And you shall behold the secret of secrets

176. Raza deRazin - Secret of Secrets. "Moreover (lit. 'and') you shall provide (lit. 'behold') out of all the people" (Shemot 18:21). "This is the book of the generations of Adam" (Beresheet 5:1), which is to say this book is from those books that are sealed and are profoundly deep. Rabbi Shimon said, I have raised my hand in prayer to the One who created the world. Even though in this scriptural verse the ancient ones revealed higher hidden things, yet we must further study and ponder the secrets of the book of Adam, as from that point continues the secret book of King Solomon.

177. HE EXPOUNDS UPON THE VERSE, "THIS IS THE BOOK." "This" indicates that everything is dependent on it. "This" is the Tree of Life, THAT IS, TIFERET. "This" REVEALS, and there is none other to reveal. "This," is as it is written, "This month shall be to you the beginning of months," (Shemot 12:2) WHICH MEANS THAT "This" refers to Nissan and no other month. AND ALSO, "THIS" REVEALS AND NONE OTHER.

178. It is this book that we contemplate to reveal the generations of man. IT IS a tree that reveals the generations of Adam that will bear fruit, THAT IS, THAT WILL GIVE BIRTH TO SOULS, to bring them out into the world. "This is the book" from which may be known the concealed and profound wisdom that was transmitted to the First Man in the shapes of people. This wisdom was transmitted to King Solomon, who inherited it and wrote it in his book.

179. We have been taught that Moses found this difficult until the Shechinah came and taught it to him. She perceived and sorted out all those people who could be seen AND RECOGNIZED by their countenances, and Moses thereby learned this wisdom, and was brought into it. Therefore it is written, "And You shall behold," that of which it is written "And You are the same, and Your years shall never end." (Tehilim 102: 27) "...and You do preserve them all..." (Nechemyah 9:6) "And You, Hashem, are a shield for me" (Tehilim 3:4). JUST AS IN ALL THESE WORDS "AND YOU" IS TO BE EXPLAINED AS THE SHECHINAH, SO HERE, "AND YOU SHALL BEHOLD," REFERS TO THE SHECHINAH.

180. "And You," NAMELY THE SHECHINAH, "shall behold" and observe it. You and none other, to know and to contemplate six hundred thousand. In six aspects you are to contemplate the images of man and to clearly know this wisdom. These are, the hair, the eyes, the nose, the lips, the face, and the hands, especially the lines in the hands. Of the six aspects, it is written, "And you shall behold."

181. "And you shall behold," THAT IS, in the hair, the creases on the brow, and the eyebrows. "...out of all the people..." IS TO BE INTERPRETED AS with eyes, in the membranes in the eyes, and in the folds under the eyes. "...Able men..." REFERS TO those who have the strength to stand in the palace of the King. They are recognized by the brightness on their faces, by their face, by the wrinkles on their faces, and by the marks in their beards. "...Hating unjust gain..." REFERS TO the hands, and the lines in the hands, and the marks in them. All these six aspects implied here, IN THE SCRIPTURAL VERSE, were transmitted to Moses to contemplate and from which to learn concealed wisdom. This wisdom is inherited by those who are properly righteous and truthful. Happy is their lot.

182. It is written, "You have clothed me with skin and flesh..." (Iyov 10:11). In a similar fashion, the Holy One, blessed be He, made levels upon levels above, these upon those, concealed ones within others concealed, hosts and Chariots, the one over the other. Similarly, He made in all these arteries and tendons THAT HE MADE IN THEM LEVEL UPON LEVEL...and these are the bones that exist on higher levels. And those OF THE LEVELS are called 'flesh,' being the levels of the domain of the end of all flesh. And all these benefit from the smoke of the flesh, from the scent of the sacrificial offerings, and from others things associated with flesh. And above all these is the skin. This is the hide that covers everything.

