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Preface to the Book of Zohar

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Preface to the Book of Zohar
Preface to the Book of Zohar................................................................................................1 i. The profoundness of the wisdom in the holy Book of Zohar is enclosed and caged behind a thousand locks, and our human tongue too poor to provide us with sufficient, reliable expressions to interpret one thing in this book to its end. lso, the interpretation that ! have made is but a ladder to help the examiner rise to the height of things and examine the words of the book itself. "ence, ! have found it necessary to prepare the reader, to give him a way and an inlet in reliable definitions, concerning how one should contemplate and study the book...........................................................# ii. t the outset, you must know that all that is said in The Book of Zohar, and even in its legends, is denominations of the ten $efirot, called %"B &%eter, "ochma, Bina', "(T &"esed, (evura, Tifferet', )"*+ &)et,ah, "od, *esod, +alchut', and their combinations. -ust as the spoken language, consisting of the twenty.two letters with their various permutations, are entirely ade/uate for uncovering the essence of any ob0ect or learning, so too are the concepts and permutations of the ten $efirot sufficient to disclose the entire wisdom contained in the book of "eaven....................# iii. 1irst limitation2 1our categories exist in the conducts of knowledge called, 3+atter4, 31orm 5lothed in +atter4, 3 bstract 1orm4, and 36ssence4. !t is the same in the ten $efirot as ! shall explain below. 7ne must be aware that The Book of Zohar does not engage at all in the 6ssence and the bstract 1orm in the ten $efirot, but only in the +atter in them, or in the 1orm in them, while clothed in +atter.........................# iv. $econd limitation2 The comprehensive (odly reality, concerning the creation of the souls and the conducts of their existence are discerned by us in three discernments2..................................................................................................................# i. Third limitation2 There are three aspects in each of the worlds, B* .......................# i. *ou already know that the ten $efirot are called "ochma, Bina, Tifferet, +alchut and their root, called %eter. &They are ten because Tifferet alone consists of six $efirot, called "esed, (evura, Tifferet, )et,ah, "od, and *esod. 8emember that in all the places where we are used to saying ten $efirot which are "B T+'.........................9 ii. The Zohar compared these ten $efirot, "BT+, to four colors2................................9 iii. !n addition to the above, there is a very important intimation in this parable of the four colors. The :pper ;ights are called $efer &lit. book', as it is written &$efer *et,ira, 5hapter 1, +ishnah 1', 3 nd "e created "is world in three books2 book, an author, and a tale. The writing also says, 3and they appeared as the book of heaven4 &!saiah, <='........................................................................................................> iv. ?e have said in the third limitation that the Zohar does not speak of the world t,ilut in and of itself, since it is regarded like the white in the book, but according to its luminescence in the three worlds B* . !t is so because it is comparable to the ink, the letters, and their combinations in the book...............................................................> v. *et, the allegory is not at all similar to the lesson, because in the book of wisdom in this world, both the white and the ink in its letters are lifeless. The disclosure of the wisdom induced by them is not in their essence itself, but outside them, meaning in the mind of the scrutini,er..............................................................................................@ vi. "ere we should study these four manners of perception, presented above in the first limitation2................................................................................................................@

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Preface to the Book of Zohar

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vii. %now that the fourth manner, being the essence of the person in itself, without the matter, is completely inconceivable for us. This is because our five senses and our imagination do not offer us anything more than the revelation of the actions of the essence, but not of the essence itself..............................................................................@ viii. ?e do have full perception in the first category, which is +atter, meaning these manifestations of operations that manifest from each essence. This is because they /uite sufficiently explain to us the essence that dwells in the substance, in such a way that we do not suffer at all from the lack of attainment in the essence itself...............1B ix. The second category, which is the 1orm clothed in +atter, is a satisfactory and clear attainment too. This is because we ac/uire it through practical and real experiments that we find in the comportment of any matter. ll our higher, reliable perception stems from this discernment.......................................................................1B x. CCThe third category is the bstract 1orm. !t means that the form has been revealed clothed in some matter once, after which our imagination can abstract it from any matter altogether. $uch as that are the virtues and the good attributes that appear in moral books, where we speak of properties of truth and falsehood, anger and strength etc. when they are devoid of any matter. ?e ascribe them merit or demerit even when they are abstract..........................................................................................1B xi. )ow you have thoroughly studied these four categories, +atter, 1orm in +atter, bstract 1orm, and 6ssence, in tangible things, where it has been clarified that we have no perception whatsoever in the fourth category, being the essence. lso, the third category is a concept that might mislead. 7nly the first category, which is the +atter, and the second category, which is the 1orm 5lothed in +atter, they alone are given to us in clear and sufficient attainment by the :pper (overnance.....................11 xii. long with it the second category is clarified. %now that 0ust as we have clarified the four manners in the first category only in the world Beria, so are they in the general four worlds B* . The three colors, red, green, and black, in the three worlds B* , are considered the substance, or the essence. The white color, which is considered the world t,ilut, is the form clothed in the matter, meaning in the three colors called B* ........................................................................................................1A xiii. s the four categories in the general B* were explained, so it is in each and every world, even in the smallest item of some world, both at the top of the world t,ilut, and at the bottom of the world ssiya, because there is "B T+ in it. *ou find that $efirat "ochma is considered 3a form4, and Bina and T+ are considered the 3matter4 in which the form clothes, meaning the first and second categories that the Zohar engages in..........................................................................................................1A xiv. )ow we shall explain the third limitation. The Zohar engages in the $efirot in each and every world, being the (odliness that shines in that world, as well as in every item of the $D $ &$till, Degetative, nimate and $peaking', being the creatures in that world. "owever, the primary aim of the Zohar pertains solely to the speaking in that world..................................................................................................1< xv. *ou find that in the first category, being the necessary measure for oneEs provision, and in the second category, the physical desires that exceed oneEs measure for sustenance, one receives from lower things2 the still, the vegetative, and the animate. "owever, in the third category, which is the human desires, such as power and respect, one receives and is nurtured from its own species, e/ual to him. !n the fourth category, being knowledge, one receives and is nurtured by a higher category than oneEs own, meaning from actual wisdom and intellect, which are spiritual........1< A

......... !n the above parable you learn and find how the three categories of the person who contemplates building the house are connected to one another by way of cause and conse/uence....... and not in the (odliness in and of itself.ife..... $uch as that are up and down..1> xxv...ight of "aya............... but are renewed for the souls....................ilut.. which is the above %elim.... Take a person who wants to build a handsome house..........Preface to the Book of Zohar < xvi.........ight that they receive there is considered the .. Thus..... ascent and descent.. To understand that you must remember what is explained in item seventeen...... and the $D $ of ssiya are imprinted from the $D $ of *et........ at which time the .1= xviii.......ilut into three categories2 "e. separation and mating... such as one who builds oneEs house in actual fact.........1< xvii....... !n the first thought............... do not pertain to (odliness itself........... smallness and greatness...... called the ...... ...ilut through the three worlds B* ..... *ou will find it similar in the :pper..... to the preliminary thought.. This ....ira.............................1G xix. "ence... the bricks......... the $D $ in this world is imprinted from the $D $ of the world ssiya......ife pertains to the .... )evertheless.. "is ..... and the workers until the house is complete........ and there is nothing of the creatures there.. The meaning of the actuality of that world is with respect to the conceptual plan....ilut with the souls of people. as it will when its building is finished...... but only to the souls..ight that clothed in the white..1# xxi.... "ence.........19 xxiii.. since there is the conceptual plan of all the items that will come in the order of the actual construction of the house in B* .. which the lower ones induce through their good or evil actions in the ten $efirot.... except according to the end of the act that emerged before him in the preliminary thought.......... !t explains that a necessary ob0ect is an essence that we have no perception of.......... meaning from the conceptual design there............ one sees before him an elegant house with all its rooms and details etc....ilut........ described in the world t..................... "is ................ which is 6in $of....... This is because H"eE means when the three worlds B* rise to t.ight is understood to us only with respect to the souls that receive from t. contraction and expansion............. the %elim of the ten $efirot of B* certainly receive every item and smallest details of the changes..... even in the corporeal essencesF even in our own essence.......1> < . and brings the wood......... $piritual ?orlds... ?isdom'....... ..ira.......ilut....1# xxii..... fter all that we have yet to explain all these corporeal appellations explained in The Book of Zohar concerning the ten $efirot...... ! shall give you an example from the conducts of this world... and "is $elf........ !t is so because the worlds are imprinted from one another from above downward............1G xx............ The root of all of them is the first thought since no item comes in the contemplated plan......... you will see that the Tikkunim of the Zohar divide the world t. These are real %elim with respect to "is (odliness................ although it is simple unity there.... 1rom what has been explained.........ight of "ochma &lit...................................... )ow you can see that all these changes......... !t means that they are not (odliness.......astly............ all the more so in The )ecessary. it is considered that the %elim of the ten $efirot "B T+ in B* receive from their corresponding feature in the "B T+ in t.. the (odliness that shines in B* clothes the ten %elim %"B "(T )"*+ to the extent that the souls should receive in order to reach their perfection. all the categories of $D $ in the world Beria leave their imprint in the world *et. The three worlds B* and this world are considered execution from potential to actual.... to the extent that they receive from t.........19 xxiv..... and numbers and the likes.............

