{"id":16959,"date":"2026-01-29T23:52:33","date_gmt":"2026-01-29T23:52:33","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&#038;p=16959"},"modified":"2026-01-29T23:52:34","modified_gmt":"2026-01-29T23:52:34","slug":"preface-to-the-book-of-zohar-2","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/preface-to-the-book-of-zohar-2\/","title":{"rendered":"Preface to the Book of Zohar"},"content":{"rendered":"\n<p>1) The depth of wisdom in the holy&nbsp;<em>Book of Zohar&nbsp;<\/em>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. Also, the interpretation I have made is but a ladder to help the examiner rise to the height of the matters and examine the words of the book itself. Hence, I have found it necessary to prepare the reader and give him a route and an inlet in reliable definitions concerning how one should contemplate and study the book.<\/p>\n\n\n\n<p>2) First, you must know that all that is said in&nbsp;<em>The Book of Zohar<\/em>, and even in its legends, is denominations of the ten&nbsp;<em>Sefirot<\/em>, called&nbsp;<em>KHB&nbsp;<\/em><em>(Keter<\/em>,&nbsp;<em>Hochma<\/em>,&nbsp;<em>Bina<\/em>),&nbsp;<em>HGT&nbsp;<\/em><em>(Hesed<\/em>,&nbsp;<em>Gevura<\/em>,&nbsp;<em>Tifferet<\/em>),&nbsp;<em>NHYM&nbsp;<\/em><em>(Netzah<\/em>,&nbsp;<em>Hod<\/em>,&nbsp;<em>Yesod<\/em>,&nbsp;<em>Malchut<\/em>), and their permutations. Just as the twenty-two letters of the spoken language, whose permutations suffice to uncover every object and every concept, the concepts, and permutations of concepts, in the ten&nbsp;<em>Sefirot<\/em>&nbsp;suffice to disclose all the wisdom in the book of Heaven. However, there are three boundaries that one must be very prudent with, and not exceed them while studying the words of the book.<\/p>\n\n\n\n<p>3) First boundary: There are four categories in the conduct of learning, called \u201cMatter,\u201d \u201cForm in Matter,\u201d \u201cAbstract Form,\u201d and \u201cEssence.\u201d It is the same in the ten&nbsp;<em>Sefirot<\/em>. Know that&nbsp;<em>The Book of Zohar<\/em>&nbsp;does not engage at all in the Essence and the Abstract Form in the ten&nbsp;<em>Sefirot<\/em>, but only in the Matter in them, or in the Form in them, while clothed in Matter.<\/p>\n\n\n\n<p>4) Second boundary: We distinguish three discernments in the comprehensive, Godly reality concerning the creation of the souls and the conduct of their existence:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><em>Ein Sof<\/em>\u00a0(Infinity);<\/li>\n\n\n\n<li>The world of\u00a0\u00a0<em>Atzilut<\/em>;<\/li>\n\n\n\n<li>The three worlds called\u00a0\u00a0<em>Beria<\/em>,\u00a0\u00a0<em>Yetzira<\/em>, and\u00a0\u00a0<em>Assiya<\/em>.<\/li>\n<\/ul>\n\n\n\n<p>You should know that&nbsp;<em>The Zohar<\/em>&nbsp;engages only in the worlds,&nbsp;<em>BYA&nbsp;<\/em><em>(Beria<\/em>,&nbsp;<em>Yetzira<\/em>,&nbsp;<em>Assiya<\/em>), and in&nbsp;<em>Ein Sof<\/em>&nbsp;and the world of&nbsp;<em>Atzilut<\/em>, to the extent that&nbsp;<em>BYA<\/em>&nbsp;receive from them. However,&nbsp;<em>The Book of Zohar<\/em>does not engage in&nbsp;<em>Ein Sof&nbsp;<\/em>and the world of&nbsp;<em>Atzilut<\/em>&nbsp;themselves at all.<\/p>\n\n\n\n<p>5) Third boundary: There are three discernments in each of the worlds,&nbsp;<em>BYA<\/em>:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>The ten\u00a0\u00a0<em>Sefirot<\/em>, which are the Godliness that shines in that world;<\/li>\n\n\n\n<li><em>Neshamot<\/em>\u00a0(Souls),\u00a0\u00a0<em>Ruchot<\/em>\u00a0(spirits), and\u00a0\u00a0<em>Nefashot<\/em>\u00a0(life)\u00a0\u00a0<a href=\"http:\/\/ez35.kab.co.il\/admin_eng\/content\/edit\/54007\/8#_ftn1\"><\/a>[<strong><a href=\"https:\/\/www.kabbalah.info\/eng\/content\/view\/full\/27539#f1\">1<\/a><\/strong>] of people;<\/li>\n\n\n\n<li>The rest of reality in it, called \u201cangels,\u201d \u201cclothes,\u201d and \u201cpalaces,\u201d whose elements are innumerable.<\/li>\n<\/ul>\n\n\n\n<p>Bear in mind that although&nbsp;<em>The Zohar<\/em>&nbsp;elucidates extensively on the details in each world, you should still know that the essence of the words of&nbsp;<em>The Zohar<\/em>&nbsp;always focuses on the souls of people in that world. It explains other discernments only to know the measure that the souls receive from them.&nbsp;<em>The Zohar<\/em>&nbsp;does not mention even a single word of what does not relate to the reception of the souls. Hence, you should learn everything presented in&nbsp;<em>The Book of Zohar<\/em>only in relation to the reception of the soul.<\/p>\n\n\n\n<p>And since these three boundaries are very strict, if the reader is not prudent with them and will take matters out of context, he will immediately miscomprehend the matter. For this reason I have found it necessary to trouble and expand the understanding of these three boundaries as much as I could, in such a way that they will be understood by anyone.<\/p>\n\n\n\n<p>6) You already know that there are ten&nbsp;<em>Sefirot<\/em>, called&nbsp;<em>Hochma<\/em>,&nbsp;<em>Bina<\/em>,&nbsp;<em>Tifferet<\/em>, and&nbsp;<em>Malchut<\/em>, and their root, called&nbsp;<em>Keter<\/em>. They are ten because the&nbsp;<em>Sefira<\/em>&nbsp;(singular for&nbsp;<em>Sefirot<\/em>)&nbsp;<em>Tifferet<\/em>&nbsp;contains six&nbsp;<em>Sefirot<\/em>, called&nbsp;<em>Hesed<\/em>,&nbsp;<em>Gevura<\/em>,&nbsp;<em>Tifferet<\/em>,&nbsp;<em>Netzah<\/em>,&nbsp;<em>Hod<\/em>, and&nbsp;<em>Yesod<\/em>. Remember that in all the places where we are used to saying ten&nbsp;<em>Sefirot<\/em>,which are&nbsp;<em>HB TM<\/em>.<\/p>\n\n\n\n<p>In general, they comprise all four worlds&nbsp;<em>ABYA<\/em>, since the world of&nbsp;<em>Atzilut&nbsp;<\/em>is the&nbsp;<em>Sefira&nbsp;<\/em><em>Hochma<\/em>; the world of&nbsp;<em>Beria<\/em>&nbsp;is the&nbsp;<em>Sefira&nbsp;<\/em><em>Bina<\/em>; the world of&nbsp;<em>Yetzira&nbsp;<\/em>is the&nbsp;<em>Sefira&nbsp;<\/em><em>Tifferet<\/em>; and the world of&nbsp;<em>Assiya&nbsp;<\/em>is the&nbsp;<em>Sefira&nbsp;<\/em><em>Malchut<\/em>. In particular, not only does each and every world have ten&nbsp;<em>Sefirot HBTM<\/em>, but even the smallest element in each world has these ten&nbsp;<em>Sefirot HB TM<\/em>, as well.<\/p>\n\n\n\n<p><em>7) The Zohar<\/em>&nbsp;compared these ten&nbsp;<em>Sefirot<\/em>,&nbsp;<em>HB TM<\/em>, to four colors:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>White for the\u00a0\u00a0<em>Sefira\u00a0<\/em><em>Hochma<\/em>;<\/li>\n\n\n\n<li>Red for the\u00a0\u00a0<em>Sefira\u00a0<\/em><em>Bina<\/em>;<\/li>\n\n\n\n<li>Green for the\u00a0\u00a0<em>Sefira\u00a0<\/em><em>Tifferet<\/em>;<\/li>\n\n\n\n<li>Black for the\u00a0\u00a0<em>Sefira\u00a0<\/em><em>Malchut<\/em>.<\/li>\n<\/ul>\n\n\n\n<p>It is similar to a mirror that has four panes painted in the above four colors. And although the light in it is one, it is colored when traveling through the panes and turns into four kinds of light: white light; red light; green light; and black light.<\/p>\n\n\n\n<p>Thus, the Light in all the&nbsp;<em>Sefirot<\/em>&nbsp;is simple Godliness and unity, from the top of&nbsp;<em>Atzilut&nbsp;<\/em>to the bottom of&nbsp;<em>Assiya<\/em>. The division into ten&nbsp;<em>Sefirot HB TM<\/em>&nbsp;is because of the&nbsp;<em>Kelim<\/em>&nbsp;(Vessels) called&nbsp;<em>HB TM<\/em>. Each&nbsp;<em>Kli<\/em>(singular for&nbsp;<em>Kelim<\/em>) is like a fine partition through which the Godly Light traverses towards the receivers.<\/p>\n\n\n\n<p>For this reason, it is considered that each&nbsp;<em>Kli<\/em>&nbsp;paints the Light a different color. The&nbsp;<em>Kli<\/em>&nbsp;of&nbsp;<em>Hochma<\/em>,in the world&nbsp;<em>Atzilut<\/em>,transports white Light, meaning colorless. This is because the&nbsp;<em>Kli<\/em>&nbsp;of&nbsp;<em>Atzilut<\/em>&nbsp;is like the light itself, and the light of the Creator does not suffer any change while traversing it.<\/p>\n\n\n\n<p>This is the meaning of what is written in&nbsp;<em>The Zohar<\/em>&nbsp;about the world of&nbsp;<em>Atzilut<\/em>, \u201cHe, His Life, and His Self are one.\u201d Hence, the Light of&nbsp;<em>Atzilut&nbsp;<\/em>is considered white light. But when it travels through the&nbsp;<em>Kelim<\/em>&nbsp;of the worlds&nbsp;<em>Beria<\/em>,&nbsp;<em>Yetzira<\/em>, and&nbsp;<em>Assiya<\/em>, the Light changes and dims as it travels through them to the receivers. For example, the red Light is for&nbsp;<em>Bina<\/em>, which is&nbsp;<em>Beria<\/em>; the green Light, like the light of the sun, is for&nbsp;<em>Tifferet<\/em>, which is the world of&nbsp;<em>Yetzira<\/em>; and the black Light is for the&nbsp;<em>Sefira&nbsp;<\/em><em>Malchut<\/em>, which is the world of&nbsp;<em>Assiya<\/em>.<\/p>\n\n\n\n<p>8) In addition to the above, there is a very important intimation in this allegory of the four colors. The Upper Lights are called&nbsp;<em>Sefer<\/em>&nbsp;(book), as it is written&nbsp;<em>(Book of Creation<\/em>, Chapter One,Section One), \u201cHe created His world in three books: A book, an author, and a story.\u201d<\/p>\n\n\n\n<p>The disclosure of the wisdom in each book is not in the white in it, but only in the colors, in the ink, from which the letters in the book, in the permutations of wisdom, come to the reader. On the whole, there are three kinds of ink in the book: red, green, and black.<\/p>\n\n\n\n<p>Correspondingly, the world of&nbsp;<em>Atzilut<\/em>, which is&nbsp;<em>Hochma<\/em>, is all Godliness, like the white in the book. This means that we have no perception in it whatsoever, but the whole disclosure in the book of Heaven is in the&nbsp;<em>Sefirot Bina<\/em>,&nbsp;<em>Tifferet<\/em>, and&nbsp;<em>Malchut<\/em>, which are the three worlds&nbsp;<em>BYA<\/em>, considered the ink in the book of Heaven.<\/p>\n\n\n\n<p>The letters and their combinations appear in the three above-mentioned kinds of ink, and it is only through them that the Godly Light appears to the receivers. At the same time, we must note that the white in the book is the primary subject of the book, and the letters are all \u201cpredicates\u201d on the white in the book. Thus, had it not been for the white, the existence of the letters and all the manifestations of&nbsp;<em>Hochma&nbsp;<\/em>in them would not be possible whatsoever.