183. The Holy One, blessed be He, created the stars and the constellations with the skin of the firmament, as they are the signs of the heavens so that we may observe them to know the wisdom from them. Similarly, the Holy One, blessed be He, created man with marks and wrinkles in THE SKIN OF the face of man, which are similar to the stars and constellations IN THE FIRMAMENT, through which to know and to perceive great wisdom, applying it to the body.

184. Just as the appearance of the stars and constellations change in the firmament according to worldly events, so does the appearance of the marks and wrinkles on the skin of man change according to the actions of man from time to time. This wisdom was given only for the true righteous to learn and to know this great knowledge.

185. "This is the book of the generations of Adam." From time to time, according to the actions of man, marks are born, changed and etched upon the skin of man. For when the Holy Spirit rests within him, it produces offspring, and shows these marks of the Outside Spirit.

186. And when the Holy Spirit removes itself from him and the Spirit of Defilement comes, this Spirit of Defilement pulsates within him and appears on his exterior with familiar marks. It is recognizable in the wrinkles of his exterior skin, even if the hair, the brow, and the nose remain unchanged.

187. Zayin-Resh-Hei-Pe-Samech-final Tzadi. This letter, REFERRING TO THE FINAL TZADI, is always exchangeable in this wisdom. TO CLARIFY, THE MAIN ONES ARE THE FIVE LETTERS, ZAYIN, RESH, HEI, PE, SAMECH. THESE LETTERS FORM THE WORDS "ZEH SEFER ('THIS BOOK')." THE FINAL TZADI JOINS WITH THEM, ALWAYS TO BE EXCHANGED WITH THESE LETTERS. The letter Zayin is that letter that is found in the hair of man; this is derived from Zayin, NAMELY WEAPONS (Heb. ZAYIN). And the weapons of Samson were in his hair, FOR IN HIS HAIR WAS ALL HIS BRAVERY. This was the crown of Elohim that was upon him.

188. Hair that stands in a familiar way and hangs FROM THE TOP DOWN stands in the letter sign of Zayin and is joined by the letter Tzadi, which enters and takes out the letter Samech.

189. There is hair that hangs and is black, and in the forehead there are three lines on the right side, and two on the left side, and these ones are not joined together with the others. On the right side there are three thin marks that pass over them. These are paths to cross over other lines. On the left side, there are five lines. One of them is small in length. This is included in the letter Zayin and the letter final Tzadi. Then there are the strong eyebrows above the eye sockets that are joined together.

190. Such a man is angry. Though not quick to become angry, he impedes his peace of mind. He holds himself to be wise, but he is not. He constantly holds his head up high to watch. He is quarrelsome in public, but not at home. He is not interested in Torah learning. He considers people's words as a burden, and answers them with emphatic words.

191. If the eyebrows are separated one from the other, touching yet not touching ONE ANOTHER, then you will find on the right side of the forehead two large lines and one small one, and two small marks that have entered between them in width. And on the left side are two lines, one large, one small, and one small mark that has entered on one line but not the other.

192. This is a man of anger. He is angry one moment, and the next moment he forgets his anger. He is quarrelsome in his house, and he is not at peace in spirit. There was a time in his life when he was quite emphatic with people. He looks down. His forehead is creased at the time of his anger, similar to a dog, and when immediately it is forgotten, his response is soft. This is a man whose spirit and will is occupied with business. He vows to pay taxes, THAT IS TO PAY ALL KINDS OF TAXES TO THE KING, and in his endeavors TO DO BUSINESS he becomes wealthy, for the letter final Tzadi is replaced by a Samech.

193. If the eyebrows are separated one from the other, and other small hairs intercross them, this is a person who has always a great, vindictive hatred. He is well behaved in his house. He is both happy and grievous with people. This lies between the final Tzadi and Samech. He conceals his money. He does not wish to reveal his doings, nor does he wish that anyone should reveal his doings. He is a miser, and his hairs hang in equal length, one to the other. He does not give any thought to the wearing of proper clothes. What he does wear does not fit him properly. His forehead is large, with three lines on the right side, four on the left side, and with two marks entering between them.

