{"id":14229,"date":"2026-01-09T15:14:35","date_gmt":"2026-01-09T15:14:35","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&#038;p=14229"},"modified":"2026-01-09T15:14:35","modified_gmt":"2026-01-09T15:14:35","slug":"chapter-9-from-the-preface-to-the-zohar","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/chapter-9-from-the-preface-to-the-zohar\/","title":{"rendered":"Chapter 9. From the Preface to the Zohar"},"content":{"rendered":"\n<p><em>The Book of Zohar<\/em>&nbsp;was concealed from the uninitiated from the day of its creation. Now, the conditions have ripened for its disclosure to the public. To make&nbsp;<em>The Zohar<\/em>&nbsp;accessible to every reader, we must precede it with some explanations.<\/p>\n\n\n\n<p>First, it should be noted that everything described in&nbsp;<em>The Zohar<\/em>&nbsp;is an order of ten&nbsp;<em>Sefirot<\/em>:&nbsp;<em>Keter<\/em>,&nbsp;<em>Hochma<\/em>,&nbsp;<em>Bina<\/em>,&nbsp;<em>Hesed<\/em>,&nbsp;<em>Gevura<\/em>,&nbsp;<em>Tifferet<\/em>,&nbsp;<em>Netzah<\/em>,&nbsp;<em>Hod<\/em>,&nbsp;<em>Yesod<\/em>,&nbsp;<em>Malchut<\/em>, and their combinations. In the same way express any thought with a limited number of letters in the alphabet, so are the combinations of the ten&nbsp;<em>Sefirot<\/em>&nbsp;sufficient to describe every spiritual action or object.<\/p>\n\n\n\n<p>However, there are three clear boundaries one should always keep in mind, connected to the four levels of perception (or attainment) in our world: Matter, Form in Matter, Abstract Form, and Essence. These four levels of attainment also exist in the ten&nbsp;<em>Sefirot<\/em>.<\/p>\n\n\n\n<p><strong>The first boundary:&nbsp;<\/strong><em>The Zohar<\/em>&nbsp;researches only Matter and Form in Matter, but it in no way concerns itself with Abstract Form and Essence.<\/p>\n\n\n\n<p><strong>The second boundary:&nbsp;<\/strong>All that was created consists of three levels:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li>The world\u00a0<em>Ein Sof<\/em>\u00a0(Infinity);<\/li>\n\n\n\n<li>The world\u00a0<em>Atzilut<\/em>;<\/li>\n\n\n\n<li>The worlds\u00a0<em>Beria<\/em>,\u00a0<em>Yetzira<\/em>, and\u00a0<em>Assiya\u00a0<\/em><em>(BYA).<\/em><\/li>\n<\/ol>\n\n\n\n<p><em>The Zohar<\/em>&nbsp;studies only the three last worlds&nbsp;<em>BYA.<\/em>&nbsp;It does not study the worlds&nbsp;<em>Ein Sof<\/em>&nbsp;and&nbsp;<em>Atzilut<\/em>&nbsp;in and of themselves, but only what the worlds&nbsp;<em>BYA<\/em>&nbsp;receive from&nbsp;<em>Atzilut<\/em>&nbsp;and&nbsp;<em>Ein Sof.<\/em><\/p>\n\n\n\n<p><strong>The third boundary:&nbsp;<\/strong>Each of the worlds&nbsp;<em>BYA&nbsp;<\/em>consists of three levels:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>The Ten\u00a0<em>Sefirot<\/em>\u00a0that constitute the Creator\u2019s part in each world;<\/li>\n\n\n\n<li>Human souls;<\/li>\n\n\n\n<li>Everything else that exists:\u00a0<em>Mala&#8217;achim\u00a0<\/em>(angels),\u00a0<em>Levushim<\/em>\u00a0(dresses), and\u00a0<em>Heichalot<\/em>\u00a0(palaces).<\/li>\n<\/ul>\n\n\n\n<p><em>The Book of Zohar<\/em>&nbsp;studies human souls, whereas all other objects are analyzed only with respect to human souls. It is worth noting that all mistakes, inaccuracies, and delusions are the results of transcending these three boundaries.