<\/p>\n\n\n\n<p>Similarly, the world of&nbsp;<em>Atzilut<\/em>, which is the&nbsp;<em>Sefira&nbsp;<\/em><em>Hochma<\/em>, is the primary subject of the manifestation of&nbsp;<em>Hochma<\/em>, which appears through the worlds&nbsp;<em>BYA<\/em>. This is the meaning of, \u201cIn wisdom hast Thou made them all.\u201d<\/p>\n\n\n\n<p>9) We have said above, in the third boundary, that&nbsp;<em>The Zohar<\/em>&nbsp;does not speak of the world&nbsp;<em>Atzilut&nbsp;<\/em>in and of itself, since it is regarded as the white in the book, but according to its illumination in the three worlds&nbsp;<em>BYA<\/em>. This is so because it is like to the ink, the letters, and their permutations in the book, in two manners:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Either the three worlds\u00a0\u00a0<em>BYA<\/em>\u00a0receive the illumination of the world\u00a0\u00a0<em>Atzilut\u00a0<\/em>in their own place, at which time the Light is greatly reduced, as it passes through the\u00a0\u00a0<em>Parsa<\/em>\u00a0below the world\u00a0\u00a0<em>Atzilut<\/em>, until it is discerned as mere illumination of the\u00a0\u00a0<em>Kelim<\/em>\u00a0of\u00a0\u00a0<em>Atzilut<\/em>.<\/li>\n\n\n\n<li>Or in the way the worlds\u00a0\u00a0<em>BYA<\/em>\u00a0ascend above\u00a0\u00a0<em>Parsa<\/em>, to the place of\u00a0\u00a0<em>Sefirot Bina<\/em>,\u00a0\u00a0<em>Tifferet<\/em>, and\u00a0<em>Malchut\u00a0<\/em>of\u00a0\u00a0<em>Atzilut<\/em>. At that time, they clothe the world of\u00a0\u00a0<em>Atzilut<\/em>\u00a0and receive the Light in the place where it shines.<\/li>\n<\/ul>\n\n\n\n<p>10) Yet, the allegory and the lesson are not quite comparable, 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 of them, in the mind of the scrutinizer.<\/p>\n\n\n\n<p>However, in the four worlds&nbsp;<em>ABYA<\/em>, which are the book of Heaven, all the Lights in the spiritual and corporeal realities are present in them and extend from them. Thus, you should know that the white in it, which is the subject in the book, is the learned subject matter itself, while the three colors of the ink elucidate that subject.<\/p>\n\n\n\n<p>11) Here we should study these four manners of perception, presented above in the first boundary:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Matter;<\/li>\n\n\n\n<li>Form Clothed in Matter;<\/li>\n\n\n\n<li>Abstract Form;<\/li>\n\n\n\n<li>Essence.<\/li>\n<\/ul>\n\n\n\n<p>Yet, I shall first explain them using tangible examples from this world. For example, when you say that a person is strong, truthful, or deceitful, etc., you have the following before you:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>His matter, meaning his body;<\/li>\n\n\n\n<li>The form that clothes his matter\u2014strong, truthful, or deceitful;<\/li>\n\n\n\n<li>The abstract form. You can shed the form of strong, truthful, or deceitful from the matter of that person, and study these three forms in and of themselves, unclothed in any matter or body, meaning examine the attributes of strength, truth, and deceitfulness and discern merit or demerit in them, while they are devoid of any substance.<\/li>\n\n\n\n<li>The person\u2019s essence.<\/li>\n<\/ul>\n\n\n\n<p>12) Know that we have no perception whatsoever in the fourth manner, the essence of the person in itself, without the matter. This is because our five senses and our imaginations offer us only manifestations of the actions of the essence, but not of the essence itself.<\/p>\n\n\n\n<p>For example, the sense of sight offers us only shadows of the visible essence as they are formed opposite the light.<\/p>\n\n\n\n<p>Similarly, the sense of hearing is but a force of striking of some essence on the air. And the air that is rejected by it strikes the drum in our ear, and we hear that there is some essence in our proximity.<\/p>\n\n\n\n<p>The sense of smell is but air that emerges from the essence and strikes our nerves of scent, and we smell. Also, the sense of taste is a result of the contact of some essence with our nerves of taste.<\/p>\n\n\n\n<p>Thus, all that these four senses offer us are manifestations of the operations that stem from some essence, and nothing of the essence itself.<\/p>\n\n\n\n<p>Even the sense of touch, the strongest of the senses, separating hot from cold, and solid from soft, all these are but manifestations of operations within the essence; they are but incidents of the essence. This is so because the hot can be chilled; the cold can be heated; the solid can be turned to liquid through chemical operations, and the liquid into air, meaning only gas, where any discernment in our five senses has been expired. Yet, the essence still exists in it, since you can turn the air into liquid once more, and the liquid into solid.<\/p>\n\n\n\n<p>Evidently, the five senses do not reveal to us any essence at all, but only incidents and manifestations of operations from the essence. It is known that what we cannot sense, we cannot imagine; and what we cannot imagine, will never appear in our thoughts, and we have no way to perceive it.<\/p>\n\n\n\n<p>Thus, the thought has no perception whatsoever in the essence. Moreover, we do not even know our own essence. I feel and I know that I take up space in the world, that I am solid, warm, and that I think, and other such manifestations of the operations of my essence. But if you ask me about my own essence, from which all these manifestations stem, I do not know what to reply to you.<\/p>\n\n\n\n<p>You therefore see that Providence has prevented us from attaining any essence. We attain only manifestations and images of operations that stem from the essences.<\/p>\n\n\n\n<p>13) We do have full perception in the first manner, which is&nbsp;<strong>Matter<\/strong>, meaning the manifestations of operations that manifest from each essence. This is because they quite 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.<\/p>\n\n\n\n<p>We do not miss it just as we do not miss a sixth finger in our hand. The attainment of the matter, meaning the manifestation of the operations of the essence, is quite sufficient for our every need and learning, both for attaining our own being and for attaining the all that exists outside of us.<\/p>\n\n\n\n<p>14) The second manner,&nbsp;<strong>Form clothed in Matter<\/strong>, is a satisfactory and clear attainment, too, since we acquire it through practical and real experiments we find in the behavior of any matter. All our higher, reliable knowledge stems from this discernment.<\/p>\n\n\n\n<p>15) The third manner is&nbsp;<strong>Abstract Form<\/strong>. Once the form has been revealed, while clothed in some matter, our imaginations can abstract it from any matter altogether and perceive it regardless of any substance. Such as that are the virtues and the good qualities 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. We ascribe them merit or demerit even when they are abstract.<\/p>\n\n\n\n<p>You should know that this third manner is unacceptable to the prudent erudite, since it is impossible to rely on it one hundred percent, since being examined while not clothed in matter, they might err in them.<\/p>\n\n\n\n<p>Take, for example, one with idealistic morals, meaning one who is not religious. Because of his intensive engagement in the merit of truth, while in its abstract form, that person might decide that even if he could save people from death by telling them a lie, he may decide that even if the whole world is doomed, he will not utter a deliberate lie. This is not the view of Torah, since nothing is more important than saving lives&nbsp;<em>(Yoma<\/em>, 82a).<\/p>\n\n\n\n<p>Indeed, had one learned the forms of truth and falsehood when they are clothed in matter, he would comprehend only with respect to their benefit or harm to matter.<\/p>\n\n\n\n<p>In other words, after the many ordeals the world has been through, having seen the multitude of ruin and harm that deceitful people have caused with their lies, and the great benefit that truthful people have brought by restricting themselves to saying only words of truth, they have agreed that no merit is more important than the quality of truth, and there is no such disgrace as the quality of falsehood.<\/p>\n\n\n\n<p>And if the idealist had understood that, he would certainly agree to the view of Torah, and would find that falsehood that saves even one person from death is far more important than the entire merit and praise of the abstract quality of truth. Thus,&nbsp;<strong>there is no certainty at all in those concepts<\/strong>&nbsp;of the third manner, which are abstract forms, much less with abstract forms that have never clothed in any substance. Such concepts are nothing but a waste of time.<\/p>\n\n\n\n<p>16) Now you have thoroughly learned these four manners\u2014Matter, Form in Matter, Abstract Form, and Essence\u2014in tangible things. It has been clarified that we have no perception whatsoever in the fourth manner, the essence, and the third manner is a concept that might mislead. Only the first manner, which is Matter, and the second manner, which is Form Clothed in Matter, are given to us by the Upper Governance for clear and sufficient attainment.<\/p>\n\n\n\n<p>Through them, you will also be able to perceive the existence of spiritual objects, meaning the Upper Worlds&nbsp;<em>ABYA<\/em>, since there is not a tiny detail in them that is not divided by the four above manners. If, for example, you take a certain element in the world of&nbsp;<em>Beria<\/em>, there are&nbsp;<em>Kelim<\/em>&nbsp;there, which are of red color, through which the Light of&nbsp;<em>Beria<\/em>&nbsp;traverses to the dwellers of&nbsp;<em>Beria<\/em>. Thus, the&nbsp;<em>Kli<\/em>&nbsp;in&nbsp;<em>Beria<\/em>, which is the color red, is considered Matter, or object, meaning the first manner.