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A MAN OF MANY NAMES – PARSHAH YITRO

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A MAN OF MANY NAMES – PARSHAH YITRO

Filed under: FACE READING, PALM READING, PARSHA YITRO | Tags: Bible, EXODUS, FACE READING, god, judaism, PALM READING, PARSHA YITRO, TORAH

PARSHAH YITRO AND HOW TO IDENTIFY THE NATURE OF SOULS AND MUCH MORE …

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PARSHA YITRO                   Bs”d

  The “parzuf” (source of soul) of a person is recognized through the face of a person. This “recognition of their face testifies about them” (Isa. 3:9). This is like the shining of their Neshamah. The one who does righteousness for the multitude. Their “mazal” will be shining like the stars forever.

In the Zohar in Parsha Yitro is revealed how to identify the nature of souls by the outward appearance of the facial features, lines on the forehead and hand, their hair and other things. Yet to really read things like this one needs Divine inspiration to discern what they see. We can understand this by this story :

In the days of Moshe Rabbeinu, a gentile king, having heard of his leading the Jewish nation out of Egypt, splitting the sea, receiving the Torah. Desired to see how Moshe looked. He hired a skilled artist to study Moshe and ultimately paint his portrait. The artist presented it to its commissioner. The king took one look at the picture and gave the artist a slap across his face. “How dare you try to fool me! I am well versed in the reading of faces, and the picture you’ve painted is of a man who is of very poor character. Not only does he desire women, he desires to steal whatever does not belong to him. He also has the strongest desire for everything physical that I have ever seen in any one’s face. Am I to believe this is the great Moshe. This man who has the lowest morals I have ever seen. This man who has the morals of a pig. How can people utter His Name with such reverence?”

The King commissioned three artists and sent them into the desert to “see” Moshe and draw his picture. All of them sent back pictures with the same visage. One of a criminal and that is the best word to describe his face.

Finally the king intrigued, journeyed into the desert to behold Moshe’s countenance with his own eyes. To his shock Moshe looked exactly as the artists had depicted him. He approached the great leader and expressed his surprise based on his understanding of face-reading. “Why are you surprised?” asked Moshe simply. “Is this not the true test of man – to overcome his poor character and strive for greatness – not to be born into greatness?” From Tiferes Yisrael on Talmud Kiddushin 4:77. Many times things are not as they appear. Also know that Faces change slower than Hands. Other parts of the body change also. Some places change faster than lines on one’s face and some slower than faces, some faster then lines on one’s  hands and some slower than hands. Always consider that the person may have made repentance over their errors, but this is not yet reflected in the lines on their face or hands yet.

   Who is Yitro or Hovav ? this man has at least 7 names in  Torah and what has become of his people ?

By the Fourth chapter of the book of Exodus he has already been referenced by three of his seven names. He is initially called Re’uel (the friend of God), next he is called Yitro because he overflowed with good deeds. Lastly he is known as Yeter because he was responsible for the addition of a passage in the Torah. Later in parsha Va’era the Torah refers to him as Putiel and in numbers as Chovev. Finally in the book of Judges he is called Hever and Keni.

It is written in the book of Judges, when Judah conquered its territory, we are told that  the sons of Keni (the Kenites) came along with them, explicitly called the clan of Moses’ father-in-law

“And the descendants of Keni, Moses’ father-in-law, went up from the city of palm trees with the sons of Judah into the wilderness of Judah, which lies in the south of Arad; and they went and lived among the people.”
(Judg. 1:16).

The descendants of the father in law of Moses, went up with the tribe of Yuhuda from the City of Palms to the wilderness of Judah; and they went and settled in the portion of land were there would stand the Bait-HaMikdash (The Holy Temple) four hundred twenty-six years after Yisrael entered the Land of Israel. 426 is also the numerical value of the word “וישמע” (and heard) which begins our parsha. Others among them settled in the Negev of Arad. The second Temple stood for 420 years.

