And you shall behold the secret of the lines of the hands

122. They opened the discussion with a discourse on the verse, "and they had the hands of a man under their wings" (Yechezkel 1:8). This verse, the friends explained, are the hands to receive penitents who return to the Holy One, blessed be He. "...The hands of a man..." are the forms and spiritual mysteries which the Holy One, Blessed be He, impressed upon man and arranged in his fingers, outwardly and inwardly, and in his palm. THAT IS, THE PALM OF HIS HAND.

123. When the Holy One, blessed be He, created man, He arranged in him all the forms of the supernal mysteries of the world above, WHICH IS BINAH, and all the images of the lower mysteries of the world below, WHICH IS MALCHUT. And all is carved in man and found in the image of Elohim, because he is called "the creation of the palm," WHICH IS THE PALM OF THE HOLY ONE, BLESSED BE HE.

124. And the mystery of the palm (Heb. caf) is of the letter which is called 'Caf,' as it is written, "And Elohim created Man in His own image" (Beresheet 1:27). This is the secret of the letter Caf. This letter has supernal secrets and spiritual forms. This Caf, WHICH IS THE PALM OF THE HAND, contains ten sayings from right and left - five in the right PALM and five in the left PALM. And all are one, in one secret - THE RIGHT AND THE LEFT ARE UNITED INTO ONE.

125. It is written, "I will also smite My one palm upon the other" (Yechezkel 21:22). ITS EXPLANATION is that this one and that one shall be in conflict so that blessings will be removed from this world, and the pride of Yisrael will be given over to the other nations. THIS IS BECAUSE FROM THE UNIFICATION OF RIGHT AND LEFT THERE CONTINUE FROM THE LEFT THE THREE FIRST SFIROT TO YISRAEL, WHICH IS THEIR PRIDE. WHEN THEY ARE DIVIDED, THE OTHER NATIONS SUCKLE FROM THE LEFT COLUMN, AND THE PRIDE OF YISRAEL IS GIVEN OVER TO THE HEATHEN NATIONS. And when they are joined together, it is written, "One spoon (Heb. caf) of ten shekels of gold, full of incense" (Bemidbar 7:14). This is an indication of one connection, WHICH MEANS THE TEN FROM THE RIGHT AND THE LEFT ARE UNITED IN ONE PALM (HEB. CAF). And when they are united in one connection, it is written, "And Elohim created man in His own image..." "And Elohim created," implies the departure of thought through the inner mystery; "man," is the secret of Male and Female together, SINCE ET (ENG. 'THE'), WHICH COMES BEFORE THE WORD "MAN," IS FEMALE, AND "MAN" (HEB. ADAM) IS MALE. "In the image of Elohim," is the mystery of Caf, THAT IS, WHEN TWO RIGHT AND LEFT PALMS WERE UNIFIED INTO ONE CAF, WHEN ALL SUPERNAL MOCHIN EMANATE FROM THEM.

126. When man was created, what is written concerning him, "You have clothed me with skin and flesh..." (Iyov 10:11). HE ASKS, If so, what is man IN HIS ESSENCE? AND HE ANSWERS, If you think THAT MAN is nothing more than skin, flesh, bones and sinews, this is not so. For certainly man is but his soul. And skin, flesh, bones, and sinews, are all only the clothing. These are the implements of man, and not man HIMSELF. And when man passes away, he divests himself of all these implements that he wore.

127. The skin with which man has been clothed and all these bones and sinews, are all in the mystery of the supernal wisdom corresponding to that which is above. AND HE EXPLAINS THAT the skin, corresponding to that which is above, is, as we have learned, in connection with the curtains, as it is written, "Who stretches out the heavens like a curtain" (Tehilim 104:1), "rams' skins dyed red, and badgers' skins" (Shemot 25:5). These are the garments up above that cover the garments which are like the extensions of the heavens, which is the outer garment. The curtains are the inner garments, corresponding to the skin that protects the flesh. AND THUS IT IS SAID, "WHO STRETCHES OUT THE HEAVENS LIKE A CURTAIN," AS THE CURTAINS ARE THE INNER GARMENTS, AND ON THESE ARE THE HEAVENLY GARMENTS FROM THE OUTSIDE.