<\/p>\n\n\n\n<p>And even though it is only a color, which is an occurrence and manifestation of an operation in the object, we have already said that we have no attainment in the Essence itself, but only in the manifestation of an operation from the Essence. And we refer to that manifestation as Essence, or Matter, or body, or a&nbsp;<em>Kli<\/em>.<\/p>\n\n\n\n<p>And the Godly Light, which travels and clothes through the red color, is the form clothed in the object, meaning the second manner. For this reason, the Light itself seems red, indicating its clothing and illumination through the object, considered the body and the substance, meaning the red color.<\/p>\n\n\n\n<p>And if you want to remove the Godly Light from the object\u2014the red color\u2014and discuss it in and of itself, without clothing in an object, this already belongs to the third manner\u2014Form removed from the Matter\u2014which might be subject to errors. For this reason, it is strictly forbidden in studying the Upper Worlds, and no genuine Kabbalist would engage in that, much less the authors of&nbsp;<em>The Zohar<\/em>.<\/p>\n\n\n\n<p>It is even more so with regards to the Essence of an element in&nbsp;<em>Beria<\/em>, since we have no perception whatsoever even in the essence of corporeal objects, all the more so in spiritual objects.<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Thus you have before you four manners:<\/li>\n\n\n\n<li>The\u00a0\u00a0<em>Kli<\/em>\u00a0of\u00a0\u00a0<em>Beria<\/em>, which is the red color, considered the object, or the substance of\u00a0\u00a0<em>Beria<\/em>;<\/li>\n\n\n\n<li>The clothing of the Godly Light in the\u00a0\u00a0<em>Kli<\/em>\u00a0of\u00a0\u00a0<em>Beria<\/em>, which is the form in the object;<\/li>\n\n\n\n<li>The Godly Light itself, removed from the object in\u00a0\u00a0<em>Beria<\/em>;<\/li>\n\n\n\n<li>The essence of the item.<\/li>\n<\/ul>\n\n\n\n<p>Thus, the first boundary has been thoroughly explained, which is that there is not even a single word of the third and fourth manners in the whole of&nbsp;<em>The&nbsp;<\/em><em>Zohar<\/em>, but only from the first and second manners.<\/p>\n\n\n\n<p>17) Along with it, the second manner has been clarified. Know that as we have clarified the four manners in a single item in the world of&nbsp;<em>Beria<\/em>, specifically, so are they in the general four worlds&nbsp;<em>ABYA<\/em>. The three colors\u2014red, green, black\u2014in the three worlds&nbsp;<em>BYA<\/em>, are considered the substance, or the object. The white color, considered the world of&nbsp;<em>Atzilut<\/em>, is the form clothed in the matter, in the three colors called&nbsp;<em>BYA<\/em>.<\/p>\n\n\n\n<p><em>Ein Sof&nbsp;<\/em>in itself is the essence. This is what we said concerning the first manner, that we have no perception in the essence, which is the fourth manner, concealed in all the objects, even in the objects of this world. When the white color is not clothed in the three colors in&nbsp;<em>BYA<\/em>, meaning when the Light of&nbsp;<em>Hochma<\/em>&nbsp;is not clothed in&nbsp;<em>Bina<\/em>,&nbsp;<em>Tifferet<\/em>, and&nbsp;<em>Malchut<\/em>, it is abstract form, which we do not engage in.<\/p>\n\n\n\n<p><em>The Zohar<\/em>&nbsp;does not speak in this manner whatsoever, but only in the first manner, being the three colors&nbsp;<em>BYA<\/em>, considered substance, namely the three&nbsp;<em>Sefirot Bina<\/em>,&nbsp;<em>Tifferet<\/em>, and&nbsp;<em>Malchut<\/em>, and in the second manner, which are the illumination of&nbsp;<em>Atzilut<\/em>, clothed in the three colors&nbsp;<em>BYA<\/em>, meaning Light of&nbsp;<em>Hochma<\/em>, clothed in&nbsp;<em>Bina<\/em>,&nbsp;<em>Tifferet<\/em>, and&nbsp;<em>Malchut<\/em>, which are in turn form clothed in matter. These are the two that&nbsp;<em>The Book of Zohar<\/em>&nbsp;is concerned with in all the places.<\/p>\n\n\n\n<p>Hence, if the reader is not vigilant, restricting his thought and understanding to always learn the words of&nbsp;<em>The Zohar<\/em>&nbsp;strictly under the two above-mentioned manners, the matter will be immediately and entirely miscomprehended, for he will take the words out of context.<\/p>\n\n\n\n<p>18) As the four manners in the general&nbsp;<em>ABYA<\/em>&nbsp;have been explained, so it is in each and every world, even in the smallest item of some world, both at the top of the world of&nbsp;<em>Atzilut<\/em>&nbsp;and at the bottom of the world of&nbsp;<em>Assiya<\/em>, because there is&nbsp;<em>HB TM<\/em>&nbsp;in it. You find that the&nbsp;<em>Sefira&nbsp;<\/em><em>Hochma&nbsp;<\/em>is considered \u201ca form,\u201d and&nbsp;<em>Bina<\/em>&nbsp;and&nbsp;<em>TM<\/em>&nbsp;are considered the \u201cmatter\u201d in which the form clothes, meaning the first and second manners that&nbsp;<em>The Zohar<\/em>&nbsp;engages in. But&nbsp;<em>The Zohar<\/em>&nbsp;does not engage in the&nbsp;<em>Sefira&nbsp;<\/em><em>Hochma<\/em>when stripped of&nbsp;<em>Bina<\/em>&nbsp;and&nbsp;<em>TM<\/em>, which is form without matter, and much less with the essence, considered the&nbsp;<em>Ein Sof<\/em>&nbsp;in that item.<\/p>\n\n\n\n<p>Thus, we engage in&nbsp;<em>Bina<\/em>,&nbsp;<em>Tifferet<\/em>, and&nbsp;<em>Malchut<\/em>&nbsp;in every item, even in&nbsp;<em>Atzilut<\/em>, and we do not engage in&nbsp;<em>Keter<\/em>&nbsp;and&nbsp;<em>Hochma&nbsp;<\/em>of every item itself, even in&nbsp;<em>Malchut&nbsp;<\/em>of the end of&nbsp;<em>Assiya<\/em>, when they are not clothed, but only to the extent that they clothe&nbsp;<em>Bina<\/em>&nbsp;and&nbsp;<em>TM<\/em>. Now the first two boundaries have been thoroughly explained. All that the authors of&nbsp;<em>The Zohar<\/em>&nbsp;engage in is matter or form in matter, which is the first boundary, as well as in&nbsp;<em>BYA<\/em>, or the illumination of&nbsp;<em>Atzilut&nbsp;<\/em>in&nbsp;<em>BYA<\/em>, which is the second boundary.<\/p>\n\n\n\n<p>19) Now we shall explain the third boundary.&nbsp;<em>The Zohar<\/em>&nbsp;engages in the&nbsp;<em>Sefirot&nbsp;<\/em>in each and every world, being the Godliness that shines in that world, as well as in every item of the SVAS (Still, Vegetative, Animate and Speaking), being the creatures in that world. However,&nbsp;<em>The Zohar<\/em>&nbsp;refers primarily to the Speaking in that world.<\/p>\n\n\n\n<p>Let me give you an example from the conducts of this world. It is explained in the \u201cIntroduction to the Book of Zohar\u201d (item 42) that the four kinds, Still, Vegetative, Animate and Speaking in each and every world, even in this world, are the four parts of the will to receive. Each of them contains these own four kinds of SVAS. Thus, you find that a person in this world should nurture and be nourished by the four categories SVAS in this world.<\/p>\n\n\n\n<p>This is so because man\u2019s food, too, contains these four categories, which extend from the four categories SVAS in man\u2019s body. These are a) wanting to receive according to the necessary measure for one\u2019s sustenance; b) wanting more than is necessary for sustenance, craving luxuries, but restricting oneself solely to physical desires; c) craving human desires, such as honor and power; d) craving knowledge.<\/p>\n\n\n\n<p>These extend to the four parts of the will to receive in us:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Wanting the necessary provision is considered the Still of the will to receive.<\/li>\n\n\n\n<li>Wanting physical lusts is considered the Vegetative of the will to receive, since they come only to increase and delight one\u2019s\u00a0\u00a0<em>Kli<\/em>\u00a0(vessel), which is the flesh of the body.<\/li>\n\n\n\n<li>Wanting human desires is considered the Animate in the will to receive, since they magnify one\u2019s spirit.<\/li>\n\n\n\n<li>Wanting knowledge is the Speaking in the will to receive.<\/li>\n<\/ul>\n\n\n\n<p>20) Thus, in the first category\u2014the necessary measure for one\u2019s sustenance\u2014and in the second category\u2014the physical desires that exceed one\u2019s measure for sustenance\u2014one is nourished by things that are lower than the person: the still, the vegetative, and the animate. However, in the third category, the human desires such as power and respect, one receives and is nurtured from his own species, his equals. And in the fourth category, knowledge, one receives and is nurtured by a higher category than one\u2019s own\u2014from the actual wisdom and intellect, which are spiritual.<\/p>\n\n\n\n<p>21) You will find it similar in the Upper, Spiritual Worlds, since the worlds are imprinted from one another from Above downward. Thus, all the categories of SVAS in the world of&nbsp;<em>Beria<\/em>&nbsp;leave their imprint in the world of&nbsp;<em>Yetzira<\/em>. And the SVAS of&nbsp;<em>Assiya<\/em>&nbsp;are imprinted from the SVAS of&nbsp;<em>Yetzira<\/em>. Lastly, the SVAS in this world is imprinted from the SVAS of the world of&nbsp;<em>Assiya<\/em>.<\/p>\n\n\n\n<p>It has been explained in \u201cIntroduction to the Book of Zohar\u201d (Item 42) that the still in the spiritual worlds are called&nbsp;<em>Heichalot<\/em>&nbsp;(Palaces), the vegetative is called&nbsp;<em>Levushim<\/em>&nbsp;(Clothes or Dresses), the animate is named&nbsp;<em>Mala&#8217;achim<\/em>&nbsp;(Angels), and the speaking is considered the&nbsp;<em>Neshamot<\/em>&nbsp;(Souls) of people in that world. And the Ten&nbsp;<em>Sefirot&nbsp;<\/em>in that world are the Godliness.<\/p>\n\n\n\n<p>The souls of people are the center in each world, which are nourished by the spiritual reality in that world, as the corporeal speaking feeds on the entire corporeal reality in this world. Thus, the first category, which is the will to receive one\u2019s necessary sustenance, is received from the illumination of&nbsp;<em>Heichalot<\/em>&nbsp;and&nbsp;<em>Levushim<\/em>&nbsp;there. The second category, the animate surplus that increases one\u2019s body, is received from the category of&nbsp;<em>Mala&#8217;achim&nbsp;<\/em>there, which are spiritual illuminations beyond one\u2019s necessary measure for sustenance, to magnify the spiritual&nbsp;<em>Kelim<\/em>&nbsp;that his soul clothes in.