not thick or tightened (שַׂעֲרוֹי סֻמָּקִין זְעֵיר וְלָא שְׁעִיעִין וְלָא קְמִיטִין), and on his forehead there are three lines that pass (וְאִית בְּמִצְּחֵיהּ תְּלַת שִׂרְטוּטִין דְּעַבְרִין), and three small ones that do not pass (וְג׳ זְעִירִין דְּלָא עַבְרִין), and all the other signs are in him (וְכָל שְׁאָר סִימָנִין בֵּיהּ). This one-(הַאי) Some say: he has no defect (נ״א: אִית לֵיהּ), and one mark is in his eye (לֵית לֵיהּ פְּגִימוּ וְרוֹשֶׁם חַד בְּעֵינָא). A man who once caught a bird and harmed it unintentionally (דְּבַּר נָשׁ דְּהָיָה צָּד צִּפָּרִין דְּעָבַד בֵּיהּ בְּלָא כַּוָּנָה), with a stick that he used to drive birds (בְּאַעָא דְּהֲוָה אוֹשִׁיד לְצִּפָּרִין), and it made a mark upon his left eye (וְאִיהוּ אִתְרְשִׁים עַל עֵינֵיהּ שְׂמֹאלָא), above the corner lengthwise (לְעֵילָא מִקַּרְצוֹי בְּאוֹרְכָּא). That one who caught the bird exaggerated with that stick (הַהוּא דְּהָוָה צָּד צִּפָּרִין, אַגְזִים לֵיהּ בְּהַהוּא אָעָא), because the bird was flying, and he struck it unintentionally (בְּגִין דְּהָוָה אַפְרָח צִּפָּרִין וּמְחָא לֵיהּ בְּלָא כַּוָּנָה). This one succeeded in his sustenance and in his household (הַאי אַצְּלַח לִמְזוֹנֵיהּ וּלְבֵיתֵיהּ), but not in amassing great wealth (וְלָא לְמִכְנַשׁ מָמוֹנָא סַגִּי). He is faithful, but not so much (מְהֵימָנָא אִיהוּ וְלָא כָּל כַּךְ), and this faithfulness is in small matters (וְהַאי מְהֵימְנוּתָא בְּמִלִּין זְעִירִין), but in greater matters, he is not faithful (אֲבָל בְּרַבְרְבִין לָאו אִיהוּ מְהֵימָנָא). A master of an evil tongue (מָארֵי דְּלִישְׁנָא בִּישָׁא), and everything people laugh about comes from his words (וְכוֹלָא חַיָּיכִין בְּמִילֵיהּ). His mouth is large (פּוּמֵיהּ רָב), his lips are thick (שִׂפְוָותֵיהּ רַבְרְבִין). Whoever joins with him succeeds in everything (מַאן דְּאִשְׁתַּתַּף בַּהֲדֵיהּ, אַצְּלַח בְּכֹלָּא), and he himself succeeds (וְאִיהוּ אַצְּלַח). Likewise, he is good for any partnership (אוּף הָכִי טָב אִיהוּ לְכָל שִׁתּוּפָא).

A mark of that pestle is in his eyes (רְשִׁימָא דְּהַהוּא מָכְתְּשָׁא עַיְינִין עִמֵּיהּ), streaked green (זְבָּלְגָּנִין יֵרוֹקִין), and one black lunar mark with them (וְחַד רְשִׁימוּ אוּכַּם סָחֲרָא לוֹן). This one (הַאי) is in the letter Peh Alef (אִיהוּ בְּאַתְּ פ״א), in the completeness of two letters (בִּשְׁלִימוּ דִּתְרֵין אַתְּוָון), and the letter reish stands alone (וְאַתְּ ר׳ בִּלְחוֹדוֹי). This one-his head is large (דָּא רֵישֵׁיהּ רַב), and four large engravings are on his forehead (וְד׳ שִׂרְטוּטִין רַבְרְבִין בְּמִצְּחֵיהּ), and three small ones between his eyebrows (וְג׳ זְעִירִין בֵּין קְרִיצּוֹי), and one small one above (וְחַד לְעֵילָּא קְרִיעָא זְעֵיר). Upon his nose are thick hairs (עַל חוֹטְמֵיהּ שַׂעֲרִין רַבְרְבִין), his cheeks are broad (אַנְפּוֹי רַבְרְבִין), his head is round (רֵישֵׁיהּ עֲגִיל). And one small split above (וְחַד לְעֵילָּא קְרִיעָא זְעֵיר). He is a mighty warrior (הוּא גִּבָּר חֵילָא), a master of arrogance in words (מָארֵי זְדוֹנָא בְּמִילִּין). His hair is tight and compact (שַׂעֲרֵיהּ קַמִּיט), he is haughty (גָּיְפָא אִיהוּ), and at night he associates with arrogance (וּבְלֵילְיָא אִשְׁתְּתַף אִיהוּ לְגָיְפָא). At times, he stumbles with a forbidden woman (לְזִמְנִין אִתְכְּשַׁל אִיהוּ בְּאִנְתוּ אֲסוּרָה). His beard is full of hair (דִּיקְנֵיהּ מַלְיָיא בְּשַׂעֲרִין).

This one has on his left arm one mark of a sword (הַאי אִית לֵיהּ בִּדְרוֹעָא שְׂמֹאלָא חַד רְשִׁימוּ דְּחַרְבָּא), made by a man who struck him while his right hand was closed (דְּמָחָא לֵיהּ חַד גְּבַר אֲטִים יְמִינֵיהּ), on a Wednesday (בְּיוֹמָא רְבִיעָאָה דְּשַׁבָּתָא), when the sun was preparing to set (כַּד בָּעָא שִׁמְשָׁא לְאִתְכַּנְשָׁא). For at that time, one red thread was awakened over him (דְּהָא בְּהַהוּא זִמְנָא אִתְעָר עָלֵיהּ חַד חוּטָא דְּמָאֲדִים), that thread from the left side (הַהוּא חוּטָא דְּבִסְטַר שְׂמֹאלָא). And that mark is deep (וְהַהוּא רְשִׁימָא עֲמִיקָא), (Some say: crooked) (נ״א: עֲקִימוּ) in the flesh in a circle (בְּבִשְׂרָא בְּעִגּוּלָא). When he reaches the days of old age (כַּד מָטָא לְיוֹמִין דְּסִיבוּ), he will fall from whatever he rides on (נָפַל מֵאֲתַר דְּרָכִיב בֵּיהּ), whether a horse or donkey (אוֹ סוּסְיָא אוֹ חַמְרָא), or fall from a wall (אוֹ נָפִיל מִכֹּתְלָא), and from it he will weaken and die (וּמִנֵּיהּ יִתְחַלָּשׁ וְיָמוּת). For the sin he committed in his youth chases him like vapor (דְּהָא חוֹבָה דְּחָמָא בְּעוּלֵמוֹי בְּהֶבֶל רָדִיף אַבַּתְרֵיהּ). And if that man repents with teshuvah (וְאִי הַהוּא גַּבְרָא תָּב בְּתִיוּבְתָא), he will fall in middle age from inner weakness (נָפִיל בְּאֶמְצַע יוֹמוֹי מִגּוֹ חוּלְשָׁא דְּבֵיהּ), and he will die (וְיָמוּת). And if he repents in the days of his youth (וְאִי תָּב בְּיוֹמֵי עוּלֵימוֹי), then you will find engravings on his forehead-three large ones (כְּדֵין תִּשְׁכַּח שִׂרְטוּטִין דְּמִצְּחֵיהּ, ג׳ רַבְרְבִין), and four small ones (וְד׳ זְעִירִין), and two pairs rising upward from within his eyes (וּתְרֵין תְּרֵין מִגּוֹ עֵינוֹי דְּסָלְקִין לְעֵילָא).

This one, in the paths of the earth shall be his pasture (הַאי בְּאוֹרַח אַרְעָא יְהֵא מַרְעֵיהּ), and he will fall from his bed and die (וְיִפּוֹל מֵעַרְסֵיהּ וְיָמוּת). For always there is a downfall in his end (דְּהָא לְעָלְמִין נְפִילָה אִית בֵּיהּ לְבַסּוֹף).

Small, fine eyes (עַיְינִין זְעֵיר דְּקִיקִין), whose colors are not visible at all times (דְּלָא אִתְחַזְיָין גַּוְנִין דִּילְהוֹן לְפוּם שָׁעְתָּא). But when one looks at them, they are green and black (וְכַד מִסְתַּכְּלָאן בְּהוֹן אִינוּן יֵרוֹקִין וְאוּכָּמִין). This one-his lips are sharp (הַאי אִיהוּ שִׂפְוָון חַדִּין), and his face is long and sharp-edged (וְאַפִּין אֲרִיכִין בְּחַדִּידוּ). Then you will find on his forehead two engravings, and one small between them (כְּדֵין תַּשְׁכַּח בְּמִצְּחֵיהּ ב׳ שִׂרְטוּטִין וְחַד זְעִירָא בֵּינַיְיהוּ). This one is of the letter peh alone (הַאי אִיהוּ בְּאַתְּ פ׳ בִּלְחוֹדוֹי), and of the letter reish in completeness (וּבְאַתְּ ר׳ בִּשְׁלִימוּ).

This one-his hair is hanging (הַאי אִיהוּ שָׂעֲרֵיהּ תַלְיָּיא), not thick (וְלָא שְׁעִיעַ). He succeeds in the work of his hands (אַצְּלַח בְּעוֹבְדֵי יָדוֹי), and in Orayta, if he applies himself, likewise (וּבְאוֹרַיְיתָא אִי אִשְׁתַּדַּל אוּף הָכִי). He is small in frame (זְעִירָא אִיהוּ בְּשָׁיְיפֵי), and he has no flesh (וְגַם בִּשְׂרָא לֵית בֵּיהּ). Arrogance of spirit (גַּסוּת רוּחָא). He speaks through his nose (מְמַלֵּל בְּגוֹ חוֹטְמוֹי), because his nostrils are narrow (בְּגִין דְּנוּקְבִין דִּילְהוֹן דְּחִיקִין), and for this reason breath comes out with pressure to the left side (וּבְגִין כָּךְ נָפִיק רוּחָא בִּדְחִיקוּ לִסְטַר שְׂמָאלָא). On his thigh above the knee (בְּיַרְכָּא דִּילֵיהּ לְעֵילָּא מֵאַרְכּוּבָא), is one mark (רְשִׁימָא חַד), where someone made a wound with a knife when he was young (דְּמָארֵיהּ חַבּוּרָה דְּעָבַד לֵיהּ חַד רַבְיָא בְּסַכִּין בְּיוֹמֵי עוּלֵימוֹי), and he was endangered by it (וְאִסְתַּכָּן בֵּיהּ).