194. When he speaks, he stretches the skin of his forehead, and these lines cannot be seen clearly. He bends his head down and walks. His right is like his left, and his left like his right. He is always depressed. He mourns. He has an evil tongue. He regards himself as one who is wise in all his deeds. He has a hatred for all who occupy themselves with Torah learning.

195. Another type is signified by a black mark on his left arm with four small hairs in it. Two large ones that are hanging on it are red. The hairs are smooth and hanging, neither red nor black, and his forehead is neither large nor small. This stands between the letter Samech and the letter final Tzadi. It is included in the letter Zayin.

196. There is one large line in his forehead that spans in width from this side to that side. There are two other lines not marked so emphatically, since they are not continuous from one side to the other side, AS IN THE CASE OF THE FIRST LINE. There are four small creases that stand between the two eyebrows at the top of the nose.

197. This is a happy man. He is wise, intelligent, and lenient with his money. He becomes wise in whatever he endeavors to know. He can become angry in one moment, and the next moment his anger is calmed. He does not hold a vindictive hatred forever. At times he is well behaved, and at other times he is not as well behaved, but he is found in balance - THAT IS, NEITHER PARTICULARLY GOOD, NOR PARTICULARLY BAD. When he repents to his Master, his Master holds his hands and he is raised to great honor. Everyone needs him. The letter Samech goes with him always, more than the letter final Tzadi. All who counsel him with bad advice will not succeed, for the bad advice will not be fulfilled. And they cannot injure him. He seems to be a charlatan, but it is not so. The letter Samech and the letter final Tzadi wrestle over him. Therefore, AT TIMES he is up AND AT TIMES he is down. When he repents before his Master, the letter Samech is victorious and fulfills his wish in everything. He is compassionate, and he cries when he is full of compassion.

198. One mark is in the right arm, and his face is without any hair at all. But if there is hair which is curled, not dangling below the ears, but raised and curled above the ears, then he keeps his word.

199. His forehead is large, but not huge. There are five lines on it. Three pass from this side to that side OF THE FOREHEAD, and two lines do not traverse. This man is a quarrelsome person, at home for the most part. All his actions are hurried, and though they seem beneficial, they are not. He lauds himself for what he does not have. This pertains to the letter Zayin itself, remotely aspiring to the letter Tzadi by itself, reaching yet not reaching. The letter Samech is not included in him at all. He is lenient in his speech, but no more than that. He brings more than he deserves to himself. One who partakes with him must be wary of his greed but will succeed with him.

200. Another type is signified by hair that is dangling and is not flat. He has a profusion of hair and five lines in it; some are touching yet are not touching each other. His eyes are shining and alert. His head is bent low. He seems to be pleasant and honest, but is not so. He praises himself. If he occupies himself with Torah learning, he acts like a great man. He has strong desires. When he speaks, he wrinkles his nose, and stretches the skin of his forehead. All of his actions are for the sake of appearances in public. He succeeds in wealth. He is deceitful in all that he does. He is a slanderer. He knows how to defend himself from people in everything. He has madness in him, and conceals what he does SO THAT IT SHALL NOT BE RECOGNIZED. He secretly brings strife BETWEEN FRIENDS.

201. He has big ears which are placed underneath his hair. He is established by the letter final Tzadi and the letter Zayin. Therefore, his actions are for the public. If three hairs hang between his shoulders, without any marks at all, one who partakes with him will not succeed. But he will succeed with his own deceit. He appears to be righteous with respect to another and thinks that his are truthful actions in dealing with him.

202. If his hair is crimped and hangs beneath his ears; if he is unmarried; and if there is one line in his brow, and three creases at the top of his nose, between his eyebrows, then, he is a happy man, intelligent in all matters. He is deceitful. He concedes and gives in to those closest to him. This stands under the letter Samech and the letter Zayin. As he grows older, the letters are exchanged - the letter Zayin is at the beginning, followed by the letter Samech. He then no longer concedes, except in his home. He succeeds in wealth. He is no longer deceitful, having removed himself from that path.