128. The bones and the sinews are the Chariots and all the hosts, which are appointed inward. THAT IS, THEY ARE ALL AN INNER ASPECT AND THE FIRST THREE SFIROT OF THE OUTER PART OF THE GRADE, FOR THE SINEWS ARE THE NESHAMAH OF THE GARMENT, AND THE BONES ARE AN ASPECT OF CHAYAH OF THE GARMENT. And all of these are garments to that which is inward, which is also the mystery of the supernal man who is the innermost TO THEM.

129. The same secret is found here below. Man is the inner of the innermost and his garments correspond to that which is above. The bones and the sinews are similar to what we have said regarding the Chariots and hosts, THAT ARE CALLED 'BONES' AND 'SINEWS.' The flesh is a covering to those hosts and Chariots THAT ARE CALLED 'BONES' AND 'SINEWS,' and appears itself outwardly TO THEM. And this is the secret THAT THE FLESH is being drawn FROM HIM to the Other Side. The skin, which covers all, corresponds to the firmaments which cover everything. And all of these are garments to be worn by him, the innermost being the mystery of man. And all is a secret. For what is below corresponds to the above. And thus it is written, "And Elohim created man in His own image, in the image of Elohim" (Beresheet 1:97). For the mystery of man below corresponds entirely to the secret above.

130. In this firmament up above, which covers everything, impressions were set in it to show and know, through these impressions, things and concealed secrets. These are the shapes of the stars and constellations recorded and fixed in this firmament, which covers externally. Similarly, the skin which covers man FROM THE OUTSIDE is like the firmament that covers all, having lines and impressions - which is CONSIDERED TO BE AN ASPECT OF THE stars and constellations of this skin. One may perceive in them hidden things and deep mysteries of the stars and constellations, THAT ARE THE IMPRESSIONS AND LINES IN THE SKIN, through which the wise of heart may study them, and discern the secrets hidden within, as we have stated. And this is the secret of: "the astrologers, the stargazers" (Yeshayah 47:13).

131. And this can be discerned only when the face shines and remains without anger, FOR ONLY THEN CAN WE OBSERVE AND DISCERN, AS MENTIONED PREVIOUSLY. At the time when anger rules over man, another Judgment is applied. And why was this Judgment not allowed to control man? IT IS POSSIBLE to know at the time when Judgment rules the firmament.

132. But the face is observed in its truthful way, when the face shines and man is secure. THEN these impressions are seen in a truthful way, and with this discernment one is able to judge better, with clarification - although there are many STYLES the wise can utilize to discern.

133. The lines of the hands and the lines of the fingers from the inside are all set under other secrets with which to discern concealed matters. And these are the stars that shine so as to reveal the interiors of the constellations in high ministers.

134. There are supernal secrets in the fingers. The nails of the fingers cover them from the outside. They are explained through these inner secrets that are manifested on the outside. These contain secrets to those wizards who contemplate the fingernails, in the light of other principles that govern them, and these magicians defile that place.

135. In the nails, there are times when little white stars shine from them - THAT IS, LITTLE WHITE SPOTS ARE SEEN IN THE NAILS, which are similar to birthmarks, the shape of lentils - and they are sunk IN THE NAILS as if nailed to a board. And they are different to those other white SPOTS that are not sunken, but are fixed above ON THE NAILS; those that are not sunken have no meaning. But those that are white and immersed like birthmarks the shape of lentils, have meaning, and they are a good omen for man, and he will succeed during this time. Or if a judgment was imposed upon him he will be rescued from it.