He is jealous over his wife (מֵקַנֵּא הוּא לְאִתְּתֵיהּ), to the point that others laugh at him (עַד דִּבְנֵי נָשָׁא חַיְּכִין מִנֵּיהּ). He seeks to repair himself through other men (בָּעֵי לְאִתְתַּקְנָא בְּגוּבְרִין אָחֳרָנִין), but is not repaired, and they laugh at him (וְלָא אִתְתַּקַּן וְחַיְּכִין בֵּיהּ). This one-no person should partner with him (הַאי לָא יִשְׁתַּתָּף בַּר נָשׁ בַּהֲדֵיהּ), for he will not succeed (דְּלָא יִצְּלַח). He is greedy (חַמְדָּן אִיהוּ), striving for what is not his (אִשְׁתַּדַּל בְּמַה דְּלָא אִית לֵיהּ). He thinks of himself as a great man (חָשִׁיב גַּרְמֵיהּ דְּאִיהוּ גַּבְרָא רַבָּא), though he is not (וְלָאו הָכִי). He merits daughters, but not sons (זָכֵי לְבָנוֹת וְלָא לְבָנִים).

And if the lines are reversed-two small and one large on his forehead (וְאִי מִתְחַלְפָן שִׂרְטוּטִין תְּרֵין זְעִירִין וְחַד רַבְרְבָא בְּמִצְּחֵיהּ), and his cheeks are ruddy (וְאַנְפּוֹי סֻמָּקִין), he merits sons and one daughter (זָכֵי לִבְנִין וְלִבְרָתָא חֲדָא), or gives birth to a son and she passes from the world (אוֹ דִּילִידַת בַּר וְאִסְתַּלְקַת מֵעָלְמָא). If she has one sign behind her right ear (כַּד אַתְּ חַד אִית לֵיהּ בָּתַר אוּדְנֵיהּ יְמִינָא), a mark of pressure (רוֹשֶׁם דִּטְלוֹפְחָא), and one hair hanging from the top of her ear (וְחַד שַׂעֲרָא דְּתַלְיָיא בְּרֵישׁ אוּדְנֵיהּ), and a small finger on her left hand is bent (וְאֶצְּבָּעָא זְעִירָא בִּידָא שְׂמֹאלָא כָּפִיף) then she will endure and give birth to sons and grandsons (כְּדֵין תִּתְקַיֵּים וְתוֹלִיד בְּנִין וּבְנָן). If she has these signs between her legs (אִי סִימָנִין אִלֵּין יְהוֹן לָהּ בֵּין רַגְלָהָא), she will kneel and give birth to a son among them (יִכְרָע וְיִפּוֹל חַד בְּרָא בֵּין אִינוּן), who will be a spring flowing with Orayta (דִּיְהֵא מָבוּעַ דִּנְבִּיעַ בְּאוֹרַיְיתָא). He will draw forth and distribute springs and rivers of Orayta (הוּא מַקְרִיב וּמְפַזֵּר מַבּוּעִין וְנַחֲלִין דְּאוֹרַיְיתָא), and in his youth he will be gathered from the world (וּבִשְׁנִין זְעִירִין יִתְכַּנִּישׁ מֵעָלְמָא).

This one is among the thousand who are gathered from the world from the beginning of the year to its beginning (הַאי אִיהוּ מֵאִינוּן אֶלֶף דְּמִתְכַּנְּשִׁין מֵעָלְמָא מֵרֵאשׁ שַׁתָּא וְעַד רֵאשׁ שַׁתָּא), in the first days (בְּיוֹמִין קַדְמָאִין). Since the destruction of the Mikdash, no one was found among sixty minus one (מִדְּאִתְחַרַב מִקְדָּשָׁא לָא אַשְׁכַּח בָּר שִׁתִּין חָסֵר חַד). And these are they who are removed from the world when they give fragrance (וְאִלֵּין אִינוּן דְּמִסְתַּלְקֵי מֵעָלְמָא כַּד יַהֲבֵי רֵיחָא), before their time arrives (עַד לָא מָטָא זִמְנַיְיהוּ). For when Kudsha Berikh Hu enters and teaches Orayta to those children who departed this world while they were giving fragrance (בְּגִין דְּכַד קוּדְשָׁא בְּרִיךְ הוּא עָאל וְאוֹלִיף אוֹרַיְיתָא לְאִינוּן יְנוֹקִין דְּאִסְתַּלְקוּ מֵעָלְמָא כַּד יַהֲבוּ רֵיחָא), those early ones receive from those words of this world before their time (אִינוּן קַדְמָאֵי בְּאִינוּן מִילִּין מֵהַאי עָלְמָא עַד לָא מָטָא זִמְנַיְיהוּ). And Kudsha Berikh Hu says to that appointed one, Yofiel is his name (וְקוּדְשָׁא בְּרִיךְ הוּא אָמַר לֵיהּ הַהוּא מְמַנָּא יוֹפִיאֵ״ל שְׁמֵיהּ), who stands and ties knots of Orayta (דְּקָאִים וְקָשִׁיר קִשְׁרִין דְּאוֹרַיְיתָא). “Who is it that preceded Me?” (מַאן הוּא דֵין דְּאַקְדִּים לִּי). This is what is written: “Who has preceded Me, and I will repay him” (הֲדָא הוּא דִּכְתִיב מִי הִקְדִּימַנִי וַאֲשַׁלֵּם) (Job 41). And I shall repay-indeed (וַאֲשַׁלֵּם וַדַּאי). Then Kudsha Berikh Hu called to Metatron (כְּדֵין קָרָא קוּדְשָׁא בְּרִיךְ הוּא לְמֶטַטְרוֹ״ן), who stands within the Parokhet (דְּאִיהוּ קָאִים גּוֹ פַּרוֹכְתָּא דְּפָרְסָא), and sixty myriad masters of the academy of Orayta circle around him (וְשִׁתִּין אֶלֶף רִבּוֹא מָארֵי דְּאוּלְפָּנָא דְּאוֹרַיְיתָא סַחֲרָנֵיהּ), and he ties the knots to his Master (וְאִיהוּ מְקַשֵּׁר קִשְׁרִין לְמָארֵיהּ).

He said to him: Who is this that has preceded Me? (אָמַר לֵיהּ, מַאן הַאי דְּאַקְדִּים לִּי), “Who has preceded Me and I shall repay him?” (מִי הִקְדִּימַנִי וַאֲשַׁלֵּם) (Job 41). Is he inscribed in your Academy or not? (אִיהוּ רָשִׁים גּוֹ מֵתִיבְתָּךְ אוֹ לֹא). He said to Him: Master of the world! He is not in my Academy-he is in Your Academy (אָמַר לֵיהּ, מָארֵיהּ דְּעָלְמָא, לָאו אִיהוּ בִּמְתִיבְתָּא דִילִי, גּוֹ מֵתִיבְתָּךְ אִיהוּ). And all those who preceded are beneath all the heavens that are His (וְכָל אִינוּן דְּקֳדָמֵי תְּחוֹת כָּל שְׁמַיָּא דִּילֵיהּ) - Some say: that are mine (נ״א: דִּילִי) -they are His (הוּא).

This is as it is written: “Under all the heavens it is Mine” (הֲדָא הוּא דִּכְתִיב: תַּחַת כָּל הַשָּׁמַיִם לִי הוּא) (Job 41). For there are two Academies above (בְּגִין דְּתְּרֵין מְתִיבְתִּין אִית לְעֵילָּא): the Academy of that youth, Metatron (מְתִיבְתָּא דְּהַהוּא נַעַר מְטַטְרוֹ״ן), and the Supernal Academy of Kudsha Berikh Hu (וּמְתִיבְתָּא עִילָאָה דְּקוּדְשָׁא בְּרִיךְ הוּא). And wherever we learn “the Supernal Academy,” it refers to Kudsha Berikh Hu (וּבְכָל אֲתָר דְּתָנֵינָן מְתִיבְתָּא עִילָאָה, דָּא דְּקוּדְשָׁא בְּרִיךְ הוּא). The Academy of the firmament-this is Metatron's (מְתִיבְתָּא דִּרְקִיעָא, דָּא דְּמְטַטְרוֹ״ן). Then Kudsha Berikh Hu said to him: If so, gather him for Me (כְּדֵין אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא: אִי הָכִי, לָקִיט לֵיהּ גַּבָּאי). He gathered him and brought him in (לָקִיט לֵיהּ וַאֲרַח לֵיהּ). This is what is written: “My beloved has gone down to his garden, to the beds of spices” (הֲדָא הוּא דִּכְתִיב דּוֹדִי יָרַד לְגַנּוֹ לַעֲרוּגוֹת הַבֹּשֶׂם) (Shir HaShirim 6).

“My Beloved” (דּוֹדִי)—this is Kudsha Berikh Hu (דָּא קוּדְשָׁא בְּרִיךְ הוּא), as you say (כְּמָה דְּאַתְּ אָמֵר): “My Beloved is mine and I am His, who grazes among the lilies” (דּוֹדִי לִי וַאֲנִי לוֹ הָרוֹעֶה בַּשּׁוֹשַׁנִּים) (Shir HaShirim 2:16). “He went down to His garden” (יָרַד לְגַנּוֹ)—this is the threshing floor of the firmament (דָּא גּוֹרֶן דִּרְקִיעָא), which is established like a threshing floor (דְּקַיְּימֵי כְּגוֹרֶן). “To the beds of spice” (לַעֲרוּגוֹת הַבֹּשֶׂם)—this is the Metivta [Academy] of Metatron (דָּא מְתִיבְתָּא דְּמְטַטְרוֹ״ן). “To graze in the gardens and gather roses” (לִרְעוֹת בַּגַּנִּים וְלִלְקוֹט שׁוֹשַׁנִּים)—to examine and gaze upon those Metivtin [Academies] (לְעַיְּינָא וּלְאִסְתַּכְּלָא בְּאִינוּן מְתִיבְתָּאן). What is “and to gather roses”? (מַאי וְלִלְקוֹט שׁוֹשַׁנִּים). Do not read shoshanim [roses], but sheshonim [those who study] (אַל תִּקְרֵי שׁוֹשַׁנִּים, אֶלָּא שֶׁשּׁוֹנִים). These are those whose Ruach [Spirit] preceded in this world, who are gathered (אִלֵּין אִינוּן דְּקֳדָמֵי רוּחָא בְּהַאי עָלְמָא דְּמַתְקְלֵי). Some say: who are gathered (נ״א: דְּמִתְלַקֵּט), and who are taken from this world before their appointed time (וּמִסְתַּלְּקֵי מֵהַאי עָלְמָא עַד לָא מָטָא זִמְנַיְיהוּ).