item 1#>'............... which are the souls.. or if he had none at all........1@ xxviii...... The 1irst +an'2 if he had progeny of many thousands offspring..ord change not. and here he says that the forms extend to the receivers from Beria down...4 meaning in (odliness itself........... Thus........ item A1G'...et it not surprise you.. it is worth my while to trouble further and bring the golden words of the Zohar itself in these matters... But in fact....... we find &Zohar...ilut as growing or lessening by the actions of people...... 3! the . and the last "ey is +alchut...........................AB xxx.........AA xxxiv.... meaning the 6ser $efirot %"B T+.. you will not find any changes induced in the candle itself resulting from it....................E Thus. !t continues there2 3 fter it made that form of the chariot of the :pper dam.....vaot. after it had been associated with +idat ha Jin...... This is so that they would attain "im through "is attributes...... and Tifferet......... which is +alchut................ "ochma.... which are %eter....... ....................1@ xxix.. meaning from Bina.......... Hfor ye saw no manner of form...... for such a conduct you find in our corporeal perception too........... the similitudes and the forms extend to the receivers... and all its wondrous filling. These matters are at the core of the world...... !t is also like dam ha 8ishon &lit........ how do we depict names and $efirot in "imIE !t will answer that person.............. Dav is Tifferet........ !t should not be hard for you with the four letters "aDa*a" and the tip of the *od................... The thing is that indeed............ord doth he beholdEE4 &Parashat Ba... "e named "imself 6lokim........................ H! saw this form as in the words........4........ not at in her own place... Bina......... There seems to be a contradiction in their words2 first they said that the forms extend to the receivers only from $efirat +alchut...ilut itselfI They should have spoken explicitly only with respect to the receivers in B* ..... but only in the place of the receivers.... and it is named in it in the form of the four letters "aDa*a"........ which are five %elim..... H!t is written in the Torah..... and not speak so elaborately of t........... why did the authors of the Zohar have to describe all those changes in the world t. and interpret them to the best of my ability2 3$hould one ask............... and nothing of the first nine $efirot.............. This is not to be taken literally.................................... The ten names in the torah that are not to be erased pertain to the ten $efirot......... !f you light a thousand candles from it............. it would not induce any change at all on dam ha 8ishon himself...... and nothing outside of us......AA xxxiii........... This is because the tip of the *od is %eter... Take our sense of sight for example2 we see a great world before us........ and 6kie....... forcing us to provide answers...... which is +alchut. and they are the meaning of the $efirot %"B T+. lso......A1 xxxii... or if you light none.. Ba'... !n other words..... meaning the $efirot.. "ey is Bina.... 3$efirat %eter = . as it is written................. in every single attribute in "im............... so that every single attribute in "im would be known. !t is written in the Zohar &Daikra. *et.. and ! am very worried that the examiner will err in perceiving them......... 1rom her the %elim extend to the place of the receivers......................AB xxxi......1@ xxvii... there is a sort of a photographic machine in our hindbrain that portrays everything that appears to us.Preface to the Book of Zohar = xxvi.... The Zohar describes the %elim "B T+ in t........ as there cannot be any changes in (odliness whatsoever... Hand the similitude of the .. it descended and clothed there....... the form and the similitude extend only from Behina Jalet.. as we have mentioned......... *ou might compare it to a candle................ *od is "ochma. $hadai T. 6xplanation of the matters2 1rom Beria on...AA xxxv.................ilut.. we do not see all that except in our own interior. This is because the %elim are always called letters....... 3?ill give anger and strength to the 5reator..

......A< xxxvi. The two $efirot )et.. and $efirat Tifferet is called "aDa*a". !t is in order to give the souls room for sufficient consciousness and attainment in "im. even in these spiritual measures by which "e appears to the souls. woe to one who ascribes any measure to "im....... !t is all the more so in the corporeal measures of a human nature...... and are transitory.... "ad "is .. how would the creations come to know "imI "ow would they keep the verse...... 3the whole earth is full of "is glory4 shall come true..... and $efirat +alchut is called dni. who would say that there is a measure in "im for "imself... $efirat "ochma is called %o. 3the whole earth is full of "is glory4I !n other words..Preface to the Book of Zohar G is called 6kie... $efirat "esed is called %el. and $efirat Bina is called "aDa*a" &punctuated 6lokim'.......A< G ......ah and "od are called T...... $efirat *esod is called 6l "ay...........ight not expanded on all creations by seemingly clothing in these holy $efirot......... made of dust....... for then the verse... $efirat (evura is called 6lokim... by that it explains the (odly need to appear to the souls as if all these changes in the $efirot are in "im......... *et....A< xxxvii....vaot... and worthless...

i.Preface to the Book of Zohar # i. the interpretation that ! have made is but a ladder to help the examiner rise to the height of things and examine the words of the book itself. so too are the concepts and permutations of the ten Sefirot sufficient to disclose the entire wisdom contained in the book of "eaven. Yetzira and Assiya. ii. there are three limitations that one must be very prudent with and not exceed while studying the words of the book. iii. 3+atter4. The world AtzilutF J. ngels. "owever. consisting of the twenty. to give him a way and an inlet in reliable definitions. !nfinity'F 5. !t touches on the worlds Ein Sof and Atzilut to the extent that the worlds BYA receive from them. concerning the creation of the souls and the conducts of their existence are discerned by us in three discernments2 B. Tifferet'. The profoundness of the wisdom in the holy Book of Zohar is enclosed and caged behind a thousand locks.two letters with their various permutations. is denominations of the ten Sefirot. which are the (odliness that shines in that worldF 1. Gevura. $econd limitation2 The comprehensive (odly reality. Third limitation2 There are three aspects in each of the worlds. and the $pirits of peopleF (. Malchut'. ! shall first present them briefly. Ten Sefirot. 6. -ust as the spoken language. but only in the +atter in them. HGT &Hesed. Bina'. and our human tongue too poor to provide us with sufficient. The $ouls. and then ! shall elaborate on them. whose # . you must know that all that is said in The Book of Zohar. !t is the same in the ten Sefirot as ! shall explain below. and Palaces. while clothed in +atter. Yesod. 1irst limitation2 1our categories exist in the conducts of knowledge called. 7ne must be aware that The Book of Zohar does not engage at all in the 6ssence and the bstract 1orm in the ten Sefirot. %now that The Book of Zohar engages only the worlds BYA &Beria. 31orm 5lothed in +atter4. The rest of reality. The Three worlds called Beria. iv. and their combinations. reliable expressions to interpret one thing in this book to its end. are entirely ade/uate for uncovering the essence of any ob0ect or learning. 3 bstract 1orm4. ! have found it necessary to prepare the reader. lso. or in the 1orm in them. called elements are innumerable. and even in its legends. Yetzira and Assiya'. Hochma. and 36ssence4. but The Book of Zohar does not engage in them at all as they are for themselves. "ence. BYA. t the outset. called KHB &Keter. Ein Sof &lit. 5lothes. Hod. NHYM &Netzah. concerning how one should contemplate and study the book.

