Introduction to the Book of Zohar (PDF) - Kabbalah Media Archive

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I N T RO D U C T I O N T O T H E B O O K O F Z O H A R ascending the five worlds we receive the light of Nefesh in the world of Assiya, the light of Ruach in the world of Yetzira, the light of Neshama in the world of Beria, the light of Haya in the world of Atzilut and the light of Yechida in the world of Adam Kadmon. As we ascend from the world of AK to the world of Infinity, we simply are included into the common light already called, not the NaRa- NHaY, but the Torah. There are no distinctions or subtle nuances in it, just the perfect light. Thus, rising from our world to the world of Infinity, we pass through the following levels: first “secret”, then “allegory”, after that “hint” and finally “simplicity”. It is called PaRDeS – Pshat, Remez, Droosh, and Sod. The Pshat is the simplest light in the world of Infinity; the Droosh (the light in the worlds of AK and Atzilut) is below it; then the Remez is like a hint in the world of Beria and Yetzira and the Sod in the world of Assiya and in our world, the secret, concealed light, which we neither feel nor understand. Therefore the attainment of the PaRDeS occurs in the reverse order (from down upwards). This is what the Gaon from Vilna says in his prayer book: “The PaRDeS constitutes four different levels of attainment: first the simple, then a little deeper, then deeper still and finally very profound knowledge”. Thus, we ostensibly attain the PaRDeS, but in fact, we just mechanically study what is written in the book, staying within the bounds of a simple learning of the text on the level of our world. In reality, the attainment of the PaRDeS, i.e., of the Torah in the world of Infinity is simple, like the light that is shining there, because even the NaRaNHaY becomes one simple light on that level. Here Baal HaSulam says that the common people who study the Torah think that everything is studied on our level and that the knowledge of the laws of the universe requires no spiritual ascent. He calls such 212
I N T RO D U C T I O N T O T H E B O O K O F Z O H A R people “philosophers” or “Baalei Batim” (house owners), or sometimes “false sages”. 40. I know that it is completely unaccepted in the eyes of some philosophers. They cannot agree that man, whom they think of as low and worthless, is the center of the magnificent creation. In other words, man should not ascend and absorb the entire Creation. Everyone except for Kabbalists thinks this way. Kabbalists, however, are convinced that just with the help of his egoism, and not through its suppression, man should take in this whole world and become similar to the Creator in his attitude to the universe. Baal HaSulam says: I know that it is completely unaccepted in the eyes of some philosophers… He speaks about “the know-it-alls” among us, who are not willing to grasp the universe and rise above it. They are like the worm that is born inside a radish and thinks that the Creator’s world is as bitter and dark as the radish it was born in. However, as soon as the shell of the radish breaks and it peeps out, it wonders and says: "I thought the whole world was the size of my radish…" This is what we say to ourselves today. Each of us feels this way before crossing the Machsom. “I thought the whole world was the size of my radish, and now I see before me a grand, beautiful, and wondrous world!” So too are those who are sunk in the shell of the will to receive; they were born with (that prevents them from feeling something beyond themselves), and did not taste the new means, new sensations and the divine properties (that would enable them to transcend the bounds of their egoism and feel the world beyond themselves) that can break this hard shell and turn it into a will to bestow contentment upon the Maker (i.e., become equal to Him). It is certain that they must determine their worthlessness and emptiness, as that is what they really are like, and cannot 213
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T H E L I G H T O F K A B B A L A H
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We wish to extend our gratitude to
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T O T H E R E A D E R For many cent
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PREFACE TO THE BOOK OF ZOHAR 1. The
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P R E FAC E T O T H E B O O K O F Z
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I N T RO D U C T I O N T O T H E B
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for suffering and pleasure, for tho
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and takes control over one’s life
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