136. The lines of the hands are among the supernal mysteries, along with the fingers from the inside, THAT IS, NOT ON THE SIDE OF THE NAILS, BUT THE SIDE OF THE FLESH. In the hands, there are large lines and small, thin upper lines in the right. In the little finger on the right, there are thin impressions. This finger is fixed permanently on acts by the Other Side.

137. In this finger, we find lines that are formed when the finger is folded, DURING THE CLOSING OF THE HAND. We do not observe these, except if added to BY OTHER LINES. If two other lines are added to the line THAT THE FINGER formed when doubled over, a way of opportunity will not be opened to him. And if he does initiate an opportunity, he will not succeed.

138. In the case where the lines are fixed lengthwise between impressions, BETWEEN THE IMPRESSIONS FORMED WHEN THE FINGER IS FOLDED OVER, at the time when the skin of the finger is pulled backwards - AND WITH ALL THIS, these recognizable impressions remain AND ARE NOT ERASED DUE TO THE PULLING OF THE SKIN, such a person will succeed in his ways. The sign for this is three lines in width, and four in length. This is the secret of Zayin from the small letters. FOR IN THE HEBREW ALPHABET THERE ARE THREE STYLES OF LETTERS, LARGE, MEDIUM, AND SMALL. AND THE ZAYIN HERETOFORE MENTIONED REFERS TO THE SMALLEST STYLE OF LETTERS.

139. IF there is one impression that is a lengthwise line, and there are two widthwise lines, then along his travels he will hear of things in the near future, but they will not benefit him. If there are impressions that are four lengthwise lines and four widthwise lines, an opportunity will come his way, and through hard effort the results will be to his benefit. And this is the mystery of Zayin from the medium size letters of the Hebrew alphabet, those between the large LETTERS and the smaller LETTERS.

140. If there are five small impressions in width at the bottom, and four in width at the top, and four lengthwise, he has peace in the house, and he is lazy. An opportunity may present itself for him, but he does not wish to take advantage of it. Had he taken advantage, he would have succeeded along this path. But he takes no advantage of it because he is lazy. And this is the mystery of the small Zayin.

141. The middle finger is the finger that stands TO SHOW IF he should manifest the action of which he thought. If one line is fixed lengthwise between lines at width, he thinks thoughts, but they are gone from him; he fears and he does not CARRY THEM OUT, and these thoughts amount to nothing.

142. If two lines are fixed lengthwise EVEN when the skin of the finger is pulled backwards, AND THEY ARE NOT CANCELED DUE TO THE PULL OF THE SKIN, he has no real thoughts, but only thinks superficial thoughts of the moment and accomplishes them. But he does not have contemplative thoughts, rather impulsive and petty thoughts.

143. If there are three impressions in length and two or three impressions in width, after he stretches the skin OF THE FINGER backwards, he is a man who is wise and contemplative. And all those thoughts that are on the side of the Holy One, Blessed be He, will be fulfilled by his hands, but not so with other thoughts.

144. If there are four or five IMPRESSIONS in length after the skin OF THE FINGER is stretched, as previously stated, and they rest on three or four, or even two or more IMPRESSIONS OF THE lines in width, such a person has thoughts which tend to be evil and he glories in such thoughts. And when the beard and eyebrows are red, he thinks evil and glories in it for a brief time. He is cunning, and he always yields to these evil characteristics. Thus, he succeeds. After a brief period, he dies.

145. The remedy for this is repentance. And then we find three or four impressions resting on two, THAT IS, three or four impressions in length resting on two impressions in width, since, according to the habit of man, lines are changed from time to time. This secret is derived from the verse, "that brings out their host by number; He calls them all by names; because of the greatness of His might, and because He is strong in power" (Yeshayah 40:26).

146. As the Holy One, blessed be He, changes hosts and seasons in the stars in the heavens - this day, so, and another day, thus, all according to the SUPERNAL man who is the inner aspect of his actions as they appear in these heavens, the same is seen on the skin of man below, since his skin, which covers everything, is a firmament.