<\/p>\n\n\n\n<p>The following&nbsp;<em>Sefirot<\/em>&nbsp;correspond to the four reviewed worlds \u2013&nbsp;<em>Atzilut<\/em>,&nbsp;<em>Beria<\/em>,&nbsp;<em>Yetzira<\/em>,&nbsp;<em>Assiya&nbsp;<\/em><em>(ABYA):<\/em><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><em>Sefirat\u00a0<\/em><em>(Sefira<\/em>\u00a0of)\u00a0<em>Hochma<\/em>\u00a0corresponds to the world\u00a0<em>Atzilut<\/em>;<\/li>\n\n\n\n<li><em>Sefirat\u00a0<\/em><em>Bina<\/em>\u00a0corresponds to the world\u00a0<em>Beria<\/em>;<\/li>\n\n\n\n<li>The six\u00a0<em>Sefirot,\u00a0<\/em>from\u00a0<em>Hesed\u00a0<\/em>to\u00a0<em>Yesod,<\/em>\u00a0collectively called\u00a0<em>Tifferet,<\/em>\u00a0correspond to the world\u00a0<em>Yetzira<\/em>;<\/li>\n\n\n\n<li><em>Sefirat\u00a0<\/em><em>Malchut<\/em>\u00a0corresponds to the world\u00a0<em>Assiya.<\/em><\/li>\n<\/ul>\n\n\n\n<p>All that exists above the world&nbsp;<em>Atzilut<\/em>&nbsp;refers to&nbsp;<em>Sefirat&nbsp;<\/em><em>Keter<\/em>.<\/p>\n\n\n\n<p>However, each of the above worlds is also divided into ten&nbsp;<em>Sefirot<\/em>. Even the most infinitesimal object in any of the worlds is divided into (or consists of) ten&nbsp;<em>Sefirot.<\/em><\/p>\n\n\n\n<p><em>The Zohar<\/em>&nbsp;ascribes a specific color to each&nbsp;<em>Sefira<\/em>&nbsp;(drawing 2):<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>White corresponds to\u00a0<em>Sefirat\u00a0<\/em><em>Hochma;<\/em><\/li>\n\n\n\n<li>Red corresponds to\u00a0<em>Sefirat\u00a0<\/em><em>Bina;<\/em><\/li>\n\n\n\n<li>Green corresponds to\u00a0<em>Sefirat\u00a0<\/em><em>Tifferet<\/em>; and<\/li>\n\n\n\n<li>Black corresponds to\u00a0<em>Sefirat\u00a0<\/em><em>Malchut<\/em>.<\/li>\n<\/ul>\n\n\n\n<figure class=\"wp-block-image\"><a href=\"https:\/\/www.kabbalah.info\/eng\/content\/view\/clean\/37730\" target=\"_blank\" rel=\"noreferrer noopener\"><img decoding=\"async\" src=\"https:\/\/www.kabbalah.info\/var\/kbl\/storage\/images\/kabbalah\/nauka_kabbala\/spryyt_ktby_mqoblym\/mihael_lajtman\/sprym\/basic_concepts_in_kabbalah\/chapter_9_from_the_preface_to_the_zohar\/basic_concepts_in_kabbalah_drawing_2\/688726-3-eng-GB\/basic_concepts_in_kabbalah_drawing_2.jpg\" alt=\"\"\/><\/a><\/figure>\n\n\n\n<p>Drawing 2<\/p>\n\n\n\n<p>Although the Light that fills the&nbsp;<em>Sefirot<\/em>&nbsp;is colorless, receivers see it with its corresponding hue. Thus, in all five worlds (from&nbsp;<em>Ein Sof<\/em>&nbsp;to our world), the Light that emanates from the Creator is an absolutely colorless, imperceptible substance. Only after it traverses the worlds and&nbsp;<em>Sefirot<\/em>&nbsp;as if through color filters do we perceive it as having a certain color and intensity, depending on the level of the soul that receives the Light.<\/p>\n\n\n\n<p>For example, the world&nbsp;<em>Atzilut<\/em>&nbsp;passes the Light without coloring it at all because this world has similar properties to those of the Light. This is why the color of the Light in the world&nbsp;<em>Atzilut<\/em>&nbsp;is defined as white. The properties of other worlds differ from the properties of the Light; hence, each of them affects it depending on its spiritual closeness to the Light.<\/p>\n\n\n\n<p>If we compare the white Light to paper, then the message written on it presents the information, and its color stands out against the white background. In the same way, by perceiving red, green, and black, we are able to perceive Light.