In the book of Numbers, Moses’ father-in-law Hovav is identified as a Midianite. like the description of Moses’ father-in-law Reuel in Exodus 2:16, 18, and the references to Jethro in Exodus (3:1 and 18:1) But in the book of Judges is Moses’ father-in-law a Kenite,

That this Kenite father-in-law is the very same person described in Numbers as a Midianite is confirmed in the story of Deborah , which introduces us to a character named Hever, who is said to be a descendent of Moses’ father-in-law, Hovav:

“Now Heber the Kenite had separated from the other Kenites, descendants of Hovav, father-in-law of Moses, and had pitched his tent at Elon-betzaanannim, which is near Kedesh.”(Judg 4:11)

The description of Hever’s ancestor Hovav, identified explicitly as Moses’ father-in-law, as a Kenite.

The Sages in the midrash actually identify more possible names for him, adding Hever (from the Deborah story) and Putiel (Elazar the priest’s father-in-law in Exod 6:25) to the above five (Reuel, Jethro, Yeter, Hovav, Keni) to make seven, and attempt to explain them all.These different descriptions as Yitro’s descendents being Midianite or Kenite describe where they were from and where they were living as we find in midrash the the descendents of Yitro are called Kenite because the made a “ken” (nest) in the land. It should also be noted that there is also a people called Kenites who Yitro’s descendents lived amongst of them its written twice in the Torah concerning the Kenites are the descendants of Kain (Num 24:22), and, according to Genesis (15:19), they were already occupying the land of Canaan even before the time Avraham came to the Holy land.

The clan of Moses’ father-in-law Yetro, the Kenites and the Israelites were allies. As a descendant of Moses’ father-in-law Hovav, broke off from the rest of his clan and moved near Kedesh of Naftali, becoming an ally of Jabin, king of Hazor. Hever by making peace with Jabin King of Hazor, seems to be betraying his allegiance with Israel. The origins of this allegiance is based on the ancient relationship of Yitro (Hovav) the Kenite and Moses. A verse goes out of its way to mention this.This situations forces his wife Yael to take matters into her own hands and correct her husband’s bad behavior by killing Sisera herself. According to the Sforno Jethro returned to Midian, his children remained with the Jewish people, as related in the Book of Judges (Judges 1:16) .

The Aor HaChyim teaches us that when HaShem spoke, the entire world heard His voice, Yitro too heard HaShem directly.

In our Parsha is the Ten commandments. The Ten Commandments begin with the Hebrew word  “Anochi” , which is a unusual word for “I”  Saying ” I am the Yhv”h Elohecha who took you out of Egypt”. This is to always remind us that the real “I” within us is the God , at least when we are nullified to Him, when his will is our will.  “Anochi” occurs 293 times in the Torah. The normal word for “I” in Hebrew is אני , this world occurs 698 times. All 293  “Anochi” should be learned out. When a person in the Torah is referred to as אנכי  with this we find “Bitul” (complete nullification to the Gods will). This “I” is a spiritual entity that was once sitting under HASHEM’s throne up in heaven, as that is from where your Nashama came from.

Yisrael camped at the East side of Mount Sinai. Yisrael were in total unity, as one person, as the Torah uses the word “Va-Yichan” (“ויחן”), meaning “camped”,  singular. They were one. Moshe went up on Mount Sinai in the early hours of the morning on the second day of Sivan.

In Devarim (Deuteronomy) it is written “ Yhv”h is a consuming fire ”. In this parsha we see some evidence of this as when Moshe was to go up to mount Sinai, Hashem had him tell the people not to touch the mountain, or go up upon it or gaze on GOD. We even see here the people asking Moshe to receive the revelation of the torah for all Yisrael as they say “lest we die”.

The fire, cloud, and roaring sound at the revelation of Torah at Sinai, what is their true nature?  How should we understand it in relationship to Torah?

The lightning storm on Sinai is itself  revelation. In the Mekhilta  its written that  “the lightning is the fire of Torah.”

“All the people saw the thunder.” They saw that which was visible and heard that which was audible. These are the words of Rabbi Ishmael. Rabbi Akiva taught: they saw and heard that which was visible. They saw the fiery word that went out from the Almighty, the word hewn into the tablets, as it is said: “The voice of YHWH flashes forth flames of fire.”

