EYES OF MACROPROSOPUS.
112. THE eyes of the White Head 1
are diverse from all other eyes. Above the eye is no eyelid, neither is there
an eyebrow over it.
113. Wherefore? Because it is written, Ps. cxxi.
4: "Behold, He that keepeth Israel shall neither slumber nor sleep;" that is,
the superior Israel.
114. Also it is written, Jer. xxxii. v. 19:
"Whose eyes are open."
115. And this is the tradition. Seeing that all
is operated through mercies, He hath not covering unto His eye, nor eyebrow
above His eye; how little, then; doth the White Head require such.
116. Rabbi Schimeon spake unto Rabbi Abba, and
said: "To what is this like?" He answered unto him: "To the whales and fishes
of the sea, which have no coverings for their eyes, nor eyebrows above their
eyes; who sleep not, and require not a protection for the eye.
117. "How much less doth the Ancient of the
Ancient Ones require a protection, seeing that He far above His creatures
watcheth over all things, and all things are nourished by Him, and He Himself
118. "This is that which is written, Ps. cxxi.
4: 'Behold! He that keepeth Israel shall neither slumber nor sleep.' That is,
the superior Israel.
119. "It is written, Ps. xxxiii. 18: 'Behold
the eye of the Lord is upon them that fear Him;' and it is written, Zech. iv.
10: 'They are the eyes of the Lord, running to and fro throughout the whole
120. "There is no contrariety (between these
sayings); one is concerning Microprosopus, and the other concerning
121. "And further, although there be two eyes,
yet they are converted into one eye.
122. "This is pure in its whiteness, and so
white that it includeth all whiteness.
123. "The first whiteness shineth, and
ascendeth and descendeth for the purpose of combining with that which is
connected (with it) in connection.
124. "This is the tradition: That whiteness
darteth forth its rays, and igniteth three lights, which are called HVD, Hod,
Glory, VHDR, Vehedar, and Majesty, VChDVH. Vachedoah, and Joy;
and they radiate in gladness and in perfection.
125. "The second whiteness shineth and
descendeth, and darteth forth its rays,
and igniteth three other lights, which are called NTzCh, Netzach,
Victory, ChSD, Chesed, and Benignity, ThPARTh, Tiphereth, and
Beauty; and they radiate in perfection and in gladness. 1
126. "The third whiteness radiateth and shineth,
and descendeth and ascendeth, and goeth forth from the part enclosing the
brain, and darteth forth its rays toward the seventh middle light.
127. "And it formeth a path to the inferior
brain, and formeth a path to the inferior, and all the inferior lights are
128. Rabbi Schimeon said: Thou hast well
spoken, and the Ancient of Days will open this eye upon thee in the time of
129. Another tradition runneth thus: Whiteness
in whiteness, and whiteness which includeth all other whiteness.
130. The first whiteness shineth and ascendeth
and descendeth in three lights on the left-hand side, and they radiate and are
bathed in that whiteness, like as when a man batheth his body in good unguents
and odours, in better than he at first possessed.
131. The second whiteness descendeth and
ascendeth and shineth in three lights on the right-hand side, and they radiate
and are bathed in that whiteness, like as when a man batheth in good unguents
and odours, in better than he at first possessed.
132. The third whiteness shineth and ascendeth
and descendeth, and goeth forth the light of the inner whiteness of the brain,
and darteth forth its rays when necessary unto the black hair, and unto the
head, and unto the brain of the head.
133. And it irradiateth the three crowns which
remain, when it is needful, so that it may be uncovered,
if that be pleasing unto the Most Ancient One
hidden from all.
134. And this is the tradition: This eye is
never closed; and there are two, and they are converted into one.
135. All is right; there is no left there. He
sleepeth hot and slumbereth not, and He requireth not protection. He is not
such an one as hath need to defend Himself, for He defendeth all things, and
He Himself waited upon all things, and in the sight of His eye are all things
136. This is the tradition: Were that eye
closed even for one moment, no thing could subsist.
137. Therefore it is called the open eye, the
holy eye, the excellent eye, the eye of Providence, the eye which sleepeth not
neither slumbereth, the eye which is the guardian of all things, the eye which
is the subsistence of all things.
138. And concerning it is it written, Prov.
xxii. 9, "The bountiful eye;" thou shalt not read "the blessed eye," but "it
blesseth," for it is called "the bountiful eye," and by it are all things
139. And this is the tradition: There is no
light in the inferior eye, so that it can be bathed in redness and blackness;
except when it is beheld by that white brilliance of the superior eye which is
called "the bountiful eye."
140. And to no man is it known when this
superior holy eye may shine and may bathe the inferior; and when the just and
the supernal blessed ones are about to be beheld in that Wisdom.
