The Book of Zohar describes spiritual states experienced by those attaining the spiritual world. Yet, it describes spiritual objects in the words of our world. These words bring corporeal images to our mind. They arrange earthly pictures on our “will to receive,” our egoistic screen, through our corporeal properties.
In spirituality there are no words but only sensations. For this reason, Kabbalists borrowed the words of this world to describe the spiritual one and labeled with them the spiritual properties that they reached in their attainment.
Therefore, while reading The Book of Zohar, we should try to identify the upper forces, spiritual states, and relationships, which exist beyond material objects that we are accustomed to feeling behind these corporeal words. It is a very good and useful exercise.
Suppose we read the words “forehead,” “eyes,” “ears,” and “hair” in the text. We have to try to immediately start thinking at least about the Sefirot (Keter, Hochma, Bina, Zeir Anpin, and Malchut), which relate to the corresponding parts of the Partzuf (“forehead,” “ears,” “nose,” “mouth,” GE and AHP).
“Hair” (Searot) is an excess of the Reflected Light that the Direct Light cannot clothe into, which results in the Reflected Light’s spilling over and out thereby forming the “hair” in a Partzuf. These are the Lights that expand in this manner from Above downward in the upper system, in Rosh of Arich Anpin and then in Zeir Anpin, and through all these multiple Partzufim, we receive the forces that awaken, transform, and fulfill us.
Therefore, in The Book of Zohar, we are studying this integral system of transformation of souls.
From the 2nd part of the Daily Kabbalah Lesson 1/6/2011, “Introduction of The Book of Zohar,” Article “Yitro (Jethro)”