Then that youth Metatron calls to Gavriel, who has the scribe’s inkwell at his thigh (כְּדֵין קָרֵי הַהוּא נַעַר מְטַטְרוֹ״ן לְגַבְרִיאֵל דִּי קֶסֶת הַסּוֹפֵר בְּחַרְצוֹי), and says to him: Write a note and give it to the Angel of Death (וְאָמַר לֵיהּ: כְּתוֹב פִּתְקָא וְהָב לְמַלְאַךְ הַמָּוֶת), for so-and-so to be gathered from the world (עַל פְּלוֹנִי דְּיִלְקוֹט לֵיהּ מֵעָלְמָא). And he is gathered immediately (וְאִתְלַקִּיט מִיָּד), and brought up first to the Academy of Metatron (וְסָלְקִין לֵיהּ לִמְתִיבְתָּא דְּמְטַטְרוֹ״ן בְּקַדְמִיתָא). There he recites his studies (וְתַּמָּן אָמַר תַּלְמוּדֵיהּ דְּאַיְיתֵי בִּידֵיהּ), and there he learns what he had learned before (וְאוֹלִיף תַּמָּן מָה דְּאוֹלִיף). Afterward, he is elevated to the Supernal Academy of Kudsha Berikh Hu (לְבָתַר סָלְקִין לֵיהּ לִמְתִיבְתָּא עִילָאָה דְּקוּדְשָׁא בְּרִיךְ הוּא). He is appointed to that Academy (וְזָמִינָא לִמְתִיבְתָּא דִּילֵיהּ), and there he delights with those who belong to Him, in the Supernal Secrets and the inner reasons of the Orayta that were hidden in this world (וְתַּמָּן אִשְׁתַּעֲשַׁעַ בְּהוּ בְּאִינוּן דִּילֵיהּ בְּרָזִי עִילָּאִין וְטַעֲמֵי אוֹרַיְיתָא דַּהֲווּ סְתִימִין בְּהַאי עָלְמָא). And Yofiel, the great appointee, goes forth from the Supernal Academy (וְיוֹפִיאֵ״ל רַב מְמַנָּא אָזִיל מִגּוֹ מְתִיבְתָּא עִילָאָה), and seals the mysteries and secrets of Orayta (וְחָתִים סִתְרִין וְרָזִי דְּאוֹרַיְיתָא), from between the two Academies (מִגּוֹ תְּרֵי מְתִיבְתָּא). All that is asked in the Academy of the firmament is answered in the Supernal Academy (כָּל מָה דְּאַקְשׁוּ בִּמְתִיבְתָּא דִּרְקִיעָא, אִינוּן דִּמְתִיבְתָּא עִילָאָה מְתַרְצִּין). For there are no questions or difficulties there-only in the lower Academy (דְּלֵית תַּמָּן פִּרְכֵי וּקוּשְׁיָּין אֶלָּא בִּמְתִיבְתָּא דִּרְקִיעָא), and from both Academies the words of Orayta are sealed in fitting measure (וְחָתִים מִתְּרֵי מְתִיבְתֵּי מִלִּין דְּאוֹרַיְיתָא כְּדְקָא יֵאוֹת). And regarding this it is written: “They go from strength to strength” (וְעַל דָּא כְּתִיב יֵלְכוּ מֵחַיִל אֶל חָיִל). And at the time that is to come (וּלְזִמְנָא דְּאָתֵי), questions and difficulties will be removed (יִסְתָלְקוּן פָּרְכֵי וְקוּשְׁיָּין) from within the heavenly academy (מִגּוֹ מְתִיבְתָּא דִּרְקִיעָא), as it is said (כְּמָה דְּאִתְּמַר): “They will go from strength to strength” (יֵלֵכוּ מֵחַיִל אֶל־חָיִל), and it is written (וּכְתִיב): “May peace be within your walls, tranquility within your palaces” (יְהִי שָׁלוֹם בְּחֵילֵךְ שָׁלְוָה בְּאַרְמְנוֹתָיִךְ) (Psalms 122). Until here are the Secrets that are examined p6-5(עַד הָכָא רָזִין דְּעַיְינִין).

Depictions of the nose (דִּיוּקְנִין דְּחוֹטָמָא). The nose - it is the nose (חוֹטָמָא אִיהוּ חוֹטָמָא), Some say: the seal (נ״א: חוֹתְמָא) - and the face of a man (וּפַרְצוּפָא דְּבַר נָשׁ) becomes recognizable (לְאִשְׁתְּמוֹדְעָא). A small nose (חוֹטָמָא זְעִירָא), some say: curved (בז״ח ד״א אִיתָא: עֲקִימָא וְכֵן לְקַמָּן), deep, that is not settled properly (עֲמִיקָא דְּלָא אִתְיָּישְׁבָא), in a straight path (כָּרָאוּי בְּאוֹרַח מֵישַׁר) - this is one who has ruined the face of a man (דָּא אִיהוּ דְּאַבַּד פַּרְצוּפָא דְּבַר נָשׁ). And this is one to whom Hashem’s sign (וְדָא אִיהוּ לְאֹת ה' בִּלְחוֹדוֹי) is not complete (בְּלֹא שְׁלִימוּ), this is one from whom the path of humility has passed (דָּא אִיהוּ דְּאוֹרַח עֲנְוְתָנוּתָא אִתְעַבַּר מִנֵּיהּ) - he is brazen (חַצִּיפָא אִיהוּ). His hair is between red and white (שָׂעֲרֵיהּ בֵּין סוּמָק לְחִוַּר), three large lines upon his forehead (תְּלַת רֵישִׁימִין רַבְרְבִין עַל מִצְּחֵיהּ), and three others that are not so visible (וְג' אָחֳרָנִין דְּלָא אִתְחַזּוּן כָּל כַּךְ). Three final marks on this side and that side (תְּלַת שִׂרְטוּטִין אָחֳרָנִין מִסִטְרָא דָא וּמִסִטְרָא דָא). His lips are large (שִׂפְוָון דִּילֵיהּ רַבְרְבִין). With brazenness he speaks difficultly whatever he wants (בְּחַצִּיפוּתֵיהּ מְמַלֵּל בְּקַשְׁיוּ כָּל מָה דְּבָעֵי), for the path of humility has passed from his nose (דְּאוֹרַח עֲנְוְתָנוּתָא אִתְעַבַּר מֵחוֹטְמֵיהּ), and from upon his face (וּמֵעַל עַל אַנְפּוֹי). For shame and humility straighten the nose upon the face (דְּהָא כִסּוּפָא וְעַנְוְתָנוּתָא מְיַישֵּׁר חוֹטָמָא עַל אַנְפִּין), and this one has none at all (וְהָא לֵית בֵּיהּ כְלָל). And because he is brazen (וּבְגִין דְּאִיהוּ חַצִּיפָא), he is powerful and lives in full measure (כָּדִיב וְחָיִיךְ בְּמִלּוֹי).

And if lines pass across his forehead (וְאִי מִתְעַבְּרָן שִׂרְטוּטִין מֵעַל מִצְּחֵיהּ), and they are three large ones and two small ones (וְאִינוּן תְּלַת רַבְרְבָן וּב' זְעִירִין), and his hair is black (וְשָׂעֲרֵיהּ אוּכַּם), this one is between two letters in the scale (הָא אִיהוּ בֵּין תְּרֵין אַתְוָון בְּמַתְקְלָא), this one lowers the head (דָּא נָמִיךְ רֵישָׁא), and lives in fullness (וְחָיִיךְ בְּמִלּוֹי). So many great sufferings are stirred over him (כָּל כַּךְ צַעָרִין רַבְרְבִין מִתְעָרִין עֲלוֹי), and he is saved from them all (וְאִשְׁתְּזִיב מִכֻּלְּהוּ). This merit - small from his fathers - protects him (דָּא זָכוּ זְעִירָא מֵאָבוֹי מָגִין עֲלוֹי). And that merit is inscribed within the pillar wherein that youth stands (וְהַהוּא זָכוּ אִתְרְשִׁים גּוֹ עַמּוּדָא דְּקָאִים בֵּיהּ הַהוּא נַעַר), and he merits through one orphan (וְאִיהוּ זָכֵי בְּחַד יַתְמָא), because all orphans and widows are held in the trust of Metatron (בְּגִין דְּכָל יֵּיתָם וְאַרְמְלָא קַיְימִין בְּפִקְדוֹנֵיהּ דְּמְטַטְרוֹ״ן), who stands to judge (דְּקַיְימָא לְדַּיְינָא) among those seventy of the Sanhedrin (בְּאִינוּן ע' סַנְהֶדְרִין), in the palace of merit (בְּהֵיכָלָא דִּזְכוּתָא). They judge all judgments of the world (דַּיְינִין כָּל דִּינִין דְּעָלְמָא), except for three (בָּר מִתְלָתָא): children, life, and sustenance (בְּנֵי, חַיִּי, וּמְזוֹנֵי), and all of these are written explicitly in verses (וְכֻלְּהוּ בִּקְרָאֵי כְּתִיבֵי).

Children - regarding Channah (בְּנֵי, גַּבֵּי חַנָּה): “And she prayed to Hashem” (וַתִּתְפַּלֵּל עַל ה'), to Hashem precisely (עַל ה' דַּיְיקָא), above and above (לְעֵילָּא לְעֵילָּא), in the place of the supernal mazal (אַתְרָא דְּמַזָּלָא עִילָאָה). Life - “Behold, I will add to your days” (הִנְנִי יוֹסִיף עַל יָמֶיךָ) - add, precisely (יוֹסִיף דַּיְיקָא) (Isaiah 38). Sustenance, as it is written (מְזוֹנֵי דִּכְתִיב): “Cast your burden on Hashem, and He will sustain you” (הַשְׁלֵךְ עַל ה' יְהָבְךָ וְהוּא יְכַלְכְּלֶךָ) (Psalms 55). Upon Hashem precisely (עַל דַּיְיקָא), as proven in the section of Arayot and also in the Idra (כַּדְמוּכָח בְּפָרָשַׁת עֲרָיוֹת וְכֵן בְּאַדְרָא).

And there, they judge the people of the world (וְתַּמָּן דַּיְינִין בְּנֵי עַלְמָא), and give a note to the Angel of Death (וְיַהֲבִין פִּתְקָא לְמַלְאַךְ הַמָּוֶת) to kill them and to take their souls (לְקַטְלָא לוֹן וּלְנָטְלָא רוּחֵיהוֹן). And since the supernal and good securities of human beings (וְהוֹאִיל וּמַשְׁכּוֹנִין עִלָּאִין וְטָבִין דִּבְנֵי נָשָׁא) are in the hand of Kudsha Berikh Hu (בִּידוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא), He entrusted them to Metatron (פַּקִּיד לְמְטַטְרוֹ״ן), that they are the sons of that man and his wife (דִּיְהוֹן בְּנוֹי דְּהַהוּא בַּר נָשׁ וְאִתְּתֵיהּ), in his safekeeping (בְּפִקְדוֹנָא דִּילֵיהּ). And since it is forbidden to place pledge upon pledge (וּבְגִין דְּאָסִיר לְמַשְׁכְּנָא לוֹן מַשְׁכּוֹנִין עַל מַשְׁכּוֹנִין), they will not arise (לָא יְקוּמוּן). Some say: they will die (נ״א: יָמוּתוּן). And therefore, who will deliver them from affliction? (וְעַל דָּא מַאן יְשֵׁזִיב לוֹן מֵעִנּוּיָא), that merit will shield over their children (הַהוּא זְכוּ אַגִּין עַל בְּנוֹי).

