The Eyes of the Head (of Microprosopus) are those eyes from which sinners
cannot guard themselves; the eyes which sleep, and yet which sleep not.
And therefore are they called “Eyes like unto doves, KIVNIM, _Ke-Ionim_.”
What is IVNIM, _Ionim_? Surely it is said, Lev. xxv. 17, “Ye shall not
deceive any man his neighbor.”
And therefore is it written, Ps. xciv. 7, “IH, _Yah_, shall not behold.”
And shortly after verse 9, “He that planteth the ear, shall He not hear?
He that formeth the eye, shall He not see?”
The part which is above the eyes (the eyebrows) consisteth of the hairs,
which are distributed in certain proportions.
From those hairs depend 1,700 Lords of Inspection for striving in battles.
And then all their emissaries arise and unclose the eyes.
In the skin which is above the eyes (the eyelids) are the eyelashes, and
thereunto adhere thousand thousands Lords of Shields.
And these be called the covering of the eyes. And all those which are
called (under the classification of) the eyes of IHVH, Tetragrammaton, are
not unclosed, nor awake, save in that time when these coverings of the
eyelashes be separated from each other; namely, the lower from the upper
(eyelashes).
And when the lower eyelashes are separated from the upper, and disclose
the abode of vision, then are the eyes opened in the same manner as when
one awaketh from his sleep.
Then are the eyes rolled around, and (Microprosopus) looketh back upon the
open eye (of Macroprosopus), and they are bathed in its white brilliance.
And when they are thus whitened, the Lords of the Judgments are turned
aside from the Israelites. And therefore it is written, Ps. xliv. 24:
“Awake: wherefore sleepest thou, O Tetragrammaton? Make haste,” etc.
Four colors appear in those eyes; from which shine the four coverings of
the phylacteries, which shine through the emanations of the Brain.
Seven, which are called the eyes of Tetragrammaton, and the inspection,
proceed from the black color of the eyes; as we have said.
As it is written, Zech. iii. 9, “Upon one stone seven eyes.” And these
colors flame forth on this side.
From the red go forth others, the Lords of Examination for Judgment.
And these are called: “The eyes of Tetragrammaton going forth throughout
the whole earth.”
Where it is said (in the feminine gender) “MSHVTTVTH, _Meshotetoth_, going
forth,” and not “MSHVTTIM, _Meshotetim_,” in the masculine, because all
are judgment.
From the yellow proceed others who are destined to make manifest deeds as
well good as evil.
As it is written, Job xxxiv. 21, “Since His eyes are upon the ways of
man.” And these, Zach. iv. 10, are called “The eyes of Tetragrammaton,”
MSHVTTIM, _Meshotetim_, going forth around, but in the masculine gender,
because these extend in two directions—toward the good and toward the
evil.
From the white brilliance proceed all those mercies and all those benefits
which are found in the world, so that through them it may be well for the
Israelites.
And then all those three colors are made white, so that He may have pity
upon them.
And those colors are mingled together mutually, and mutually do they
adhere unto each other. Each one affecteth with its color that which is
next unto it.
Excepting the white brilliance wherein all are comprehended when there is
need, for this enshroudeth them all.
So therefore no man can convert all the inferior colors—the black, red,
and yellow—into the white brilliance.
For only with this glance (of Macroprosopus) are they all united and
transformed into the white brilliance.
His eyelashes (_i.e._, those of Microprosopus, for to the eye of
Macroprosopus neither eyebrows nor eyelashes are attributed) are not
found, when (his eyes) desire to behold the colors; seeing that his
eyelashes disclose the place (of sight) for beholding all the colors.
And if they disclose not the place (of vision) the (eyes) cannot see nor
consider.(859)
But the eyelashes do not remain nor sleep, save in that only perfect hour,
but they are opened and closed, and again closed and opened, according to
that Open Eye (of Macroprosopus) which is above them.
And therefore is it written, Ezek. i. 14, “And the living creatures rush
forth and return.”
Now we have already spoken of the passage, Isa. xxxiii. 20, “Thine eye
shall see Jerusalem quiet, even Thy habitation.”
Also it is written, Deut. ii. 12, “The eyes of Tetragrammaton thy God are
ever thereon in the beginning of the year,” etc.
For so Jerusalem requireth it, since it is written, Isa. i. 21, “TZDQ,
_Tzedeq_, Justice abideth in Her.”
And therefore (is it called) Jerusalem, and not Zion. For it is written,
Isa. i. 26: “Zion is redeemed in MSHPT, _Meshephat_, Judgment, etc.,”
which are unmixed mercies.
Thine eye: (therefore) is it written OINK, _Ayinakh_ (in the singular
number). Assuredly it is the eye of the Most Holy Ancient One, the Most
Concealed of All (which is here referred to).
Now it is said, “The eyes of Tetragrammaton thy God are thereon”; in good,
that is to say, and in evil; according as either the red color or the
yellow is required.
But only with the glance (of Macroprosopus) are all things converted and
cleansed into the white brilliance.
The eyelids (of Microprosopus) are not found when (His eyes) desire to
behold the colors. But here (it is said), “Thine eyes shall behold
Jerusalem.” Entirely for good, entirely in mercy.
As it is written, Isa. liv. 7, “And with great mercies will I gather
thee.”
The eyes of Tetragrammaton thy God are ever thereon from the beginning of
the year. Here the word “MRSHITH, _Merashith_, from the beginning,” is
written defectively without A, for it is not written RASHITH with the A.
Hence it remaineth not always in the same condition. What doth not? The
inferior H, _He_ (of IHVH).
And concerning that which is supernal it is written, Lam. ii. 1: “He hath
cast down MShMIM, _Me-Shamaim_, from the heavens; ARTZ, _Aretz_, the
earth, the Tiphereth, Israel.”
Wherefore hath he cast down Aretz from Shamaim? Because it is written,
Isa. l. 3, “I will cover the heavens, Shamaim, with darkness,” and with
the blackness of the eye (of Microprosopus), namely, with the black color,
are they covered.
“From the beginning of the year.” What, then, is that place whence those
eyes of Tetragrammaton behold Jerusalem?
Therefore he(860) hasteneth to expound this (saying immediately), “From
the beginning, MRSHITH, of the year,” which (word “_MRSHITH_” being
written thus), without the Aleph, A,(861) symbolizeth judgment; for
judgment is referred unto that side, although virtually (the word
“Merashith”) is not judgment.
“Even unto the end of the year.” Herein, properly speaking, is judgment
found. For it is written, Isa. i. 21, “Justice dwelt in her.” For this is
“the end of the year.”
Come and see! A, _Aleph_, only is called the first (letter). In A,
_Aleph_, is the masculine power hidden and concealed; that namely, which
is not known.
When this Aleph is conjoined in another place, then is it called RASHITH,
_Rashith_, beginning.
But if thou sayest that (_A_) is conjoined herewith,(862) truly it is not
so, but (_A_) is only manifested therein and illuminateth it; and in that
case only is it called RASHITH, _Rashith_, beginning.
Now therefore in this (passage) RASHITH (spelt with the A) is not found as
regards Jerusalem; for were (the letter A) herein, it would (denote that
it would) remain forever.
Hence it is written defectively MRSHITH, _Me-Rashith_. Also concerning the
world to come it is written, Isa. xli. 27,(863) “The first shall say to
Zion, Behold, behold them,” etc.