147. And all is according to the kind of inner man who is at times under Judgment and at times under Mercy. This is exactly the same sight outside, OVER THE FIRMAMENT, that at times appears in this mode, and at other times in that mode. This is also similar to that man, as we have stated previously, that is at times SEEN ON HIS SKIN in this way and at other times in that way. This is the secret sign of the letter Zayin when it is included in the letter Yud.

148. And these secrets are in the fingers of the right hand - the little FINGER and the large one, THAT IS, THE MIDDLE FINGER. The indication is, "but hear the small as well as the great" (Devarim 1:17). These two fingers are connected to these secrets. These are the mysteries which we have learned from our master, from the secrets of Rav Yesa Saba (the elder). From now and onward, other lines, are all called 'descendants,' which refers to the descendants of Adam, as it has been written, "the generations of the heavens" (Beresheet 2:4). As we have learned, all is this secret. Similar to this are the descendants of man in all the shapes of the face, and in all that we discussed before, and in those descendants of the lines of the hands that are seen through inner secrets, as is fit.

149. "This is the book of the generations of Adam" (Beresheet 5:1). This refers to the lines. To the signs Zayin-Resh-Hei-Pe-Samech-Tzadi, WHICH ARE THE LETTERS OF "THIS IS THE BOOK (HEB. ZEH-SEFER, ZAYIN-HEI, SAMECH-PE-RESH)," TZADI HAS BEEN ADDED. The secrets to the wise in heart are Resh-Zayin-Hei-Samech-final Pe; Five letters in five gates for the gain of Wisdom by understanding.

150. The First Gate is Resh. In the hand, there are thin lines and great lines. And all these lines mingle with one another. The great lines that are in the hand, when they are two in length, and two in width, and merge with each other are the secret of the letter Hei, and the letter Resh. It rejects the letter Zayin, and seizes these two letters. At its width, it takes the letter Hei; at its length, it takes the letter Resh. Its sign is Hei-Resh.

151. There are those who have similar lines TO THOSE ON THE RIGHT HAND ALSO in the left hand, particularly with the great lines. But it is with small lines that the right hand receives, while the left hand does not receive. For the right hand receives one thin line in length above, and one thin line below, which is seized between two great lines THAT ARE FOUND THERE. In the width there is one thin line that touches below two lines resting upon it. But in the left hand, this is not so. Thus, the secret is in the right hand and not the left.

152. This is a man who adores BEING at home at times, and on the road at times. His heart is not at ease with either. When he is at home, he yearns for the road; and when he is on the road, he yearns for home. He is always successful on the road, and at times at home. This person is successful in the Torah and in the mysteries of the Torah if he puts effort into them. He gazes on his enemies. Many will benefit from him. He is lazy in worldly matters. Yet, if he is stimulated FROM BELOW, then they will stimulate to improve him from above. He gains merit through his words. He is precious and spends his money. He has a good eye. His prayers are heard. In regards to money, he has ups and downs -- THAT IS, IN HIS POSSESSIONS.

153. There are times when his heart is broken before his Master. And then we find three small lines crossing the thin line that was added to the two lines in width. And this is the secret. The Hei is joined with the Resh. HE GIVES A BRIEF REVIEW OF THE WORDS, WHICH IS GOOD FOR THE MEMORY. It is the road. It is home. It is delight. It is sadness. It is beneficial. He is lazy. He is good-eyed. He is precious and scatters his money. It implies a broken heart, and the return to his Master.

154. The second gate is Zayin. In the right HAND, in the part that accepts AND RECEIVES, NAMELY IN THE PALM OF THE HAND, there are impressions. When three great lines in width and two great lines are found, and one of those in length touches two in width, while the other one does not touch them, this implies a defect in the seed, either from the side of the father or the side of the mother.