<\/p>\n\n\n\n<p>Thus, one receives the first category and the second category from lower categories than one\u2019s own, which are the&nbsp;<em>Heichalot<\/em>,&nbsp;<em>Levushim<\/em>, and the&nbsp;<em>Mala&#8217;achim&nbsp;<\/em>there, which are lower than human&nbsp;<em>Neshamot<\/em>(souls). The third category, which is human desires that increase one\u2019s spirit, is received in this world from one\u2019s own species. It follows that one receives from one\u2019s own species too, from all the&nbsp;<em>Neshamot<\/em>&nbsp;in that world. Through them, one increases the illumination of&nbsp;<em>Ruach<\/em>&nbsp;of his soul.<\/p>\n\n\n\n<p>The fourth category of the desire, for knowledge, is received there from the&nbsp;<em>Sefirot&nbsp;<\/em>in that world. From them, one receives the&nbsp;<em>HBD<\/em>&nbsp;to one\u2019s soul.<\/p>\n\n\n\n<p>It follows that man\u2019s soul, which is present in every single world, should grow and be completed with all the categories that exist in that world. This is the third boundary we have mentioned.<\/p>\n\n\n\n<p>One must know that all the words of&nbsp;<em>The Zohar<\/em>, in every item of the Upper Worlds that are dealt with, the&nbsp;<em>Sefirot<\/em>, the&nbsp;<em>Neshamot<\/em>, and the&nbsp;<em>Mala&#8217;achim<\/em>, the&nbsp;<em>Levushim<\/em>, and the&nbsp;<em>Heichalot<\/em>, although it engages in them as they are for themselves, 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. Thus, all their words pertain to the needs of the soul. And if you learn everything according to that line, you will understand, and your path will be successful.<\/p>\n\n\n\n<p>22) After all that, we have yet to explain all these corporeal appellations explained in&nbsp;<em>The Book of Zohar<\/em>&nbsp;concerning the ten&nbsp;<em>Sefirot<\/em>, such as that are up and down, ascent and descent, contraction and expansion, smallness and greatness, separation and mating, and numbers and the likes, which the lower ones induce through their good or bad deeds in the ten&nbsp;<em>Sefirot<\/em>.<\/p>\n\n\n\n<p>These words seem perplexing. Can it be that Godliness would be affected, and would change in such ways because of the lower ones? You might say that the words do not refer to the Godliness itself, which clothes and shines in the&nbsp;<em>Sefirot<\/em>, but only to the&nbsp;<em>Kelim<\/em>&nbsp;of the&nbsp;<em>Sefirot<\/em>, which are not Godliness. Rather, they were generated with the creation of the souls, to conceal or reveal degrees of attainment in the proper ration and measure for the souls, to bring them to the desired end of correction. This resembles the mirror allegory with the four panes that are painted in four colors: white, red, green, and black. And there is also the white in the book, and the substance of the letters in the book.<\/p>\n\n\n\n<p>All that is possible in the three worlds&nbsp;<em>BYA<\/em>, where the&nbsp;<em>Kelim<\/em>&nbsp;of the&nbsp;<em>Sefirot&nbsp;<\/em>are generated, and are not Godliness. However, it is not at all correct to comprehend that with respect to the world,&nbsp;<em>Atzilut<\/em>, where the&nbsp;<em>Kelim<\/em>&nbsp;of the ten&nbsp;<em>Sefirot&nbsp;<\/em>are also complete Godliness, one with the Godly Light in them.<\/p>\n\n\n\n<p>It is written in the&nbsp;<em>Tikkunim<\/em>&nbsp;(corrections): \u201cHe, His Life, and His Self, are one.\u201d He pertains to the essence of the&nbsp;<em>Sefirot<\/em>, which is&nbsp;<em>Ein Sof<\/em>. His Life pertains to the Light that shines in the&nbsp;<em>Sefirot<\/em>, called \u201cLight of&nbsp;<em>Haya<\/em>.\u201d This is so because the whole of the world,&nbsp;<em>Atzilut<\/em>, is considered&nbsp;<em>Hochma<\/em>, and the Light of&nbsp;<em>Hochma&nbsp;<\/em>is called the \u201cLight of&nbsp;<em>Haya<\/em>.\u201d This is why it is called, \u201cLife.\u201d His Self pertains to the&nbsp;<em>Kelim<\/em>&nbsp;of the&nbsp;<em>Sefirot<\/em>.<\/p>\n\n\n\n<p>Thus, everything is complete Godliness and unity. How then is it possible to perceive these changes, which the lower ones induce there? At the same time, we must understand that if everything is Godliness in that world, and nothing of the generated creatures is to be found there, where then do we discern there the three above discernments in the&nbsp;<em>Tikkunim<\/em>&nbsp;of&nbsp;<em>The Zohar<\/em>, He, His Life, and His Self, since it is utter unity?<\/p>\n\n\n\n<p>23) To understand that, you must remember the explained above, in Item 17. It explains that a necessary object is an essence that we have no perception of, even in the corporeal essences, and even in our own essence, all the more so in The Necessary One.<\/p>\n\n\n\n<p>The world of&nbsp;<em>Atzilut&nbsp;<\/em>is a Form and the three worlds&nbsp;<em>BYA<\/em>&nbsp;are Matter. The illumination of&nbsp;<em>Atzilut&nbsp;<\/em>in&nbsp;<em>BYA<\/em>is Form clothed in Matter. Hence, you see that the name,&nbsp;<em>Ein&nbsp;<\/em><em>Sof<\/em>, is not at all a name for the essence of The Necessary One, since what we do not attain, how can we define it by name or word?<\/p>\n\n\n\n<p>Since the imagination and the five senses offer us nothing with respect to the essence, even in corporeality, how can there be a thought and a word in it, much less in The Necessary One Himself? Instead, we must understand the name,&nbsp;<em>Ein&nbsp;<\/em><em>Sof<\/em>, as defined for us in the third boundary, that all that&nbsp;<em>The Book of Zohar<\/em>&nbsp;speaks of pertains precisely to the souls (Item 21).<\/p>\n\n\n\n<p>Thus, the name,&nbsp;<em>Ein&nbsp;<\/em><em>Sof<\/em>, is not at all The Necessary One Himself, but pertains to all the worlds and all the souls being included in Him, in the Thought of Creation, by way of \u201cThe end of an act is in the preliminary thought.\u201d Thus,&nbsp;<em>Ein Sof&nbsp;<\/em>is the name of the connection that the whole of Creation is connected in, until the end of correction.<\/p>\n\n\n\n<p>This is what we name \u201cthe First State of the souls\u201d (\u201cIntroduction to the Book of Zohar,\u201d Item 13), since all the souls exist in Him, filled with all the pleasure and the gentleness, at the final Height they will actually receive at the end of correction.<\/p>\n\n\n\n<p>24) Let me give you an example from the conduct of this world: A person wants to build a handsome house. In the first thought, he sees before him an elegant house with all its rooms and details, as it will be when its building is finished.<\/p>\n\n\n\n<p>Afterwards, he designs the plan of execution to its every detail. In due time, he will explain every detail to the workers: the wood, the bricks, the iron, and so on. Then he will begin the actual building of the house to its end, as it was arranged before him in the preliminary thought.<\/p>\n\n\n\n<p>Know, that&nbsp;<em>Ein Sof<\/em>&nbsp;pertains to that first thought, in which the whole of Creation was already pictured before Him in utter completeness. However, the lesson is not quite like the example because in Him, the future and the present are equals. In Him, the thought completes, and He does not need tools of action, as do we. Hence, in Him, it is actual reality.<\/p>\n\n\n\n<p>The world of&nbsp;<em>Atzilut&nbsp;<\/em>is like the details of the thought-out plan, which will later need to manifest when the building of the house actually begins. Know that in these two, the preliminary thought, which is&nbsp;<em>Ein Sof<\/em>, and the contemplated design of the details of the execution in its due time, there is still not even a trace of the creatures, since this is still in potential, not in actual fact.<\/p>\n\n\n\n<p>It is likewise in humans: even though they calculate all the details\u2014the wood, the bricks, and the metal\u2014that will be required for carrying out the plan, it is essentially a mere conceptual matter. There is not even a trace of any actual wood or bricks in it. The only difference is that in a person, the contemplated design is not considered an actual reality. But in the Godly Thought, it is a far more actual reality than the actual, real creatures.<\/p>\n\n\n\n<p>Thus, we have explained the meaning of&nbsp;<em>Ein Sof&nbsp;<\/em>and the world of&nbsp;<em>Atzilut<\/em>, that how all that is said about them is only with respect to the creation of the creatures. However, they are still in potential and their essence has not been revealed whatsoever, as with our allegory about the person who designed the blueprint, which does not contain any wood, and bricks, and metal.<\/p>\n\n\n\n<p>25) The three worlds&nbsp;<em>BYA<\/em>, and this world, are considered the execution from potential to actual, such as one who builds one\u2019s house in actual fact and brings the wood, the bricks, and the workers until the house is complete. Hence, the Godliness that shines in&nbsp;<em>BYA<\/em>&nbsp;clothes the ten&nbsp;<em>Kelim KHB HGT&nbsp;<\/em><em>NHYM<\/em>to the extent that the souls should receive in order to reach their perfection. These are real&nbsp;<em>Kelim<\/em>, with respect to His Godliness, meaning they are not Godliness, but are generated for the souls.<\/p>\n\n\n\n<p>26) In the above allegory, you find how the three discernments of one who contemplates building a house are interconnected by way of cause and consequence. The root of them all is the first thought, since no item appears in the planned blueprint except according to the end of the act, which emerged before him in the preliminary thought.<\/p>\n\n\n\n<p>Also, one does not execute anything during the building, but only according to the details arranged before him in the blueprint. Thus you see, concerning the worlds, that there is not a tiny generation in the worlds that does not extend from&nbsp;<em>Ein Sof<\/em>, from the first state of the souls, which are there in their ultimate perfection of the end of correction, as in \u201cThe end of an act is in the preliminary thought. \u201d Thus, all that will manifest through the end of correction is included there.