And behold, one of them, that merit shielded him at the time of his pressing distress (וְהָא חַד מִנַּיְיהוּ דְּהַהוּא זְכוּ אַגִּין עָלֵיהּ בְּעִידָן עַקְתֵּיהּ). To this one there is a certain mark on his forehead (לְדָא אִית לֵיהּ חַד רוֹשֶׁם בְּמִצְּחֵיהּ), guilty or twisted he may be (חַיָּיבָא אוֹ גָיְיפָא אִיהוּ), and he is not perceived before human beings (וְלָא אִתְחֲזֵי קַמֵי בְּנֵי נָשָׁא), for they do not know him (דְּלָא יַדְעִין בֵּיהּ). This one succeeds (דָּא אַצְּלַח). And whoever connects with him will succeed even more than he (וּמָאן דְּאִתְחַבַּר בַּהֲדֵיהּ יִצְּלַח יַתִּיר מִנֵּיהּ).

A deep nose (חוֹטָמָא עֲמִיקָא) - some say: curved (בז״ח ד״א אִיתָא: עֲקִימָא) - and his two nostrils are large (וּתְרֵין נוּקְבִין דִּילֵיהּ רַבְרְבִין), and they open outward - these are the openings of the nostrils (וְסָלְקִין לְבָר אִינוּן פִּתְחִין דִּנְחִירוֹי) - and the nose does not turn upward (וְחוֹטָמָא לָא סָלִיק), this is with the sign of Hashem in wholeness (דָּא אִיהוּ בְּאוֹת ה' בִּשְׁלִימוּ). Four large lines on his forehead (ד' שִׁרְטוּטִין רַבְרְבִין בְּמִצְּחֵיהּ) and six small ones (וְשֵׁשׁ זְעִירִין). His ears are large (אוּדְנוֹי רַבְרְבָן), his eyes are large (עֵינוֹי רַבְרְבָן), and two thin black marks in his right eye (וּתְרֵין רְשִׁימִין אוּכְמִין דְּקִיקִין בְּעֵינֵיהּ דִּיְמִינָא). His hair is not ordered by its moisture (שָׂעֲרֵיהּ לָא אִתְתַּקַּן בְּמִזְיֵיהּ), because he is great and strong (בְּגִין דְּאִיהוּ רַב וְתַקִּיף).

A mark like a pestle is in his forehead (רוֹשֶׁם מָכְתְּשָׁא בְּמִצְּחֵיהּ), this is one who readies evil every day (דָּא סָרְפָּא בְּכָל יוֹמָא זָמִין), when he is enraged in his wrath (כַּד אִתְרַעַם בְּרוּגְזֵיהּ). His nose becomes cold and appears pale (קָרִיר חוֹטְמֵיהּ וְאִתְחֲזֵי חִיוָּור), he returns from his anger for a long time (תָּב מֵרוּגְזֵיהּ לִזְמַן רַב). He is trustworthy in great matters (מְהֵימָנָא אִיהוּ בְּמִלִּין רַבְרְבִין), but in small matters not so (וּבִזְעִירִין לָאו הָכִי). He is desirous (חַמְדָּן אִיהוּ), his body is full of boils and blisters throughout the year (גוּפֵיהּ מָלֵי מַכְתְּשִׁין וְאַבָּעֲבוּעִין בְּכָל יוֹמֵי שַׁתָּא), and at one small time in the winter days (וּבַר זִמְנָא חַד זְעִירָא בְּיוֹמִין דְּסִיתְוָא). He conducts himself with humility in his home (אִתְנַהִיג בְּעַנְוְתָנוּתָא בְּבֵיתֵיהּ). His desire is to eat everywhere (תִּיאוּבְתֵּיהּ לְמֵיכַל בְּכָל אֲתָר), even though he is not invited (אַף עַל גַּב דְּלָא יִזָּמְנוּן לֵיהּ). If he merits in Orayta (אִי זָכֵי בְּאוֹרַיְּיתָא) and teaches young ones (וְאוֹלִיף יְנוֹקִין), he merits in them in shin-tav (זָכֵי בְּהוּ בְּשי״ן תָי״ו).

On his right hand is a deep mark (בִּידֵיהּ יְמִינָא רוֹשֶׁם עֲמִיקָא), from a quality born within him (מִתּוֹלָדָה דְּאִתְיְלִיד בֵּיהּ). Two women were destined to him (תְּרֵין נְשֵׁין אִזְדַּמְּנוּ לֵיהּ), the first will die in childbirth (קַדְמָיְיתָּא תָּמוּת עַל מָתְבְּרָא - some say: מִשְׁבְּרָא), the second will merit two sons (תִּנְיָיתָא תִּזְכֶּה לִתְרֵין בְּנִין), one will die young, from his mother’s milk (חַד יָמוּת זְעֵיר בְּחַלְבָּא דְּאִמֵּיהּ), and one will live in the world (וְחַד יֵקוּם בְּעָלְמָא), twisted more than other people (גָּיְיפָא יַתִּיר מִבְּנֵי נָשָׁא אַחֲרָנִין). And life remains in him (וְחַיִּין קַיְּימִין בֵּיהּ), but not so very much (אֲבָל לָא כָּל כָּךְ).

A nose that goes in a straight path and is set upon the face (חוֹטָמָא דְּאָזִיל בְּאֹרַח מֵישַׁר וּמֵתַקְּנָא עַל גַּבֵּי אַנְפִּין), behold, this is in the letter hei in wholeness (הַא אִיהוּ בְּאוֹתְּ הֵ״א בִּשְׁלִימוּ). This one is revealed on his forehead with two great lines and five small ones (דָא אִתְגְּלֵי בְּמִצְּחֵיהּ תְּרֵין שִׂרְטוּטִין רַבְרְבִין וְהֵי זְעִירִין), and two on the right side toward him (וּתְרֵין מִסִטְרָא יְמִינָא לְגַבֵּיהּ). His hair is straight from below upward (שָׂעֲרֵיהּ מֵישַׁר מִתַּתָּא לְעֵילָּא), his hair is between black and red (שָׂעֲרֵיהּ בֵּין אוּכָּם וְסוּמָק), hanging on his ears (תַלְיָּיא עַל אוּדְנוֹי). His eyes are large and greenish (עֵינוֹי רַבְרְבִין יֵרוֹקִין), and a red thread circles inside (וְחוּטָא סוּמָקָא סָחְרָא לְגוֹ). His face is long (אַנְפּוֹי אֲרִיכִין), this is called “the face of an eagle” (דָא אִקְרֵי אַנְפֵּי נֶשֶׁר), this one is of the children of the moon in its fullness (דָא מִבְּנוֹי דְּסִיהֲרָא בְּאַשְׁלְמוּתָא).

When he seeks to support himself, he is good toward his Master (כַּד בָּעֵי לְאַזְעַרָא גַּרְמֵיהּ טָב אִיהוּ לְגַבֵּיהּ מָארֵיהּ), he is one who fears sin (דְּחִיל חַטָּאָה אִיהוּ). In the days of his youth, he goes without illness in his strength, like a mighty one without fear (בְּיוֹמֵי עוּלֵימוֹי, אִיהוּ בְּלָא מַרְעִין אָזִיל בִּבְרִיאוּתֵיהּ כַּגִּבּוֹר בְּלָא דְּחִילוּ), but in the days of aging he descends with the waning of the moon (בְּיוֹמִין דְּסִיבוּ נָחִית בִּנְחִיתּוּ דְּסִיהֲרָא), weakness comes to him (חַלָשָׁא לֵיהֱוִי), illnesses pursue him (מַרְעִין רַדְפִין אַבַּתְרֵיהּ). This one is meritorious through afflictions - they atone (דָא זַכָּאָה בְּמַרְעִין יִתְכַּפְּרָן). And if signs change in the days of youth (וְאִי מִתְחַלְפִין סִימָנִין בְּיוֹמֵי עוּלֵימוֹי), let him be in affliction (לֵיהֱוִי בְּמַרְעִין), because he is like the moon that seeks to illuminate (בְּגִין דְּאִיהוּ כַּד סִיהֲרָא בַּעְיָּא). Some say: like the moon that needs to illuminate (נ״א: כְּסִיהֲרָא דְּבָעְיָא לְאַנְהָרָא). And that man will be in poverty (וִיהֵא הַהוּא גַּבְרָא בְּמִסְכְּנוּ), and in the days of aging, he will be without affliction, with great wealth and honor (וּבְיוֹמִין דְּסִיבוּ, יֶהֱוִי בְּלָא מַרְעִין, וּבְעוּתְרָא וִיקָר סַגִּי), for then the moon is shining and established in fullness (דְּהָא כְּדֵין אֲנְהִירָת סִיהֲרָא וְקַיְימָא בְּאַשְׁלְמוּתָא). And this is a Tzaddik and good to him (וְדָא אִיהוּ צַדִּיקָא וְטוֹב לוֹ), and this humility is within him (וְדָא עֲנְוְּתָּנוּתָּא בֵּיהּ). He loves his Master in all things (רָחִים הוּא לְמָארֵיהּ בְּכוֹלָא).

A long nose and one sharp point at the top of a hooked nose (חוֹטָמָא אֲרִיכָא וְחַד חִדוּדָא בְּרֵישָׁא דְּחוֹטָמָא דְּנִשְׁרָא), this one is without a sign at all (הַאי אִיהוּ בְּלָא אוֹתְּ כְּלָל). His hair is coarse (שָׂעֲרֵיהּ קַמִּיט), the lines on his forehead are three (שִׂרְטוּטִין דְּמִצְּחֵיהּ ג׳), his face is sharp (אַנְפּוֹי חַדִּידָן), his eyes are small (עֵינוֹי זְעִירִין), this one is desirous for what others have (הַאי אִיהוּ חַמְדָּן בְּמָה דְּאִית לְהוּ לְאַחֲרָנִין). All his actions are not in fear of Heaven (כָּל עוֹבָדוֹי לָאו בִּדְחִילוּ דִּשְׁמַיָּא), he hates Orayta (סָנְיָּא אוֹרַיְּיתָא), and he hates one who engages in it (וְסָנֵי לְמָאן דְּלָעָאן בָּהּ). He loves to hear words of Orayta momentarily (רָחִים לְפוּם שַׁעְתָּא לְמִשְׁמַע מִלִּין דְּאוֹרַיְּיתָא), but then they fly from him (וּלְפוּם שַׁעֲתָּא פַּרְחִין מִנֵּיהּ).