203. On his left eyebrow, there is a small mark where a man had hit him in his youth. His right eye is closed. There are five furrows on top of his nose, spanning the width between his eyebrows. His hair is curled slightly on his head. He creases his eyes. This person stands in the letter Zayin alone. He has no understanding. He has madness in his heart. He is hasty in his actions.

204. He who has one line on his brow and four other small ones, has no faith. One should not associate with him, since he will not be successful. He sins against his Master in all his actions. He has one small birthmark on his left thigh. At times, it disappears, at other times, it reappears. If he has four lines on his brow, he has all these MENTIONED ABOVE, except for the birthmark ON HIS LEFT THIGH. If he has three large lines and three small ones ON HIS FOREHEAD, and they are in the center of the forehead, he has beautiful hair. Until this point is the secret of the hair.

205. The forehead is to be made understandable through the hair and is to be defined through the eyes. The eyes are to be explained through the hair from four perspectives, in the pupil of the eye; in the colors of the eye; in the white of the eye; in the black pupil of the eye. All perceptions should be performed with the stated six signs, THE HAIR ON THE FOREHEAD, AND SO ON, AS MENTIONED PREVIOUSLY. These are to be applied to persons of at least thirteen years in age, when IN A MAN, the Holy Spirit has already separated itself from the Spirit of Uncleanliness. The exception is the lines, since these lines, whether small or large, are constantly changing. IT IS POSSIBLE TO DISTINGUISH IF THEY ARE FROM THE UNCLEANLINESS, OR FROM THE HOLINESS. And so it is with all of them, AS WILL BE DISCUSSED FURTHER.

206. It is written, "And Moses chose able men out of all Yisrael" (Shemot 18:25). For he was seeking other signs APART FROM "ABLE MEN," but did not find any. Also, "Take wise men, who are understanding and known among your tribes" (Devarim 1:13). What is the meaning of "known?" For they are known by those signs MENTIONED PREVIOUSLY. And he found them, but they were not men of understanding. THIS INDICATES THAT "ABLE MEN" AND "WISE MEN" ARE NEAR EACH OTHER IN QUALITY, SINCE HERE THE SCRIPTURES STATE, "AND MOSES CHOSE ABLE MEN," AND IN DEVARIM THE SCRIPTURES STATE, "SO I TOOK THE CHIEFS OF YOUR TRIBES, WISE MEN, AND KNOWN" (IBID. 15).

207. The eye is under the secret of the letter Resh and the letter Pe. The eyebrows are white, and the hair is red. If the eyebrows are white, this is a man of whom people must be wary. Everything he does is deceitful. He is shrewd. He harbors hatred. And all this is under the letter Resh alone, when it is not joined with the letter Pe. This letter, REFERRING TO PE, walks and rambles over him, and does not settle in him. His eyes are sunken. He is rushed in his actions. And so it is with all those whose eyes are recessed. We must be wary of all their actions. They are deceitful. And with their deceit, they give logic to their words.

208. If his forehead is large, and not round shaped; and two broad marks sweep across the brow from side to side, and also four small marks; and his hair hangs, then he is cool-headed. Therefore, he is intelligent. His ears are small. He has hairy arms. He is covered with black spots. If he has red marks, he returns occasionally to do good. And so he remains for a brief time, and sometimes he returns to his evil ways. He is lustful.

209. It is the reverse with the seed of David. King David inherited this fine red to do judgment and to perform suitable deeds. His eyes were filled with compassion and were settled in fullness, projecting grace and kindness. And a green line ran through them. At the time he waged war, that line changed and became red as a rose. When his anger was calmed from the war, the line returned to its original. Great miracles were in his eyes. People were happy, and they longed to see them. THERE WERE IN THEM specks in three colors. Joy filled his whole heart. The evildoers who observed them were greatly agitated, and great fright and terror arose in their hearts.