<\/p>\n\n\n\n<p>In the beginning, it extends from&nbsp;<em>Ein Sof&nbsp;<\/em>to the world of&nbsp;<em>Atzilut<\/em>, as in the allegory, where the blueprint extends from the first thought. Each and every element extends from the world of&nbsp;<em>Atzilut&nbsp;<\/em>to the worlds&nbsp;<em>BYA<\/em>, as in the allegory, where all the details stem from the blueprint when they are actually executed during the building of the house.<\/p>\n\n\n\n<p>Thus, there is not a single, tiny item, generated in this world, that does not extend from&nbsp;<em>Ein Sof<\/em>, from the first state of the souls. And from&nbsp;<em>Ein&nbsp;<\/em><em>Sof<\/em>, it extends to the world of&nbsp;<em>Atzilut<\/em>, meaning specifically associated to the thing actually being generated in this world. And from the world of&nbsp;<em>Atzilut<\/em>, the generation extends to the three worlds&nbsp;<em>BYA<\/em>, where the generation appears in actual fact, where it stops being Godliness and becomes a creature, and to&nbsp;<em>Yetzira&nbsp;<\/em>and&nbsp;<em>Assiya<\/em>, until it extends to the lower one in this world.<\/p>\n\n\n\n<p>It follows that there is no generation in the world, which does not extend from its general root in&nbsp;<em>Ein&nbsp;<\/em><em>Sof<\/em>, and from its private root in&nbsp;<em>Atzilut<\/em>. Afterwards, it travels through&nbsp;<em>BYA<\/em>&nbsp;and adopts the form of a creature, and then it is made in this world.<\/p>\n\n\n\n<p>27) Now you can understand that all these changes described in the world of&nbsp;<em>Atzilut<\/em>&nbsp;do not pertain to the Godliness itself, but only to the souls to the extent that they receive from&nbsp;<em>Atzilut&nbsp;<\/em>through the three worlds&nbsp;<em>BYA<\/em>. The meaning of the actuality of that world is in the relation of the blueprint to the preliminary thought, which is&nbsp;<em>Ein Sof<\/em>.<\/p>\n\n\n\n<p>However, both in&nbsp;<em>Ein Sof<\/em>&nbsp;and in the world of&nbsp;<em>Atzilut<\/em>, there is still nothing in terms of souls, just like there is nothing of the actual wood, bricks, or metal in the blueprint of the person who designs it. The existence of the souls begins to manifest in the world&nbsp;<em>Beria<\/em>. For this reason, the&nbsp;<em>Kelim<\/em>&nbsp;of the ten&nbsp;<em>Sefirot<\/em>, which actually allot the ration to the souls, are necessarily not Godliness, but innovations. This is so because there cannot be any changes or numbering in the Godliness.<\/p>\n\n\n\n<p>Hence, we ascribe the three colors\u2014red, green, and black\u2014to the&nbsp;<em>Kelim<\/em>&nbsp;of the ten&nbsp;<em>Sefirot&nbsp;<\/em>in&nbsp;<em>BYA<\/em>. It is inconceivable that they will be discerned as Godliness, since there is whatsoever no renewal in Him.<\/p>\n\n\n\n<p>However, the Light clothed in the ten&nbsp;<em>Kelim<\/em>&nbsp;in&nbsp;<em>BYA<\/em>&nbsp;is simple Godliness and unity, unchanged at all. Even the Light clothed in the lowest&nbsp;<em>Kli<\/em>&nbsp;in&nbsp;<em>Assiya&nbsp;<\/em>is complete Godliness, without any change at all. This is because the Light itself is one, and all the changes made in its illumination are made by the&nbsp;<em>Kelim<\/em>&nbsp;of the&nbsp;<em>Sefirot<\/em>, which are not Godliness. In general, they comprise the three above shades; in particular, numerous changes were made of these three shades.<\/p>\n\n\n\n<p>28) Yet, the&nbsp;<em>Kelim<\/em>&nbsp;of the ten&nbsp;<em>Sefirot&nbsp;<\/em>of&nbsp;<em>BYA<\/em>&nbsp;certainly receive from&nbsp;<em>Atzilut&nbsp;<\/em>every little item and detail of the changes, since there is the blueprint of all the details that will unfold in the actual building of the house in&nbsp;<em>BYA<\/em>. Hence, it is considered that the&nbsp;<em>Kelim<\/em>&nbsp;of the ten&nbsp;<em>Sefirot HB TM<\/em>&nbsp;in&nbsp;<em>BYA<\/em>&nbsp;receive from their corresponding feature in the&nbsp;<em>HB TM<\/em>&nbsp;in&nbsp;<em>Atzilut<\/em>, meaning from the blueprint there.<\/p>\n\n\n\n<p>This is so because every detail in the execution stems from every detail in the blueprint. Hence, in this respect, we name the&nbsp;<em>Kelim<\/em>&nbsp;of&nbsp;<em>Atzilut<\/em>&nbsp;\u201cwhite\u201d, although it is not at all a color.<\/p>\n\n\n\n<p>Nevertheless, it is the source of all the colors. And like the white in the book of wisdom, where although there is no perception of the white in it, and the white in the book is meaningless to us, it is still the subject of the entire book of wisdom. This is because it shines around and inside each letter and gives each letter its unique shape, and every permutation its unique place.<\/p>\n\n\n\n<p>And we might say the opposite: we have no perception of the substance of the red, green, or black letters, and all that we perceive and know of the substance of the letters of the book is only through the white in it. It is so because through its illumination around each letter and within each letter, it creates shapes in them, and these shapes reveal to us all the wisdom in the book.<\/p>\n\n\n\n<p>We can compare it to the ten&nbsp;<em>Sefirot&nbsp;<\/em>of&nbsp;<em>Atzilut<\/em>: even though they resemble the white color, it is impossible to discern anything in them, neither a number nor any change such as the described. Yet, all the changes necessarily come from the ten&nbsp;<em>Kelim<\/em>&nbsp;of the&nbsp;<em>Sefirot&nbsp;<\/em>of&nbsp;<em>Atzilut<\/em>&nbsp;in the illumination of the white to the worlds&nbsp;<em>BYA<\/em>, which are the three colors of the substance of the letters, although for itself there are no&nbsp;<em>Kelim<\/em>&nbsp;there, as it is all white. It is like the allegory of the white in the book with respect to the letters and their permutations, since its illumination to&nbsp;<em>BYA<\/em>&nbsp;makes the&nbsp;<em>Kelim<\/em>&nbsp;in them.<\/p>\n\n\n\n<p>29) From what has been explained, you will see that the&nbsp;<em>Tikkunim<\/em>&nbsp;of&nbsp;<em>The Zohar<\/em>&nbsp;divide the world of&nbsp;<em>Atzilut&nbsp;<\/em>into three discernments\u2014He, His Life, and His Self\u2014although it is simple unity there, and there is nothing of the creatures there.&nbsp;<strong>He pertains to Godliness as it is in itself<\/strong>, in which we have no perception, and cannot perceive any essence, even the corporeal ones (Item 12).&nbsp;<strong>His Self pertains to the ten&nbsp;&nbsp;<em>Kelim HB TM<\/em>&nbsp;there<\/strong>, which we have likened to the white in the book of wisdom.<\/p>\n\n\n\n<p>Even a number cannot be noted in the white, since there is no one there to make a number, as it is all white. Yet, we not only ascribe to them a number, but the multitude of changes that appear in&nbsp;<em>BYA<\/em>, which are the substance of the letters, are first found in the&nbsp;<em>Kelim HB TM<\/em>&nbsp;in&nbsp;<em>Atzilut&nbsp;<\/em>itself.<\/p>\n\n\n\n<p>It is the conduct of the white, which gives all the shapes of the letters in the book, while in itself it has no form. Thus, you find that the white is divided into myriad forms, although in itself it has no form. Similarly, the ten&nbsp;<em>Kelim<\/em>&nbsp;are detailed with numerous changes, according to their illumination in&nbsp;<em>BYA<\/em>, as in the blueprint, executed in the actual work of building the house.<\/p>\n\n\n\n<p>Thus, all these changes, carried out in&nbsp;<em>BYA<\/em>, are only from the illumination of the&nbsp;<em>Kelim<\/em>&nbsp;of the ten&nbsp;<em>Sefirot HB TM<\/em>&nbsp;of&nbsp;<em>Atzilut<\/em>. And the multitude of changes we find in the white relate to the receivers in&nbsp;<em>BYA<\/em>. And with relation to&nbsp;<em>Atzilut&nbsp;<\/em>itself, it is like the white in and of itself, unclothed in the ink in the letters; no number and nothing at all is found in it. Thus, we have thoroughly explained the Self, which are the&nbsp;<em>Kelim<\/em>, which, in themselves, are simple unity, as is He.<\/p>\n\n\n\n<p><strong>30) His Life pertains to the Light that is clothed in the white, which is the&nbsp;&nbsp;<em>Kelim<\/em><\/strong>. We understand this Light only with respect to the souls that receive from&nbsp;<em>Atzilut<\/em>, and not in the Godliness itself. \u201cHe\u201d means that when the three worlds&nbsp;<em>BYA<\/em>&nbsp;rise to&nbsp;<em>Atzilut&nbsp;<\/em>with the souls of people, the Light that they receive there is considered the Light of&nbsp;<em>Hochma<\/em>, called \u201cthe Light of&nbsp;<em>Haya<\/em>.\u201d<\/p>\n\n\n\n<p>It is in that respect that we name the Light there, \u201cHis Life.\u201d This is also the meaning of what is written in the&nbsp;<em>Tikkunim<\/em>&nbsp;of&nbsp;<em>The Zohar<\/em>, that He, His Life, and His Self are one. All these three discernments relate to the receivers, where His Self is the illumination of the&nbsp;<em>Kelim<\/em>&nbsp;in the place of&nbsp;<em>BYA<\/em>&nbsp;under the&nbsp;<em>Parsa<\/em>&nbsp;of&nbsp;<em>Atzilut<\/em>, since the Light of&nbsp;<em>Atzilut&nbsp;<\/em>will never go below the&nbsp;<em>Parsa<\/em>&nbsp;of&nbsp;<em>Atzilut<\/em>, but only the illumination of the&nbsp;<em>Kelim<\/em>. The category, \u201cHis Life,\u201d is the illumination of the Light of&nbsp;<em>Atzilut&nbsp;<\/em>itself, when&nbsp;<em>BYA<\/em>&nbsp;rise to&nbsp;<em>Atzilut<\/em>. And \u201cHe\u201d pertains to the essence of Godliness, which is completely unattainable.<\/p>\n\n\n\n<p>The&nbsp;<em>Tikkunim<\/em>&nbsp;of&nbsp;<em>The Zohar<\/em>&nbsp;say that although we, the receivers, should discern these three categories in&nbsp;<em>Atzilut<\/em>, it nonetheless pertains only to the receivers. Yet, with respect to the world of&nbsp;<em>Atzilut&nbsp;<\/em>itself, even \u201cHis Self\u201d is considered \u201cHe,\u201d meaning the essence of Godliness. For this reason, there is no perception whatsoever in the world of&nbsp;<em>Atzilut&nbsp;<\/em>itself. This is the meaning of the white color, in which there is no perception for itself, and it is all utterly simple unity there.