ight. !n particular. called Keter. !t explains other discernments only in order to know the measure that the souls receive from them. !n general. *ou already know that the ten Sefirot are called Hochma. Bina.ight travels through to the receivers. !t is similar to a mirror that has four panes painted in the four above colors. The division into ten Sefirot HB TM is because of the Kelim &lit. because the Kli of Atzilut is similar to the light itself. and Yesod. Thus. Though the light in it is one. to four colors2 ?hite for Sefirat HochmaF 8ed for Sefirat BinaF (reen for Sefirat TifferetF Black for Sefirat Malchut. ii. The Zohar does not engage in that which is not connected to the reception of the souls in even a single word. Tifferet. it is nevertheless turned into four kinds of light2 white lightF red lightF green lightF and black light. not only does each and every world has ten Sefirot HBTM. 1or this reason ! have found it necessary to trouble and expand the understanding of these three limitations as much as ! can.ight a different color.Preface to the Book of Zohar 9 *ou should know that although the Zohar elucidates extensively in the details in each world. they consist of all four worlds ABYA. as it is written in the !ntroduction &items ==. Gevura. The light of the 5reator does not suffer any changes while passing through it because the Kli of Atzilut is like the 9 . and takes matters out of context. 8emember that in all the places where we are used to saying ten Sefirot which are HB TM'. &They are ten because Tifferet alone consists of six Sefirot. meaning colorless. Thus. These three fundamental discernments are most severe. G1.     The Zohar compared these ten Sefirot. he or she will immediately be confused in the matter. Tifferet. Dessels' called HB TM. The light in it is one. i. you should still know that the essence of the words of the Zohar are always focused on the souls of the people in that world. Netzah.ight in all the Sefirot is complete (odliness and simple unity from the top of Atzilut to the bottom of Assiya. The Kli of Hochma in the world Atzilut transports white . and #1'. in such a way that they will be understood by everyone. 1or this reason it is considered that each Kli makes the . only with respect to the reception of the soul. Hod. the . but it is colored when traveling through the panes. and if the reader does not know how to be prudent in them. but even the smallest element in each world has these ten Sefirot HBTM. HBTM. 6ach Kli &singular for Kelim' is like a fine partition that the (odly . The Zohar does not engage in that which is not connected to the reception of the souls in even a single word. Malchut and their root. !t explains other discernments only in order to know the measure that the souls receive from them. called Hesed. you must conclude every word that is brought in The Book of Zohar. This is because the world Atzilut is Sefirat &Sefira of' HochmaF the world Beria is Sefirat BinaF the world Yetzira is Sefirat TifferetF and the world Assiya is Sefirat Malchut.

meaning receive the . t the same time. to the receivers.ight is not induced into any change when traveling through it. since they are considered the ink in the sky. ha!ter ". there is a very important intimation in this parable of the four colors. but only in the colors. an author. iii. This is the meaning of. like the light of the sun. the letters. Tifferet. there would have been no existence for the letters.4 "ence. which is Sefirat Hochma. and a tale. but when the .4 iv. The other is the path of the ascent of the worlds BYA above the #arsa to the place of Sefirot Bina. had it not been for the white. "is . !t is like that in two manners2 7ne is that the three worlds BYA receive the luminescence of the world Atzilut in their own place.ight travels through the Kelim of the worlds Beria. t that time they clothe the world Atzilut. Mishnah "'. there are three kinds of ink in this book. and Assiya.ight in the place of its luminescence.ight for Sefirat Malchut. $imilarly. which is the world Yetzira. the world Atzilut. The :pper . from item 1GG onward.ights are called Sefer &lit. is all (odliness. The writing also says. Yetzira. meaning in the ink. like the white in the book. !t is so because it is comparable to the ink. we must note that the white in the book is the primary sub0ect of the book. it is discerned as merely a luminescence of the Kelim of Atzilut. 3 nd "e created "is world in three books2 book. but according to its luminescence in the three worlds BYA. green and black. and the whole manifestation of Hochma in them. and it is only through them that the (odly . !n the end. > . and Malchut. !n addition to the above. $uch is the example of the red . 3and they appeared as the book of heaven4 &!saiah. since it is regarded like the white in the book.ight of Atzilut is considered white.ight appears to the receivers. Their letters and combinations appear in the three above. which is Hochma. which is Beria. as it is written in the #reface. 5orrespondingly.Preface to the Book of Zohar > . the green . for Tifferet. the . Thus.ight itself. as it is written &Sefer Yetzira. and the black . and their combinations in the book. it is changed and dimmed. red. which are the three worlds BYA. !t means that we have no perception in it whatsoever. and "is 6ssence. at which time the . This is the meaning of what is written in the Zohar about the world Atzilut. 7n the whole. which is the world Assiya. Tifferet and Malchut of Atzilut. <='.mentioned kinds of ink. but all the disclosure in the book of heaven is in the Sefirot Bina. book'. 3"e. and the letters are all 3predicates4 on the white in the book. the world Atzilut. is the primary sub0ect of the manifestation of the Hochma that appears through the worlds BYA.ight. This is where the letters within the book in its combinations of the wisdom come from to the reader.ife. ?e have said in the third limitation that the Zohar does not speak of the world Atzilut in and of itself.ight is greatly reduced as it passes through the #arsa below the world Atzilut. 3!n wisdom hast Thou made them all. The disclosure of the wisdom in each book is not in the white in it. are one.ight for Bina. and the (odly .

the sense of taste is but a result of the touching of some essence on our nerves of taste. or a liar. being the essence of the person in itself. 6ssence. the sense of hearing is but a force of striking of some essence in the air. "owever. B. which is the sub0ect in the book. meaning oneEs bodyF The form that clothes oneEs matter. bstract 1ormF J. vi. both the white and the ink in its letters are lifeless. and we hear that there is some essence in our proximity. while the three colors of the ink elucidate that sub0ect. meaning in the mind of the scrutini.Preface to the Book of Zohar v. presented above in the first limitation2 . a truthful. Thus. strikes the drum in our ear. unclothed in any matter or body. "ere we should study these four manners of perception. 1or example. The disclosure of the wisdom induced by them is not in their essence itself. the allegory is not at all similar to the lesson. The sense of smell is but air that comes out of the essence and strikes out nerves of scent. lso. or a liar etc. *et. 7neEs essence. vii. This means examining the attributes of strength. 1orm 5lothed in +atterF 5. all that these four senses offer us is but manifestations of the operations that stem from some essence.er. $imilarly.. ! shall first explain them using actual examples from this world. %now that the fourth manner. @ . according to how they are formed opposite the light. the sense of sight offers us only shadows of the visible essence. and nothing of the essence itself. 5. the . and study these three forms in and of themselves. regarding the four worlds ABYA. without the matter. @ *et. 1or example. The air is re0ected because of its force. 7neEs matter. from the matter of that person. a truthful person. J. you should know that the white in it.ights in the spiritual and corporeal reality are present in them and extend from them. This is because our five senses and our imagination do not offer us anything more than the revelation of the actions of the essence. is completely inconceivable for us. but not of the essence itself. or a lying personF The abstract form. *ou can undress the form of a strong. truth and falsehood. we have before us2 . when we say that one is a strong person. Thus. +atterF B. is the learned sub0ect matter itself. but outside them. meaning a strong. and we smell. which are the book of "eaven. because in the book of wisdom in this world. a truthful. discerning merit or demerit in them while they are devoid of any substance.