On his left foot, two toes are contracted and do not stretch (בְּרַגְלֵיהּ שְׂמֹאלָא תְּרֵין אֶצְבְּעָן קְמִיטִּין דְּלָא מִתְפַּשְּׁטִין), and on his right foot, one (וּבְרַגְלֵיהּ יְמִינָא חַד). This one is in the sin of theft (הַאי אִיהוּ בְּחֶטְאָה דִּגְנֵבָה), and he has not repented from that sin ever (וְלָא תָב מֵהַהוּא חוֹבָה לְעָלְמִין). Between his shoulders hang two great hairs (בֵּין כִּתְפוֹי תַלְיִּין תְּרֵין שַׂעֲרִין רַבְרְבִין), on one of them are three hairs hanging (בְּחַדּוֹי אִית ג׳ שַׂעֲרִין דְּתַלְיִּין). He speaks constantly at every moment and hour and is never satisfied (אוֹמֵי אוֹמָאָה בְּכָל רִגְעָא וְשַׁעֲתָּא וְלָא אִתְהַנֵי). Twice a year (זִמְנִין תְּרֵין בְּשַׁתָּא) a person will associate with him and not more (יִשְׁתַּתַּף בַּר נָשׁ בַּהֲדֵיהּ וְלָא יַתִּיר), and he will succeed (וְיַצְּלַח). And that is from Adar until Rosh Chodesh Nisan (וְהוּא מֵאַדָר וְעַד רֵישׁ נִיסָן), and from Elul until six days into Cheshvan (וּמֵאֱלוּל עַד שִׁית יוֹמִין בְּחֶשְׁוַן), and no more (וְלָא יַתִּיר). And in these days, whoever associates with him will succeed (וּבְיוֹמִין אִלֵּין יִצְּלַח מַאן דְּיִשְׁתַּתַּף בַּהֲדֵיהּ), for these are days of letters (דְּהָא יוֹמִין אִלֵּין יוֹמִין דְּאַתְוָון אִינוּן), and one who has no letters becomes unified in them (וּמָאן דְּלֵית לֵיהּ אַתְוָון אִתְאֲחַד בְּהוּ).

In these days, disembodied Neshamat go out (בְּיוֹמִין אִלֵּין נַפְקִין נִשְׁמָתִין עַרְטִילָאִין), and they return as before (וְאִינוּן מִתְהַדְּרָן כְּמִלְקַדְּמִין), and they do not have Zivugin (וְלֵית לוֹן זִוּוּגִּין). And in these days, the twenty-two letters emerge (וּבְיוֹמִין אִלֵּין נַפְקִין אַתְוָון כ״ב), and dwell within them (וּשָׁרָאן בְּהוּ), and are crowned through them (וּמִתְעַטְּרָן בְּהוּ), and in compassion Zivugin are found (וּבְרַחֲמֵי יִשְׁתַּכַּחוּ זִוּוּגִּין). But in other months and in other days, not so (וּבְיַרְחִין אָחֳרָנִין וּבְיוֹמֵי אָחֳרָנִין לָאו), for from the seventh of Adar (דְּהָא מִז׳ בְּאַדָּר), the Luminary struck (בָּטַשׁ בּוֹצִּינָא) and released small letters (וְאַפִּיק אַתְוָון זְעִירִין), and tore through the firmaments (וּבַקְּעִין רְקִיעִין), and they went out into the world (וְנָפְקִין לְעָלְמָא).

At the time when they go out (בְּזִמְנָא דְּאִינוּן נָפְקִין), all those disembodied Neshamat that were designated to return go out with them (כָּל אִינוּן נִשְׁמָתִין עַרְטִילָאִין דַּהֲווּ זְמִינִין לְאִתְהַדְּרָא נָפְקִין בַּהֲדַיְיהוּ), and are unified in those letters (וְאִתְאַחֲדָן בְּאִינוּן אַתְוָון), and they go out by the hand of the messenger (וְנָפְקִין עַל יְדוֹי דְּפַרְוּונְקָא). Because when the people of the world are conceived to be formed in this world (בְּגִין דְּכָל בְּנֵי עַלְמָא כַּד אִתְבְּנוּן לְאִתְצַּיְּירָא בְּהַאי עַלְמָא), all the formations of letters are formed in them (כָּל צִיּוּרִין דְּאַתְוָון מִתְצַּיְּירִין בְּהוּ) by the hands of those three partners that are joined in building (עַל יְדָא דְּאִינוּן ג׳ שׁוּתָּפִין דְּקָא מִזְדָּוִּוג בִּנְיָנָא).

And now these that return - all those letters that were formed in others - are not formed in them (וְהַשְׁתָּא אִלֵּין דְּקָא מִתְהַדְּרָן כָּל אִינוּן אַתְוָון דְּקָא אִתְצַּיְּירוּ בְּהוּ אָחֳרָנִין לָא מִתְצַּיְּירֵי בְּהוּ). For those Parvankin do not form them in letters (דְּהָא אִינוּן פְּרַוָונְקִין לָא מְצַּיְּירָן לוֹן בְּאַתְוָון), as they were originally formed from the side of Abba and Imma (כְּמָה דְּאִתְצַּיָּיר בְּקַדְמִיתָא מִסִטְרָא דְּאַבָּא וְאִמָּא). And these letters go forth and roam through the world (וְאִלֵּין אַתְוָון אַזְלִין וּמְשָׁטְּטָן בְּעָלְמָא), and are unified in all those who have no letters (וְאִתְאַחֲדָן בְּהוּ כָּל אִינוּן דְּלֵית לוֹן אַתְוָון), until the beginning of the month of Sivan (עַד רֵישׁ יַרְחָא דְּסִיוָן). For then these are concealed, and supernal letters seek to be revealed (דְּהָא כְּדֵין אִתְטַמְּרָן אִלֵּין וְאַתְוָון עִלָּאִין בַּעְיָין לְאִתְגַּלְּאָה). And from Elul, these supernal ones are concealed until six days into Cheshvan (וּמֵאֱלוּל אִתְטַמְּרָן אִלֵּין עִלָּאִין עַד שִׁיתָּא יוֹמִין בְּחֶשְׁוָן), until the people of the world return from their sins (עַד דְּיְהַדְּרוּן בְּנֵי נָשָׁא מֵחוֹבָיְיהוּ) and are atoned (וְיִתְכַּפֶּר לוֹן), and the letters return as at first (וּמִתְהַדְּרָן אַתְוָון כְּמִלְקַדְּמִין). And in the meantime, those small ones go out to sustain the world (וּבֵין כָּךְ וּבֵין כָּךְ אִינוּן זְעִירִין נַפְקַן לְקַיְּימָא עַלְמָא), and they are unified with them (וְאִלֵּין אִתְאַחֲדָן בְּהוּ), because they have no letters at all (בְּגִין דְּלֵית לוֹן אַתְוָון כְּלָל).

For from Elul, Teshuvah hangs and stands (דְּהָא מֵאֱלוּל תַלְיָּיא וְקַיְּימָא תְּשׁוּבָה), and the letters rise toward it (וְאַתְוָון סָלְקִין לְגַבָּהּ), and the people of the world return from their sins (וּבְנֵי עַלְמָא מְהַדְּרָן מֵחוֹבָיְיהוּ) and return to the letters (וּמְהַדְּרָן לְאַתְוָון), and they stand for the world for two months (וְקַיְּימֵי עַל עַלְמָא תְּרֵין יַרְחִין), and they are removed in Tevet and Shevat (וּמִסְתַּלְּקִין טֵבֵת וּשְׁבָט). From the seventh of Adar, these latter ones go out (מִז׳ בְּאַדָר נָפְקִין אִלֵּין אָחֳרָנִין), as it is said (כְּמָה דְּאִתְּמַר). And those who are unified in them beforehand (וְאִלֵּין דְּמִתְאַחֲדָן בְּהוּ מִקֲדָמֵי), receive compassion during these days (רַחֲמֵי בְּאִלֵּין יוֹמִין), and in the two latter months, all of them are concealed (וּתְרֵין יַרְחִין אָחֳרָנִין אִתְטָמְרָן כֻּלְּהוּ), and these are Tammuz and Av (וְאִלֵּין תַּמּוּז וְאָב). And the days of misfortune go out in their letters (וְנָפְקִין יְמֵי הָרָעָה בְּאַתְוָיְּיהוּ), and these rule over the world (וְשַׁלְטִין אִלֵּין עַל עַלְמָא), while the others are concealed (וַאחֲרָנִין אִתְטַמָּרוּ). And because of this, in those days, fortunate is he who is delivered from them (וּבְגִין כָּךְ בְּאִינוּן יוֹמִין זַכָּאָה אִיהוּ מַאן דְּיִשְׁתֵּזִיב מִנַּיְיהוּ).

And when the nose is long, wide in breadth toward the top (וְכַד חוֹטָמָא אֲרִיכָא רַב בְּפוּתְיָא לְגַבֵּי) this is in the letter Heh (דָא אִיהוּ בְּאוֹתְּ ה״א), and at times the letter yod is joined with it (וּלְזִמְנִין אוֹתְּ יו״ד אִתְחַבָּר בַּהֲדֵיהּ), this is a man who succeeds (דָא אִיהוּ בַּר נָשׁ דְּאַצְּלַח). His face is tight, like a natural condition of blisters (אַנְפּוֹי קְמִיטִין כְּתוֹלָדָה דְּאַבָּעְבּוּעִין). His eyes are red (עֵינוֹי סֻמָּקִין), this one is among those whose natural eye function is constricted (דָא אִיהוּ בֵּין אִינוּן תּוֹלָדִין דִּסְגִירָא דְּעֵינוֹי), and at times tears flow (לְזִמְנִין זָלְגִין דִּמְעִין).

The lines of his forehead are four (קְמִיטִין דְּמִצְּחֵיהּ ד׳), and two thick imprints like a brick over a tile (וּתְרֵין עַבְרִין רְשִׁימִין כְּאַרִיחַ עַל גַּבֵּי לְבֵינָהּ). His hair is thick (שָׂעֲרֵיהּ רָב), this one is successful and fears sin (הַאי אַצְּלַח וְדָחִיל חַטָּאָה). He praises himself in everything, more than what is truly in him (שַׁבַּח גַּרְמֵיהּ בְּכֹלָּא, יַתִּיר מִמַּה דְּאִית בֵּיהּ). And at the time that he is afflicted (וּבְזִמְנָא דְּאִתְנַעֲנַע), tears fall (זָלְגִין דִּמְעִין), and pain arises in his nose (וְכְּאֵיבָא בְּחוֹטְמֵיהּ), until he casts off green moisture (עַד דְּאוֹשִׁיד לֵחָה יְרוֹקָא), and this is harder than those kinds that are closed up (וְדָא קַשְׁיָא מֵאִינוּן זִינֵי סְגִירוּ). Whoever joins with him will succeed (מַאן דְּאִשְׁתַּתַּף בַּהֲדֵיהּ אַצְּלַח), he is trustworthy in all things (מְהֵימָנָא אִיהוּ בְּכֹלָּא).

