The eyes of Zeir Anpin

135. The eyes in the head OF ZEIR ANPIN are eyes from which the wicked are not guarded. They are eyes that sleep yet that do not sleep, THAT IS, THEY SOMETIMES SLEEP AND SOMETIMES DO NOT. For that reason they are called, "His eyes are like doves" (Shir Hashirim 5:12). What is meant by 'doves?' It is as in, "You shall not therefore defraud (Heb. tonu) one another" (Vayikra 25:17), DERIVED FROM FRAUD. FOR IT SEEMS TO THE WICKED THAT THEY ARE ASLEEP, THAT IS, NOT SUPERVISING THE WORLD. Hence it is written, "Yet they say, Hashem shall not see, nor shall the Elohim of Jacob regard it..." (Tehilim 94:7), and, "He that planted the ear, shall He not hear..." (Ibid. 9).

136. The characteristic above the eye is the hairs growing AT THE END OF THE FOREHEAD ABOVE THE EYES, in full measure. From these hairs 1,007 supervisors are ready to wage war, and then they stop from falling, THAT IS, STOP THEIR FALLING OVER THE EYES TO COVER THEM, BECAUSE THE HAIRS RISE ABOVE THE EYES and the eyes open.

137. Eyelashes are attached to the eyelids, AND BOTH ARE CONSIDERED EYELIDS OR EYE COVERS. 14,000,000 protectors hold on to them, who are called eye covers. And all these are considered the eyes of Hashem. They never open or waken, except when the lower eyelids OVER THE EYES separate from the upper lids, THAT IS, THE LOWER PART IS SEPARATED FROM THE UPPER PART. And when the lower lids separate from the upper and make room for supervision, the eyes open and seem as one awakened from his sleep. The eyes turn and see the open eye OF ARICH ANPIN and bathe in its whiteness. When they wash IN WHITE all the prosecutors of Yisrael surrender. Hence it is written, "Awake, why sleep you, Adonai? Arise..." (Tehilim 44:24).

138. Four colors can be seen in these eyes OF ZEIR ANPIN, WHITE, RED, GREEN AND BLACK. From them shine the four compartments of the Tefilin that illuminate the cavities of the brain. There are seven that are called the eyes of Hashem, THE SEVEN SFIROT, CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT IN THE EYE. WHITE IS CHESED, RED IS GVURAH, GREEN IS TIFERET THAT INCLUDES NETZACH, HOD AND YESOD, AND BLACK IS MALCHUT. Eyesight comes from the blackness in the eye, WHICH IS MALCHUT as we explained in the Idra RABA, as it is written, "upon one stone are seven facets (lit. 'eyes')" (Zecharyah 3:9), which are the colors that glow from their aspects.

139. From the red COLOR IN THE EYES come out SEVEN other EYES, which supervise to do Judgment, BECAUSE THE RED COLOR IS THE LEFT COLUMN THAT IS JUDGMENT. They are called, "the eyes of Hashem run to and fro throughout the whole earth" (II Divrei Hayamim 16:9). "run" IS WRITTEN AS FEMININE, instead of masculine, WHICH IS because they are all Judgment. From the green color IN THE EYE come out SEVEN other EYES, the purpose of which is to reveal MAN'S actions, both good or bad, as it is written, "For His eyes are upon the ways of man" (Iyov 34:21). These are called, "the eyes of Hashem, they rove to and fro" (Zecharyah 4:10), "rove" with a masculine suffix instead of the feminine, because they face both sides, the good as well as the bad, BECAUSE THE GREEN COLOR IS THE CENTRAL COLUMN THAT INCLUDES RIGHT AND LEFT, WHICH ARE CHESED AND JUDGMENT. HENCE IT IS IN THE MASCULINE, SINCE CHESED SHINES WITH THE MALE LIGHT. From the white COLOR IN THE EYE come out all the mercy and all the goodness that is present in the world to do good to Yisrael, for then the three colors, RED, GREEN AND BLACK, bathe IN THE WHITE COLOR, WHICH IS MERCY, in order to have mercy upon them.

140. These four colors blend with each other and merge with each other, and each lends some of its color to its neighbor, except for the white color in which all are incorporated when IT is needed and when it covers everything. As for all the PHYSICAL colors below, no one can revert the black, red and green to look white. But here under the same supervision all THREE COLORS, BLACK, RED AND GREEN, join and bathe in the white color, THAT IS, THEY BECOME WHITE AGAIN, WHICH IS CHESED.