which is +atter. CCThe third category is the bstract 1orm. Because of his or her intensive engagement in the merit of the abstract form of truth. meaning one who is not religious. even when saving people from death by lying. that the thought has no perception in the essence whatsoever. This is because they /uite sufficiently explain to us the essence that dwells in the substance. because being sentenced while not clothed in matter. 1B . *ou therefore see that providence has prevented from us the attainment of any essenceF we attain only manifestations and reflections of operations that stem from the essences. ll our higher. the essence still exists. all these are but manifestations of operations within the essenceF they are but incidents of the essence. This is because we ac/uire it through practical and real experiments that we find in the comportment of any matter. and the li/uid to solid. *et. and the li/uid made into air. the solid can be turned to li/uid through chemical operations. ?e do not miss it 0ust as we do not miss a sixth finger in our hand. as well as to attain the entire being outside us. you evidently find that the five senses do not reveal to us any essence at all. both to attain our own being. if you ask me what is my own essence. after which our imagination can abstract it from any matter altogether. we do not even know our own essence. where any discernment in our five senses has been expired. x. is a satisfactory and clear attainment too. in such a way that we do not suffer at all from the lack of attainment in the essence itself. ?e ascribe them merit or demerit even when they are abstract.Preface to the Book of Zohar 1B 6ven the sense of touch. where we speak of properties of truth and falsehood. warm. the cold can be heated. separating hot from cold. that ! am solid. and solid from soft. anger and strength etc. but only incidents and manifestations of operations from the essence. !t means that the form has been revealed clothed in some matter once. $uch as that are the virtues and the good attributes that appear in moral books. and other such manifestations of the operations of my essence. the strongest of the senses. that person might decide that even if the entire world is lost. because you can turn the air into li/uid once more. he or she will not utter a deliberate lie. *ou should know that this third manner is unacceptable to the prudent erudite. and that ! think. The second category. they might be mistaken in them. *et. !t is known that that which we cannot feel. reliable perception stems from this discernment. when they are devoid of any matter. ix. meaning the manifestation of the operations of the essence is /uite sufficient for our every need and every conception. viii. meaning only gas. ! feel and know that ! take up space in the world. Take for example one with an idealistic morality. Thus. which is the 1orm clothed in +atter. meaning these manifestations of operations that manifest from each essence. since it is impossible to rely on it by one hundred percent. The hot can be chilled. The attainment of the matter. ?e do have full perception in the first category. !t follows. ! do not know what to reply to you. from which these manifestations stem. we also cannot think ofF we have no way to perceive it. +oreover.

without clothing in an ob0ect. ?e refer to that manifestation as an 6ssence. this already belongs to the third category. meaning in the :pper ?orlds ABYA. 1orm in +atter. lso. !n other words. and no such disgrace as the attribute of falsehood. bstract 1orm. which is about an incident and a manifestation of an operation in the ob0ect. yet. much less with abstract forms that have never been clothed in any substance. they have come to agree that there is no more important merit than the attribute of truth. Thus. or as +atter. $uch concepts are nothing but a waste of time. is considered +atter. since you havenEt a tiny item in them that is not divided by the four above categories. which are of a red color. )ow you have thoroughly studied these four categories. he would certainly have agreed to the rule of Torah. xi. +atter. which might be sub0ect to errors. or a Kli &see item 1<'. 6ven though it is only a color. and the second category. meaning the first category. in tangible things. and you find that the Kli in Beria. having seen the multitude of ruin and damage that deceitful people have caused with their deceitfulness. which are the abstract forms. much less the authors of the Zohar. they alone are given to us in clear and sufficient attainment by the :pper (overnance. which is the 1orm 5lothed in +atter. being the red color. and the great benefits that truthful people have brought by keeping themselves to saying only words of truth. the 1orm removed from the +atter. 1or this reason it is strictly forbidden in studying the :pper ?orlds.saving & Yoma >A'. had one learned the forms of truth and falsehood when they are clothed in matter. as there is nothing that stands before life. !f. meaning the red color. the third category is a concept that might mislead.ight of Beria travels through it to the children of Beria. you take a certain item in the world Beria. Through them you can also perceive in the existence of the spiritual ob0ects. only in the manifestation of the operation from the 6ssence. and 6ssence. which is the +atter. !ndeed. they would have been comprehended only with respect to being beneficial or detrimental to the matter. or an ob0ect. where it has been clarified that we have no perception whatsoever in the fourth category. 7nly the first category. (odly .ight from the ob0ect. indicating the clothing of its luminescence through the essence. we have already said that we have no attainment in the 6ssence itself.Preface to the Book of Zohar 11 This is not the rule of Torah. which is the color red. then there are Kelim there. for example. which is considered the body and the substance. 1or this reason the . "e would find that falsehood that saves 0ust one person from death is far more important than the entire merit and praise of the abstract attribute of truth. or a body.ight itself seems red. being the essence. 11 . and discuss it in and of itself. The . after the many ordeals that the world has been through. !f you want to undress the (odly . there is no certainly at all in those concepts of the third category. !f the idealist had understood that.ight that travels and clothes through the red color is the form that is clothed in the essence. )o genuine %abbalist would engage in that. meaning the second category.

so are they in the general four worlds ABYA. and Malchut. Ein Sof in itself is the essence. clothed in the three colors of BYA. or the substance of creationF B' The clothing of the (odly . *ou find that Sefirat Hochma is considered 3a form4. which is the concealed fourth category in all the ob0ects. 8ather. only from the first and second manners. and Malchut. even in Atzilut. considered the essence. long with it the second category is clarified. which are in turn. !t is even more so with the essence. meaning the first and second categories that the Zohar engages in.ight in the Kli of Beria. both at the top of the world Atzilut. being the three colors BYA. as he will take the words out of context. and Malchut. in every item. but only of the first category. but only to the extent that they clothe Bina and TM.ight itself. when undressed. Thus you have four categories before you2 ' The Kli of Beria. and we do not engage in Keter and Hochma of every item itself. namely the three Sefirot Bina. which is the form in the 6ssenceF 5' The (odly . The white color.ight of ?isdom is not clothed in Bina. They are also of the second manner. Thus. considered substance. Tifferet. or the essence. is the form clothed in the matter. a form clothed in matter. red. ?e do not engage in it. so it is in each and every world. and Bina and TM are considered the 3matter4 in which the form clothes. if the reader is not prudent in defining his or her thought. in the three worlds BYA. all the more so in the spiritual ob0ects. and at the bottom of the world Assiya. because there is HB TM in it. The three colors. Thus the first limitation has been thoroughly explained. Tifferet. meaning in the three colors called BYA. *et.mentioned categories.ight of ?isdom clothed in Bina. and Malchut. to always learn the words of the Zohar strictly under the limitation of the two above. meaning . Tifferet. that we have no perception in the essence. are considered the substance. xiii. %now that 0ust as we have clarified the four manners in the first category only in the world Beria. as we have said about the first category. green. which is that there is not even a single word of the third and fourth categories in the entire Zohar. which is considered the world Atzilut. These are the two that The Book of Zohar is concerned with in all the places. which is the red color. as we have no perception even in the essence of the corporeal ob0ects. The white color in itself is unclothed in the three colors in BYA. 1A . considered the Ein Sof in that item.Preface to the Book of Zohar 1A !t is even more so with the 6ssence of an element of creation. it is an abstract form. s the four categories in the general ABYA were explained. even in the smallest item of some world. the matter will be immediately and entirely confused for that person. we do engage in Bina. removed from the essence of BeriaF J' The essence of the item. xii. which is a form without matter. the Zohar does not engage in Sefirat Hochma when stripped of Bina and TM. and the Zohar does not speak of it at all. which are the luminescence of Atzilut. even in Malchut of the end of Assiya. Tifferet. and black. meaning when the . even the ob0ects in this world &see item 1A'. "ence.

