The eyes of Zeir Anpin

205. The eyes of the head IN ZEIR ANPIN are different from other eyes, MEANING THAN THE EYES OF ARICH ANPIN. The color in the eyebrows above the eyelids are painted with black COLOR and waves upon waves of hair hang. They are in a set above the eyes at the top of the forehead and 700,000 observing supervisors are attached from BOTH EYEBROWS.

206. In the cover over the eyes, THAT IS THE EYELIDS, glow 14,000,000 of those who unite in the eyelids, which are a cover. The supervision of Atik Yomin is upon them. When the cover ABOVE OVER THE EYES is removed, it seems as if he is waking up from his sleep. His eyes are opened; they see an open eye OF ARICH ANPIN, and they bathe in certain whiteness of THAT good eye. This is what is written: "Washed with milk" (Shir Hashirim 5:12). What is the meaning of: "with milk?" It is in the whiteness of the above, the original, IN THE WHITENESS OF THE EYE IN ARICH ANPIN. During that period the providence of compassion prevails.

207. About this David prayed, "Awake, why sleep you, Hashem? arise" (Tehilim 44:24), MEANING that he should open his eyes and bathe them in that whiteness THAT IS DRAWN FROM THE EYE IN ARICH ANPIN. During the entire period that his eyes do not open up, all the plaintiffs pressure Yisrael and the rest of the nations dominate over them. During the period that he will open his eyes, they will go bathed in the WHITENESS OF THE good eye and compassion is over Yisrael, as the eye travels around and executes its revenge among the rest of the nations. This is what is written: "Rouse Yourself, and awake" (Tehilim 35:23). "Rouse Yourself," MEANING to bathe in that whiteness, and "awake," MEANING to execute vengeance to those who oppress YISRAEL.

208. When the eyes OF ZEIR ANPIN open up, they look pretty like doves, in colors of red, black and green. White does not show, except during a period when he looks with a good eye OF ARICH ANPIN and all these colors bathe in the whiteness OF THE EYE IN ARICH ANPIN.

209. From those colors that appear IN THE EYE emanate seven eyes of supervision. They emerge from the black in the eye. This is what is written: "Upon one stone are seven facets (lit. 'eyes')" (Zechariah 3:9). What is the meaning of "one stone?" It is the blackness in the eye.

210. From the red IN THE EYE emerge seven runners that support the left side and glow in the fire of the north side. They are attached TO THE RED COLOR in order to expand in the world to reveal the ways of the wicked. This is what is written: "Those seven...the eyes of Hashem, they rove to and fro through the whole earth" (Ibid. 4:10).

211. From the green IN THE EYE emerge seven lights that circle to the south side. They attach themselves TO THE GREEN COLOR to spread in the world and discover the ways and deeds of the people either good or bad, as it is written: "For his eyes are upon the ways of man" (Iyov 34:21).

212. When they bathe in the whiteness, all are watchful over all the truthful people to benefit the world for their sake. All the supervision of that whiteness is to benefit Yisrael. He supervises with the redness IN THE EYE TO REVENGE those who besiege YISRAEL. This is what is written: "And I have surely seen (lit. 'saw')" (Shemot 3:7): "Saw" in order to benefit Yisrael; "have...seen" in order to revenge for their sake those who besiege YISRAEL. Therefore, it is written: "Awake, why sleep you, Hashem? Arise, cast us not off forever." "Awake" and "arise" are two supervisions, two openings OF THE EYES, two KINDS OF good, compassion and vengeance.

213. The first color OF THE EYE is red within red that comprises and covers all reds, SINCE ALL REDS do not appear RED in his presence. One black thread circles around this red and surrounds it.

214. The second color IN THE EYE is black, similar to the one stone that emerges from the depths in the great ocean once in a thousand years. When this stone emerges FROM THE DEPTHS, it is accompanied by thunderous noise and anger over the ocean. The noise of the ocean and its waves go forth and are heard by the great fish called Leviathan, and he emerges from the depths. This stone rolls in the angry sea and is expelled outwards. It is so black, that all black are obscured by comparison, MEANING THAT THEY ARE NOT RECOGNIZED AS BLACK IN COMPARISON TO IT. So is the black in the eye, for it is a black that includes and conceals all blacks, MEANING THAT THEY ARE NOT RECOGNIZABLY BLACK IN COMPARISON TO IT. A red thread circles around that black and surrounds it.

215. The third color IN THE EYE is the greenest of green that comprises and conceals all the greens. Around that green, two threads encircle a red thread to one side and a black thread to the other side, and they surround that green.

216. When the white IN THE EYE is revealed and the eye is rolled AND COMES UNDER THE DOMINATION OF THE WHITE, all these OTHER colors do not exist AT THAT MOMENT. They descend downward and nothing is visible IN THE EYES besides that white color that shines from THE EYES OF Atik Yomin TO THE EYES OF ZEIR ANPIN. And all THE GRADES below are illuminated from it.

