Most beauty is due to the expression of the face. If a person is good-natured, sensible, and affable, doesn’t talk too much, is reasonable and not wild, then no matter how ill-favored
he or she is, the face projects nobility. The best cosmetic is to have a refined expression. Of course, when the time comes for a young woman to meet her intended for the first time, she should make it her business to visit the beauty parlor. She should not rely on her expression alone. She should get someone to paint an expression on her face, because it might be too short notice for her to learn how to depict proper emotions at that time. But having a developed trait of good sense is a natural cosmetic. Being calm means having good sense. Good sense doesn’t mean you’re a genius with quickness of mind. It means having evenness of character, to be in control of yourself, to be calm and accommodating rather than disturbed by emotions of frivolity, anger, envy, or worry. There are many other examples of how we can utilize the glory of a human face, but the simple meaning is that the human face is divine. How is a face divine? Imagine you have a white plastered wall. It’s blank, but if you run images of colored slides on it, it comes alive. You can see the beauty of nature depicted; you can see history depicted; you can see actions and planning and wisdom and science depicted on a blank wall. As soon as the projector is turned off, however, it’s nothing but a plastered wall. The human soul is the projector, and the human soul gets its pictures directly from Hashem. That’s an open verse in the Torah. “And He blew into his nostrils the breath of life” (Bereishis 2:7). The nishmas chaim — breath of life — does not mean the ordinary spirit of life. When someone blows, they do so from within themselves. It means, says the Ramban,Ramban, that He blew into man Divine wisdom — a wisdom and greatness without end. “Wisdom” doesn’t mean the ability to calculate, the ability to build a house. Wisdom means the depths of perceiving, the depths of comprehension — depths that are so deep, there is no bottom to them. This bottomless wisdom, this bottomless nobility of character, this endless greatness, is in every human neshamah; every human soul possesses it. There is endless wisdom in the human soul, endless greatness, and it was blown in directly from Hashem Himself. That’s what it states in Mishlei (20:5): “Deep waters are the counsel in the heart of a man.” How deep? As deep as Hashem Himself. Infinitely deep. This [Hashem’s infinite wisdom] is a projector, and the human face is the screen upon which these noble images are projected. The human face is a mashal, a symbol, for Hashem. All the greatness, the infinite greatness that is Hashem Himself — a certain degree of which was “blown” into man in the form of his neshamah — is depicted on the human face.etc

Astor, Yaakov. Rav Avigdor Miller on Olam Haba (p. 212). The Judaica Press, Inc.. Kindle Edition.