In  midrash, the lightning and thunder are the Torah embodied. When the people “see” thunder and experience lightning, they are seeing the fire of revelation inscribing words of Torah. The thunderstorm is part of the primary experience of standing at Sinai.

Rabbeinu Bachya adds to this that the  voices, lightning, and  dense cloud upon the mountain were of the angels who praise the Holy One of Blessing every morning, as it is written: when all the morning stars sang together and all the divine beings shouted for joy  (Job 38:7). Rabbi Meyuhas ben Eliyahu  writes: “Thunder and lightning–a roar like that of the Chariot in motion.” In other words, the thunder at Sinai is the sound of God moving. The thunder and lightning at Sinai is the Divine Presence itself.

On Yom kippor a goat is given to the other side to appease and occupy it so that the accuser on high does not bring accusations against Yisrael thus allowing Yisrael to do well. The Torah also tells us that one should not go to extreme Holiness discarding all physical pleasures, at least for most people. We are told by our sages of blessed memory that one should always leave a little something to keep the evil inclination occupied and then it will leave them alone so they may succeed in their goal of serving Hashem with their heart and all their soul. For as like with any animal, the “yetzer hora” (evil inclination), the animal soul will if backed into a corner will attack. For this reason we are told to leave something to keep it occupied, as we ascend into Holiness. This does not mean that we should, Heaven forbid, intentionally sin. But it means that by engaging in worldly matters we keep the animal soul occupied enough so that we can cleave to Hashem, ever so close. This is much like we read in the Book of Job when the adversary appears before Hashem on Rosh Hashanah. The Zohar tells us that as a dog is thrown a bone, so Hashem threw Job to the adversary. By this preventing judgment from resting on Yisrael.

The point of this all being that one should always in all their ways cleave to Hashem, but one must be aware as the Holy One is truly a consuming fire. One must approach at the proper pace. Now is a time that the lights are “closed”. During exile revelation of the Shechina from “yichud” (unification) guards and dresses the Shechina in fire. “Hashem is a consuming fire”. One needs words of Torah that are like fire. As words of Torah are as fire that consumes all filth. The “Yetzer Hora” is also fire, but the Torah is the fire that consumes fire.[1] The sitra achra (other side) can’t stand up to consuming fire, it becomes silenced and nullified to He Who formed them as a spark on the coal.[2] Yhv”h spoke to you face to face “out of the midst of fire” which was sent forth by wind and water. The fire, wind and water all came from the shofar at Sinai. It contained them all.[3] Now we will behold from the Zohar, as mentioned before how to identify the nature of souls by the outward appearance of the facial features, lines on the forehead and hand, their hair and other things. KNOW, That it does REQUIRE “Ruach HaKodesh” to clearly discern these things spoken of in the following words.

180) And you will behold and observe. “And you,” Divinity, “Will behold and observe it.” You and none other, to know and to look in 600,000. We should look at the forms of people in six discernments, and to know wisdom thoroughly. Those are the hair, eyes, nose, lips, face, and hands, meaning the lines in the hands. It is written about these six discernments, “You will behold.”

181) “And you shall behold out of the whole people brave men who fear God, men of truth, who hate greed.” “You shall behold” means in the hair, in the wrinkles in the forehead, in those eyebrows over the eyes.

“Out of the whole people” means in the eyes, in the corneas of the eye and in the folds under the eye.

“Brave men” are those who have the strength to stand in the King’s palace. They are recognized by the yellow in the face, in the face and in the wrinkles in the face, and in the inscription in them, in the beard.

“Who hate greed” means in the hands and in the lines in the hands, and in the inscriptions in them.

All six discernments are implied here in the verse, and they were given to Moses to observe and to know the hidden wisdom. The righteous of truth, as they should be, inherit this truth, happy are they.

182) “Clothe me with skin and flesh, and knit me together with bones and tendons.” Similarly, the Creator made degrees atop degrees above, hidden ones within hidden ones, and hosts and Merkavot [plural of Merkava (chariot/structure)] one atop the other. So He did in all those veins and tendons in which He made degrees over degrees.