<\/p>\n\n\n\n<p>The world&nbsp;<em>Atzilut&nbsp;<\/em><em>(Sefirat Hochma)<\/em>&nbsp;is the white background of the book, thus we are unable to conceive it. However,&nbsp;<em>Bina<\/em>&nbsp;(the world&nbsp;<em>Beria<\/em>),&nbsp;<em>Tifferet&nbsp;<\/em><em>(Yetzira),<\/em>&nbsp;and&nbsp;<em>Malchut&nbsp;<\/em><em>(Assiya)<\/em>&nbsp;that respectively correspond to red, green, and black, provide us with information based on their combinations, interactions, and reactions to the Light passing from the world&nbsp;<em>Atzilut<\/em>&nbsp;to our world.<\/p>\n\n\n\n<p>Thus, it is as if the worlds&nbsp;<em>Beria<\/em>,&nbsp;<em>Yetzira<\/em>, and&nbsp;<em>Assiya<\/em>&nbsp;form concentric coverings of the world&nbsp;<em>Atzilut<\/em>. Now let us look into four kinds of the object\u2019s attainment \u2013 Matter, Form in Matter, Abstract Form, and Essence.<\/p>\n\n\n\n<p>Suppose the object is a deceitful person:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Matter is that person\u2019s body;<\/li>\n\n\n\n<li>Form in Matter is the property of deceitfulness;<\/li>\n\n\n\n<li>The Abstract Form is deceitfulness, as perceived regardless of the Matter;<\/li>\n\n\n\n<li>The person\u2019s Essence (which is absolutely inconceivable when separated from the body).<\/li>\n<\/ul>\n\n\n\n<p>We cannot imagine the Essence&nbsp;<em>per se<\/em>&nbsp;with our sense organs, even when supplemented by any fantasy. We can attain only the actions and reactions to the surrounding reality, and the various interactions with the Essence. For instance, when we examine an object, the eye perceives not the object itself, but its interaction with the light, or rather the light\u2019s interaction with the eye. Our auditory sense perceives not the sound, but the interaction of the wave with our auditory sense. Our gustatory sense perceives not the object itself, but the interaction of saliva, nerve tips, and glands with an object.<\/p>\n\n\n\n<p>All our sensations reveal only the interactions of the Essence\u2019s reactions, not the Essence itself. Even our tactile sense, which provides us with information of an object\u2019s hardness and temperature, does not reveal the object itself, but enables us to judge it based solely on our reaction to touching and sensing it.<\/p>\n\n\n\n<p>Thus, the maximum attainment of the world lies in researching how the Essence influences us. However, since even in our wildest fantasies we cannot imagine the Essence without having felt it at least once, we lack the mental image and the desire to research it.<\/p>\n\n\n\n<p>Moreover, we cannot even know ourselves, our own Essence. Perceiving myself as an object that occupies a place, a form, temperature, and ability to think,&nbsp;<em>I&nbsp;<\/em><em>perceive the results of my Essence\u2019s actions,<\/em>&nbsp;not the Essence itself. We receive the most complete idea in our world with the first kind of attainment \u2013 Matter. This information is quite sufficient for our existence and interaction with the surrounding world.<\/p>\n\n\n\n<p>We receive the second kind of attainment, Form in Matter, after researching the surrounding nature using our senses. The evolution of this kind of attainment has led to the creation of science, on which we so deeply rely in every situation in life. This level of attainment of the world is also quite sufficient for humans.<\/p>\n\n\n\n<p>The third kind of attainment, Abstract Form, would have been possible if we could observe this form while detached from matter, rather than while dressed in matter. However, a form can be separated from matter only in imagination (for example, deceitfulness as an abstract notion that is disconnected from a person).