On his left shoulder there are three markings (עַל כִּתְפֵיהּ שְׂמֹאלָא אִית ג׳ רְשִׁימִין), two red and one black (ב׳ סוּמָּקִין וְחַד אוּכַּם). But the black one has benefit (בְּרָם אוּכַּם אִית לֵיהּ תּוֹעַלְתָּא). This one is drawn to connect with others (הַאי מָשִׁיךְ לֵיהּ לְאִתְקָרְבָא בִּבְנֵי נָשָׁא), and is accepted among them so that they do not regard him as sealed off (וְאָחִיד בְּהוּ דְּלָא יַחְשְׁבוּן לֵיהּ כִּסְגִּירָא). A blemish was born in him on a winter night (מוּמָא אִתְיְלִיד בֵּיהּ בְּלֵילְיָא חַד יוֹמָא דְּסִתְוָּוא), in the days of his youth (בְּיוֹמֵי דְּעוּלְמוֹי), when he ate fish, drank water, and went outside (דְּאָכַל נוּנָא וְשַׁתָּא מַיָּא וְנָפַק לְבָר). And at that moment, the planet Shabbtai (Saturn) ruled in the world (וּבְהַהִיא שַׁעֲתָּא הֲוָה שָׁלִיט כּוֹכָב שַׁבְּתַאי בְּעָלְמָא), and one of its branches extended downward (וְחַד עַנְפָא דִּילֵיהּ הֲוָה מָשִׁיךְ לְאִתְפַּשְּׁטָא לְתַתָּא).

And he came out with an open head (וְנָפַק אִיהוּ בְּגִילּוּיָּא דְּרֵישָׁא), and was struck by the hand of Qorqafnaya and Shemaruron - two spirits that rule that branch (וּמְחָא בֵּיהּ עַל יְדָא דְּקוּרְקְפַנְיָ״י וְשְׁמָרוּרוֹ״ן תְּרֵין רוּחִין דְּשַׁלְטִין בְּהַהוּא עַנְפָא). And when this man was struck (וְכַד אִתְמְחֵי הַאי בַּר נָשׁ), there was imprinted upon him two red markings (רְשִׁימוּ בֵּיהּ תְּרֵין רְשִׁימִין סוּמָּקִין), and that limb engraved upon him that black marking (וְהַהוּא עַנְפָא רָשִׁים בֵּיהּ הַהוּא רְשִׁימוּ אוּכָמָא), for the fullness of Shabbtai (Saturn) is employed through blackness (דְּהָא מִלּוֹי דְּשַׁבְּתָאי בְּאוּכָּם אִשְׁתַּמַּשׁ).

And this Secret rules on the day of Shabbat (וְרָזָא דָא שָׁלִיט בְּיוֹמָא דְּשַׁבַּתָּא), “with the nation of Shabbtai (Saturn)” [ז״ח נ״א בעמא דשבתאי] but not with the holy nation (וְלָא בְּעַמָּא קַדִּישָׁא), for the holy nation has no portion or inheritance among the stars and constellations (בְּגִין דְּעַמָּא קַדִּישָׁא לֵית לוֹן חוּלָקָא וְאַחֲסַנְתָּא בְּכוֹכְבַיָּיא וּמַזָּלֵי), but in Kudsha Berikh Hu alone (אֶלָּא בְּקוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי). And it is necessary for them to appear in joy (וְאִצְּטְרִיךְ לוֹן לְאַחְזָאָה חֶדְוָה), and in food, drink, clothing, arrangement of the house and table on this day (וּמֵיכַלָא וּמִשְׁתָּיָיא וּלְבוּשִׁין וּלְאַתְקָנָא בֵּיתָא וּפָתוֹרָא בְּיוֹמָא דָא), which is not the case for all those who are grasped by the star of Shabbtai (Saturn) (דְּלָא הָכִי לְכָל אִינוּן דַּאֲחִידָן בְּכוֹכְבָּא דְּשַׁבְּתָאי), who must dwell in suffering, sadness, worry, and anger (דְּאִיצְּטְרִיךְ לוֹן לְאִתְעֲנָאָה וּלְאַחְזָאָה עֲצִּיבוּ וְדָאַגָה וְרוּגְזָא), and to wear black garments (וּלְמִלְבָּשׁ שְׁחוֹרִים), and to cover black covers (וּלְכַסָּאָה שְׁחוֹרִים), and not to eat meat or drink wine or oil (וְלָא לְמֵיכָל בִּשְׂרָא וְחַמְרָא וּמִשְׁחָא), nor to enjoy the pleasures of the world (וְלָא לְאִתְעַנְּגָא עִינוּגִין דְּעָלְמָא), but rather to dwell in a sad dwelling (אֶלָּא לְמֵיתַב בְּדִיוּרָא עֲצִּיב), and to separate from other human beings (וּלְאִתְפָּרְשָׁא מִן בְּנֵי נָשָׁא)p6-6. And then these two spirits, Qorqafnayya and Shemariron (וּתְרֵין אִלֵּין רוּחִין קוּרְקְפַנַּיָּא וְשְׁמָרִירוֹ״ן), are drawn upon him (אִתְמַשְׁכָאן עֲלוֹי), and they inform him of matters of the world (וְאוֹדְעִין לֵיהּ מִלִּין דְּעָלְמָא), in the current of Shabbtai's influence (בְּאַמְשְׁכוּתָּא דְּשַׁבְּתָאי).

I have seen in the book of King Shlomo (חֲזִינָא בְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא), that there are people who were born while this branch ruled (דְּאִית בְּנֵי נָשָׁא דְּאִתְיַילִּידוּ כַּד שָׁלְטָא עַנְפָא דָא), and they are constantly sad (וְאִינוּן עֲצִּיבִין תָּדִיר), never rejoicing (דְּלָא חַדָּאן לְעָלְמִין), except if they study Orayta and are united with Kudsha Berikh Hu (בָּר אִי לַעֲאן בְּאוֹרַיְּיתָא וְקָא אִתְאַחֲדָן בְּקוּדְשָׁא בְּרִיךְ הוּא). Still, if in that person there are foundations and roots from the merit of the fathers (עִם כָּל דָא, אִי אִית בֵּיהּ בְּהַהוּא בַּר נָשׁ יְסוֹדִין וְשָׁרָשִׁין מִזְכוּ אֲבָהָן), then this branch that came from Shabbtai (Saturn) may at times be subdued and held (עַנְפָא דָא דְּנָפִיק מִשַׁבְּתָאי, לְזִמְנִין נָצַּח לֵיהּ וְאָחִיד לֵיהּ).

And those two spirits go out and extend to the female of The Seal (וְאִינוּן תְּרֵין רוּחִין מִתְפַּשְּׁטִין וְאַזְלִין לְנוּקְבָּא דְּטִינָרָא), where all disembodied spirits gather (דְּתַּמָּן מִתְכַּנְּשִׁין כָּל רוּחִין עַרְטִילָאִין), those that have not entered into the Veil of the King (דְּלָא עָאלִין לְגוֹ פַּרְגוֹדָא דְּמַלְכָּא). And those disembodied ones in this world (וְאִינוּן עַרְטִילָאִין בְּהַאי עַלְמָא), when they leave this world (וְכַד נָפְקֵי מֵהַאי עַלְמָא), they wander to ascend into that world (מֵשָׁטְּטֵי לְאִיעֲלָאָה בְּהַהוּא עַלְמָא), but the gates are locked before them on all sides of the world (וְנָעַלִין תַּרְעָא בְּאַנְפַּיְיהוּ בְּכָל סִטְרִין דְּעָלְמָא). And they find no rest (וְלָא אַשְׁכָּחוּ נַיְיחָא), until they emerge and wander through the world (עַד דְּאִינוּן נַפְקִין וּמְשָׁטְּטִין בְּעָלְמָא), and these are called by the name Shekhenot (וְאִלֵּין אִקְרוּן בִּשְׁמָהָן שְׁכֵנוֹת).

And on the day of Shabbat, when the day is sanctified (וּבְיוֹמָא דְשַׁבָּתָא כַּד אִתְקַדַּשׁ יוֹמָא), and those [spirits] ascend to (וְאִינוּן לָאָן עָאלִין) the interior of the female (לְגוֹ נוּקְבָּא) of one Seal (דְּחַד טִינָרָא), which is outside the walls of the Garden (דְּאִיהוּ לְבָר מֵחוֹמוֹת גִּנְתָּא), in the outer mountains (בְּטוּרִין דִּלְבָר), and they are found there (וּמִשְׁתַּכְּכֵי תַּמָּן) all the day of Shabbat (כָּל יוֹמָא דְשַׁבָּתָא). And afterwards they go out (וּלְבָתַר נָפְקֵי), and wander throughout the world (וּמֵשָׁטְטֵי בְּעָלְמָא), and reveal in night visions (וּמוֹדִיעִין בְּחֵיזוּ דְלֵילְיָא) matters to the sons of men (מִילִין לִבְּנֵי נָשָׁא). And when this branch prevails upon that man (וְכַד נָצַּח עַנְפָא דָא לְהַהוּא בַּר נָשׁ), those two spirits go (אִינוּן תְּרֵין רוּחִין אָזְלִין) to that female (לְהַהוּא נוּקְבָּא), and remain there (וּמִתְעַכְּבִין תַּמָּן) until Shabbat departs (עַד דְּנָפִיק שַׁבָּתָא).

Once Shabbat has gone out (כֵּיוָן דְּנָפִיק שַׁבָּתָא), those Neshamot go forth (נַפְקִין אִינוּן נִשְׁמָתִין), and those spirits with them (וְאִינוּן רוּחִין בַּהֲדַיְיהוּ), and they unite as one (וּמִתְחַבְּרָן כַּחֲדָא), and those two spirits come (וְאַתְיָין אִינוּן תְּרֵין רוּחִין), and one Neshamah (וְחַד נִשְׁמְתָא) from the root of that man (דְּגִזְעָא דְהַהוּא בַּר נָשׁ), seventy levels backward (ע׳ דַּרְגִּין לַאֲחוֹרָא), and they rest upon that man (וְשָׁרָאן עַל גַּבֵּי הַהוּא בַּר נָשׁ), one spirit after another (רוּחָא בָּתַר רוּחָא), and they inform him of matters of the world (וְאוֹדְעִין לֵיהּ מִילִין דְּעָלְמָא). Some of them are true (מִנַּיְיהוּ קְשׁוֹט), and some of them are not true (וּמִנַּיְיהוּ לָאו קְשׁוֹט), some of them are true from the side of the stripped Neshamah (מִנַּיְיהוּ קְשׁוֹט מִסִטְרָא דְּנִשְׁמְתָא עַרְטִילָאָה), for she found rest there (דְּהָא אַשְׁכָּחַת תַּמָּן נַיְיחָא), and some of them are not true from the side of those spirits (וּמִנַּיְיהוּ לָאו קְשׁוֹט מִסִטְרָא דְּאִינוּן רוּחִין).