These are the bones that stand in the sustenance of high degrees. And those of the degrees that are called “flesh” are the degrees and the domination of the end of all flesh. And all those who enjoy the smoke of the meat and the scent of the offerings, and others who dominate the meat. And above them all is the skin, the skin that covers everything.

183) As the Creator made stars and signs in the skin of the firmament to gaze at, meaning the signs of the heaven, to know wisdom in them, so the Creator made inscriptions and wrinkles in people, in the skin of a man’s face. They are as those stars and signs in the firmament, to know and to observe great wisdom in them, and to conduct the body in them.

184) As the appearance of the stars and signs change in the skin of the firmament according to the actions of the world, the vision of the inscriptions and the wrinkles change in a man’s skin according to his actions from time to time. These words were given only to the true righteous, to know and to learn much wisdom.

185) “This is the book of the generations of Adam.” From time to time, according to one’s actions, the inscriptions are born, inscribed, and change in him from time to time. This is so because when the holy spirit is within him, he makes offspring and shows the inscriptions of that spirit on the outside.

186) And when the spirit of holiness has passed and moved away from him, and the spirit of impurity has arrived, that spirit of impurity knocks within him and shows certain visions and inscriptions to the outside. They are apparent in him in wrinkles on the skin on the outside, even though the hair, the forehead, and the nose and all those signs remain existing.

187) Zayin–Reish–Hey Peh–Samech–Tzadi are essentially the five letters Zayin–Reish–Hey Peh–Samech, which are the letters of Ze Sefer [This is the book], and the Tzadi joins them because it is always interchangeable with those letters. The letter Zayin is something that stands in one’s hair. Zayin means Klei Zayin [weapons/arms], and Samson’s Klei Zayin were in his hairs, for in them was all his might. This is the crown of God over him.

188) Hair that is about to be recognized and hangs from above to below stands in the letter Zayin, and the letter Tzadi connects to it. It enters and brings out the letter Samech.

189) If these are hanging, black hairs, and there are three lines in the forehead on the right and two on the left, and they do not join one another (On the right are three thin inscriptions that pass over them, which are trails to go over those other lines. On the left are five lines, one of which is short), it stands within the letter Zayin and the letter Tzadi. Then you find strong eyebrows over the holes of his eyes, connected to each other.

190) This is an angry man, but not quickly. He detains his state of rest, pretends to be wise when he is not, and always raises his head to look. Outside, he is quarrelsome, but in his home, he is not. He does not regard the Torah, to observe it. People’s words are a burden to him and he responds to them vigorously.

191) But if the eyebrows are apart, touching and not touching, then you will find two big lines and one small one on the right side of the forehead, and two small inscriptions among them to their width. Also, there are two to the left, one big and one small, and one small inscription entering one and not reaching the other.

192) This one is angry. At times he is full of anger, and at times his anger subsides. He is quarrelsome in this home and is ill spirited. Once in his life, he responds vigorously to people. He looks down, his forehead is wrinkled when he is angry, and he is similar to a dog, then his anger quickly subsides and he responds softly. This is a man whose spirit and will are to engage in trade and to give all kinds of taxes to the king. In his efforts in trade he obtains wealth, for the letter Tzadi has been replaced with the letter Samech.

193) If the eyebrows are separated from each other and other hairs come between them, this one is always very vengeful. He is good at home and he is happy and sad with people. This one stands between the Tzadi and the Samech. He hides his money and does not want to be revealed or that his actions will be disclosed. He is stingy and his hairs are equal to each other and are hanging down. He does not regard himself so as to dress properly, what he wears does not fit him, his forehead is big, three lines on the right, four on the left, and two inscriptions come between them.

194) When this one speaks, he stretches the skin of his forehead and those lines are not very visible. He bends his head and walks. His right serves as left, and his left serves as right. He is always sad, gossips, considers himself smart in all his actions, and hateful toward those who engage in Torah.

195) If he has a black inscription on the left arm and two red, big hairs hanging in it, with four small hairs in it, straight and hanging, and they are neither red nor black, his forehead is neither big nor small. This one stands between the letter Samech and the letter Tzadi, included in the letter Zayin.