<\/p>\n\n\n\n<p><em>31) The Zohar<\/em>&nbsp;describes the&nbsp;<em>Kelim HB TM<\/em>&nbsp;in&nbsp;<em>Atzilut&nbsp;<\/em>as growing or diminishing by people\u2019s actions. Also, we find&nbsp;<em>(Zohar<\/em>,&nbsp;<em>Bo<\/em>, p 32b), \u201cIsrael\u2026 give anger and strength to the Creator,\u201d meaning it is not to be taken literally in Godliness itself, as there cannot be any changes in Godliness whatsoever, as it is written, \u201cI the Lord change not.\u201d<\/p>\n\n\n\n<p>Yet, since the Thought of Creation was to delight His creatures, it teaches us that He has a desire to bestow. We find in this world, that the givers\u2019 contentment grows when the receivers from Him multiply, and He wishes to proliferate the receivers. Hence, in this respect, we say that the Lights in&nbsp;<em>Atzilut&nbsp;<\/em>grow when the lower ones are given the bestowal of&nbsp;<em>Atzilut<\/em>, or that they nurture it. Conversely, when there are no lower ones worthy of receiving His abundance, the Lights diminish to that extent, meaning there is no one to receive from them.<\/p>\n\n\n\n<p>32) You might compare it to a candle. If you light a thousand candles from it, or if you light none, you will not find that it caused any changes induced in the candle itself. It is also like&nbsp;<em>Adam ha Rishon<\/em>: if he had progeny of thousands of offspring like us today, or if he had no progeny at all, it would not induce any change at all on&nbsp;<em>Adam ha Rishon&nbsp;<\/em>himself.<\/p>\n\n\n\n<p>Likewise, there is no change at all in the world&nbsp;<em>Atzilut<\/em>&nbsp;itself, whether the lower ones receive its great abundance lushly, or receive nothing at all. The above-mentioned greatness lies solely on the lower ones.<\/p>\n\n\n\n<p>33) Thus, why did the authors of&nbsp;<em>The Zohar<\/em>&nbsp;have to describe all those changes in the world of&nbsp;<em>Atzilut&nbsp;<\/em>itself? They should have spoken explicitly only with respect to the receivers in&nbsp;<em>BYA<\/em>, and not speak so elaborately of&nbsp;<em>Atzilut<\/em>, forcing us to provide answers.<\/p>\n\n\n\n<p>Indeed, there is a very trenchant secret here: this is the meaning of, \u201cand by the ministry of the prophets have I used similitudes\u201d (Hosea 12). The truth is that there is a Godly will here, that these similitudes, which operate only in the souls of the receivers, will appear to the souls as He Himself participates in them to greatly increase the attainment of the souls.<\/p>\n\n\n\n<p>It is like a father who constrains himself to show his little darling child a face of sadness and a face of contentment, although there is neither sadness nor contentment in him. He only does this to impress his darling child and expand his understanding, so as to play with him.<\/p>\n\n\n\n<p>Only when he grows will he learn and know that all that his father did was no more real than mere playing with him. So is the matter before us: all these images and changes begin and end only with the impression of the souls. Yet, by the will of God, they appear as though they are in Him Himself. He does that to enhance and expand the attainment of the souls to the utmost, in accordance with the Thought of Creation, to delight His creatures.<\/p>\n\n\n\n<p>34) Let it not surprise you that you find such a conduct in our corporeal perception, too. Take our sense of sight, for example: we see a wide world before us, wondrously filled. But in fact, we see all that only in our own interior. In other words, there is a sort of a photographic machine in our hindbrain, which portrays everything that appears to us and nothing outside of us.<\/p>\n\n\n\n<p>For that, He has made for us there, in our brain, a kind of polished mirror that inverts everything seen there, so we will see it outside our brain, in front of our face. Yet, what we see outside us is not a real thing. Nonetheless, we should be so grateful to His Providence for having created that polished mirror in our brains, enabling us to see and perceive everything outside of us. This is because by that, He has given us the power to perceive everything with clear knowledge and attainment, and measure everything from within and from without.<\/p>\n\n\n\n<p>Without it, we would lose most of our perception. The same holds true with the Godly will, concerning Godly perceptions. Even though all these changes unfold in the interior of the receiving souls, they nevertheless see it all in the Giver Himself, since only in this manner are they awarded all the perceptions and all the pleasantness in the Thought of Creation.<\/p>\n\n\n\n<p>You can also deduce that from the above parable. Even though we see everything as actually being in front of us, every reasonable person knows for certain that all that we see is only within our own brains.<\/p>\n\n\n\n<p>So are the souls: Although they see all the images in the Giver, they still have no doubt that all these are only in their own interior, and not at all in the Giver.<\/p>\n\n\n\n<p>35) Since these matters are at the core of the world, and I fear that the examiner will err in perceiving them, it is worth my while to trouble further and bring the golden words of&nbsp;<em>The Zohar<\/em>&nbsp;itself in these matters&nbsp;<em>(Parashat Bo<\/em>, item 215), and interpret them to the best of my ability: \u201cShould one ask, \u2018It is written in the Torah, \u2018for ye saw no manner of form.\u2019 Thus, how do we depict names and&nbsp;<em>Sefirot&nbsp;<\/em>in Him?\u2019 It will answer, \u2018I saw this form, as in the words, \u2018and the similitude of the Lord doth he behold.&#8217;\u201d<\/p>\n\n\n\n<p>This means that the&nbsp;<em>Sefira&nbsp;<\/em><em>Malchut<\/em>, where all the souls and the words are rooted, since she is the root of all the&nbsp;<em>Kelim<\/em>, by way of, \u201cThe ones that receive from her, and must acquire the&nbsp;<em>Kelim<\/em>&nbsp;from her,\u201d she is considered a similitude to them. It is therefore said about her, \u201cand the similitude of the Lord doth he behold.\u201d<\/p>\n\n\n\n<p>Even this similitude, which we name in the&nbsp;<em>Sefira&nbsp;<\/em><em>Malchut<\/em>, is not in her place with respect to herself, but only when the Light of&nbsp;<em>Malchut&nbsp;<\/em>descends and expands over the people. At that time, it appears to them, to each and every one, according to their own appearance, vision, and imagination, meaning only in the receivers and not at all in the&nbsp;<em>Sefira&nbsp;<\/em><em>Malchut&nbsp;<\/em>herself.<\/p>\n\n\n\n<p>This is the meaning of, \u201cand by the ministry of the prophets have I used similitudes.\u201d Because of that, the Creator tells them: \u201cAlthough I manifest to you in your forms, in vision and imagination, yet, \u2018To whom then will ye liken Me, that I should be equal?\u2019\u201d After all, before the Creator created a similitude in the world, and before He formed a form, the Creator was unique, formless and imageless.<\/p>\n\n\n\n<p>And one who attains Him there, prior to the degree of&nbsp;<em>Beria<\/em>, which is&nbsp;<em>Bina<\/em>, where He is beyond any similitude, it is forbidden to ascribe Him a form and an image in the world, neither in the letter&nbsp;<em>Hey<\/em>, nor in the letter&nbsp;<em>Yod<\/em>, or even call Him by the holy name&nbsp;<em>HaVaYaH<\/em>, or by any letter and point.<\/p>\n\n\n\n<p>This is the meaning of the verse, \u201cfor ye saw no manner of form.\u201d In other words, the verse, \u201cfor ye saw no manner of form,\u201d pertains to the ones rewarded with attaining Him above the degree of&nbsp;<em>Beria<\/em>, which is&nbsp;<em>Bina<\/em>. This is because there is no form and imagination whatsoever in the two&nbsp;<em>Sefirot Keter<\/em>and&nbsp;<em>Hochma<\/em>, meaning&nbsp;<em>Kelim<\/em>&nbsp;and boundaries (item 18). The&nbsp;<em>Kelim<\/em>&nbsp;begin from the&nbsp;<em>Sefira<\/em><em>Bina<\/em>downward.<\/p>\n\n\n\n<p>This is the reason why all the implications in letters, in points, or in the holy names are only from&nbsp;<em>Bina<\/em>&nbsp;downward. They are also not in the place of the&nbsp;<em>Sefirot&nbsp;<\/em>themselves, but only with respect to the receivers, as with the&nbsp;<em>Sefira&nbsp;<\/em><em>Malchut<\/em>.<\/p>\n\n\n\n<p>36) There seems to be a contradiction in their words: first they said that the forms extend to the receivers only from the&nbsp;<em>Sefira<\/em><em>Malchut<\/em>, and here he says that the forms extend to the receivers from&nbsp;<em>Beria<\/em>&nbsp;down, meaning from&nbsp;<em>Bina<\/em>&nbsp;downwards. The thing is that indeed, the form and the similitude extend only from&nbsp;<em>Behina Dalet<\/em>, which is&nbsp;<em>Malchut<\/em>. From her the&nbsp;<em>Kelim<\/em>&nbsp;extend to the place of the receivers, and nothing from the first nine&nbsp;<em>Sefirot<\/em>, which are&nbsp;<em>Keter<\/em>,&nbsp;<em>Hochma<\/em>,&nbsp;<em>Bina<\/em>, and&nbsp;<em>Tifferet<\/em>.<\/p>\n\n\n\n<p>Yet, the association of&nbsp;<em>Midat ha Rachamim&nbsp;<\/em>with&nbsp;<em>Din<\/em>&nbsp;was made in the World of&nbsp;<em>Tikkun<\/em>. This raised the&nbsp;<em>Sefira&nbsp;<\/em><em>Malchut<\/em>, considered&nbsp;<em>Midat ha Din<\/em>, and brought her into the&nbsp;<em>Sefira&nbsp;<\/em><em>Bina<\/em>, regarded as&nbsp;<em>Midat ha Rachamim<\/em>.<\/p>\n\n\n\n<p>Hence, from that time on, the&nbsp;<em>Kelim<\/em>&nbsp;of&nbsp;<em>Malchut&nbsp;<\/em>have become rooted in the&nbsp;<em>Sefira&nbsp;<\/em><em>Bina<\/em>, as he says here. For this reason,&nbsp;<em>The Zohar<\/em>&nbsp;begins to speak from the actual root of the pictures, which are the&nbsp;<em>Kelim<\/em>. It says that they are in&nbsp;<em>Malchut<\/em>, and then it says that they are in&nbsp;<em>Beria<\/em>, because of the association made for the correction of the world.<\/p>\n\n\n\n<p>Our sages also said, \u201cIn the beginning the Creator created the world in&nbsp;<em>Midat ha Din<\/em>; He saw that the world cannot exist, He associated&nbsp;<em>Midat ha Rachamim&nbsp;<\/em>with her.\u201d Know that the ten&nbsp;<em>Sefirot KHBTM<\/em>have numerous appellations in&nbsp;<em>The Book of Zohar<\/em>, according to their manifold functions.