155. And then we find below the three lines in width, two thin lines that touch them from below. This signifies a man who amends his actions in front of other people, yet his heart is not true. And at the time of his old age he repents to correct his actions. Then we find the two lines in length touch those in width, this one with that one, and two others, thin lines, with them in the middle - lengthwise - and also three thin lines in width. And this is the mystery of the Zayin that is linked to the letter Resh.

156. When he reaches old age and repents, as we have said, he is corrected under the secret of the letter Resh, and is joined with the letter Zayin. Afterwards, when matters have been corrected, he is always in silence and all his actions are secretive. But he is not established fully in this, because this defect, WHICH IS STILL IN HIS SEED, has not given him up AND STIMULATES HIM TO EVIL.

157. But after this defective seed gives up, then we find four and five lines in his right hand, four lines in length and five in width. And this secret is Zayin that is linked to the letter sign Hei. This implies that at times he succeeds in matters, and at times he does not succeed. He will succeed in Torah learning. And toward the end of his life, he will even succeed even in financial matters.

158. The third gate is Hei. In the right hand, when there are five lines in width, and three in length, and there is a middle line RECOGNIZED ESPECIALLY among the three lines IN LENGTH, this is the secret of the letter Hei, which is supported by the letter Samech.

159. If this middle line FROM THE THREE LINES IN LENGTH is found to enter and to touch those five lines in width, it signifies a man who is sad and angry in his house. But this is not so with other men. He is a miser in his house, he is angry and hungry, yet at other times he is not. Outside of his house, he is not this way. He succeeds in worldly matters. When he is occupied with Torah, he observes a little, and then goes back to it. He is truthful, but not always. And at those times that he is not truthful, he appears to be truthful. He is successful in judgments. He is faithful to the secrets of the Torah. And this is the sign of the letter Hei and is linked to the letter Samech.

160. If there are four lines in width, and five lines in length, and two of those in length enter in the midst of those four IN WIDTH, it signifies a man who is happy in his house, but appears to be of sad heart on the outside. Yet, this is not true for as soon as he speaks with people, he shows happiness and speaks with intent.

161. Three small lines enter in the midst of those lines in length. And this person has a black spot on his body, and three hairs hang from this spot. The spot is round, and a break is in the top OF THE SPOT. This impression is called by the wise in heart, who know these mysteries, the name of 'Eagle Head.' This impression is sometimes seen between his shoulders, and at times on his right arm, and at times on his right hand on his fingers.

162. If this impression, which we call Eagle Head, is in a manner that is well set, then he will be raised to wealth and honor. But if this Eagle Head is turned backwards, he will at times be worthy of children. As he grows older, he will be worthy of great wealth and great honor, more than when he was a youth. He will also succeed in the Torah if he occupies himself with it.

163. This Eagle Head looks black at times, and at times it is a color that is only slightly red, for it was not dyed much. And WE LOOK AT THE HAIR HANGING FROM IT, for at times they are straight. And everything is under one sign, and judged according to the same law.

164. If this red color is significantly red and maintains its color; and if it is only a brief time since it became colored; and - since these colors are found shining at times, and at other times are dim - if this red color becomes bright and shining; and he has in his left hand three lines in length, and three lines in width; and there is one thin line on those width lines and one thin line on those length lines; and in the right hand, one thin line alone is added to the width, then he is a man who slept with a menstruant woman and did not repent to his Master.

165. And when he repents, the lines in the left hand remain. And the line that was added in the right hand is gone. And the red color is also gone, for the brightness does not shine as much. And at times, even though he repents, the redness is not removed for a time. This is in the mystery of the letter Hei. And the letter Samech is removed, and instead the letter final Tzadi has been substituted, and the letter Hei is linked to final Tzadi. This person quickly needs a correction of the spirit. It is incumbent upon the wise of heart, who observe him, to say to him, "Go and heal yourself."