And at times those spirits reveal to him (וּלְזִמְנִין אִינוּן רוּחִין אוֹדְעִין לֵיהּ) matters that are true for an imminent time (מִילִין דִּקְשׁוֹט לִזְמַן קָרִיב), and this is a Neshamah that did not find redemption (וְדָא אִיהִי נִשְׁמְתָא דְּלָא אַשְׁכַּחַת פִּרוּקָא), Some say: a Messenger (נ״א: פְּרוּונְקָא), into the world (לְעָלְמָא), seventy degrees backward (מֵע׳ דַּרְגִּין לַאֲחוֹרָא). Then the star Shabbtai (Saturn) draws to this world those spirits (כְּדֵין כּוֹכָב שַׁבְּתַאי מָשִׁיךְ לְהַאי עַלְמָא אִינוּן רוּחִין), and because of her (וּבְגִינָהּ), that man is not afraid (לָא דָחִיל הַהוּא בַּר נָשׁ). They rest upon him (שָׁרָאן עָלוֹהִי), and he is not shaken (וְלָא אִזְדַּעְזַע). Blessed is the portion (זַכָּאָה חוּלָקֵיהּ) of he who has the merit of the fathers (דְּמַאן דְּאִית לֵיהּ זְכוּ דְּאַבָּהָן), to assist in all those deeds (לְסַיְּעָא בְּכָל אִינוּן עוֹבָדִין).

A crooked nose (חוֹטָמָא עַקִים), and that crookedness veers to the right side (וְהַהוּא עַקִימוּ סָטָא לִסְטַר יְמִינָא) this is a man (דָּא אִיהוּ בַּר נָשׁ) who interprets sometimes with the letter Heh of Hashem's Name (דְּרָשִׁים בְּאוֹת ה׳), and at times with the letter Reish (וּלְזִמְנִין בְּאוֹת ר׳), and they do not unify as one (וְלָא מִתְחַבְּרָן כַּחֲדָא). This is (דָּא אִיהוּ) a man who speaks gently (בַּר נָשׁ דְּמֵמָלֵל רְכִּיכִין). On his forehead is one large line (בְּמִצְּחֵיהּ שִׂרְטוּטָא חֲדָא רַבְרְבָא), and four small ones (וְד׳ זְעִירִין), Some say: and they are (נ״א: וְאִינוּן).

His eyes are narrow (וְעֵינוֹי דְּקִיקִין), though not excessively so (וְלָא כָּל כַּךְ), and they turn red (וְאִינוּן מִתְהַפְּכִין לְסֻמָּקָא). His hair is hanging (שַׂעֲרוֹי תַלְיָין), curled and small (שְׁעִיעִין זְעֵיר), his chain is large (שַׁלְשְׁלָאָהּ רַבְרְבָא הֲוָה לֵיהּ), and from it hangs assistance (וְתַלְיָא מִנֵּיהּ סִיוּעָא). He has faith (אִית לֵיהּ מְהֵימָנָא), and he succeeds in his deeds (אִיהוּ אַצְּלַח בְּעוֹבָדוֹי). This one has a blemish of defect (דָּא אִית לֵיהּ פְּגִימוּ דְּמוּמָא), that he is a Sarīs Ḥammah ('Sun-Eunuch') (דְּאִיהוּ סָרִיס חַמָּה), or it hangs in the pouch of his testicles (אוֹ תַלְיָּיא בְּכִיסָא דְּבֵיעוֹי), one of his inward parts (חַד מִמֵּעוֹי), does not emit seed properly (וְלָא אַפִּיק זַרְעָא כְּדְקָא יֵאוֹת). On his left hand is a small finger (בִּידָא שְׂמָאלָא אִית אֶצְּבְּעָא זְעִירָא), clenched and not extended (קַמִּיט וְלָא אִתְפָּשַׁט). (Thus far, and it appears something is missing) (עכ״מ וְנִרְאֶה שֶׁחָסֵר).

Adam Kadma'ah said (אָמַר אָדָם קַדְמָאָה): “My bone was not hidden from You…” (לֹא נִכְחַד עַצְּמִי מִמֶּךָּ וגו׳) (Psalms 139). From here we learn (מִכָּאן) that from the Zivug of male and female (דְּמִזִוּוּגָא דְּדַכָּר וּנְקֵבָא), comes forth a holy Neshamah (אַתְיָיא נִשְׁמָתָא קַדִּישָׁא) the Zivug of the King and the Matronita (זִוּוּגָא דְּמַלְכָּא בְּמַטְרוֹנִיתָא). What is the reason? (מַאי טַעְמָא) “The lowest parts of the earth” (תַּחְתִּיּוֹת אָרֶץ) two lower realms (תְּרֵין תַּחְתַּיִן), Some say: boundaries (נ״א: תְּחוּמִין), exist in that which is called Eretz Cheifetz (“a land of delight”) (אִית לְהַהוּא דְּאִיקְרֵי אֶרֶץ חֵפֶץ), a place where the Neshamah of the male and the right side is formed (אַתְרָא דְּאִתְצַּיְּירָא נִשְׁמְתָא דִּדְכוּרָא וּדְיָמִינָא), and the place of the Neshamah of the female is to the left (וְאַתְרָא דְּנִשְׁמְתָא דְּנוּקְבָּא לִשְׂמֹאלָא). Therefore, arousal is required from the side of the Nukvah (וְעַל דָּא בָּעֵי אִתְעָרוּתָא מִסִטְרָא דְּנוּקְבָּא).

This is that which is written (הֲדָא הוּא דִּכְתִּיב): “I have stirred up one from the north, and he came…” (הֲעִירוֹתִי מִצָּפוֹן וַיָּאת) (Isaiah 41), and then: “From the east the sun-He will call in My Name” (וּכְדֵין מִמִּזְרָח שֶׁמֶשׁ קוֹרֵא בִּשְׁמִי). A Zivug of the sun with the moon (זִוּוּגָא דְּשִׁמְשָׁא בְּסִיהֲרָא), Ya'akov with Rachel (יַעֲקֹב בְּרָחֵל). And He brings nobles like clay (וַיָּבֵא סְגָנִים כְּמוֹ חֹמֶר) these are the legions of the world (אִלֵּין חַיָּלִין דְּעָלְמָא) who issue from Adam Kadma'ah (דְּנָפְקוּ מֵאָדָם קַדְמָאָה). After this it is written (בָּתַר הָכִי): “My unformed substance Your eyes saw…” (גָּלְמִי רָאוּ עֵינֶיךָ) (Psalms 139) when I was lying as a golem without form (כְּשֶׁהָיִיתִי מוּטָל גֹּלֶם בְּלִי צוּרָה).

From east to west Your eyes beheld (מִמִּזְרָח לְמַעֲרָב רָאוּ עֵינֶיךָ) the generations destined to issue from me (הַדּוֹרוֹת הָעֲתִידוֹת לָצֵאת מִמֶּנִּי), for You are the One who calls the generations from the beginning (כִּי אַתָּה הוּא קוֹרֵא הַדּוֹרוֹת מֵרֹאשׁ).

And in Your book they were all written (וְעַל סִפְרְךָ כֻּלָּם יִכָּתְבוּ) this is Sefer Toldot Adam for likenesses (זֶה סֵפֶר תּוֹלְדוֹת אָדָם לְדִיוּקְנִין), for in this book of all Tzaddikim (דִּבְּהָאי סֵפֶר שֶׁל כָּל צַדִּיקִים), all the likenesses of the world (הֲווּ מִתְחַקְּקַן כָּל דִּיוּקְנִין דְּעָלְמָא) are engraved in the combination of the letters (בְּצִירוּפָא דְּאַתְוָון): Zayin–Reish–Hei (זר״ה), Peh–Samekh–Tzadi (פס״ץ), and there (וְתַמָּן) they are all written (כֻּלָּם יִכָּתְבוּ) in formed images (בְּצִיּוּרִין) compressed in the ink of Adam (דִּקְמִיטִין בְּמָשְׁכָּא דְּאָדָם), in the likeness of the firmament of the heavens (כְּגוּוָנָא דְּרָקִיעַ הַשָּׁמַיִם) wherein are the stars (דְּתַמָּן כּוֹכְבַיָּיא). As it is written: He brings forth their host by number; He calls them all by name… (הַמּוֹצִיא בְמִסְפָּר צְבָאָם לְכֻלָּם בְּשֵׁם יִקְרָא) (Isaiah 40). For the seed of Yisrael My servant Ya'akov whom I have chosen (לְזַרְעָא דְּיִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ) they are called Adam (דְּאִינוּן אִקְרוּן אָדָם). As it is written (דִּכְתִיב): “And you, My flock, the flock of My pasture, are Adam…” (וְאַתֶּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם) (Ezekiel 34), and for your sake the world was created (וּבְגִינֵיכוֹן אִתְבְּרֵי עָלְמָא). This is what is written (הֲדָא הוּא דִּכְתִיב): “Yisrael is holiness to Hashem, the first of His produce…” (קֹדֶשׁ יִשְׂרָאֵל לַי־י רֵאשִׁית תְּבוּאָתוֹ) (Jeremiah 2), for they arose in thought before the world was created (דְּאִינוּן עָאלוּ בְּמַחֲשָׁבָה עַד לָא אִתְבְּרֵי עָלְמָא). And all of them (וְכוּלְּהוּ): “In Your book they were all written, the days they were formed…” (עַל סִפְרְךָ כֻּלָּם יִכָּתְבוּ יָמִים יוּצָּרוּ) (Psalms 139).

All the supernal days are in number (לְכוּלְּהוּ יוֹמִין עִלָּאִין בְּמִנְיָן). “Draw and take for yourselves…” (מִשְׁכוּ וּקְחוּ לָכֶם) (Exodus 12) draw forth supernal days (מִשְׁכוּ יוֹמִין עִלָּאִין) to illuminate the lower days (לְאַנְהֲרָא לְיוֹמִין תַּתָּאִין): the 365 and a quarter days (שס״ה וְרָבִיעַ יוֹם), And part of the day is like the whole day, for the calculation they draw (וּמִקְצַּת יוֹמָא כְּכוּלֵיהּ יוֹמָא, לְחוּשְׁבָּן מִשְׁכוּ). And whoever draws from there, draws radiance to the moon to sanctify her (וּמָאן דְּמָשִׁיךְ מִתַּמָּן, מָשִׁיךְ נְהִירוּ לְּסִיהֲרָא לְקַדְשָׁא לָה). “And not one among them…” (וְלֹא אֶחָד בָּהֶם) (Psalms 139) this is David the Mashiach (דָּא דָּוִד מְשִׁיחָא), who had no days from which to be illumined (דְּלָא הֲוָה לֵיהּ יוֹמִין לְאִתְנַהֲרָא), and he drew for himself seventy years (וְאִיהוּ מָשִׁיךְ לֵיהּ שִׁבְעִין שְׁנִין), as it is said (כְּמָה דְּאַתְּ אָמֵר): “Behold, handbreadths You have given my days” (הִנֵּה טְפָחוֹת נָתַתָּה יָמָי) (Psalms 39). What are handbreadths (Tefachot)?-Nine less (Tefachot = T” Paḥot) (מַאי טְפָחוֹת, ט׳ פָּחוֹת). It is good here that He subtracted from the days of Adam (טָב הָכָא דְּפַחִית לוֹן מִיוֹמֵי אָדָם), to give them to David (לְמֵיהַב לֵיהּ לְדָוִד), who was a good shepherd (דְּהֲוָה טוֹב רוֹאִי).