or form in matter. 1< . which in turn. since they come only to increase and delight oneEs Kli &lit. Degetative. Degetative. *ou find. !t has been explained above &!ntroduction. being knowledge. which is nourished by the spiritual reality in that world.astly. one receives and is nurtured from its own species. even in this world. ll that the authors of the Zohar engage in is the matter. Dessel'. which are spiritual. in the third category. )ow we shall explain the third limitation. !t is so because the worlds are imprinted from one another from above downward. which is the flesh of the body. all the categories of $D $ in the world Beria leave their imprint in the world Yetzira. which is the human desires. item =A. *ou find that in the first category. *ou will find it similar in the :pper. $piritual ?orlds. are the four parts of the will to receive. 6ach contains its own four kinds of $D $. e/ual to him. that a person in this world should nurture and be nourished by the four categories $D $ in this world. !t has been explained above in the introduction. the physical desires that exceed oneEs measure for sustenance. The human souls are the center in each world. and the animate. such as respect and powerF J' wanting knowledge. since they magnify oneEs spiritF and wanting knowledge is the $peaking in the will to receive xv. $till. the vegetative is called $evushim &lit. the Ten Sefirot in each world are the (odliness. ngels'. the $D $ in this world is imprinted from the $D $ of the world Assiya. !n the fourth category. nimate and $peaking'. one receives and is nurtured by a higher category than oneEs own. ?anting the necessary provision is considered the $till of the will to receive. as well as in BYA. "owever. as the corporeal speaking feeds on the entire corporeal reality in xvi. that the four kinds. Palaces'. nimate and $peaking in each and every world. and in the second category. ! shall give you an example from the conducts of this world. ?anting physical lusts is considered the Degetative of the will to receive. craving luxuries. the animate are named Mala%achim &lit. $ouls' in that world. xiv. item =A'. ?anting human desires is considered the nimate in the will to receive.Preface to the Book of Zohar 1< )ow the first two categories have been thoroughly explained. being the necessary measure for oneEs provision. This is so because our food too consists of these four categories. but restricted solely to physical desiresF 5' wanting human cravings. 5lothes or Jresses'. "owever. which is the second limitation. such as power and respect. . being the creatures in that world. The Zohar engages in the Sefirot in each and every world. These are ' wanting to receive according to what is necessary for oneEs existenceF B' wanting more than is necessary for provision. the primary aim of the Zohar pertains solely to the speaking in that world. and the speaking is considered the Neshamot &lit. These come to us in the four parts of the will to receive in us. extend from the four categories $D $ in the human body. being the (odliness that shines in that world. the vegetative. lso. meaning from actual wisdom and intellect. and the $D $ of Assiya are imprinted from the $D $ of Yetzira. Thus. as well as in every item of the $D $ &$till. that the still in the spiritual worlds are called Heichalot &lit. one receives from lower things2 the still. which is the first limitation. or the luminescence of Atzilut in BYA.

and numbers and the likes. Ti&un #@. but only to the Kelim of the Sefirot. which are lower than human Neshamot. ll that is possible in the three worlds BYA.ight in them. is received in this world by oneEs own species. Thus. ascent and descent. and the substance of the letters in the book. !t resembles also the white in the book. fter all that we have yet to explain all these corporeal appellations explained in The Book of Zohar concerning the ten Sefirot. smallness and greatness. "owever. in every item of the :pper ?orlds that are dealt with. the $evushim. These are spiritual illuminations surplus to oneEs necessary measure for existence in order to magnify the spiritual Kelim whose soul clothes in. Thus. you will understand. and the Mala%achim. by which one increases the luminescence of 'uach of oneEs Neshama &singular for Neshamot'. and the Mala%achim there. xvii. These in turn. all their words concentrate on the needs of the soul. one with the (odly . where the Kelim of the Sefirot are renewed and are not (odliness.es of the mirror &see item 9'. meaning from all the Neshamot in that world. 1BG. which are the Heichalot. it should grow and be completed through all the categories present in that world. separation and mating. 1= . This is the third limitation we have mentioned. p. row <A'. The second category. !t follows that one receives from oneEs own species too. it is not at all correct to comprehend this rule with respect to the world Atzilut. $uch as that are up and down.Preface to the Book of Zohar 1= this world. is received from the category of the Mala%achim there &see Zohar Ti&&unim. which is human desires that increase human spirit. 7ne must know that all the words of the Zohar. being the animate surplus that increases oneEs body.color gla. contraction and expansion. yet the examiner must know that they are spoken primarily with respect to the measure by which the human soul there receives from them and is nourished by them. are not (odliness. 1rom them one receives the category of HB( to oneEs soul. the first category. 5an it be that (odliness would operate itself and would undergo such changes because of the lower onesI *ou might say that the words do not refer to the (odliness itself. and your path will be successful. where the Kelim of the ten Sefirot are complete (odliness. The third category. !t follows that in every single world where oneEs soul is present. which is the will to receive oneEs necessary provision. They were rather renewed with the creation of the worlds in order to conceal or reveal the measure of attainment in the proper ration and measure for the souls to bring them to the desired end of correction. !t resembles the parable about the four. which clothes and shines in the Sefirot. though it engages in them as they are for themselves. the Sefirot. the Neshamot. green and black. is received from the luminescence of the Heichalot and $evushim there. the $evushim and the Heichalot. These words are seemingly perplexing. which the lower ones induce through their good or evil actions in the ten Sefirot. dyed in white. one receives the first category and the second category from lower categories than oneEs own. !f you learn everything according to that line. Thus. The fourth category of the desire &for knowledge' is received there from the Sefirot in each and every world. red.

to its end. "ence. fterwards one begins to actually build the house. since all the souls possess a reality in "im. filled with all the pleasure and the gentleness at the ultimate height that they will actually receive at the end of correction. !n the first thought.4 Ein Sof is the name of the connection that the entire creation is connected in until the end of correction. the lesson is not /uite like the example. called . the future and the present are alike. the wood. . the bricks. "ow then is it possible to perceive these changes there. "is $elf pertains to the Kelim of the Sefirot. 3The end of an act is in the preliminary thought.4 "e. !t explains that a necessary ob0ect is an essence that we have no perception of. and the three worlds BYA are +atter. all the more so in The )ecessary. everything is complete (odliness and unity. and the 1G . "e. fterwards one designs the plan of execution to its every detail. even in corporeality. and the . and the iron. The world Atzilut is a 1orm. that the Ein Sof pertains to that first thought. To understand that you must remember what is explained in item seventeen.ife pertains to the .ight of Hochma is called the . Thus. xix. pertains to the essence of the Sefirot. and so on. much less in The )ecessary "imselfI !nstead. "e will explain to the workers every detail in its due time. one sees before him an elegant house with all its rooms and details etc. !t is that which we refer to in the introduction &item 1<' as the 1irst $ituation of the souls. as it will when its building is finished. "owever.ight that shines in the Sefirot. This is why it is called 3. and nothing of the renewed creatures is to be found there. and "is $elf. in which the entire creation was already pictured before "im in its utter completeness. that all that The Book of Zohar speaks of pertains precisely to the souls &see item A1'. ?isdom'. since how can we define by a name or a word every thing that we do not attainI $ince the imagination and the five senses do not offer us anything with respect to the essence. it is utter unityK xviii. %now.ife.ight of Haya. which is the Ein Sof. The luminescence of Atzilut in BYA is a form clothed in +atter.ife'. as it was set before him in the preliminary thought. Thus. in the Thought of 5reation.Preface to the Book of Zohar 1G !t is written about that in the Ti&&unim &corrections to the Zohar'2 3"e. the name Ein Sof is not at all The )ecessary "imself. because in "im. even in the corporeal essencesF even in our own essence. "is . where then do we discern there the three above discernments in the Ti&&unim of the Zohar. you see that the name Ein Sof that we mention is not at all a name for a necessary essence.ight of Haya &lit. !t is in the form of. ! shall give you an example from the conducts of this world.ife. and "is $elfI fter all. we must understand the name Ein Sof as defined for us in the third limitation. Take a person who wants to build a handsome house. how can there be a thought and a word in it. "is . "is . but pertains to all the worlds and all the souls incorporated in "im.ife4. This is so because the entire world Atzilut is considered Hochma &lit. which the lower ones induceI t the same time we must see that if everything is (odliness in that world. are one.