217. There is not another color visible except for that white alone. Therefore, all those that have red and black, which are twins, have disappeared. THAT IS TO SAY, AND THE BLACK IS RECOGNIZED AS DISTINCT COLOR FROM RED, SINCE THE BLACK COLOR INDICATES ABOUT ITSELF, THAT IT HAS A DOUBLE BLEMISH. This is what is written: "Your teeth are like a flock of shorn ewes, which came up from the washing; all of which bear twins" (Shir Hashirim 4:2). What is the meaning of: "from the washing?" This is from the bath of the uppermost holy eye, OF ARICH ANPIN, THAT THROUGH THIS THE WHITE ALONE WILL BE DOMINANT. "All of which bear twins:" They blend with each other and adhere to each other UNTIL THEY LOOK LIKE TWINS WITH NO APPARENT DIFFERENCE BETWEEN THEM. As for: "Your teeth are like a flock of shorn ewes (Heb. ketzuvot)," THAT SEEMS TO INDICATE THAT THERE IS A MEASURE (HEB. KITZBAH) AND INDIVIDUAL DISTINCTION TO EACH ONE OF THEM. Yet you say, "All of which bear twins," WHICH INDICATES THAT THERE IS NO DISTINCTION. THE EXPLANATION IS THAT THE VERSE COMES to tell us that the whiteness IN THE TEETH is like the whiteness in the eyes during the period when they are bathed in the whiteness of the supernal eye, WHICH IS THEN REFERRED TO AS "A FLOCK OF SHORN EWES." IT DOES NOT MEAN THAT THERE IS A MEASURE AND DISTINCTION BETWEEN EACH COLOR.

218. The righteous will know and perceive THIS LIGHT, THE WHITE IN THE EYE in the spirit of wisdom, as it says, "For they shall see eye to eye" (Yeshayah 52:8), NAMELY THE ILLUMINATION OF THE WHITE OF THE EYE OF ARICH ANPIN IN THE EYE OF ZEIR ANPIN. When will this happen? When "Hashem returns to Zion" (Ibid.). It is written: "That you Hashem are seen eye to eye" (Bemidbar 14:14). This is when the opening of the eyes is for the good.

219. There is an opening of eyes for the good and an opening of eyes for the bad, MEANING TO SAY THAT DURING THE OPENING OF THE EYES IN ZEIR ANPIN, THERE IS AN OPENING ON ONE SIDE FOR GOODNESS AND AN OPENING ON ONE SIDE FOR EVIL. It is written: "Open your eyes, and see our desolations..." (Daniel 9:18), so we find EXISTING here AN OPENING OF EYES. This is for the good and for the bad. It is written: "Your eyes shall see Jerusalem, a quiet habitation, a tent that shall never be taken down; its pegs shall not be removed" (Yeshayah 33:20). We find here AN OPENING OF EYES for good and for bad, because they do not happen one without the other.

220. We have learned this in the hidden book. What is the meaning of: "Your eyes shall see Jerusalem, a quiet habitation?" Is then Jerusalem a quiet habitation? Isn't it written that "righteousness lodged in it" (Yeshayah 1:21), THAT IS THE JUDGMENTS THAT ARE REFERRED TO AS RIGHTEOUSNESS, and a place where righteousness is residing is neither tranquil nor quiet. HE REPLIES: Just as "your eyes shall see Jerusalem, a quiet habitation," HERE "a quiet habitation" refers to Atik Yomin. The eye OF ATIK YOMIN THAT IS TOTALLY WHITE is tranquil and serene, SINCE THERE IS NO JUDGMENT AT ALL FROM THERE, because it is an eye of mercy, an eye that does not move from this providence OF MERCY to another providence OF JUDGMENT. Therefore, "Your eyes (Heb. einecha) shall see," is spelled without Yud (plural) instead of: 'eineicha,' SINCE THE TWO EYES OF ARICH ANPIN ARE CONSIDERED ONE AND THE MEANING IN THE VERSE IS THAT THE EYE OF ARICH ANPIN, WHICH IS A QUIET HABITATION, SHALL POUR FORTH BOUNTY AND BEHOLD JERUSALEM, WHICH IS MALCHUT. Its saying "Jerusalem" rather than 'Zion,' IN NOT SAYING, 'YOUR EYES SHALL SEE ZION' is as it should be, in order to suppress the Judgment that exists in her and have mercy on her.

221. We have further learned that it is written: "For the eyes of Hashem your Elohim, are always upon it, from the beginning of the year to the end of the year" (Devarim 11:12). THESE ARE THE EYES OF ZEIR ANPIN THAT HAVE IN THEM A PROVIDENCE FOR GOOD AND A PROVIDENCE FOR BAD, WHICH IS THE SECRET OF THE TWO EYES, ONE FOR MERCY AND ONE FOR JUDGMENT. In the future to come, you will find in her, MALCHUT, one eye of mercy AND NOT THE PROVIDENCE OF JUDGMENT, which is the eye of the most ancient among ancient, MEANING ARICH ANPIN. This is what is written: "But with great mercy will I gather you" (Yeshayah 54:7). HE ASKS: Since it says mercy, why does it say great? HE ANSWERS: There is Mercy and there is Mercy. THERE IS mercy of the most Ancient among ancient and it is referred to as great Mercy, AND THERE EXISTS mercy in Zeir Anpin; this is referred to simply as mercy. Therefore, THE VERSE SAYS, "But with great mercy will I gather you," MEANING THE MERCY of Atik Yomin.

222. We have learned that within the eyes OF ZEIR ANPIN, the two colors in them, the red and black, reside two tears. When the Holy of Holies wishes to have mercy upon Yisrael, he drops two tears to be established in the great ocean. What is this great ocean? It is the ocean of uppermost Chochmah, meaning to say in order that they should bathe in the whiteness, in the spring that emanates from great wisdom and has mercy on Yisrael.