141. This is that which is written, Isa. lii.
8: "For they shall see eye to eye;" When? "When the Lord shalt bring again
Zion." Also, it is written, Num. xiv. 14: "That Thou Tetragrammaton, art seen
eye to eye."
142. And unless the bountiful superior eye were
to look down upon and bathe the inferior eye, the universe could not exist
even a single moment.
143. This is the tradition in the "Book of
Concealed Mystery;" Providence ariseth from the inferior eye when the highest
splendour shineth down upon it, and that highest splendour goeth forth into
the inferior; for from it are all things illuminated.
144. This is that which is written, Num. xiv.
14. "That Thou, O Tetragrammaton! art seen eye to eye." Also it is written,
Ps. xxxiii. 18: "Behold the eye of the Lord is upon them that fear Him." And
it is written, Zech. iv. 10: "The eyes of the Lord running to and fro
throughout the whole earth."
145. "The eye of the Lord is upon them that
fear Him," if they be upright. This is the superior eye. On the contrary, when
it is said, "The eyes of the Lord run to and fro," this is the eye which is
146. This is the tradition: On what account was
Joseph worthy, so that the evil eye had no dominion over him? Because that he
was worthy of being beheld by the superior benign eye.
147. This is what is written, Gen. xlix.
23: "Joseph is the son of a fruitful bough; the son of a fruitful bough above
Ayin." Why, "the son of a fruitful bough above Ayin?" 1
As though to imply, "because of that eye which beheld him."
148. Also it is written, Prov. xxii. 9: "The
bountiful eye shall be blessed." Why? Because it giveth its bread unto the
149. Why is it said in the singular number?
Come and see. In the eyes which are inferior are a right eye and a left eye,
and they are of two diverse colours.
150. But in this instance there is no left eye,
and they both ascend in one path, and all are right. And on that account is
one eye mentioned, and not two.
151. And this is the tradition: This eye, which
is the eye of observation, is ever open, ever smiling, ever glad.
152. Such are not the inferiors, who in
redness, and blackness, and whiteness--three
colours; and are not always open, for there are eyelids as a protection over
153. And concerning this matter it is written,
Ps. xliv. 23: "Awake, O Lord: why sleepest Thou?" And, 2 Kings xii. 16: "Open
Thine eyes, O Lord."
154. When they are opened, for some are they
opened for good, and on some are they opened for evil.
155. Woe unto him upon whom it is opened, so
that the eye is mingled with redness, and unto whom the redness appeareth,
spreading across that eye. Who can escape from it?
156. But the Ancient of Days is blessed,
presiding over that eye the white brilliance of whiteness, seeing that also it
is of such whiteness that it endureth all whiteness.
157. Blessed also is his portion whom that
brilliance of all whiteness irradiateth.
158. And concerning this certainly it is
written, Prov. xxii. 9: "The good eye is to be blessed." And it is written,
Isa. ii. 5: "Be ye present, O house of Jacob, and let us walk in the light of
159. This is the tradition: Save in all these
instances, the name of the Ancient One is concealed from all, and is not
mentioned in the law, save in one place, where Microprosopus sware unto
160. Like as it is written, Gen. xxii. 16: "By
Myself have I sworn, saith Tetragrammaton." (Understand) that this is
said concerning Microprosopus.
161. Also it is written, Gen. xlviii. 20: "In
thee shall Israel bless." That is, the superior Israel.
16:. Also it is written, Isa. xlix. 3: "Israel,
in whom I will be glorified." In these passages the Ancient of Days is called
163. But we have also stated that the Ancient
of Days is called by His name, yet both this (statement) and the other
164. This is the tradition: It is written, Dan.
vii. 9: "I beheld until the thrones were cast down, and the Ancient of Days
165. "The thrones were cast down." What is
this? He spake unto Rabbi Yehuda, and said: "Stand in thy place and explain
166. Rabbi Yehuda answered: "It is written (ibid):
'His throne is of fiery flame;' and upon that throne sat the Ancient of Days."
167. "For what reason? Because thus is the
tradition: If the Ancient of Days were not seated upon that throne, the
universe could no longer exist before that throne.
168. "When the Ancient of Days sitteth upon
that throne, it is subject unto Him. For He who sitteth upon it ruleth over
169. "But at that time when He departeth from
that throne, and sitteth upon another throne, the first throne is overturned,
lest any should rule over it save the Ancient One, who alone can sit upon it."
170. Rabbi Schimeon spake unto Rabbi Yehuda,
and said: "May thy way be ordained for thee, and may it be pointed out (unto
thee) by the Ancient of Days!"
like Macroprosopus, is a title of Kether, the first Sephira. (See
Netzach. Chesed, and Tiphereth, are respectively the seventh, fourth, and
word Ayin means eye.--TRANS.
Chapter X: Concerning the Nose of Macroprosopus