210. Another type is he whose forehead is large and nicely rounded, and all the letters are visible and rising in it. Some rise and some descend; those that descend rise, and each one gives space to the other. Because of this, his impressions go upward in length ON HIS FOREHEAD. His eyebrows are filled with compassion. They are not black, nor are they red, but in fact they are between THESE two colors. The pupil of the eye, from within, projects all the worldly images. A red line surrounds it, and joy surrounds everything.

211. At first, when the evildoers approach to look at THE EYES, these same evildoers laugh, for there is compassion, beauty and kindness IN THEM. Afterwards, THEY SEE IN THEM power and fear, terror and anger. And his eyes are like doves when turned towards them. What are dove's eyes? They are eyes that deceive the wicked, as it is written in scriptures, "You shall not defraud (Heb. tonu) one another" (Vayikra 25:14). And it is written, "You have dove's (Heb. yonim) eyes" (Shir Hashirim 4:1) that attract WHOEVER OBSERVES THEM, and repel THEM. All the images of the world are included in his face. The hairs on his head are blazed with the colors of seven kinds of gold.

212. I saw the following written in the book of Adam, the appearance of the first Messiah is as the moon - WHICH IS MALCHUT, MEANING OF THE SEED OF DAVID, SINCE THE SECOND MESSIAH IS MESSIAH, SON OF JOSEPH. His face will be greenish gold in appearance. The color of his beard will appear to be as the gold of Ofir. The appearance of his eyebrows is of Sheva gold. The appearance of the eyebrows, NAMELY IN THE EYELASHES, is of the gold of Parvayim. Pure gold is the appearance of his hair. The finest gold is the color on his chest, on the tablet of his heart. On both his arms is the color and appearance of Tarshish gold. All these seven colors are recorded in all the places of the hair.

213. On his right arm, one impression was carved and marked, concealed from people. And this is a tower on which a lion was engraved. A small Aleph is marked within. And this is the sign "on which there hand a thousand (Heb. elef) bucklers" (Shir Hashirim 4:4). When he wages war, that mark always becomes erect and protrudes. And in the tower that Aleph pulsates, and he becomes powerful to wage a war. When he enters into war, the lion pulsates; he becomes as strong as a lion and wins the wars. In pulsating, that tower accelerates, and its sign is, "...the righteous runs into it and is safe..." (Mishlei 18:10). David is safe from his enemies; they cannot overcome him. And some of these signs and impressions were registered on his left arm. No other individual ever had these marks AS THE SEED OF DAVID.

214. If the eyes are bright and protruding, he has madness in his heart. His forehead is large. Many hairs are hanging DOWNWARD, remote from the skin of the skull. He is wise. He boasts. His lips are wilted. He has the evil tongue.

215. Three lines are in his forehead. If there are two red veins in his eyes, then it is under the letter Resh only. An illuminating vein is present in them. An opportunity arose for him to commit a transgression and he was saved from it.

216. If there is one red vein in his eye within, standing lengthwise, and two small veins beneath it, and one vein traverses the eye, he gives bad counsel pertaining to a woman prohibited to him. And if the counsel still exists, you will find one line lengthwise on his forehead. From his right eyebrow PROTRUDES one hair, and four small hairs underneath. And there is one hair that passes between them, widthwise.

217. If he withdrew from that transgression, then you will find in his eyes two thin veins passing along the width of the eye, but no other vein passes between them. It is the same with the forehead. The time of consideration for his withdrawal from this iniquity is nine days. From then on, these impressions are erased, and other impressions appear.

218. Narrow eyes that become slightly red signify an understanding man. All his words are in argument. On his forehead you will find three impressions. A large one passes from one side to the other side. Two others do not pass this length. His eyebrows are large. He is stubborn. When he speaks or when his heart is hard, he wrinkles his nose in anger. He has a bad reputation. He is bad in the eyes of everyone, and all hate him. Sometimes he succeeds and sometimes he does not.

219. Three large hairs are on his breast, over his heart. His lips are parched. He is arrogant to the point of lunacy. He has an evil tongue.