141. The eyebrows are never lying over the eyes except when the white colors wish to observe, because the eyebrows give all colors room to observe. If they do not, no COLOR can supervise and watch. The eyebrows do not stand IN ONE PLACE and never lie still for a whole hour, but open and close, close and open, since the observing eye is over them. Hence it is written, "And the living creatures ran and returned" (Yechezkel 1:14). I have already explained this.

142. It is written, "your eyes shall see Jerusalem a quiet habitation" (Yeshayah 33:20), and, "the eyes of Hashem your Elohim are always upon it, from the beginning of the year..." (Devarim 11:12), because Jerusalem needs that. FOR JERUSALEM, WHICH IS MALCHUT, NEEDS TO HAVE THE EYES OF HASHEM, THE SECRET OF CHOCHMAH, IN IT, SINCE THE REVELATION OF CHOCHMAH IS IN MALCHUT CALLED LOWER CHOCHMAH. As written, "righteousness lodged in it" (Yeshayah 1:21), RIGHTEOUSNESS BEING THE SECRET OF THE JUDGMENTS THAT EMERGE FROM THE ILLUMINATION OF CHOCHMAH OF THE LEFT THAT SHINES IN MALCHUT. Hence it speaks of Jerusalem rather than Zion, WHICH IS THE INNER PART OF MALCHUT, THE SECRET OF THE ILLUMINATION OF CHASSADIM, as it is written, "Zion shall be redeemed with justice" (Ibid. 27), since all is Mercy, AS RIGHTEOUSNESS IS JUDGMENT OF THE LEFT AND APPLIES TO JERUSALEM, WHILE JUSTICE IS MERCY OF ZEIR ANPIN AND APPLIES TO ZION.

143. "Your eyes SHALL SEE JERUSALEM" is spelled 'your eye' IN SINGULAR, WHICH INDICATES the eye of the most concealed Atika Kadisha, WHOSE TWO EYES BECOME ONE AGAIN, BEING WHITE WITHIN WHITE, WHICH WILL HAPPEN IN THE FUTURE. But for now it is written, "the eyes of Hashem your Elohim are always upon it," THAT IS, TWO EYES, which are for good and for evil as it should be. For that reason they do not exist always BUT IN THE FUTURE WILL AGAIN BE ONE EYE, SINCE there, "your eye shall see Jerusalem," NAMELY ONE EYE, which is all for good, all merciful, THAT IS, THE EYE OF ATIKA, as it is written, "but with great mercies will I gather you" (Yeshayah 54:7).

144. "The eyes of Hashem your Elohim are always upon it, from the beginning (Heb. resheet) of the year." Resheet is defectively spelled without Aleph, instead of with it. What is THAT WHICH IS CALLED RESHEET WITHOUT ALEPH? It is lower Hei, NAMELY MALCHUT, SINCE RESHEET IS NAMED AFTER 'RASH (ENG. 'POOR').' Before that it is written, "and cast down from heaven (to) earth the beauty of Yisrael" (Eichah 2:1). What is the reason He "cast down from heaven earth," THAT IS, WHY WAS MALCHUT CALLED EARTH CAST DOWN FROM ZEIR ANPIN CALLED HEAVEN? HE ANSWERS, It is because it is written, "I clothe the heavens with blackness" (Yeshayah 50:3), WHICH MEANS the eyes are in blackness, that is, they are covered with blackness, SINCE THEN MALCHUT IS SEPARATED FROM ZEIR ANPIN AND HAS NOTHING TO RECEIVE FROM HIM.

145. "From the beginning of the year:" namely whence do the eyes of Hashem behold Jerusalem? Again he explains, "from the beginning of the year," WHICH IS BINAH CALLED BEGINNING, spelled without Aleph because it is of Judgment, since Judgment is connected to its side, THAT IS, ITS LEFT SIDE. "to the end of the year" (Devarim 11:12): surely the end of the year is there, as it is written, "righteousness lodged in it," which is the end of the year, NAMELY MALCHUT.

146. Come and see, Aleph on its own is called 'first,' which is masculine, because that which is unknown is concealed and treasured in Aleph. When this Aleph is connected somewhere else, THE PLACE is called 'beginning.' You may argue it is connected to it, but it is not so. It is revealed in and shines on it, and then it is called beginning. Even in that beginning it does not observe Jerusalem, since had it received from this BEGINNING, it would have shone forever AND ITS UNION WOULD HAVE BEEN UNBROKEN. But 'beginning' is spelled without Aleph, AND HENCE ITS UNION IS INTERRUPTED. Of the World to Come it is written, "A harbinger (lit. 'first') for Zion will I give. Behold, behold them" (Yeshayah 41:27), WHERE ALEPH, WHICH IS CALLED FIRST WILL SHINE ON ZION, WHICH IS MALCHUT.