The Book of Zohar has the power to open a persons heart to beauty of the world. At that point a person will study, not for self benefit, but only for the sake of correcting him/her self.
The real great addition to this published text of the Zohar is the addition of the "Ladder Commentary" by Baal Ha Sulam (in translation: "the Master of the Ladder").
The ladder commentary is written in two languages, one that plainly explain parables in the language of morals and also, a "code language" that we can not understand but by reading it we are slowly opening our emotions to the spiritual realm. Even if we don't yet understand this language, it is there to remind us while we read, that The Zohar, aside from being understood, it also must be also felt with the heart.
The real Power of The Zohar is that the text can help ease our first steps toward perceiving the spiritual forces. At later stages, we will be able to progress only with the help of a teacher.
This "code language" is a comprehensive exposition of the system of the upper worlds, Partzufim and Sefirot, in a scientific language which was developed by The Ari.
Please see the example below, and don't be surprised if it's very difficult to read, as it is repelled by the will to receive in us.
Why did the Masach of the first restriction not shine? It is because this great monster was blowing wind [Ruach] on the deep and darkened it. Also, it was not hovering below because the level of Ruach that emerges over the Masach of the first restriction is unfit to receive GAR, ever. It is written that this great monster was blowing the level of wind [Ruach] of the first restriction on the deep and darkened it so it would never be fit for reception of light.
When the Ruach is below in the Malchut that is not mitigated in Bina, he does not hover. This is so because hovering means that the wind [Ruach] blows to and fro, meaning there is no consistency of level in it, and it is still worthy of a higher level. And this Ruach of the first restriction was not hovering, but was permanently set at this level of Ruach, since the Ruach of the first restriction is unfit to rise any higher.
54) And another Ruach passed, of above, meaning Ruach that emerges over a Masach of the second restriction. It struck and blew on that wind [Ruach], which emerged on the Masach of the first restriction, and quieted it, that is, annulled it, as it is written, “And the spirit of God hovered over the face of the waters.” This is so because this level of Ruach of the Masach of the second restriction is never still, but hovers to and fro. It is as we learned, that the Creator struck wind against wind [Ruach against Ruach] and created the world, for as long as the Ruach of the first restriction ruled, He could not create the world. Hence, the Ruach of the second restriction struck it and created the world.
55) “And God said: ‘Let there be light,’” since the light of above, the GAR, had shone. This is so because the Yod departed the Avir [air] and became Ohr [light], since He struck the blowing wind and departed from over the deep and did not cover it. By cancelling the level of Ruach, He covered the deep from receiving the illumination of GAR. And since the deep illuminated and the Ruach departed, there was light, as it is written, “Let there be light.”
56) This light shone upon the head of the great monster, since after Bina had attained his GAR, the monster, too, regained his GAR. Thus, water came out of its nostrils to bestow upon the rest of the degrees, and the wind was blowing upwards.
To bestow upon the rest of the degrees, the light descended into water because his GAR de GAR diminished and remained only in VAK de GAR, called “water.” This happened by the decision of the middle line, from the Masach of Behina Gimel, called Hotem, which serves the level of Hochma, the level of AB. It follows that with respect to GAR de GAR, it has only the level of Ruach. Also, it is known that even though it shines only in VAK de GAR, it must still receive complete GAR first, and subsequently the GAR de GAR depart it and it remains with VAK de GAR, which are VAK of the level of AB. This is why he first says that it shines in the form of light, but that afterwards, when the GAR de GAR disappear and the light returns to the discernment of water, he says that water was coming out of its nostrils.