The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.

Daily Morning Lesson: August 28, 2025

Part 1:

Recorded lesson - Nov 9, 2021

Baal HaSulam. Shamati 54. The Purpose of the Work – 1

Reader: Hello friends, in the first part of the lesson we will be watching a recorded lesson from November 9th, 2021, on Shamati 54, “The Purpose of the Work -1.”

Reader: Hello, we're in a lesson on Shamati articles. We will read article 54, “The Purpose of the Work - 1.” You can find the article by clicking the study materials tab in the Arvut system. You can also just find it directly on kabbalahmedia.info. You can send questions that may be aired during the lesson.

M. Laitman: (00:48) This morning I received a question where a person writes that he's confused and doesn't remember anything, doesn't know anything, and is truly in a state of despair, of helplessness. More than likely, also at night he had such thoughts. I wrote to him that this is actually good that he's confused and, altogether, every state is good but a state of confusion is good. Meaning that now he needs to purify what he has in his head and in his heart so that he'll have a clean, a pure vessel, to rid himself of what he had before. It's a nice sign that now he will have a new state, a new degree. That's how it is. We see this also in our life. I can't write on a piece of paper that is already written on. It needs to be a clean piece of paper. I can't pour a drink into a cup that had some liquid beforehand because it will spoil the flavor that I want to taste now, and so on. We need pure vessels, clean vessels. Therefore, the fact that we are confused or come to the morning lesson and our head is not clean, not pure, it's only a sign that we have to get accustomed to cleaning our vessel, not to wait for it to happen on its own. Then, in the clean vessel, I can examine myself, what I'm receiving, what I'm filling it with and to advance that way. Meaning, we need to be sensitive in the way that we examine the vessel, the filling of the vessel, in the beginning of the vessel and the result from the vessel. This needs to be clear to us. Hence, it's written, they shall be as new in your eyes, where every day a person needs to feel himself new. What was yesterday; maybe yesterday, I had very nice feelings, some brilliant thoughts; I understood all kinds of things that I couldn't beforehand even understand - that's not important. That is not important. That already took place and if I'm working with what was, that's already a Klipa. I need to try and to emerge from what I had yesterday, even if they were attainments and feelings, both in mind and heart that were very good, I want everything to be empty. Every day, they shall be new in your eyes; I want to start all over again. That's why, that's what I wrote to him, but maybe in a shorter way. But this is what I meant. That if we reach the lesson not empty, then it doesn't matter what we had before, it's not good if it remains in us. We need to begin every day with a clean slate. Even though I'm standing in the middle of the field, and I don't know what's going on, and what to do, and where to turn, and altogether, what do I get from it? Why am I here? It's good if you start from that state of zero. Then you have ahead of you the true, correct work, all over again. This is how we come to our article as well, “The Purpose of the Work”, where you cannot approach the correct, pure work if you are dragging behind you things from the past. Start like a child, truly from zero. Let's see what Baal HaSulam writes for us.

Reading: (06:16) 54. The Purpose of the Work – 1

What I heard on Shevat 16, February 13, 1941

It is known that the servitude is mainly to bestow contentment upon his Maker. Yet, one must know the meaning of bestowing, as this is used by everyone, and it is known that habit wears off the taste. Therefore, we must thoroughly clarify the meaning of the word to bestow.

The thing is that the will to receive is also incorporated in the desire to bestow of the lower one (but the will to receive can be used with corrections), or else there is no connection between the giver and the receiver.

M. Laitman: We are the will to receive, and we have no possibility of wanting to give or to give. We also don't understand what that is, to give. As far as nature is concerned, from the side of nature, we are just one-directional, to receive for ourselves. Even if I were to want something, to ascribe something to someone, in me that's nevertheless receiving and not giving, never, it's never that way. Therefore, what we learn, we learn also the wisdom of Kabbalah, how there are possibilities to use only the will to receive that we have, only, and to nevertheless attribute it to something outside of us, to giving. That's why it's called the wisdom of Kabbalah, of reception, meaning the reception itself that we use according to our nature, each with himself, with others, there is nothing but that. The wisdom of Kabbalah is how I, by receiving, I give, but besides that, I have no other possibility. So let's see.

Reading: (08:45) 54. The Purpose of the Work – 1

This is because it is impossible that one will give and the other will give nothing in return, yet there will be a state of partnership.

Only when both show love to one another is there a connection and friendship between them.

