The author's theosophical speculations first appear in the third chapter. The Divinity is here defined as the totality of the ten Sefirot, which constitute G-d's direction of the world. This aspect of G-d alone is expressed in the Bible and Talmud while the Divinity Itself, referred to as Ein-Sof ("infinity"), is hinted at only to initiates. Ein-Sof, the infinite, the hidden aspect of the Divine, is expressed neither through the order of nature nor in the laws of the Torah. The act of emanation itself, which is the emergence of the Sefirot from Ein-Sof, does not constitute an innovation or a change in the Divine: it is simply the revelation of what had been hitherto concealed. The author attempts to explain through reasoning and homily that both the legends of the rabbis on the modification in G-d's thought regarding the ways in which the world should be conducted and the description of the dynamic relations among the diverse Sefirot in Kabbalah literature are simply a projection of human experience upon Divinity. Because it is observable in human experience that man decides on the most desirable alternative by a process of choice and deliberation, he therefore ascribes to divine leadership an ideal synthesis of Justice and Mercy, as if it resulted from a similar process. In a similar manner, he expounds the aggadic legend concern ing the waning of the moon which the kabbalists related to an act occurring in the world of the Sefirot; other legends are also given a kabbalistic interpretation.

"פירוש זולתו" הנז' בשער, הוא "פירוש לא נודע שם מחברו", שנדפס בהוצאה הראשונה. כאן נשמטו מן הפירוש קטעים רבים. לקטעים אלה רומז ר' עמנואל בהקדמתו, שבהוצאה זו "לא יראה ולא ימצא בו דעות אריסטו ותלמידיו ושום דבר מילדי נכרים" ובגללם חזרו והדפיסו את הספר במנטובה כארבעה חדשים בלבד אחר הדפסת הספר בפירארא. מאידך השלים לעיתים המגיה ר' עמנואל בינוונטו ביאורים ממחברים אחרים. עיין: ישעיה תשבי, הפולמוס על ספר הזהר, פרקים, א, תשכ"ז-תשכ"ח, עמ' 172-166 ,152.