<\/p>\n\n\n\n<p>Yet, as a rule, researching a form that is disconnected from matter, in its abstract form, yields no reliable results, and is not confirmed&nbsp;<em>de facto<\/em>. This is even truer when researching forms that have never been dressed in matter!<\/p>\n\n\n\n<p>Thus, we see that of the four kinds of attainment of an object, its Essence is totally imperceptible, and its Abstract Form is attained incorrectly. Only matter and its form, when analyzed in conjunction with matter, yield true and sufficient data about the researched object.<\/p>\n\n\n\n<p>In the spiritual worlds&nbsp;<em>BYA<\/em>&nbsp;every object is attained only in its matter and form. Colors (red, green, and black) in these worlds constitute matter, and we attain them atop the white background of the world&nbsp;<em>Atzilut<\/em>. Readers studying&nbsp;<em>The Zohar<\/em>&nbsp;should remember the necessity to restrict themselves to the two types of research available to us.<\/p>\n\n\n\n<p>As previously mentioned, all the&nbsp;<em>Sefirot<\/em>&nbsp;are subdivided into four levels of attainment. Thus,&nbsp;<em>Sefirat&nbsp;<\/em><em>Hochma<\/em>&nbsp;constitutes the Form, and&nbsp;<em>Bina<\/em>,&nbsp;<em>Tifferet<\/em>, and&nbsp;<em>Malchut<\/em>&nbsp;constitute the Matter dressed in the Form.<\/p>\n\n\n\n<p>Only&nbsp;<em>Sefirot Bina, Tifferet, and Malchut&nbsp;<\/em>are examined in&nbsp;<em>The Zohar.<\/em>&nbsp;The book does not concern itself with examining the form abstracted from matter, let alone with the Essence \u2013 the Creator\u2019s part&nbsp;<em>(Ein Sof)<\/em>&nbsp;that animates every part of Creation.<\/p>\n\n\n\n<p><em>Sefirot&nbsp;<\/em><em>Bina<\/em>,&nbsp;<em>Tifferet<\/em>, and&nbsp;<em>Malchut<\/em>&nbsp;in the world&nbsp;<em>Atzilut<\/em>&nbsp;are available for our research, whereas&nbsp;<em>Sefirot&nbsp;<\/em><em>Keter<\/em>&nbsp;and&nbsp;<em>Hochma,<\/em>&nbsp;even at the end of the world&nbsp;<em>Assiya<\/em>&nbsp;are unavailable to us.<\/p>\n\n\n\n<p>All that exists in each world is divided into four levels: Inanimate, Vegetative, Animate, and Human. These correspond to four levels of desire. Similarly, every object consists of these four sub-levels of desire:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>The aspiration to sustain one\u2019s existence corresponds to the inanimate level of development.<\/li>\n\n\n\n<li>The aspiration to wealth corresponds to the vegetative level of development.<\/li>\n\n\n\n<li>The aspiration to power, fame, and honor corresponds to the animate level of development.<\/li>\n\n\n\n<li>And the aspiration to knowledge corresponds to the human level.<\/li>\n<\/ul>\n\n\n\n<p>Thus, we find that we receive the first kind of desire \u2013 for necessities and for animate pleasures \u2013 from a level inferior to our own. We satisfy the desires for wealth, power, and honor through other people. The desires for education and knowledge are met through higher objects.<\/p>\n\n\n\n<p>All the spiritual worlds resemble one another, differing only in their levels. In this way, the inanimate, vegetative, animate, and human levels in the world&nbsp;<em>Beria<\/em>&nbsp;project themselves onto the corresponding inanimate, vegetative, animate, and human levels in the world&nbsp;<em>Yetzira.