how all that is said about them is only with respect to the creation of the creatures. and bricks. such as one who builds oneEs house in actual fact. and the contemplated design of the details of the execution in its due time. in "im it is actual reality. the wood. . pertaining to 3The end of an act is in the preliminary thought. There is not even a trace of any actual wood and bricks in it. which does not contain any wood. The root of all of them is the first thought since no item comes in the contemplated plan. except according to the end of the act that emerged before him in the preliminary thought. there is not a single tiny item. there is still not even a trace of the creatures.4 *ou will find all that will manifest until the end of correction contained in there. 1rom Ein Sof it extends to the world Atzilut. Thus we have explained the meaning of Ein Sof and the world Atzilut. the bricks. and brings the wood. from the first situation of the souls. the bricks. and the workers until the house is complete. like the parable. "ence. from the first situation of the souls. The only difference is that in a person. !t is similar to our parable of the person who designs a work plan. but in the (odly thought. !n the beginning it extends from Ein Sof to the world Atzilut. 1rom the world Atzilut. and their essence is not known even a bit. which is Ein Sof. and the metal that he will have to make while executing. meaning to the specific association to the renewed thing in this world de facto. !t is like a human2 even though one calculates all the details. but are renewed for the souls. where the contemplated plan extends from the first thought. where all the details stem from the contemplated plan when they are actually executed in the building of the house. 1rom this you learn about the worlds that there is not a tiny renewal in the worlds that does not extend from Ein Sof. !t means that they are not (odliness. Thus. the contemplated design is not considered an actual reality. the renewal extends to the three worlds BYA where the renewal appears in actual fact. renewed in this world. that does not extend from Ein Sof. xx. This is still in potential. !n the above parable you learn and find how the three categories of the person who contemplates building the house are connected to one another by way of cause and conse/uence. and metal. that in these two. one does not execute anything during the building but only according to the items set out for him in the contemplated plan. which will later need to manifest in when the building of the house actually begins. it is essentially a mere conceptual matter. the preliminary thought. %now. 6ach and every item extends from the world Atzilut to the worlds BYA. These are real Kelim with respect to "is (odliness. The world Atzilut is like the details and the design of the plan. though they are still in potential. not in actual fact. as in the parable. "ence. lso.Preface to the Book of Zohar 1# thought ends. where it departs from the form of (odliness and 1# xxi. The three worlds BYA and this world are considered execution from potential to actual. it is a far more actual reality than the actual real creatures. "e does not need tools of actions as do we. the (odliness that shines in BYA clothes the ten Kelim KHB HGT NHYM to the extent that the souls should receive in order to reach their perfection. which are there in their ultimate perfection of the end of correction.

)evertheless. and black. and from these three shades. which actually measure the ration to the souls. white. !t has been explained that you have not a renewal that is made in the world that does not extend from its general root in Ein Sof and from its private root in Atzilut. 1or this reason we ascribe the three colors red. "owever. 1or that reason the Kelim of the ten Sefirot. in both Ein Sof and in the world Atzilut. unchanged at all. :nderstand that thoroughly and compare everything to the conduct of building a house in a corporeal person. These generally comprise of the three above shades. and all the changes made in its luminescence are made by the Kelim of the Sefirot. though it is not at all a color. described in the world Atzilut.ight clothed in the ten Kelim in BYA is simple (odliness and unity. xxii. and then it is made in this world. "owever. The meaning of the actuality of that world is with respect to the conceptual plan. The existence of the souls begins to manifest in the world Beria. and the white is meaningless to us. to the Kelim of the ten Sefirot in BYA. xxiii. it is nonetheless the carrier of the entire book of wisdom. and the metal. the bricks.Preface to the Book of Zohar 19 becomes a created being. which is Ein Sof. in this respect we call the Kelim of Atzilut. to the extent that they receive from Atzilut through the three worlds BYA. This is because it shines around and inside each letter and gives each letter its uni/ue shape. since the . it is the source of all colors. the Kelim of the ten Sefirot of BYA certainly receive every item and smallest details of the changes.ight is in itself one. the . a made creature. where although there is no perception in the white in it. it is considered that the Kelim of the ten Sefirot HB TM in BYA receive from their corresponding feature in the HB TM in Atzilut. fterwards it travels through BYA and adopts the form of a creature. are necessarily not (odliness. meaning from the conceptual design there.ight clothed in the lowest Kli of Assiya is complete (odliness without any change at all. but only to the souls. This is so because every item in the execution stems from every item in the conceptual plan. as we have elaborated before. there is still nothing in the form of souls. "ence. and every combination its uni/ue place. to the preliminary thought. )evertheless. which are not (odliness. This is so because there cannot be any changes and numbering in the (odliness. but are renewed. 0ust like there is nothing of the wood. and like the white in the book of wisdom. and then you will thoroughly understand. )ow you can see that all these changes. many thousands of particular alterations were made. 19 . 6ven the . in the contemplated design of the person who designs it. green. since there is the conceptual plan of all the items that will come in the order of the actual construction of the house in BYA. do not pertain to (odliness itself. "ence. until it extends to the lower one in this world. !t is conceivable that they will be discerned as (odliness since there is no renewal whatsoever in "im.

"is . 1> . at which time the . even the corporeal ones &see item 1A'. which is the above Kelim. that these changes that are executed in BYA are only from the luminescence of the Kelim of the ten Sefirot HB TM of Atzilut. This is because H"eE means when the three worlds BYA rise to Atzilut with the souls of people. or anything. "is $elf pertains to the ten Kelim HB TM there. which are the Kelim. !t is imperceptible by us. neither a number. since its luminescence to BYA makes the Kelim in them.ight is understood to us only with respect to the souls that receive from Atzilut.ight that they receive there is considered the . !t is comparable to the ten Sefirot of Atzilut2 even though they resemble the white color. )evertheless. are one. and "is $elf. all the changes necessarily come from the ten Kelim of the Sefirot of Atzilut in the luminescence of the white to the worlds BYA.Preface to the Book of Zohar 1> ?e might say the opposite. and these shapes reveal to us the whole wisdom in the book. that "e. ?e find the multitude of changes in the white from the attitude of the receivers in BYA. which in themselves are simple unity. and "is $elf. xxv. called the .ife. as it is all white. like the white in itself without clothing in the ink in the letters. where "is $elf is the luminescence of the Kelim in the place of BYA under the #arsa of Atzilut. we not only give a number to them. 3"is .ight that clothed in the white. where no numbers are found. while there is no form in itself. as has been explained in all the essences. that we have no perception in the substance of the red.ight of Haya. which are the substance of the letters. which are the three colors of the substance of the letters. you find that the white is divided into a multitude of changes according to their luminescence in BYA. which we have no perception in. 1rom what has been explained. which gives all the shapes of the letters in the book.ight there. Thus we have thoroughly explained the $elf. there are no Kelim there. !t is so because through its luminescence around the letter and inside each letter. which we have likened to the white in the book of wisdom. !t follows.ife4.ife pertains to the . it is impossible to discern anything in them. !t is the comportment of the white. nor any change such as the described. Thus. and not in the (odliness in and of itself. *et.ife. or black letters. "is . "is . ?isdom'. like "e is. xxiv. 6ven a number cannot be noted in the white since there is nothing there to make a number. although it is simple unity there. as it is all white. are first found in Kelim HB TM in Atzilut itself. "e pertains to (odliness as it is in itself. although for itself. !t is like the parable of the white in the book with respect to the letters and their combinations.ight of Hochma &lit. like the conceptual plan that is executed in the actual work in the construction of the house. and there is nothing of the creatures there. but the multitude of changes that appear in BYA. or green. This . you will see that the Ti&&unim of the Zohar divide the world Atzilut into three categories2 "e. ll these three categories relate to the receivers. and this is also what the Ti&&unim of the Zohar write. !t is in that respect that we name the . it creates shapes in them. and all that we perceive and know in the substance of the letters of the book is only through the white in it. and from the attitude of Atzilut itself.

