עֵינַיִם

Through seeing the face of the tzaddik, through this, one nullifies sadness, laziness, evil desires, and their consequences (4:8).

The primary aspect of adultery depends on the eyes. Through being careful with the mitzvah of tzitzit, which is the aspect of eyes, through this, one draws rectification and protection for this (7:4).

Falsehood harms the eyes, both physically and spiritually (51). One must guard themselves not to fall into the aspect of an evil eye, which is the death of the heart. There are several aspects of the evil eye: some have a narrow eye regarding their fellow’s exaltation and greatness and similar matters, and some have an evil and narrow eye toward their fellow in other aspects. One must guard themselves from this greatly. Likewise, one must pray much to the Blessed Name to be saved from their fellow’s evil eye, so that their fellow’s evil eye does not harm them, G-d forbid. One who does not feel within themselves the strength to be saved from the evil eye must flee from it [see within] (54:4). Through the evil eye, forgetfulness comes, memory is impaired, and one does not remember their purpose, which is the World to Come, which one must remember every day and constantly attach their thoughts to the World to Come in general and in particular [see Remembrance, section 4].

Through the evil eye, their heart dies within them, and they do not set their heart to remember all this (ibid.). Through the evil eye, one will not merit to leave a male son (ibid.). One must also guard the eye from the power of imagination. Even one who has a good eye must guard against this, as we see tangibly that even one with good vision can err by seeing from afar, and it seems to them the opposite of the truth.

Through the evil eye, one will not merit to leave a male son (ibid.). So too with the eyes of the intellect in many aspects, such as sometimes when it seems to them that their fellow deviates from the truth or acts improperly against them, and so forth, causing them to hold a grudge, which can lead to disputes, thinking they dispute with their fellow for the sake of Heaven. But in truth, it all comes from the error of the power of imagination, which misled them, causing them to think false and fabricated things about their fellow. There are many aspects in which the eyes of the intellect deviate from the truth due to the error of the imagination, for the power of imagination can mislead even one with a good eye. Therefore, extra caution is needed to guard oneself greatly from the error of the imagination. This is merited by guarding oneself greatly from speaking or accepting evil speech, for through evil speech, the imagination is strengthened, and memory is impaired, preventing constant remembrance of the World to Come, which depends on the rectification of the eyes, as mentioned above (ibid., 5). Through advocating merit for the wicked, through this, a person is saved from the evil eye of the wicked. Also, the fact that the wicked prevail in judgment, and He, Blessed be He, removes His judgments from them, is all for the benefit of the tzaddik, for even the Holy One, Blessed be He, advocates merit for the wicked to save the tzaddik from the wicked’s evil eye (55:3).

Through seeing the face of the true tzaddik, through this, one merits to examine themselves regarding all the traits drawn from the four elements, how they are holding them, and to repent for all the blemishes in them (Part II, 67). To see oneself with the true tzaddik is also a very great thing. Certainly, when one merits to hear Torah from his mouth, it is an additional virtue.

But when one does not hear Torah, the seeing alone is also very good, for through seeing oneself with the tzaddik, through this, their mind and understanding are illuminated and sparkle. Through this, one merits to receive greatness, and through this, each person merits to innovate Torah insights appropriate to their mind.

Through this, one merits shame, repentance, and true humility, which is the aspect of the eternal life of the World to Come (72). Through the mere contemplation of seeing the face of true tzaddikim, through this, one can return to good and it greatly benefits their holiness (75).

Through the evil eye, one will not merit to leave a male son (ibid.). Through the mere contemplation of seeing the face of true tzaddikim, through this, one can return to good and it greatly benefits their holiness (75). The primary healing of the sick is only through redemption. The Torah did not permit a doctor to heal except specifically after the redemption [see Healing] (Part II, 3).