M. Laitman: Meaning, we first of all need to discover love for something, for someone, as then by the feeling of love, we can use the same vessel I have, the will to receive, and it's already going to be in its content as bestowal, as the desire to bestow. Meaning, we must connect here the feeling of love.

Reading: (09:44) 54. The Purpose of the Work – 1

But if one shows love and the other shows no response, such a love is unreal and has no right to exist.

M. Laitman: Because love has to be in a partnership, in a connection between one and another. It can be from an upper one to a lower one even without a partnership of the lower one, but that is in specific cases in which the lower one is not capable. But when you grow the lower one and he is capable to enter into a mutuality with the upper one, then what is demanded of the lower one? To disclose his love to the upper one just like the upper one discloses His love to the lower one, and then they enter into a connection between them.

Reading: (10:50) 54. The Purpose of the Work – 1

Our sages stated about the verse, “and say unto Zion: ‘You are My people’” (Isaiah 51), do not say Ami [My people], but Imi [with Me],1 “to be My partner” (Zohar Beresheet p 5), meaning that the creatures are in partnership with the Creator.

It follows that when the lower one wants to bestow upon the Creator, the lower one, too, should receive from the Creator. This is called partnership, when the lower one gives, and the upper one gives, too.

M. Laitman: The fact that the lower one receives from the Creator, it could be that it is giving on his behalf because he is working against his nature and adapts himself to the desire of the upper one. If the upper one wants to give, then our partnership with the upper one is in our receiving and, therefore, our attitude towards the Creator is called the wisdom of Kabbalah. Meaning that it is not simple to receive from Him. You need to prepare yourself, to correct yourself, in order to receive.

Reading: (12:15) 54. The Purpose of the Work – 1

However, the will to receive should crave to adhere to Him and receive His abundance, sustenance, and goodness; and that was the purpose of creation, to do good to His creations.

M. Laitman: Meaning, we need to want to receive from the Creator what He wants to give, and to yearn, and to come closer, and to ask, and to be willing to know in advance what He is giving, and in a precise way towards that to develop our desire for it. Then, it is called that we are in partnership with Him.

Reading: (13:13) 54. The Purpose of the Work – 1

However, because of the breaking that occurred in the world of Nekudim, the will to receive fell into the domain of the Klipot [shells], by which two discernments were made in the Kli [vessel]. 1) It developed a relation to the separated pleasures, and the work of exiting the authority of the Klipot is called “the work of purification.”

M. Laitman: Now, we can understand what the Creator gave us these preparations for, from the world of Ein Sof through all kinds of Partzufim and worlds. The world, Olam, is from the word Alama, from the word concealment, where He conceals Himself. He conceals the light, gives us the possibility of existing in a state in which we are not before the light of Ein Sof because then we enjoy and we have no personal action to be done. So, there is truly a great descent from the world of Ein Sof down, where everything was prepared for us, that comes from the side of the Creator towards us, both in feeling of love that is unlimited and also in the filling that is unlimited. This is how we learn that the Creator prepared us. We ourselves need also to come to that same state that our attitude towards the Creator will be similar to His attitude towards us. Therefore, in order to give us free choice, in order to give us the possibility of coming closer to adapting to Him, to being, resembling Him, the worlds were created, the concealments, the 125 degrees of concealment through which we can gradually, slowly, slowly rise in these degrees, adapt ourselves to the Creator in measures of bestowal and thus come to a state of being like Him.

M. Laitman (Source Text/Commentary): (15:49) He says, but

the will to receive needs to yearn to adhere to the Creator and to receive His abundance and sustenance and goodness and that was the purpose of creation, to do good to His creations.

Meaning, from the side of the Creator, we need to receive all that He prepared for us. Although, we need to use what He prepared for us in order to, also on our behalf, give Him in return the same attitude, both in quantity and quality. That's why the breaking of the vessels was given to us. That's why he writes,

however, because of the breaking that occurred in the world of Nekudim, the will to receive fell into the domain of the Klipot by which two discernments were made on the Kli.

