1) That we don’t understand anything! This is a result of our opposition to this book. The Zohar shows us that our nature is opposite to the nature of the Kabbalists who wrote this book.
2) That we need to relate to this book as to a “miraculous tool,” the source of our correction and correction is the only thing we should demand from it.
You don’t need to demand understanding. Even if it seems that I understand what is being described in the book, such as when it is talking about Partzufim and Sefirot, or Moses, Abraham and Egypt, whether the words are familiar to me or not, the fact is that I don’t understand it. The words of The Zohar do not mean what I think they do.
There are two forms of nature: reception and bestowal, and both are described using the same words, symbols, and letters. But there is a huge difference between what is actually behind both of these worlds – the world of reception and the world of bestowal. There is nothing in common between them.
Thus, it’s useless to try to understand and interpret The Zohar’s text. In desiring to “understand” it, we shouldn’t aspire to a direct understanding (which is impossible), but to acquiring a second nature. We will then receive the Light that Reforms, which will influence and change our nature. Then, to the extent that our nature changes, we will understand what The Zohar talks about. It will suddenly become clear and the book will be revealed to us.
Therefore, we have to relate to the reading as a miraculous tool and understand that our lack of understanding is correct – it’s supposed to be so. We have to rely on the power hidden in this book, which influences the reader.
The more I desire to understand it through a change of my nature, the more this book will affect me. In order to understand what the holy Book of Zohar talks about, we must first acquire the same nature as that of the Kabbalists who wrote The Zohar. We have to attain the same form in which they expressed their thoughts.