we find &Zohar. you will not find any changes induced in the candle itself resulting from it. "ence. when there are no lower ones worthy of receiving "is abundance. or if you light none. as "e "imself participates with them. . "e only does it to impress his precious son and expand his understanding. concerning the world Atzilut itself.ight of Atzilut will never go below the #arsa of Atzilut. from which we learn that "e has a desire. even "is $elf is considered "e. to greatly increase the attainment of the souls. xxviii. !ndeed. should discern these three categories in Atzilut. in this respect we say that the . !f you light a thousand candles from it. meaning when BYA rise to Atzilut. 3?ill give anger and strength to the 5reator. Ba'. there is a very trenchant secret here2 this is the meaning of. in order to play with him. *ou might compare it to a candle. or not at all. The 1irst +an'2 if he had progeny of many thousands offspring. lso. meaning the essence of (odliness. 3! the . the receivers. ?e find in this world. it is nonetheless only with respect to the receivers. which is unattainable whatsoever. Because of that there is no perception whatsoever in the world Atzilut itself. 5onversely. This is not to be taken literally. The above. "owever. as there cannot be any changes in (odliness whatsoever. The truth is that there is a (odly will that these similitudes that operate only in the souls of the receivers will appear to the souls. why did the authors of the Zohar have to describe all those changes in the world Atzilut itselfI They should have spoken explicitly only with respect to the receivers in BYA. Thus. The category of "is . but only the luminescence of the Kelim. there is no change at all in the world Atzilut itself whether the lower ones receive its great abundance lushly. !t is also like Adam ha 'ishon &lit.ikewise. The Ti&&unim of the Zohar say that although we. as it is written.ights in Atzilut grow when the lower ones are awarded the bestowal of Atzilut.ights diminish to that extent. xxvi. !t is like a father who constrains himself to show his little darling son a face of sadness and a face of contentment. that the giversE contentment grows when the receivers from "im multiply. xxvii.Preface to the Book of Zohar 1@ The .mentioned greatness lies solely on the lower ones. 1@ . 3and by the ministry of the prophets have ! used similitudes4 &"osea 1A'.4 *et. although there is neither sadness nor contentment in him.4 meaning in (odliness itself.ife is the luminescence of the . the thought of creation was to delight "is creatures. and it is all utterly simple unity there. or if he had none at all.ight of Atzilut itself. and not speak so elaborately of Atzilut. in which there is no perception for itself. it would not induce any change at all on Adam ha 'ishon himself. while "e pertains to the essence of (odliness. The Zohar describes the Kelim HB TM in Atzilut as growing or lessening by the actions of people.ord change not. meaning there is no one to receive from them. or that it is nurtured. forcing us to provide answers. This is the meaning of the white color. the . and "e wishes to proliferate the receivers.

to each and every one.et it not surprise you. for such a conduct you find in our corporeal perception too. *et. in our brain. in accordance with the thought of creation. it is worth my while to trouble further and bring the golden words of the Zohar itself in these matters. Jespite the fact that what we see outside us is not a real thing. by way of. and not at all in the (iver.4 she is considered a similitude to them. The same holds true for the souls. Hfor ye saw no manner of form. These matters are at the core of the world. how do we depict names and Sefirot in "imIE !t will answer that person. xxix.ight of Malchut descends and expands over the people. and measure every thing from within and from without. H! saw this form as in the words. we would lose most of our perception. enabling us to see and perceive every thing outside us.4 6ven this similitude that we name in Sefirat Malchut. ?ithout it. but only when the . to delight "is creatures. they still have no doubt that all these are only in their own interior. 3The ones that receive from her. according to their own appearance. But in fact. and interpret them to the best of my ability2 3$hould one ask. *ou can also deduce that from the above parable. and all its wondrous filling.E Thus. "e has made for us there. "e does that in order to enhance and expand the attainment of the souls to the utmost. t that time it appears to them. Though they see all the changes in the (iver. 6ven though the changes are all made in the interior of the souls. by a will of (od they appear to be seen in "im "imself.ord doth he behold. we should still thank "is providence for having made that polished mirror in our brain. and not at all in Sefirat Malchut herself. "e had given us the power to perceive every thing with clear perception and knowledge. 6ven though we actually see every thing before our face. This is because by that. item A1G'. is not in her place with respect to herself. Hand the similitude of the . vision. where all the souls and the words are rooted since she is the root of all the Kelim. they nevertheless see it all in the (iver "imself. 6xamine these words. a sort of a polished mirror that inverts everything that is seen there. meaning only in the receivers. everyone reasonable knows with certainty that all that we see is only inside our own brain. for it is not in my power to elaborate in them further. and imagination. !n other words. and ! am very worried that the examiner will err in perceiving them. Take our sense of sight for example2 we see a great world before us. AB . still. . xxx. and nothing outside of us. we do not see all that except in our own interior. The same holds true with the (odly will for (odly perceptions. 3and the similitude of the . so that we see it outside our brain. H!t is written in the Torah. $o is the matter before us2 all these images and changes begin and end only with the impression of the souls. !t is therefore said about her. !t means that Sefirat Malchut.ord doth he beholdEE4 &#arashat Ba.Preface to the Book of Zohar AB 7nly when he grows will he learn and know that all that his father did was no more real than mere playing with him. because only in this manner are they awarded all the perceptions and the pleasantness in the thought of creation. there is a sort of a photographic machine in our hindbrain that portrays everything that appears to us. in front of our face. and must ac/uire the Kelim from her.

