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

P R E FAC E T O T H E B O O K O F Z O H A R
In reality, forms and images come only from Behina Dalet, which is
Malchut. All the Kelim come not from the first Ten Sefirot - Keter,
Hochma, Bina, and Tifferet - but from Malchut. However, the properties
of mercy and restriction interacted in the World of correction.
This means that Sefira Malchut (of restriction) ascended, and made
its way into Sefira Bina (the property of mercy).
In accordance with that, from this moment on, the Kelim of Malchut
became rooted in Sefira Bina. Thus, the Zohar says that the
genuine roots of images (Kelim) are in Malchut. But after that, it
says they are in the World of Beria, which means it results from the
interaction made for the correction of the world.
In addition, the sages said: “Originally, the Creator created the world
based on the property of judgment, but saw that the world could not
exist, so He made his interaction with mercy”. You should know that
the Ten Sefirot KaHaBTuM have many names in the book of Zohar
in accordance with their numerous functions.
When they are called “Keter-Atzilut-Beria-Yetzira-Assiya” their task
is to distinguish between the Kelim “de Panim” that are called “Keter-Atzilut”
(Keter- Hochma), and the Kelim “de Achoraim” called
Beria-Yetzira-Assiya” (Bina-Tifferet-Malchut). Such a division results
from the interaction between the properties of judgment and mercy.
Since the Zohar hints at the interaction between Malchut and Bina,
the Sefira Bina is called “Beria.” Before this interaction happened,
Bina had neither form nor image, even in relation to receivers.
37. So it continues: “…but after He had given this form to the structure
of “Adam Elion”, He descended and “dressed” in it. He is called
HaVaYaH, which means the Ten Sefirot KaHaBTuM because the
tip of letter “Yud” is Keter, “Yud” is Hochma, “Hey” is Bina, “Vav”
84