196) One big line in his forehead stretches across from one side to the other. There are two other lines but they are not so inscribed because they do not continue from one side to the other like that one line. Four small wrinkles stand between the two brows at the top of the nose.

197) This is a happy man. He is wise, clever, and generous with his money. He is savvy in everything he tries to learn, at times he is angry, at times his anger subsides, and he never holds a grudge. At times he is good and at times not so good. Rather, he is balanced—not the best and not the worst. When he repents before his Master, his Master holds him in His hand and he rises to great honors. Everyone needs him.

The letter Samech always goes to him more than the letter Zayin. All those who advise against him do not succeed, their advice fails, and they cannot harm him. It seems as though he is deceitful but he is not. The letter Samech and the letter Tzadi struggle over him, hence at times he ascends and at times descends. When he returns to his Master, the letter Samech wins and any wish of his is fulfilled. He is merciful and cries when filled with mercy.

198) He has one inscription on the right arm and his face stands without any hair on it. And if the hair is curly and does not hang below his ears, and they stand curly above his ears, this one keeps his word.

199) His forehead is big but not so much, its lines are five—three across from one side of the forehead to the other, and two are not across. He is confrontational, especially in his home, all his actions are quick, he seems good but he is not so. He praises himself with what is not in him. This one stands only in the letter Zayin and rises afar only in the letter Tzadi. He reaches and does not reach, and he has none of the letter Samech. He is lenient in his speech, but nothing more, pushes himself where he does not belong, and one who collaborates with him should be careful of his greed, but will succeed with him.

200) The hairs are hanging and are not smooth, and his hairs are many, with five lines in it that reach and do not reach one another. His eyes are yellow and open. He bows his head, seems good but he is not so, and if he engages in Torah, he is as a great man. He prevails over his inclination when he speaks, he wrinkles his nose and stretches the skin of his forehead, and all his actions are for people to see. He succeeds in wealth, he is deceitful in all his ways, he is a gossip and knows how to be watchful of people in everything. There is madness in him and he covers what he does so it is not apparent. He secretly brings disputes between people.

201) His ears are big and stand under the hair. This one stands in the letter Tzadi and the letter Zayin. For this reason, his actions are for people to see. If three hairs hang between his shoulders, without any inscription, anyone who collaborates with him does not succeed, and he succeeds with his deceit. He seems righteous toward others, who think that he acts truthfully with them.

202) If the hairs are wrinkled and hang under his ears, if he is without a woman, with one line in his forehead and three wrinkles at the top of the nose between his brows, he is a happy man, clever in all his ways. He is deceitful, lenient, and lenient toward those who come near him. This one stands in the letter Samech and in the letter Zayin. When he grows old, the letters will be replaced, the letter Zayin first, and the letter Samech with it. He is lenient only at home, successful with wealth, not deceitful, and strays from that way.

203) There is one small inscription on the left brow, which a man struck him in his youth. His right eye is blind, five wrinkles at the top of his nose to its width between his brows. His hair is a little curly, and he narrows his eyes. This one is only in the letter Zayin. He is unintelligent, there is madness in his heart, and his actions are with panic.

204) There is one line on his forehead and four other small ones. There is no faith in him, and he does not partner with people because he will not succeed. He is wicked toward his Master in all his deeds, and there is one upshot on his left thigh—at times erased and at times reappears. If there are four lines on his forehead, he has all that, but he has no upshot on his left thigh. If there are three big lines and three small lines on his forehead, in the middle of the forehead, then he has beautiful hair.

205) The forehead is clarified in the hair, and the hair is clarified in the eyes. The eyes are clarified in the hair to four sides: the pupil of the eye, the colors in the eye, the white in the eye, and the black in the eye. Each observation, to observe all those six signs in the forehead hair are only from thirteen years of age and on, when the spirit of Kedusha [holiness] has already been separated in the person from the spirit of Tuma’a [impurity], except in lines, since the lines, whether small or great, always interchange. They can be tested as to whether they are from Tuma’a or from Kedusha.

