Daf 72b (דַּף ע״ב ע״ב)

A forehead that is broadly rounded (מִצְחָא דְּאִיהוּ בְּעִגּוּלָא רַבְרְבָא), he is perceptive (פְּקִיחָא אִיהוּ), and the speech of all is within him (דָבְּרָנוּ דְּכֹלָּא בֵּיהּ). Some say: the memory of all (נ״א: דְּכַרְנָוּ דְּכֹלָּא). He knows everything to which he applies himself (יָדַע בְּכָל מַה דְּאִשְׁתַּדַּל), even without a teacher to instruct him (אֲפִילּוּ בְּלָא אוּמָנָא דְּיוֹלִיף לֵיהּ). He succeeds in everything to which he applies himself (אַצְלַח בְּכָל מַה דְּאִשְׁתַּדַּל), and with wealth, at times he succeeds and at times he does not (וּבְמָמוֹנָא, לְזִמְנִין אַצְלַח, לְזִמְנִין לָא). From one small matter he perceives many matters (מִמִּלָּה זְעֵירָא אִסְתָּכַּל בְּמִלִּין סַגִּיאִין). He is called Navon [Understanding One] (נָבוֹן אִקְרֵי). He is not concerned with the matters of the world (לָא חָיִישׁ לְמִלִּין דְּעָלְמָא), and even if he knows that he will be put to shame through them (וַאֲפִילּוּ דְּיִנְדַּע דְּיִתְכְּסִיף בְּהוּ), he is not concerned with them (לָא חָיִישׁ לוֹן), and he does not set them upon his heart (וְלָא שָׁוִי עַל לִבֵּיהּ). His heart is gentle (רָכִיךְ לִבָּא אִיהוּ).

Two large upper furrows are on his forehead (תְּרֵין קְמִיטִין עִלָּאִין רַבְרְבִין בְּמִצְחֵיהּ); one furrow over one eye (חַד קְמִיטָא עַל עֵינָא חַד), and one over the other eye (וְחַד קְמִיטָא עַל עֵינָא אַחֲרָא). And there are three large furrows on his forehead (וְאִשְׁתְּכָחוּ תְּלַת קְמִיטִין רַבְרְבִין בְּמִצְחֵיהּ), on the line of the eyes (בְּאִלֵּין דְּעַיְינִין), beneath the lowest furrow, which splits across the eyes (בַּר קְמִיטָא תַּתָּאָה דְּאִיהוּ אִתְפְּלַג עַל עַיְינִין). This one thinks thoughts inwardly but not outwardly (דָּא חָשִׁיב מַחֲשָׁבִין לְגוֹ וְלָא לְבַר), because he does not consider others in his actions (בְּגִין דְּלָא חָשִׁיב לִבְנֵי נָשָׁא בְּעוֹבָדוֹי), and he fears only in the moment (וְדָחִיל אִיהוּ לְפוּם שַׁעֲתָא), but not beyond it (וְלָא יַתִּיר). For appeasement, he softens himself in outward behavior before others (לְפַיּוּסָא, אִתְפַּיְּיסָא בְּעוֹבָדוֹי דִּלְבַר מִקָּמֵי בַּר נָשׁ), but not truly (לָאו אִינּוּן), only at times like a child (אֶלָּא לְזִמְנִין כְּרַבְיָא), and at times with wisdom (וּלְזִמְנִין בְּחָכְמָה).

This is in the Secret of the letter Nun (דָּא אִיהוּ בְּרָזָא דְּאָת נ׳), which stands alone (דְּאִיהוּ בִּלְחוֹדוֹי), and is not included within Zayin (דְּלָא אִתְכְּלִיל בְּאָת ז׳). He is weak (וְחַלְשָׁא אִיהוּ), because he is not included among the primary letters (דְּלָא אִתְכְּלִיל בְּאִלֵּין אַתְוָון קַדְמָאֵי), but rather he leans on the letter Samekh to be included in it (אֶלָּא אִסְתְּמִיךְ לְאָת ס׳ לְאִתְכְּלָלָא בֵּיהּ), and not among the earlier letters (וְלָא בְּאַתְוָון קַדְמָאֵי). Up to here are the Secrets of the Chokhmah of the forehead (עַד הָכָא רָזִין דְּחָכְמְתָא דְּמִצְחָא).

In the secret of the eyes (בְּרָזָא דְּעַיְינִין), is the secret of the letter Samekh (בְּרָזָא דְּאָת ס׳), in the form where the eyeball is curved outward (בְּהַהוּא גַּוְונָא דְּסַחֲרָא לְבַר), and rests fully formed (וּכְמָה דְּיָתְבָא עֵינָא), resting in wholeness (דְּיָתְבָא עַל שְׁלִימוּ), not sunken (דְּלָא שְׁקִיעַ) this one is not a deceiver (הַאי לָאו רַמָּאָה הִיא), and is far from deception (וְרָחִיק מֵרַמָּאוּתָא), and nothing false is in him at all (דְּלָא אִית בֵּיהּ כְּלָל).

The colors of the eyes are four (גַּוְונֵי דְּעַיְינִין אִינּוּן ד׳): white on the outside, as the round of the eye (חִוָּורוּ לְבַר דְּסַחֲרָא עֵינָא), like all men (כְּגַוְונָא דְּכָל בַּר נָשׁ); within that is a black ring (לְגוֹ מִנֵּיהּ אוּכָמָא דְּסַחֲרָא), and the white and black are mingled as one (וְאִתְכְּלִיל חִוָּורוּ וְאוּכָמוּ כַּחֲדָא); within that is green (לְגוֹ מִנֵּיהּ יְרוֹקָא), which is mingled with the black (וְאִתְכְּלִיל בְּאוּכָמָא); within that, the eyeball itself, a black point (לְגוֹ מִנֵּיהּ הַהוּא בַּת עֵינָא נְקוּדָא אוּכָמָא). This is a man who always laughs (דָּא אִיהוּ בַּר נָשׁ דְּחַיִיךְ תָּדִיר), and rejoices in joy (וְחַדֵּי בְּחֵדוּ). He contemplates good thoughts (וְחָשִׁיב מַחֲשָׁבִין לְטָב), though those thoughts are not completed (וְלָא אִשְׁתְּלִימוּ אִינּוּן מַחֲשָׁבִין), for they rise up immediately from his will (בְּגִין דְּסָלִיק לוֹן מִיַּד מֵרְעוּתֵיהּ). He exerts himself in worldly matters (אִשְׁתַּדַּל בְּמִילֵּי דְּעָלְמָא), but when he exerts himself in matters of Heaven (וְכַד אִשְׁתַּדַּל בְּמִילֵּי דִּשְׁמַיָּא), he succeeds (אַצְלַח). This one must be strengthened to exert himself in Orayta (הַאי אִצְטְרִיךְ לְאִתַּתְקְפָא בֵּיהּ לְאִשְׁתַּדְּלָא בְּאוֹרַיְּיתָא), for he will succeed in it (דְּהָא יִצְלַח בָּהּ).