Just as the four modes were explained with regard to the generality of Atzilut, Beria, Yetzira, and Asiya, the same applies to each and every world, even a small detail in some world, from the beginning of the world of Atzilut until the end of the world of Asiya. For, as stated, every detail contains Ḥokhma, Bina, Tiferet, and Malkhut, and thus the sefira of Ḥokhma is considered a form, while Bina, Tiferet and Malkhut are regarded as the substance in which the form is enclothed – and these are the first and second modes, which are the subjects of the Zohar.
However, the Zohar does not deal with the sefira of Ḥokhma when it is divested of Bina, Tiferet and Malkhut, as it is a form without a substance, and all the more so it does not speak of the essence, which is the aspect of Ein Sof, blessed be He, in that detail. Accordingly, we engage with the Bina, Tiferet, and Malkhut that are in all the details, even in Atzilut, as stated, whereas we do not engage with the Keter and Ḥokhma of all the details – even in Malkhut at the end of Asiya – in and of themselves, when they have been abstracted, but only to the extent that they are enclothed in Bina, Tiferet and Malkhut.
Thus, the first two principles have been thoroughly explained: The whole focus of the authors of the Zohar is only on the substance, or the form in the substance, which is the first principle, and likewise they focus on Beria, Yetzira, and Asiya, or the illumination of Atzilut in Beria, Yetzira, and Asiya, which is the second principle.