206) “Moses chose strong men out of all Israel,” since he searched for the other signs besides strong men but did not find any. Also, “Choose wise … and known men from your tribes.” “Known” means known by those signs. And find, he did not find any but the intelligent. This means that the merits of strong and wise men are close to one another, for here it writes, “Moses chose strong men,” and in Deuteronomy it writes, “And I took the heads of your tribes, wise … men.”

207) The eye is the letter Reish and the letter Peh where the brows are white and the hair is red. If his eyebrows are white it is a person of whom people should be wary. All his words are deceit, and he is shrewd and vengeful. This is only in the letter Reish. The letter Peh did not connect with him but goes and roams over him and does not sit in him. His eyes are sunken, he is quick in action, and anyone whose eyes are sunken should be watched in every deed. He is deceitful and with deceit he reasons his words.

208) If his forehead is big and not round, two big inscriptions stretch across the forehead from side to side and four little ones. His hairs are hanging. His mind is cool, hence he is clever. His ears are small, with much hair in his arms, spotted with spots of black inscriptions. If there are red inscriptions, he sometimes comes back to doing good and stays in it for a short while, and sometimes he reverts to his bad ways. He is greedy.

209) David’s seed is to the contrary. King David inherited this red, handsome thing to pass judgment and to do worthy deeds. His eyes are eyes of mercy, dwelling on plenty, raising grace and mercy, and one green thread goes between them. When he wages war, that thread becomes as red as a rose. When his anger of war subsides, that thread becomes as before. Great miracles were in his eyes: they were glad, they were craving to see them. There were points in three colors in them; there was joy of heart throughout the heart. The wicked that were looking at them trembled with fear and dread came to their hearts.

210) If his forehead is big and round with beauty, and all the letters are visible and rise in him, some rise and some fall, those that came down come up, giving room to these and to those. Hence, his inscriptions rise to the length above in his forehead. His eyebrows are mercy of mercies. They are neither black nor red, but rather in between those two colors. The pupil within shows all the shapes in the world, a red thread surrounds it and joy around everything.

211) In the beginning, when these wicked draw near to see the eyes, when those wicked see them they laugh, and there is compassion, grace, and mercy in them. Afterwards they see in them courage and fear, terror and anger. His eyes are as doves toward them. “Doves” means that they deceive the wicked, as it is written, “And you shall not deceive one another.”

It is also written, “Your eyes are as doves,” attracting those who look in them, and push them away. All the shapes in the world are included in his face. The hairs in his head were inscribed in colors of seven kinds of gold.

212) It is written in the book of Adam HaRishon, “The forms of the first Messiah, to the moon, which is Malchut, from David’s seed,” since the second Messiah is Messiah Son of Joseph. “His appearance is greenish gold in his face. His appearance is gold of Ophir in his beard. His appearance is gold of Sheba in his eyebrows. His appearance is gold of Parvaim in the eyelids. His appearance is pure gold in the hair on his head. His appearance is refined gold over his chest, in the plate over his heart. His appearance is gold of Tarshish on both arms. All those seven appearances were inscribed on all those places of the hairs.

213) On his right arm one inscription, hidden from people, was engraved and registered. It is a tower in which a lion is engraved, and a small Aleph is inscribed within it, as it is written, “On which a thousand shields are hung.” As long as he wages war, that inscription rises and protrudes, and this Aleph knocks on that tower. At that time, he grows stronger, to wage war. And when he engages in war, the lion knocks, and then he grows as strong as a lion and wins the wars, and that tower causes to run, as it is written, “The righteous, who is set up on high, shall run in it.” David was higher than his enemies, who could not defeat him. And these marks and those inscriptions were inscribed on the left arm. The inscription of another person is not like that. It is not as the seed of David.

214) If the eyes are yellow and protruding, there is madness in his heart. His forehead is big, his hair is plentiful and hangs down far from the skin of the head. He is intelligent, with a mouth that speaks great things. His lips are worn out and he gossips.

215) There are three lines in his forehead. If there are two red tendons in his eye, he is only in the letter Reish and there is an illuminating tendon with them. He had a chance to transgress but he was saved from it.

216) If there is one red tendon inside the eye, positioned to the length, with two small tendons underneath it, one crossing through his eyes, he has an ill intention about a woman who is forbidden to him, and the intention still exists. Then you will find a single line to the length of his forehead. A single hair comes out of the right eyebrow and four small black hairs below it, with one passing in between them across.