166. Three lines in length and one in width is the secret of the letter Hei by itself. And at times it is linked to the mystery of the letter Zayin. This signifies a man who lusts and is greedy for profit in the world. And if not, then he chases women with the lust for committing adultery. And even though he lusts and is greedy for gain in the world, this is not removed from him, and he is not ashamed. His eyes are sunken, and he speaks with them. THAT IS, AT THE TIME OF SPEAKING HE WINKS WITH HIS EYES.

167. If he returns to his Master, the lines are changed - three in width, and one in length. The two thin lines remain. This implies that he desires his wife more, and attaches himself to her. One especially thin line enters between two thin lines. Then the letter Hei joins itself to the letter Zayin.

168. If: one line is in length and four lines are in width; and three thin lines remain on the same one THAT IS IN LENGTH; and one line on the four THAT ARE IN WIDTH; on the left arm are three thin lines that just appeared a few days previously; and a single hair hangs on that one THAT IS at their top, then he is one eager to commit adultery with his neighbor's wife. He is malicious. He frightens with his left eye, without uttering a word, and completes - THAT IS, HE COMPLETES HIS WORK AND DOES NOT HAVE TO SPEAK. Because he is malicious, returning to his Master does not concern him. Afterwards a serpent or a red man will kill him.

169. If there are four in length, and three in width, and those lines that go up are removed from him, this implies he breaks his heart before his Master and repents. This is under the principle of the letter Pe, and is joined with the letter Hei. Of these it is written, "Peace, peace both for far and near." (Yeshayah 57:19).

170. Until this point are all the secrets of the generations of Adam, which is the history of those born to him from time to time, according to the nature of man. Happy is the lot of those who sit before my master, RABBI SHIMON, who are worthy to hear from his lips the secrets of the Torah. Happy are those in this world, and happy are those in the World to Come. Rabbi Shimon said, Happy are you, friends that no secret has disappeared from you. How many supernal places await you in the World to Come!

171. He opened with the quote, "Moreover (lit. 'and') you shall provide (lit. 'behold') out of all the people able men, such as fear Elohim, men of truth, hating unjust gain" (Shemot 18:21). HE ASKS, But it is written, "you shall behold" instead of, 'you shall choose.' AND HE ANSWERS, "You shall behold" according to sight. In what? In the image of man, in those six characteristics that we previously discussed, and everything is in that verse. . "...You shall behold..." is the first, of the hair; "out of all the people" is the second, of the brow; "able men" is third, of the face; "such as fear Elohim" is the fourth, of the eyes; "men of truth" is the fifth, of the lips; "hating unjust gain" is sixth, of the hands and their lines.

172. For all these are the signs by which we recognize men on whom the spirit of Wisdom rests. Yet Moses had no need of them, for as it is written, "And Moses chose able men out of all Yisrael" (Ibid. 25). For the Holy Spirit came to him and informed him. And through this he could see it all.

173. From where do we learn this? From the verse, "When they have a matter, they come (lit. 'he comes') to me" (Ibid. 16). It is not written 'they come,' but "he comes." This is the Holy Spirit that came to him, and that is how he knew. Therefore, Moses had no need to observe and ponder all this, since he knew instantly.

174. Similarly, King Solomon also knew. He knew through his throne, for the Holy Spirit rested upon it. Trembling and fear overcame everyone who came near his throne. And he could judge them without witnesses. Since there were images in his throne, the image would knock if anyone approached with a falsehood, and King Solomon would know that he came with a lie. Because of this the fear of the throne fell upon all, and all were found righteous before him.

175. King Messiah will judge by the fragrance, as it is written, "And his delight (lit. 'smell') shall be in the fear of Hashem; and he shall not judge after the sight of his eyes..." (Yeshayah 11:3). And these three, NAMELY MOSES, KING SOLOMON, AND KING MESSIAH judged the world without witnesses and without warning. The rest of the world must judge by word of witnesses and by word of the Torah. It is incumbent upon those who are wise in these images to warn people and give them succor, and to heal them. Happy are they in this world, and happy are they in the World to Come.