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

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P R E FAC E T O T H E B O O K O F Z O H A R form. We should not abstractly imagine something which previously had a form. One can observe abstractly or detached from any kind of matter; for example, virtues and laudable qualities that books on moral subjects speak about. When we touch upon qualities of truth, falsehood, anger, heroism, etc., we have in mind their abstract form, free from any matter whatsoever. We endow such abstract form with virtues or flaws. Today, in particular, I was asked: “How could such a Kabbalist as Rabbi Shimon be angry?” That is, how can such a highly spiritual person have any unspiritual qualities? Where does this incomprehension emerge from? The reason lies in the separation of form (qualities, properties) from matter. If you combine one with the other, all contradictions will vanish. However, to see that, you will first have to assume those properties. Know that serious scientists regard the third restriction with the utmost caution, for it is impossible to rely upon it with 100% assurance. This is because it is easy to err in something that is detached from matter. For example, a non-religious idealist who praises the abstract category of truth can conclude that he would not intentionally utter an untrue word, not even for the sake of saving people’s lives, if the entire world should perish. There are many idealists who abstract some category from real life and from man, and place it above all. In other words, they detach a category from the matter in which it is clothed, i.e., from that for which sake it actually exists. Such a truth-loving person, who is ready to sacrifice the world, does not understand that in fact the abstract category of truth turns into its opposite, falsehood. The Torah forbids it in its laws, stating that we neither have the right to accept abstract form as absolute knowledge, nor rely on it. 40
P R E FAC E T O T H E B O O K O F Z O H A R But this is contrary to the opinion of Torah, which says:" Nothing is above saving a Soul”, even if you are compelled to lie. Indeed, had he examined truth and falsehood when they are cast into matter, he would judge these categories according to the right, or wrong they give rise to in matter. Then, having conducted numerous experiments in the world, he would see the multitude of victims and losses that liars and their untruths cause. Moreover, he would perceive the great benefit to those that uphold the truth and those who observe the rule of speaking only the truth. He would then come to an agreement that there is no value higher than truthfulness, and nothing lowlier than falsehood. If an idealist understood this, he would certainly agree with the opinion of Torah and accept that a falsehood, even if it delivers one human life from death, is immeasurably greater in value and importance than any abstract truth. It is because abstract categories that belong to the third restriction absolutely lack clarity. It is not worth discussing abstract forms that have not yet materialized in this world; this is but a waste of time. There are certain periods in our life, when we define for ourselves some ideals. Later on, as we face them in real life, we see that they do not exist, and as soon as these ideals dress into matter, they acquire an unexpected, unpredictable, and in most cases, very unappealing form. Hence, we need to accept this limitation in advance, i.e., on no account should we use any abstract notions nor set any abstract rules pertaining to the spiritual world. We have no idea what the spiritual world is like, the next level has never been clothed in any concrete form before. We have no right to reason about the upper level from our present viewpoint; otherwise we will delude ourselves and never reach it. Thus we can only speak of matter and the form this matter assumes. 41
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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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