217) Should he retire from that sin, there will be two fine tendons in his eyes going across the eye, and another does not pass between them. It is similar in the forehead. And the time that was separated from that sin is regarded as up to nine days, since from then on these inscriptions will be erased and others will be born.

218) When the eyes are thin and become a little reddish, he is intelligent and all his words are in repentance. You will find three inscriptions in his forehead, one big, crossing from side to side, and two others that are not crossing. His eyebrows are big, he is stubborn, when he speaks he wrinkles his nose in his anger, or when he is cruel. He has a bad name, he is mean in everyone’s eyes, and everyone hates him. At times he succeeds and at times he does not.

219) There are three big hairs in his chest, over his heart. His lips are worn out, he is pride to the point of madness, and he is a gossip.

220) His hair is smooth, long, and plentiful. His face is a little long and a little round. At times he regrets all that he has done, then reverts to his bad ways. You will find two tendons in his right eye and one in the left eye. His ears are small and standing.

221) David’s arms are to the contrary: In David’s arms, all these signs are to the best, and to do good, except for the big lips, for anyone whose lips are big gossips, whether he is righteous or wicked, except if he is a complete righteous, for by his merit he triumphs and keeps himself from gossip.

222) If the eyes are green with a little bit of red color between them, there are two inscriptions in his forehead from this side to that, and one small one above and one small one below, he is in the letter Peh and the letter Reish. This one, his forehead is big, in a circle, he is good to all, gives of what he has to every person, he is lenient, his hair is smooth and hanging. On the right side, he has white hair from the day he was born.

223) Intelligent people of the world, whose eyes are open, who are wise, who are with faith—which is Divinity—which was concealed in you. Those of you who rose and came down, who received the lights that shine from below upward, which are called “ascent,” and the lights that shine from above to below, which are called “descent,” those that the spirit of holy God is in them, should rise and know that when the white head—Keter—wished to create man, he imparted within one light, which is Bina, and the light imparted in the expansion of the light, ZA, which sentences and illuminates the two lines—right and left of Bina. And the expansion of the light brought forth the souls of human beings.

224) Similarly, he mated and imparted the expansion of the light, ZA, into one strong rock, the Malchut, and that rock elicited one flaming blaze, comprising several colors, which is the Ibur of the moon, which is full of Dinim. And that flame rises, receiving Yenika, meaning that the lights illuminate in it from below upwards. And descends, meaning that the receives GAR of Ruach, meaning that the lights illuminate from above to below but in Dinim, due to the deficiency in Hassadim. Finally, the expansion of the light, ZA, bestowed in him, imparted in him a middle line and Hassadim, and then he returns and sits in his place and becomes the spirit of life to Adam HaRishon.

225) Sections were made in that spirit—the twelve boundaries of the diagonal that it receives from ZA. It takes one green color from the sun, ZA, descends below, and takes one color from the moon, Malchut, a color that receives from all the colors. It receives from the four animals—ox, eagle, lion, and man—in the lower Merkava [chariot/assembly].

It moves to the right and takes the color of water, white, included in the lion’s mouth, Hesed. It moves to the left and takes the color of fire, red, included in the mouth of one ox that is as red as a rose, Gevura. It moves forward and takes the color of the wind, green, included in the mouth of a great, big-winged and feathered eagle. All the colors appear in it. This is the color crimson, which includes all the colors, which is Tifferet.

It moves to the back and takes the color of dust, which receives from all the colors, included in the four directions of the world, HG TM, receiving from the mouth of a man’s face, to which all forms look, and it is Malchut.

226) That spirit settles in the dust and dresses in it, since the dust, Malchut, is the Nefesh of Adam HaRishon, and the Ruach dressed in Nefesh. Then that dust, Nefesh, shook, came down, and gathered dust from the four directions of the world, becoming one form and a Partzuf—the body of Adam HaRishon. The Ruach was concealed deep within it, and that dust that was gathered from the four directions, the body, the Nefesh bestowed in it when it was included in Ruach.