His goodness exceeded that of Adam Kadma'ah (טוֹב דִּילֵיהּ מֵאָדָם קַדְמָאָה), who performed Tzedakah with him (דְּעָבַד עִמֵּיהּ צְדָקָה), so that David would be prepared to perform Tzedakah for Yisrael (בְּגִין דִּיְהֵא מוּכָן דָּוִד לַעֲשׂוֹת צְדָקָה לְיִשְׂרָאֵל). Just as David received the poor and destitute (כְּגַוְונָא דְּקַבִּיל דָּוִד עָנִי וְאֶבְיוֹן), so did he give to the needy (הָכִי יָהִיב לְמִסְכְּנֵי), and all was done in justice (וְכֹלָּא בְּמִשְׁפָּט), as it is said (כְּמָה דְּאַתְּ אָמֵר): “And David executed justice and righteousness for all his people” (וַיְהִי דָּוִד עוֹשֶׂה מִשְׁפָּט וּצְדָקָה לְכָל עַמּוֹ) (II Samuel 8). And they were aroused: the beauty of Ya'akov Avinu was a reflection of the beauty of Adam Kadma'ah (וְאִתְעָרוּ, שׁוּפְרֵיהּ דְּיַעֲקֹב אָבִינוּ מֵעֵין שׁוּפְרֵיהּ דְּאָדָם קַדְמָאָה), because Ya'akov dwelled in tents and studied there in the house of Shem and Ever and [with] Avraham and Yitzchak, to serve Kudsha Berikh Hu (בְּגִין דְּיַעֲקֹב יוֹשֵׁב אֹהָלִים וְאוֹלִיף תַּמָּן בְּבֵית שֵׁם וְעֵבֶר וְאַבְרָהָם וְיִצְחָק לְמִפְלַח לְקוּדְשָׁא בְּרִיךְ הוּא), because he was the firstborn (בְּגִין דְּאִיהוּ בְּכוֹר). As it is written (דִּכְתִיב): “My firstborn son is Yisrael” (בְּנִי בְּכוֹרִי יִשְׂרָאֵל) (Exodus 4), and the service of the firstborn truly existed (וַעֲבוֹדָה בַּבְּכוֹרוֹת וַדַּאי הֲוָה).

The Book of Adam Kadma'ah was possessed by Ya'akov (סִפְרָא דְּאָדָם קַדְמָאָה הֲוָה לֵיהּ לְיַעֲקֹב), and the Book of Enoch (וְסַפְרָא דַּחֲנוֹךְ), and the Sefer of the Ten Sefirot of Yetzirah of Avraham Avinu (וְסַפְרָא דְי׳ סְפִירוֹת דִּיְצִירָה דְּאַבְרָהָם אָבִינוּ). And behold, the Tractate of Avodah Zarah of Avraham Avinu, peace be upon him, was aroused (וְהָא אִתְעָרוּ מָסֶכֶת עֲבוֹדָה זָרָה דְּאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם), one hundred chapters (ת׳ פְּרָקִים), and from all those Sefarim did Ya'akov Avinu, peace be upon him, learn (וּמִכָּל אִינוּן סְפָרִים אוֹלִיף לְיַעֲקֹב אָבִינוּ עָלָיו הַשָּׁלוֹם), a simple man dwelling in tents (אִישׁ תָּם יוֹשֵׁב אֹהָלִים), with great wisdom (חָכְמָתָא סַגְיָא), and that is his beauty (וְהוּא שׁוּפְרֵיהּ). And his facial lines were in the likeness of the lines of Adam Kadma'ah (וְשִׂרְטוּטִין דִּילֵיהּ כְּגַוְונָא דְּשִׂרְטוּטִין דְּאָדָם קַדְמָאָה). And behold, just as Adam Kadma'ah preceded creation (וְהָא כְּגַוְונָא דְּאָדָם קַדְמָאָה דְּאִיהוּ קֳדָם לַיְצִירָה), the work of the hands of HaKadosh Barukh Hu (יְצִיר כַּפָּיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא), so too Ya'akov is the first (אוּף הָכִי יַעֲקֹב רִאשׁוֹן) first to perfection (רִאשׁוֹן לִשְׁלִימוּ). “Yisrael is holiness to Hashem, the first…” (קֹדֶשׁ יִשְׂרָאֵל לַי־י רֵאשִׁית וגו׳), for his cradle was complete (דְּהָוָה עַרְסֵיהּ שְׁלִים) which was not the case with Avraham, from whom issued Yishmael and the sons of Keturah (מָה דְּלֵית הָכִי בְּאַבְרָהָם דְּנָפִיק מִנֵּיהּ יִשְׁמָעֵאל וּבְנֵי קְטוּרָה), and they are the dross of silver (וְאִינוּן סִיגֵי הַכֶּסֶף); and Adam, from whom came Kayin (וְאָדָם דְּנָפַק מִנֵּיהּ קַיִן); and Noach, from whom came Ḥam (וְנֹחַ דְּנָפַק מִנֵּיהּ חָם); and Yitzchak, from whom came Esav (וְיִצְחָק דְּנָפַק מִנֵּיהּ עֵשָׂו) the dross of gold (סִיגֵי דַהֲבָא). But Ya'akov-his cradle is perfect (אֲבָל יַעֲקֹב עַרְסֵיהּ שְׁלֵימָא אִיהִי). And therefore Hashem chose him from among all peoples (וְעַל דָּא בֵּיהּ בָּחַר ה׳ מִכָּל הָעַמִּים): “For Hashem chose Ya'akov for Himself, Yisrael for His treasured possession” (כִּי יַעֲקֹב בָּחַר לוֹ יָ־הּ יִשְׂרָאֵל לִסְגֻלָּתוֹ) (Psalms 135), and it is written (וּכְתִיב): “For Hashem's portion is His people; Ya'akov is the lot of His inheritance” (כִּי חֵלֶק ה׳ עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ) (Deuteronomy 32). (Thus concludes the section from Sitre Torah) (ע״כ סִתְרֵי תוֹרָה).

Rabbi Yitzḥak and Rabbi Yosi were sitting one day and engaging in Orayta in Tiverya (רַבִּי יִצְחָק וְרַבִּי יוֹסִי, הֲווֹ יַתְבֵי יוֹמָא חַד וְלָעָאן בְּאוֹרַיְּיתָא בִּטְבֶרְיָא). Rabbi Shim‘on passed by (אַעְבַּר רַבִּי שִׁמְעוֹן), and said to them: What are you engaged with? (אָמַר לוֹן בְּמַאי עַסְקִיתּוּ). They said to him: With this verse, from which we have derived a teaching (אָמְרוּ לֵיהּ, בְּהַאי קְרָא דְּאוֹלִיפְנָא מִנֵּיהּ דְּמוֹר). He said to them: What is it? (אָמַר לוֹן מַאי אִיהוּ).

They said to him: That which is written, “This is the book of the generations of Adam; on the day Elohim created Adam, in the likeness of Elohim He made him” (הַאי דִּכְתִּיב: זֶה סֵפֶר תּוֹלְדוֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אוֹתוֹ). And behold, it was already stated (וְהָא אִתְּמַר), that Kudsha Berikh Hu showed to Adam HaRishon (דְּאַחְמֵי קוּדְשָׁא בְּרִיךְ הוּא לְאָדָם הָרִאשׁוֹן), all those generations that were destined to come into the world (כָּל אִינּוּן דָּרִין דַּהֲווֹ זְמִינִין לְמֵיתֵי לְעָלְמָא), and all those providers (וְכָל אִינּוּן פַּרְנָסִין), and all those sages (וְכָל אִינּוּן חַכִּימִין), who would arise in each and every generation (דַּהֲווֹ זְמִינִין בְּכָל דָּרָא וְדָרָא). And the Secret we have learned is: “This is the sefer” (וְרָזָא אוֹלִיפְנָא: זֶה סֵפֶר). There is a sefer and there is a sefer (אִית סֵפֶר וְאִית סֵפֶר): a sefer above (סֵפֶר לְעֵילָּא), and a sefer below (סֵפֶר לְתַתָּא).

The lower sefer is called Sefer haZikaron (the Book of Remembrance) (סֵפֶר לְתַתָּא אִקְרֵי סֵפֶר הַזִּכָּרוֹן), the sefer of that remembrance (סֵפֶר דְּהַהוּא זִכָּרוֹן), and this is one Tzaddik (וְדָא חַד צַדִּיק), and it is called “this” (וְאִקְרֵי זֶה). And because they are not separated (וּבְגִין דְּלָא לְאַפְרְשָׁא לוֹן), for they are constantly unified as one in a single Union (דְּאִינּוּן תָּדִיר כַּחֲדָא בְּיִחוּדָא חֲדָא), it is written: “This is the sefer” (כְּתִיב: זֶה סֵפֶר) two levels that are one (תְּרֵין דַּרְגִּין דְּאִינּוּן חַד), a totality of male and female (כְּלָלָא דְּכַר וְנוּקְבָּא).

And this is one totality (וְדָא אִיהוּ כְּלָלָא חֲדָא): that all those Souls and Spirits that fly among the sons of men (דְּכָל אִינּוּן נִשְׁמָתִין וְרוּחִין דְּפַרְחִין בִּבְנֵי נָשָׁא), the totality of all generations (כְּלָלָא דְּכָל תּוֹלְדוֹת), they are in the Secret of the generations of Adam (אִינּוּן בְּרָזָא תּוֹלְדוֹת אָדָם וַדַּאי). For from that Tzaddik who spoke (דְּהָא מֵהַהוּא צַדִּיק דְּקָאָמַר), those Souls fly forth in one desire (פַּרְחִין אִינּוּן נִשְׁמָתִין בְּתִיאוּבְתָּא חֲדָא), and this is the watering of the Garden (וְדָא אִיהוּ שַׁקְיוּ דְּגִנְתָּא), which is irrigated by that river which goes out from Eden (דְּאַשְׁקֵי הַהוּא נָהָר דְּנָפִיק מֵעֵדֶן), as it is written: “And a river goes out from Eden to water the Garden” (דִּכְתִּיב וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן). And this is the secret of Adam (וְדָא אִיהוּ רָזָא דְּאָדָם), as it is written: Toldot Adam (דִּכְתִּיב תּוֹלְדוֹת אָדָם).