meaning Keter and Hochma. formless and imageless. nor in the letter Yod . *et. the Kelim of Malchut have become rooted in Sefirat Bina. Yetzira. 1or that reason the Zohar calls Bina by the name Beria. !t is so because prior to that association.Preface to the Book of Zohar A1 This is the meaning of.4 Because of that. xxxi. called Beria. 3and by the ministry of the prophets have ! used similitudes. in points. but only with respect to the receivers. Bina. Atzilut. even with respect to the receivers. meaning Bina. The thing is that indeed. They are also not in the place of the Sefirot themselves. HTo whom then will ye liken +e. Hochma. This discernment emerged in them by the association of Midat ha (in with 'achamim. but only in Malchut. and Assiya.4 pertains to the ones that are awarded attaining "im above the degree of Beria. the association of Midat ha 'achamim with (in was made in the ?orld of Ti&un. and here he says that the forms extend to the receivers from Beria down. called Keter and Atzilut. or even call "im by the holy name Ha)aYaH. Assiya. This is because there is no form and imagination whatsoever in the two Sefirot Keter. that ! should be e/ualIE4 fter all. and brought her into Sefirat Bina. according to their manifold functions. or by any letter and point.4 !t means that the verse. The writing says. their function is to distinguish between the anterior Kelim. This is the reason that all the implications in letters. ?hen they are called Keter. The Kelim begin from Sefirat Bina downward. and Tifferet. the 5reator was uni/ue. The Zohar wants to insinuate the matter of the association of Malchut in Bina. and before "e formed a form. from that time on. Tifferet. and nothing of the first nine Sefirot. before the 5reator created a similitude in the world. and the posterior Kelim. 1rom her the Kelim extend to the place of the receivers. 3!n the beginning the 5reator created the world in Midat ha (inF "e saw that the world can not exist. 1or this reason the Zohar begins to speak from the actual root of the pictures. where "e is beyond any similitude. Hochma. 3for ye saw no manner of form. meaning Kelim and limits &item 1>'. meaning in vision and imagination. or in the holy names are only from Bina downward. A1 . as with Sefirat Malchut. There seems to be a contradiction in their words2 first they said that the forms extend to the receivers only from Sefirat Malchut. Yetzira. 7ne who attains "im prior to the degree of Beria. and then it says that they are in Beria. because of the association made for the correction of the world. which is Bina. which are the Kelim. regarded as Midat ha 'achamim. as he says here. "ence. !t raised Sefirat Malchut. neither in the letter Hey . which is Malchut. Malchut. considered Midat ha (in. 7ur sages also said. which is Bina. that the ten Sefirot KHB TM have numerous appellations in The Boo& of Zohar. %now. which are Keter. yet. the form and the similitude extend only from Behina (alet. Beria. it is forbidden to ascribe "im there a form and an image in the world. 3for ye saw no manner of form. there was no image and form in Bina. "e associated Midat ha 'achamim with her. the 5reator will tell them2 3 lthough ! manifest to you in your forms. !t says that they are in Malchut.

that these images are not in the place of the Sefirot Bina. Tifferet. Tifferet. the Torah as a whole is considered #artzuf Adam. meaning the Eser Sefirot KHB TM. "e is called :pper Adam because there are three categories of Adam in the Sefirot2 Adam of Beria. in his #1< Kelim. xxxiv. called 3The image of the :pper Adam. in every single attribute in "im. and from the Ta*ur to Sium 'a+lin it is the two Sefirot Tifferet and Malchut. corresponding to the A=> organs. which the tip of the Yod and the Yod of Ha)aYaH imply. *et. !n addition. corresponding to the <#G tendons. !t says that the similitudes and the attributes. $ince here it speaks of the world Beria. and the last Hey is Malchut. though they are merely in the form of the white color &see item >'. or by the four letters Ha)aYaH. Hey is Bina. t the same time. but only in the place of the receivers. which is Bina. Thus it is clarified that there are Kelim in Keter Hochma too. begin from Beria downward. Yod is Hochma. meaning from the perspective of the essence of the Sefirot. meaning from Bina. "er 'osh is considered Keter. and they are the meaning of the Sefirot KHB TM. and the tip of the Yod.4 meaning Adam of Beria. )av is Tifferet. and came down and clothed in the form of this Adam. which could be named by some letter and point. meaning only the three Sefirot Bina. and the <#G negative Mitzvot. it descended and clothed there. though there is no similitude in Keter and Hochma at all. AA !t continues there2 3 fter it made that form of the chariot of the :pper Adam. Jresses' so that the souls would attain it through the . which are the Kelim. and it is named in it in the form of the four letters Ha)aYaH. not at in her own place.Preface to the Book of Zohar xxxii. you must always remember the words of the Zohar . xxxiii. and Malchut. from which the Kelim begin to extend in the place of the souls. after it had been associated with Midat ha (in. called A=> organs and <#G spiritual tendons. and not in Keter and Hochma. divided into five divisions according to the four letters Ha)aYaH. This is because the tip of the Yod is Keter. and from the #eh to the hazeh it is Hochma. Adam of Yetzira. meaning the Sefirot. 6xplanation of the matters2 1rom Beria on. This is so that they would attain "im through "is attributes. it therefore makes the precision saying :pper Adam. which are the souls. !n other words. which are the five books of +oses.ight that extends to them in a measure and limit according to their #1< organs. !t should not be hard for you with the four letters Ha)aYaH and the tip of the Yod. "e says that at that time he made the form of the chariot of the :pper Adam. these Sefirot dispense these Kelim and $evushim &lit. 1rom hazeh to the Ta*ur it is Bina. AA . This is because the Kelim are always called letters. which are five Kelim. !t is so because the soul has #1< Kelim. but only in the place of the receivers. pertaining to the A=> positive Mitzvot. the similitudes and the forms extend to the receivers. which is Malchut. *et. and Malchut. the whole form of Adam. and Adam of Assiya. as we have mentioned. !t contains five divisions. 1or this reason we also call the givers by the name Adam. extend from the Kelim of the soul.

and E&ie.Preface to the Book of Zohar A< *et. !t is only a (odly will that they will imagine so. and worthless. and Adam in the category of Malchut. xxxvi. and are transitory. called Adam Kadmon.ight not expanded on all creations by seemingly clothing in these holy Sefirot. being a Kli of Hochma. "ad "is . Sefirat Gevura is called Elo&im. s we have said above &item 1='. !n this respect there really are five categories in Adam. )ow you see that the tip of the Yod. Shadai Tzvaot. !t is in order to give the souls room for sufficient consciousness and attainment in "im. explaining the matter of the ten Sefirot and the three worlds BYA. KHB TM in Bina. for then the verse. item 1#>'. for they will be instantaneously lost from the (odly abundance. The Bina and TM in all five Sefirot dispense in the form of the chariot of Adam. which is the Kelim of Keter. The ten names in the torah that are not to be erased pertain to the ten Sefirot. *et. indicates Bina and TM incorporated in Hochma. although it is a (odly will that the souls would see that the changes that are in them. it is known that the Sefirot are integrated in one another. Sefirat Yesod is called El Hay. 1or this reason. are found in each of the five Sefirot KHB TM. xxxv. called Adam of Yetzira. There is Adam in the category of Bina. There are ten Sefirot KHB TM in Keter. ccordingly. Sefirat Hochma is called Ko. do not have Kelim. and there is Adam in the category of Hochma. and Sefirat Malchut is called Adni. woe to one who ascribes any measure to "im. !t is good for the reader to know it for the rest study the rest of this Zohar. how would the creations come to know "imI "ow would they keep the verse. as well as in Tifferet and in Malchut. 3Sefirat Keter is called E&ie. and this is not the place to elaborate further. who would say that there is a measure in "im for "imself. called Adam of Atzilut. KHB TM in Hochma. and Sefirat Tifferet is called Ha)aYaH. Tifferet. Sefirat Hesed is called Kel. The two Sefirot Netzah and Hod are called Tzvaot. worthless flesh and blood incidents. and Malchut.-N. 3and by the ministry of the prophets have ! used similitudes. The Yod of Ha)aYaH.4 $hould they go wrong in that. so that every single attribute in "im would be known. called Adam of Beria. !t is even more so with the fools who imagine in "im an incident of the transitory. xxxvii. and Sefirat Bina is called Ha)aYaH &punctuated Elo&im'. !t is written in the Zohar &)ai&ra. woe to them. called Adam of Assiya. are in the giver. A< . there is Adam in the category of Tifferet. you find that the three Sefirot Bina. 3the whole earth is full of "is glory4I !n other words. !t is all the more so in the corporeal measures of a human nature. it should nonetheless be clear to the souls that there is no change and measurement in "im whatsoever. and there are Kelim Bina and TM incorporated even in Keter Hochma. Thus. the Keter Hochma incorporated even in Bina and . indicate Bina and TM that are incorporated in Keter. by that it explains the (odly need to appear to the souls as if all these changes in the Sefirot are in "im. as it is written. even in these spiritual measures by which "e appears to the souls. made of dust. 3the whole earth is full of "is glory4 shall come true. there is Adam in the category of Keter. "e named "imself Elo&im. that the Kelim come from.