<\/p>\n\n\n\n<p>When they are called&nbsp;<em>Keter<\/em>,&nbsp;<em>Atzilut<\/em>,&nbsp;<em>Beria<\/em>,&nbsp;<em>Yetzira<\/em>, and&nbsp;<em>Assiya<\/em>, their function is to distinguish between the anterior&nbsp;<em>Kelim<\/em>, called&nbsp;<em>Keter<\/em>&nbsp;and&nbsp;<em>Atzilut<\/em>, meaning&nbsp;<em>Keter<\/em>&nbsp;and&nbsp;<em>Hochma<\/em>, and the posterior&nbsp;<em>Kelim<\/em>, called&nbsp;<em>Beria<\/em>,&nbsp;<em>Yetzira<\/em>,&nbsp;<em>Assiya<\/em>, meaning&nbsp;<em>Bina<\/em>,&nbsp;<em>Tifferet<\/em>, and&nbsp;<em>Malchut<\/em>. This discernment emerged in them by the association of&nbsp;<em>Midat ha Din<\/em>&nbsp;with&nbsp;<em>Midat<\/em><em>ha&nbsp;<\/em><em>Rachamim<\/em>.<\/p>\n\n\n\n<p><em>The Zohar<\/em>&nbsp;wishes to insinuate the matter of the association of&nbsp;<em>Malchut&nbsp;<\/em>in&nbsp;<em>Bina<\/em>. Hence,&nbsp;<em>The Zohar<\/em>calls the&nbsp;<em>Sefira&nbsp;<\/em><em>Bina<\/em>&nbsp;by the name&nbsp;<em>Beria<\/em>. This is so because prior to that association, there was no image or form in&nbsp;<em>Bina<\/em>, even with respect to the receivers, but only in&nbsp;<em>Malchut<\/em>.<\/p>\n\n\n\n<p>37) It continues there: After it made that form of the&nbsp;<em>Merkava<\/em>&nbsp;of the Upper Adam, it descended and clothed there. It is named in it in the form of the four letters&nbsp;<em>HaVaYaH<\/em>, meaning the ten&nbsp;<em>Sefirot KHBTM<\/em>. This is because the tip of the&nbsp;<em>Yod<\/em>&nbsp;is&nbsp;<em>Keter<\/em>,&nbsp;<em>Yod<\/em>&nbsp;is&nbsp;<em>Hochma<\/em>,&nbsp;<em>Hey<\/em>&nbsp;is&nbsp;<em>Bina<\/em>,&nbsp;<em>Vav<\/em>&nbsp;is&nbsp;<em>Tifferet<\/em>, and the last&nbsp;<em>Hey<\/em>&nbsp;is&nbsp;<em>Malchut<\/em>. This is so that they would attain Him through His attributes, meaning the&nbsp;<em>Sefirot<\/em>, in every single attribute in Him.<\/p>\n\n\n\n<p>38) Explanation of the matters: From&nbsp;<em>Beria<\/em>&nbsp;on, meaning from&nbsp;<em>Bina<\/em>, after it had been associated with&nbsp;<em>Midat ha Din<\/em>, which is&nbsp;<em>Malchut<\/em>, the similitudes and the forms extend to the receivers, which are the souls. Yet, not in her own place, but only in the place of the receivers.<\/p>\n\n\n\n<p>He says that at that time he made the form of the&nbsp;<em>Merkava<\/em>&nbsp;of the Upper Adam and descended and clothed in the form of this Adam. In other words, the whole form of Adam, in his 613&nbsp;<em>Kelim<\/em>, extend from the&nbsp;<em>Kelim<\/em>&nbsp;of the soul, since the soul has 613&nbsp;<em>Kelim<\/em>, called 248 organs and 365 spiritual tendons, divided into five divisions according to the four letters&nbsp;<em>HaVaYaH<\/em>:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>The tip of the\u00a0\u00a0<em>Yod<\/em>, her\u00a0\u00a0<em>Rosh<\/em>, is considered\u00a0\u00a0<em>Keter<\/em>;<\/li>\n\n\n\n<li>From the\u00a0\u00a0<em>Peh<\/em>\u00a0to the\u00a0\u00a0<em>Chazeh<\/em>\u00a0it is\u00a0\u00a0<em>Hochma<\/em>;<\/li>\n\n\n\n<li>From\u00a0\u00a0<em>Chazeh\u00a0<\/em>to the\u00a0\u00a0<em>Tabur<\/em>\u00a0it is\u00a0\u00a0<em>Bina<\/em><\/li>\n\n\n\n<li>From\u00a0\u00a0<em>Tabur<\/em>\u00a0to\u00a0\u00a0<em>Sium Raglin<\/em>\u00a0it is the two\u00a0\u00a0<em>Sefirot Tifferet\u00a0<\/em>and\u00a0\u00a0<em>Malchut<\/em>.<\/li>\n<\/ul>\n\n\n\n<p>Additionally, the Torah, as a whole, is considered&nbsp;<em>Partzuf&nbsp;<\/em>Adam, pertaining to the 248 positive&nbsp;<em>Mitzvot<\/em>, corresponding to the 248 organs. And the 365 negative&nbsp;<em>Mitzvot<\/em>&nbsp;correspond to the 365 tendons. It contains five divisions, which are the five books of Moses, called \u201cThe image of the&nbsp;<em>Merkava<\/em>&nbsp;of the Upper Adam,\u201d meaning Adam of&nbsp;<em>Beria<\/em>, which is&nbsp;<em>Bina<\/em>, from which the&nbsp;<em>Kelim<\/em>&nbsp;begin to extend in the place of the souls.<\/p>\n\n\n\n<p>He is called, \u201cUpper Adam\u201d because there are three categories of Adam in the&nbsp;<em>Sefirot<\/em>: Adam of&nbsp;<em>Beria<\/em>, Adam of&nbsp;<em>Yetzira<\/em>, and Adam of&nbsp;<em>Assiya<\/em>. In&nbsp;<em>Keter<\/em>&nbsp;and&nbsp;<em>Hochma<\/em>, however, there is no similitudeat all, which could be named by some letter and point, or by the four letters&nbsp;<em>HaVaYaH<\/em>. Since here it speaks of the world of&nbsp;<em>Beria<\/em>, it makes the precision of saying Upper Adam.<\/p>\n\n\n\n<p>At the same time, you must always remember the words of&nbsp;<em>The Zohar,<\/em>&nbsp;that these images are not in the place of the&nbsp;<em>Sefirot Bina<\/em>,&nbsp;<em>Tifferet<\/em>, and&nbsp;<em>Malchut<\/em>, but only in the place of the receivers. Yet, these&nbsp;<em>Sefirot&nbsp;<\/em>dispense these&nbsp;<em>Kelim<\/em>&nbsp;and&nbsp;<em>Levushim<\/em>&nbsp;(Dresses) so the souls would attain Him through the Light that extends to them by measure and boundary, according to their 613 organs. For this reason, we call the givers by the name \u201cAdam,\u201d as well, although they are merely in the form of the white color (Item 8).<\/p>\n\n\n\n<p>39) It should not be puzzling for you, since the four letters&nbsp;<em>HaVaYaH&nbsp;<\/em>and the tip of the&nbsp;<em>Yod<\/em>, are five&nbsp;<em>Kelim<\/em>, since the&nbsp;<em>Kelim<\/em>&nbsp;are always called \u201cletters,\u201d and they are the five&nbsp;<em>Sefirot KHBTM<\/em>. Thus, it is clear that there are&nbsp;<em>Kelim<\/em>&nbsp;in&nbsp;<em>Keter<\/em>&nbsp;and&nbsp;<em>Hochma<\/em>, as well, implied by the tip of the&nbsp;<em>Yod<\/em>&nbsp;and the&nbsp;<em>Yod<\/em>&nbsp;of&nbsp;<em>HaVaYaH<\/em>.<\/p>\n\n\n\n<p>The thing is that the similitudes and the attributes it speaks of, which are the&nbsp;<em>Kelim<\/em>, begin from&nbsp;<em>Beria<\/em>downward, meaning only the three&nbsp;<em>Sefirot Bina<\/em>,&nbsp;<em>Tifferet<\/em>, and&nbsp;<em>Malchut<\/em>, and not in&nbsp;<em>Keter<\/em>&nbsp;and&nbsp;<em>Hochma<\/em>, meaning from the perspective of the essence of the&nbsp;<em>Sefirot<\/em>.<\/p>\n\n\n\n<p>Yet, it is known that the&nbsp;<em>Sefirot&nbsp;<\/em>are integrated in one another. There are ten&nbsp;<em>Sefirot KHBTM<\/em>&nbsp;in&nbsp;<em>Keter<\/em>,&nbsp;<em>KHBTM<\/em>&nbsp;in&nbsp;<em>Hochma<\/em>,&nbsp;<em>KHBTM<\/em>&nbsp;in&nbsp;<em>Bina<\/em>, as well as in&nbsp;<em>Tifferet<\/em>,and in&nbsp;<em>Malchut<\/em>.<\/p>\n\n\n\n<p>Accordingly, you find that the three&nbsp;<em>Sefirot Bina<\/em>,&nbsp;<em>Tifferet<\/em>, and&nbsp;<em>Malchut<\/em>, that the&nbsp;<em>Kelim<\/em>&nbsp;come from, are found in each of the five&nbsp;<em>Sefirot KHBTM<\/em>. Now you see that the tip of the&nbsp;<em>Yod<\/em>, which is the&nbsp;<em>Kelim<\/em>&nbsp;of&nbsp;<em>Keter<\/em>, indicate&nbsp;<em>Bina<\/em>&nbsp;and&nbsp;<em>TM<\/em>&nbsp;that are incorporated in&nbsp;<em>Keter<\/em>.<\/p>\n\n\n\n<p>The&nbsp;<em>Yod<\/em>&nbsp;of&nbsp;<em>HaVaYaH<\/em>, which is a&nbsp;<em>Kli<\/em>&nbsp;of&nbsp;<em>Hochma<\/em>, indicates&nbsp;<em>Bina<\/em>&nbsp;and&nbsp;<em>TM<\/em>&nbsp;incorporated in&nbsp;<em>Hochma<\/em>. Thus, the&nbsp;<em>Keter&nbsp;<\/em>and&nbsp;<em>Hochma<\/em>incorporated even in&nbsp;<em>Bina<\/em>&nbsp;and&nbsp;<em>ZON<\/em>, do not have&nbsp;<em>Kelim<\/em>, and in&nbsp;<em>Bina<\/em>&nbsp;and&nbsp;<em>TM<\/em>incorporated even in&nbsp;<em>Keter<\/em>&nbsp;and&nbsp;<em>Hochma<\/em>, there are&nbsp;<em>Kelim<\/em>.<\/p>\n\n\n\n<p>In this respect, there really are five categories in Adam. The&nbsp;<em>Bina<\/em>&nbsp;and&nbsp;<em>TM<\/em>&nbsp;in all five&nbsp;<em>Sefirot&nbsp;<\/em>dispense in the form of the&nbsp;<em>Merkava<\/em>&nbsp;of Adam. For this reason, there is Adam in the category of&nbsp;<em>Keter<\/em>, called&nbsp;<em>Adam Kadmon<\/em>, and there is Adam in the category of&nbsp;<em>Hochma<\/em>, called \u201cAdam of&nbsp;<em>Atzilut<\/em>.\u201d There is Adam in the category of&nbsp;<em>Bina<\/em>, called \u201cAdam of&nbsp;<em>Beria<\/em>,\u201d&nbsp;<em>Adam<\/em>&nbsp;in the category of&nbsp;<em>Tifferet<\/em>, called \u201cAdam of&nbsp;<em>Yetzira<\/em>,\u201d and&nbsp;<em>Adam<\/em>&nbsp;in the category of&nbsp;<em>Malchut<\/em>, called \u201cAdam of&nbsp;<em>Assiya<\/em>.\u201d<\/p>\n\n\n\n<p>40) He named Himself&nbsp;<em>El<\/em>,&nbsp;<em>Elokim, Shadai<\/em>,&nbsp;<em>Tzvaot,&nbsp;<\/em>and&nbsp;<em>Ekie<\/em>, so that every single attribute in Him would be known. The ten names in the Torah that are not to be erased pertain to the ten&nbsp;<em>Sefirot<\/em>, as it is written in&nbsp;<em>The Zohar&nbsp;<\/em><em>(<\/em><em>Vayikra<\/em>, item 168):<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>The\u00a0\u00a0<em>Sefira\u00a0<\/em><em>Keter<\/em>\u00a0is called\u00a0\u00a0<em>Ekie<\/em>;<\/li>\n\n\n\n<li>The\u00a0\u00a0<em>Sefira\u00a0<\/em><em>Hochma\u00a0<\/em>is called\u00a0\u00a0<em>Koh<\/em>;<\/li>\n\n\n\n<li>And the\u00a0\u00a0<em>Sefira\u00a0<\/em><em>Bina<\/em>\u00a0is called\u00a0\u00a0<em>HaVaYaH<\/em>\u00a0(punctuated\u00a0\u00a0<em>Elokim<\/em>);<\/li>\n\n\n\n<li>The\u00a0\u00a0<em>Sefira\u00a0<\/em><em>Hesed<\/em>\u00a0is called\u00a0\u00a0<em>Kel<\/em>;<\/li>\n\n\n\n<li>The\u00a0\u00a0<em>Sefira\u00a0<\/em><em>Gevura\u00a0<\/em>is called\u00a0\u00a0<em>Elokim<\/em>;<\/li>\n\n\n\n<li>The\u00a0\u00a0<em>Sefira\u00a0<\/em><em>Tifferet<\/em>\u00a0is called\u00a0\u00a0<em>HaVaYaH<\/em>;<\/li>\n\n\n\n<li>The two\u00a0\u00a0<em>Sefirot Netzah\u00a0<\/em>and\u00a0\u00a0<em>Hod<\/em>\u00a0are called\u00a0\u00a0<em>Tzvaot<\/em>;<\/li>\n\n\n\n<li>The\u00a0\u00a0<em>Sefira\u00a0<\/em><em>Yesod<\/em>\u00a0is called\u00a0\u00a0<em>El Hay<\/em>;<\/li>\n\n\n\n<li>And the\u00a0\u00a0<em>Sefira\u00a0<\/em><em>Malchut\u00a0<\/em>is called\u00a0\u00a0<em>Adni<\/em>.<\/li>\n<\/ul>\n\n\n\n<p>41) Had His Light not expanded on all creations by seemingly clothing in these holy&nbsp;<em>Sefirot<\/em>, how would the creatures come to know Him? And how would they keep the verse, \u201cthe whole earth is full of His glory\u201d? In other words, by that it explains the Godly desire to appear to the souls as if all these changes in the&nbsp;<em>Sefirot&nbsp;<\/em>are in Him. It is in order to give the souls room for sufficient knowledge and attainment in Him, for then the verse, \u201cthe whole earth is full of His glory\u201d shall come true.