Third definition (limitation)
5. Third definition (limitation):
In each of the Worlds of BYA, there are three aspects:
. • Ten Sefirot,
. • The Souls, and
• The rest of reality. The Ten Sefirot constitute the descending pure light in the form of gradually diminishing emanations. Thus, to the extent of our ability to communicate with these Ten Sefirot, we perceive the light. The Souls dressed on these Ten Sefirot exist within the reality that surrounds them. This way, one element is inside another. There are Souls
of two kinds: Upper and human. At a later stage we will understand the notion of “the Upper Souls.”
If we remain within the framework of these three limitations, we will understand correctly what “The Book of Zohar” wishes to provide us with. Thus, we will accurately receive its message through the channel that descends from it to us, and establish contact with the book.
We will neither demand something that is absent in it, nor something that we do not need. We will receive from it only what is necessary for our correction. Every single word in it speaks exactly about it. For example, if a person with a philosophical frame of mind tries to understand abstractly what is written in the book, he will definitely fail. Hence, “The Zohar” seems to be “concealed behind a thousand locked gates.”
If the person wishes to reveal something about the abstract form and the essence, but has not yet achieved the necessary spiritual level, he will not be able to do that from the level of our world by way of philosophical reasoning. To this end, he will have to reach the proper level in the World of Atzilut or the World of Infinity, and begin his research there. In general, “The Book of Zohar” has nothing to do with these issues; it exclusively studies the process of our correction. Once we have corrected ourselves and attained the Upper Reality, we will attain all additional knowledge about the abstract form, the essence, the Worlds of Atzilut and Infinity, the Ten Sefirot, the Upper Souls, angels, robes, and palaces.
“The Zohar” cannot tell us about all this until, with its help, we correct matter and form in matter, i.e., the worlds BYA, in which our Souls exist. Only after the created desire is corrected will it be possible to say how it attains the higher spiritual levels. As long as this desire continues to remain egoistic, it will be unable to grasp anything above its own level.
Naturally, it will not reach the level of the abstract form or the essence in the Worlds of Atzilut and Infinity, because it already means to possess the property of bestowal. Neither will it be able to attain what exists beyond the human Souls, especially in the ten divine Sefirot, in the pure light that emanates from the Creator.
“The Book of Zohar” is written is such a way that it can adequately and positively influence the person who wishes to receive its energy in the right way, i.e., in order to be corrected. Unless the person has this intention as regards “The Zohar”, then he just leafs through its pages being unaware of the great power that the book emanates.
It is so focused that its light affects us only on condition that we aspire for correction and attainment of the Upper World. The method of establishing contact with the Upper Source of correction is called Kabbalah. All that it includes is given only for attuning oneself to the Upper Light.