220. His hair is flat, long, and profuse. He has a slightly long and slightly rounded face; At times he regrets all he did but returns to his bad deeds. In his eyes, you will find two veins in his right eye, and one in his left eye. His ears are small and straight.

221. The seed of David is the reverse. In the offspring of David all these signs are good signs and bring benefit, except for big lips. For all those who have big lips are slanderers, whether righteous or evil, unless he is a thoroughly righteous man that succeeds by his merits and guards himself FROM THE EVIL TONGUE.

222. IF the eyes are green with a little red mixed in, and on his forehead there are two impressions from this side to that side, one small mark above, and a small one on the bottom, he is under the letters Pe and Resh. This person's forehead is large and circular. He is good to all. He gives all of what he has to everybody. He is yielding. His hair is flat and hangs. On the right side, he has white hairs from the day he was born.

223. Mishnah. Men of the world, of understanding, of open eyes, REFERRING TO PEOPLE OF CHOCHMAH, people of Faith, THE SHECHINAH, which is treasured in you: of whoever among you ascended and descended - THAT IS, THE RECIPIENTS OF THE LIGHTS THAT ILLUMINATE FROM BELOW UPWARD, CALLED 'ASCENT' AND LIGHTS THAT ILLUMINATE FROM ABOVE DOWNWARD CALLED 'DESCENT' - he who has the Spirit of Holy Elohim in him shall rise and know that at the instant that the white head, WHICH IS KETER, so desired to create man, it bestowed light into one luminary, WHICH IS BINAH. And this luminary bestowed light through the extension of the luminary, WHICH IS ZEIR ANPIN, WHO BALANCES AND ILLUMINATES THE TWO COLUMNS, RIGHT AND LEFT, OF BINAH. And this extension of the luminary brought forth the souls OF MAN.

224. Even so, the extension of the luminary, WHICH IS ZEIR ANPIN, united with and poured into one solid rock, WHICH IS MALCHUT. And that rock brought forth a scorching flame textured with a variety of hues. And that flame ascends and descends, until the extension OF THAT LUMINARY, WHICH IS ZEIR ANPIN, influences it - NAMELY, IT POURED INTO IT THE ASPECT OF THE CENTRAL COLUMN AND CHASSADIM, and THEN it returns and settles in its place and becomes the Ruach life, OF ADAM.

225. This Ruach acquired boundaries OF TWELVE DIAGONAL LIMITS THAT IT RECEIVED FROM ZEIR ANPIN. It takes on one hue from the sun, FROM ZEIR ANPIN, WHICH IS GREEN IN COLOR. Then it descends to a lower level and takes on one color from the moon, MALCHUT, WHICH IS A HUE THAT RECEIVES FROM ALL THE HUES AND RECEIVES FROM FOUR LIVING CREATURES, THE LION, THE OX, THE EAGLE, AND MAN, IN THE LOWER CHARIOT. It moves to the right and takes on the hue of water, WHICH IS WHITE, that is included in the mouth of a lion, WHICH IS CHESED. It moves to the left and takes on the hue of fire, WHICH IS RED and is included in the mouth of an ox that is red like a rose, WHICH IS GVURAH. Moving to the front, it takes on the hue of the wind, GREEN, THAT IS included in the mouth of a large eagle with great wings and feathers in which all hues are seen - WHICH IS THE HUE OF PURPLE INCLUDED IN ALL THE HUES. THIS IS TIFERET. Moving to the rear, it takes on the hue of earth THAT RECEIVES FROM ALL THE HUES - that is included in all four corners of the earth, CHESED, GVURAH, TIFERET AND MALCHUT - RECEIVING from the mouth of man's face, toward whom all images look. THIS IS MALCHUT.

226. This Ruach settled in this earth and was clothed in it. FOR THE SOIL IS MALCHUT, WHICH IS THE NEFESH OF ADAM. AND THE RUACH WAS CLOTHED IN THE NEFESH. Then that soil, WHICH IS THE NEFESH, swirled, descended and gathered soil from the four directions. And it was made into a form and a countenance, WHICH IS THE BODY OF THE FIRST MAN. The Ruach was concealed in the innermost. And the Nefesh poured bounty into that soil that assembled from the four winds, WHICH IS THE BODY, when it was included in the Ruach.