<\/em>&nbsp;In their own turn, these levels of the world&nbsp;<em>Yetzira<\/em>&nbsp;become imprinted in the corresponding levels of the world&nbsp;<em>Assiya&nbsp;<\/em>and so on down to our world.<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>The inanimate level in the spiritual worlds is called\u00a0<em>Heichalot;<\/em><\/li>\n\n\n\n<li>The vegetative level is called\u00a0<em>Levushim<\/em>;<\/li>\n\n\n\n<li>The animate level is called\u00a0<em>Mala&#8217;achim<\/em>;<\/li>\n\n\n\n<li>The human level is called \u201chuman souls\u201d in a particular world.<\/li>\n<\/ul>\n\n\n\n<p>The ten&nbsp;<em>Sefirot<\/em>&nbsp;in each world are considered the Creator\u2019s parts in it. The human souls in each world are its center and receive their sustenance from the other levels.<\/p>\n\n\n\n<p>Those studying&nbsp;<em>The Zohar<\/em>&nbsp;should constantly bear in mind that all objects are viewed only with regard to their interaction in a given world. All research boils down to the study of the human soul and what comes into contact with it.<\/p>\n\n\n\n<p>Since&nbsp;<em>The Zohar<\/em>&nbsp;studies only souls that are clothed in bodies of this world,&nbsp;<em>Ein Sof<\/em>&nbsp;is also studied only in that respect. In other words, the book researches the influence, program, and desire of&nbsp;<em>Ein Sof<\/em>&nbsp;with regard to us, but not with regard to any other objects in other worlds.<\/p>\n\n\n\n<p>The entire program of Creation from beginning to end is included in&nbsp;<em>Ein Sof<\/em>, and the worlds&nbsp;<em>Beria<\/em>,&nbsp;<em>Yetzira<\/em>,&nbsp;<em>Assiya<\/em>, as well as our world, constitute the actual implementation of this program.<\/p>\n\n\n\n<p>Therefore, all actions in all the worlds are consequences of the execution of the program that was rooted in&nbsp;<em>Ein Sof<\/em>, and from there they descend to the world&nbsp;<em>Atzilut<\/em>&nbsp;and break into distinct sub-programs. They come down in a certain order through the worlds to our world in the form of general governance and individual governance.<\/p>\n\n\n\n<p>Human souls originate in the world&nbsp;<em>Beria<\/em>. This is why, starting with this world, one can research their dependency and connection to&nbsp;<em>Ein Sof<\/em>. The ten&nbsp;<em>Sefirot<\/em>&nbsp;in each world of the worlds&nbsp;<em>BYA<\/em>&nbsp;accordingly receive the program, method, and time allotted for the implementation of each of its parts from the ten&nbsp;<em>Sefirot<\/em>&nbsp;of the world&nbsp;<em>Atzilut.<\/em><\/p>\n\n\n\n<p>Since in the world&nbsp;<em>Atzilut,<\/em>&nbsp;the plan of Creation exists as a program, the Light of&nbsp;<em>Ein Sof<\/em>&nbsp;that passes through&nbsp;<em>Atzilut<\/em>&nbsp;remains uncolored. All the information we obtain is based on the endless transformations of Light, which reveal the colors of&nbsp;<em>Beria<\/em>,&nbsp;<em>Yetzira<\/em>, and&nbsp;<em>Assiya<\/em>&nbsp;to us.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>The Book of Zohar&nbsp;was concealed from the uninitiated from the day of its creation. Now, the conditions have ripened for [&hellip;]<\/p>\n","protected":false},"featured_media":0,"parent":6558,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[27],"class_list":["post-14229","book","type-book","status-publish","hentry","topic-michael-laitman"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v25.7 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>Kabbalah | Chapter 9. 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