<\/p>\n\n\n\n<p>42) Yet, woe unto one who ascribes any measure to Him, who would say that there is a measure in Him for Himself, even in these spiritual measures by which He appears to the souls. It is all the more so in the corporeal measures of the human nature, which are made of dust, and are transitory and worthless.<\/p>\n\n\n\n<p>As we have said above, although it is a Godly wish for the souls to see that the changes in them are in the Giver, it should nonetheless be clear to the souls that there is no change and measurement in Him whatsoever. It is only a Godly wish that they will imagine so, as it is written, \u201cand by the ministry of the prophets have I used similitudes.\u201d<\/p>\n\n\n\n<p>And should they err in that, woe unto them, for they will instantly lose the Godly abundance. It is even more so with the fools who ascribe Him some incident of the transitory, worthless flesh and blood incidents.<\/p>\n\n\n\n<p><a href=\"https:\/\/www.kabbalah.info\/eng\/content\/view\/full\/27539#anchor_ftnref1\"><\/a><a><\/a>[<strong><a href=\"https:\/\/www.kabbalah.info\/eng\/content\/view\/full\/27539#1\">1<\/a><\/strong>] Translator\u2019s note: The usual translation for both&nbsp;<em>Neshama&nbsp;<\/em>and&nbsp;<em>Nefesh&nbsp;<\/em>is Souls, but here I had to choose a different word for&nbsp;<em>Nefesh&nbsp;<\/em>to distinguish it from&nbsp;<em>Neshama<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>1) The depth of wisdom in the holy&nbsp;Book of Zohar&nbsp;is enclosed and caged behind a thousand locks, and our human [&hellip;]<\/p>\n","protected":false},"featured_media":0,"parent":6228,"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":[25],"class_list":["post-16959","book","type-book","status-publish","hentry","topic-baal-hasulam"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v25.7 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>Kabbalah | Preface to the Book of Zohar<\/title>\n<meta name=\"description\" content=\"&quot;Preface to the Book of Zohar&quot; by Yehuda Leib Ha-Levi Ashlag explains how to study The Zohar through Sefirot, boundaries, and perception.\" \/>\n<meta name=\"robots\" content=\"noindex, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Kabbalah | Preface to the Book of Zohar\" \/>\n<meta property=\"og:description\" content=\"&quot;Preface to the Book of Zohar&quot; by Yehuda Leib Ha-Levi Ashlag explains how to study The Zohar through Sefirot, boundaries, and perception.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.kabbalah.info\/en\/preface-to-the-book-of-zohar-2\/\" \/>\n<meta property=\"og:site_name\" content=\"Kabbalah\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/kabbalahinfo\" \/>\n<meta property=\"article:modified_time\" content=\"2026-01-29T23:52:34+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2026\/04\/kabbalah-rep.webp\" \/>\n\t<meta property=\"og:image:width\" content=\"1200\" \/>\n\t<meta property=\"og:image:height\" content=\"630\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/webp\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:site\" content=\"@kabbalahinfo\" \/>\n<meta name=\"twitter:label1\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data1\" content=\"45 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/preface-to-the-book-of-zohar-2\/\",\"url\":\"https:\/\/www.kabbalah.info\/en\/preface-to-the-book-of-zohar-2\/\",\"name\":\"Kabbalah | Preface to the Book of Zohar\",\"isPartOf\":{\"@id\":\"https:\/\/www.kabbalah.info\/en\/#website\"},\"datePublished\":\"2026-01-29T23:52:33+00:00\",\"dateModified\":\"2026-01-29T23:52:34+00:00\",\"description\":\"\\\"Preface to the Book of Zohar\\\" by Yehuda Leib Ha-Levi Ashlag explains how to study The Zohar through Sefirot, boundaries, and perception.\",\"breadcrumb\":{\"@id\":\"https:\/\/www.kabbalah.info\/en\/preface-to-the-book-of-zohar-2\/#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/www.kabbalah.info\/en\/preface-to-the-book-of-zohar-2\/\"]}]},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/preface-to-the-book-of-zohar-2\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\/\/www.kabbalah.info\/en\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Books\",\"item\":\"https:\/\/www.kabbalah.info\/en\/book\/\"},{\"@type\":\"ListItem\",\"position\":3,\"name\":\"Prefaces of Baal HaSulam\",\"item\":\"https:\/\/www.kabbalah.info\/en\/baal-hasulam-prefaces\/\"},{\"@type\":\"ListItem\",\"position\":4,\"name\":\"Preface to the Book of Zohar\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/#website\",\"url\":\"https:\/\/www.kabbalah.info\/en\/\",\"name\":\"Kabbalah\",\"description\":\"\",\"publisher\":{\"@id\":\"https:\/\/www.kabbalah.info\/en\/#organization\"},\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/www.kabbalah.info\/en\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"en-US\"},{\"@type\":\"Organization\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/#organization\",\"name\":\"Kabbalah\",\"url\":\"https:\/\/www.kabbalah.info\/en\/\",\"logo\":{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/#\/schema\/logo\/image\/\",\"url\":\"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2024\/12\/favicon.png\",\"contentUrl\":\"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2024\/12\/favicon.png\",\"width\":49,\"height\":48,\"caption\":\"Kabbalah\"},\"image\":{\"@id\":\"https:\/\/www.kabbalah.info\/en\/#\/schema\/logo\/image\/\"},\"sameAs\":[\"https:\/\/www.facebook.com\/kabbalahinfo\",\"https:\/\/x.com\/kabbalahinfo\",\"http:\/\/youtube.com\/@kabbalahinfo\",\"http:\/\/instagram.com\/kabbalah.info\",\"http:\/\/pinterest.com\/kabbalahedu\",\"https:\/\/www.tiktok.com\/@thehiddenreality\"]}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"Kabbalah | Preface to the Book of Zohar","description":"\"Preface to the Book of Zohar\" by Yehuda Leib Ha-Levi Ashlag explains how to study The Zohar through Sefirot, boundaries, and perception.","robots":{"index":"noindex","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"og_locale":"en_US","og_type":"article","og_title":"Kabbalah | Preface to the Book of Zohar","og_description":"\"Preface to the Book of Zohar\" by Yehuda Leib Ha-Levi Ashlag explains how to study The Zohar through Sefirot, boundaries, and perception.","og_url":"https:\/\/www.kabbalah.info\/en\/preface-to-the-book-of-zohar-2\/","og_site_name":"Kabbalah","article_publisher":"https:\/\/www.facebook.com\/kabbalahinfo","article_modified_time":"2026-01-29T23:52:34+00:00","og_image":[{"width":1200,"height":630,"url":"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2026\/04\/kabbalah-rep.webp","type":"image\/webp"}],"twitter_card":"summary_large_image","twitter_site":"@kabbalahinfo","twitter_misc":{"Est. reading time":"45 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"WebPage","@id":"https:\/\/www.kabbalah.info\/en\/preface-to-the-book-of-zohar-2\/","url":"https:\/\/www.kabbalah.info\/en\/preface-to-the-book-of-zohar-2\/","name":"Kabbalah | Preface to the Book of Zohar","isPartOf":{"@id":"https:\/\/www.kabbalah.info\/en\/#website"},"datePublished":"2026-01-29T23:52:33+00:00","dateModified":"2026-01-29T23:52:34+00:00","description":"\"Preface to the Book of Zohar\" by Yehuda Leib Ha-Levi Ashlag explains how to study The Zohar through Sefirot, boundaries, and perception.","breadcrumb":{"@id":"https:\/\/www.kabbalah.info\/en\/preface-to-the-book-of-zohar-2\/#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https:\/\/www.kabbalah.info\/en\/preface-to-the-book-of-zohar-2\/"]}]},{"@type":"BreadcrumbList","@id":"https:\/\/www.kabbalah.info\/en\/preface-to-the-book-of-zohar-2\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Home","item":"https:\/\/www.kabbalah.info\/en\/"},{"@type":"ListItem","position":2,"name":"Books","item":"https:\/\/www.kabbalah.info\/en\/book\/"},{"@type":"ListItem","position":3,"name":"Prefaces of Baal HaSulam","item":"https:\/\/www.kabbalah.info\/en\/baal-hasulam-prefaces\/"},{"@type":"ListItem","position":4,"name":"Preface to the Book of Zohar"}]},{"@type":"WebSite","@id":"https:\/\/www.kabbalah.info\/en\/#website","url":"https:\/\/www.kabbalah.info\/en\/","name":"Kabbalah","description":"","publisher":{"@id":"https:\/\/www.kabbalah.info\/en\/#organization"},"potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/www.kabbalah.info\/en\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"en-US"},{"@type":"Organization","@id":"https:\/\/www.kabbalah.info\/en\/#organization","name":"Kabbalah","url":"https:\/\/www.kabbalah.info\/en\/","logo":{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/www.kabbalah.info\/en\/#\/schema\/logo\/image\/","url":"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2024\/12\/favicon.png","contentUrl":"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2024\/12\/favicon.png","width":49,"height":48,"caption":"Kabbalah"},"image":{"@id":"https:\/\/www.kabbalah.info\/en\/#\/schema\/logo\/image\/"},"sameAs":["https:\/\/www.facebook.com\/kabbalahinfo","https:\/\/x.com\/kabbalahinfo","http:\/\/youtube.com\/@kabbalahinfo","http:\/\/instagram.com\/kabbalah.info","http:\/\/pinterest.com\/kabbalahedu","https:\/\/www.tiktok.com\/@thehiddenreality"]}]}},"_links":{"self":[{"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/book\/16959","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/book"}],"about":[{"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/types\/book"}],"up":[{"embeddable":true,"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/book\/6228"}],"wp:attachment":[{"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/media?parent=16959"}],"wp:term":[{"taxonomy":"topic","embeddable":true,"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/topic?post=16959"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}