227. This Nefesh is the origin of the actions of the body. According to the actions of that Nefesh inside the body, so shall it appear on the skin outside. The Ruach is concealed on the inside, and that, REFERRING TO THE NEFESH, is visible from the outside. It ascends and descends and strikes in his face, showing shapes and impressions. It strikes in his forehead, showing shapes and marks, it strikes in the eyes, showing shapes and marks, as it is written, "The sight of their face does witness against them" (Yeshayah 3:9).

228. The luminary from which measurement is drawn, IS of one green thread, WHICH IS THE CENTRAL COLUMN THAT HAS A GREEN COLOR. IT RECEIVED the flame of formlessness, NAMELY, THE FIRE OF MALCHUT OF THE ATTRIBUTE OF JUDGMENT. It strikes on the hands of man when he is asleep and records impressions and lines in his hands. According to the actions of man, so is his hand etched. These letters turn over in him from the bottom to top. This wisdom is known by those friends, who are RIGHTEOUS MEN OF Truth, through the imprint of the letters of the luminary - WHICH IS MALCHUT, AS PREVIOUSLY MENTIONED. All the inner resources of man manifest impressions, lines and letters that interchange. He who inscribes these also inscribes in the end of the tabernacle, WHICH IS MALCHUT CALLED 'TABERNACLE,' as it is written, "And curiously wrought in the lowest parts of the earth" (Tehilim 139:15). THIS REFERS TO THE LOWEST PART OF MALCHUT, WHICH IS CALLED 'EARTH.' SHE IS ALSO FASHIONED FROM THE POWER OF THE FLAME OF THE ATTRIBUTE OF JUDGMENT, LIKE THE HANDS OF MAN. Blessed be He, and blessed be His Name forever and ever.

229. White eyes and slivers of red flesh where THE EYES protrude - NAMELY IN THE EYE SOCKETS, SO THAT WHEN HE ROTATES HIS EYES, THEY ARE VISIBLE - are from the letter Pe and the letter Resh when they are included together.

230. Another type of person has a large forehead, and three lines that come up in his forehead, and six smaller ones, red yet not very red, and they stay between these two colors. The same is true for his hair. He has a large face. His hair is wrinkled, THAT IS, CURLY, but not too much. It hangs slightly below his ears. That PERSON is good. He has faith. The moment he becomes angry, it is an extremely intense anger.

231. If that red below his eyes, IN THE EYE SOCKETS, AS MENTIONED BEFORE, spreads in his eyes, he has a bad temper. When he talks in anger, he closes his mouth, and his nostrils fume. After a short time, his anger subsides, but not completely until after a day or two. He is sometimes successful and sometimes not. But he usually succeeds, whether a little or much.

232. If the red inside his eye is fine as a thread, and does not spread in the time of his anger, if he has those signs he has a weak heart and is fearful of everything. His sleep is unsettled, He always has thoughts and is afraid of everything. He causes everybody WHO JOINS HIM to succeed. He is corrupt and does not refrain from adultery.

233. Sometimes he repents and is afraid, and in his fright, you will find redness inside his right eye, at the rim of the eye, and one fine red vein on his left eye. And if they change - that which was in the right is in the left, and that which was in the left is in the right - then he is sinful, NOT HAVING REPENTED. He returned and broke a piece of ice, WHICH INTERRUPTED HIM FROM THE TRANSGRESSION in order to commit transgression.

234. Two furrows on top of his eye, and three underneath. On his left foot, on the middle toe, there are six hairs and sometimes five. Presently he has six hairs, since one of them is short. He has black eyes, and his eyebrows have many hairs resting over each other. These eyes are black eyes interlaced with green, but the green is more recessed. That person has five lines on his forehead, two which traverse from side to side, and three which do not. (THE END IS MISSING) (End of Raza deRazin)