227) That Nefesh is a Yesod [foundation] for the actions of the body, as are the actions of that Nefesh [soul] in the Guf [body], so it appears on the skin from the outside. The Ruach [spirit] is hidden within and the Nefesh is seen without, rising, falling, and striking his face, showing forms and inscriptions; striking his forehead and showing forms and inscriptions; striking his eyes and showing forms and inscriptions, as it is written, “The expression of their faces bore witness against them.”

228) The light from which the measurement extended is the Masach de Hirik, which measures the level of one green thread, a middle line, which has a green color. It receives this Masach from the Malchut, the flame of Tohu—the fire of Malchut de Midat of Din [quality of judgment], which is called Tohu.

The light strikes the hands of a person when he is asleep, registering inscriptions and lines in his hands. And according to one’s hands, so it is written. Those letters invert in him from below upward, and those friends—the true righteous—know in the inscription of the letters of the light, Malchut, and all the forces in man’s face make inscriptions and lines and the letters invert.

One who writes it writes at the end of the tabernacle. Also, Malchut is called “tabernacle,” as it is written, “I was … wrought in the depths of the earth,” at the bottom of Malchut, called “earth.” She, too, is wrought by the power of the flame of Malchut de Midat ha Din, like man’s hands.

229) Eyes that are white and red pieces of flesh in the place where the eyes come out, in the holes of the eyes, and when he turns his eyes they are seen—this one is in the letter Peh and the letter Reish included together.

230) His forehead is big, three lines climb up his forehead, and six other small ones. He is red and not red, standing between two colors, and so does his hair. His face is big, his hair wrinkled, curly, and not so. They hang slightly below his ears. This one is good, one of faith, and with wrath when he is angry.

231) If that red beneath his eyes, in the holes of his eyes, spreads through his eye, his anger is evil. When he speaks during his anger, he shuts his mouth and smoke comes out of his nostrils. His anger subsides for a short while, but not all his anger for another day or two. This one sometimes succeeds and sometimes not. However, he always stands successfully, whether much or little.

232) If the red in the corner of his eye is as little as a thread and does not spread through the eye during his anger, and he has all those signs, he is of a faint heart, afraid of everything. Sleep does not settle in him, he always thinks thoughts, and is afraid of everything. He succeeds for all who collaborate with him; he is a corrupt man and does not refrain from adultery.

233) Sometimes he repents and fears, and out of the fear, that red in the corner of the eye will be at the very edge of the eye, and one fine red tendon in the left eye. If what is on the right and what is on the left exchange places, he still remains corrupt, meaning he has not repented. He breaks once more the piece of ice that parted between him and the transgression to commit the transgression.

234) There are two wrinkles at the top of his eye and three below. In the middle finger of the left leg are six hairs, and five at other times. Now there are six in him because there is one small hair between them. The eyes are black and his eyebrows are big, and there are many hairs in them, one atop the other. And those black and green eyes go within them, and the green are more sunken. This one has five lines in the forehead—two crossing from side to side, and three that do not.

  Before Rabbi Nachman of Bresslov went to Aretz Yisrael he went through a great preparation as is necessary for any ascent into Holiness. As it says in the parsa “Hashem took us out of Egypt on eagles wings”. So too we when doing mitzvot in order to attach to Hashem we must do them with great inner devotion which is brought about by great preparation. The sages say this preparation gives our mitzvot wings. Wings that bring us ever closer to Hashem. Ultimately preparing ourselves for the ascent from our course physical existence, to a brighter light. The desires that we create while we are in this world are what we take with us when we leave. So may it be that we will all look closer at our parsha seeing His holy name in purity and become the “am segulah” (wondrous people), the particular nation precious to Hashem above all peoples as it says “a nation of priests”, a “Holy nation” Seeing the crown of His Kingship resting in His Kingship over all mankind with our righteous Mashiach, the Holy Temple and a New song quickly in our days.

[1] Alf bet p.172

[2] Shoshan Sodot

[3] Zohar Vietchanan p.261a

[1] Alf bet p.172

[2] Shoshan Sodot

[3] Zohar Vietchanan p.261a

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