Meaning, the fact that the will to receive fell from the degree of bestowal to a degree of reception, in order to receive, which is called the Klipa. Then He gave us the possibility, through that, we were given the possibility to be able to perform efforts. According to the quality and quantity of our exertion, we can take our qualities out of the Klipa, out of in order to receive, to holiness, to Kedusha, to in order to bestow. By that, we will be similar to the Creator. He wants bestowal and we want bestowal. How is that? How does that appear? According to our efforts, that we emerge from in order to receive to in order to bestow, that is actually the building of our vessel. It's like the Creator created us, existence from nonexistence, from absence, we build ourselves, seemingly birth ourselves, beget ourselves in an opposite manner, from holiness, from giving, from love, and therefore we correct ourselves through this. By this, we attain the Creator, establish Him, as it's written, “You made me.” Meaning, in this work, we have complete work. Meaning, just like the Creator births us from absence to existence, emerges us from nonexistence to existence, this is how we actually, in our work, although we don't recognize this yet but, in our work, we do also come to equality with Him. In the fact that He ruins the world, as it's written, and we correct and stabilize the worlds. This is how we come to equivalence, to identification with Him. To the extent in which we perform this work, we understand what preparation He gave us. So He says like this, that the work was done here that is very special, that the Creator prepared the state of the Klipot, the worlds of the Klipot which we will learn later, the worlds of the Klipot, and therefore our work is to come to love of the Creator, to identification with Him. It is divided into two parts, that one is that

1. it develops a relation to the separated pleasures

where we do want to be in the Klipa, and love it, and are willing to remain in it -that's our nature, in which we discover ourselves as existing in a reality that's called “this world”

and the work of exiting the authority of the Klipa

from in order to receive,

to purify ourselves from the intentions for ourselves which is called the work of purification.

After we do this, then we come to the second stage, to different work

2. which takes place by the shattering, by the breaking, a way in which one distance oneself from spirituality and has no yearning for spirituality.

This is for our benefit, this is how the Creator lowers us from the world of Ein Sof to our world, the lowest of all and

this correction is called Kedusha [holiness].

(21:31) Meaning, the fact that we correct ourselves, that we want to emerge from the authority of the Klipot is called to purify ourselves, to take ourselves out of the Klipa. But it's not enough. Let's say, we reached zero and then from zero we need to reach the height of the Creator to the world of Ein Sof, this attainment is called Kedusha.

The order of the work is to crave for His exaltedness, for then the Creator shines for us in these vessels.

Meaning, to yearn, to crave, to reveal the exaltedness of the Creator. What's the exaltedness of the Creator? I don't know, but I want the Creator to rule over me. Meaning, in those feelings of the Klipa which was always controlling me in my mind, in my heart, in all my calculations, in all there is. So, truly, in that, in those places, I want now for the love of the Creator to reign. If I yearn for the exaltedness of the Creator, then by that I develop my correct will to receive. This is what he writes, that

the order of the work is to crave the exaltedness of the Creator and then the Creator shines for him in these vessels

to the extent in what he craves for that exaltedness. At first, we don't feel that He's shining to us because, on one hand, it can stop us. It can confuse us. We also don't have the vessels to feel that exaltedness and then it slowly, slowly comes to the feeling.

We need to know that, to the extent that a person has the vessels as far as purity which is called that he is purifying himself from the will to receive which is called the matter of, “hate evil”

meaning to the extent in which we hate our ego, hate the will to receive, that's how we rise above it, this is called that we come to purify.

To that extent, he can work in Kedusha.

Kedusha is already beyond the purification. The purification is where I'm taking myself out of the in order to receive, yes, when I'm purifying myself. Then, I still acquire the qualities of Kedushah, of holiness, in order to bestow. Okay?

To that measure, he can work in the matter of Kedusha, as it is written, “those who love the Lord hate evil.”

That besides me rising above my ego, above my will to receive, I also need to move to a state in which I love the quality of bestowal. I hate the quality of reception. That's part of my work, that's called “you who love the Lord hate evil”, and then I need, in addition, to come to the love of bestowal.

(25:36) It follows that there are two discernments: 1) purity, 2) Kedusha

where Kedusha, as I just talked about right now, is to emerge from the will to receive and the Kedusha is to enter the in order to bestow

where Kedusha is called the Kli which is the preparation to receive His goodness by way to do good to His creations. However, this Kli is attributed to the lower one, meaning that it is for us to repair, for the lower one to correct it. In other words, it is for us to crave for the good,

that I must come to a state in which I crave, I yearn for bestowal. Yearn, it's not that I can, it's not that I do it, no, to yearn, to crave

and this means that engaging extensively in His exaltedness and in his own lowliness.

Accordingly, I rise above the, in order to receive, and reach the measure of bestowal.

Whereas, the abundance that should appear in the Kli of Kedusha is in the hands of the Creator as He imparts the abundance upon the lower one and the lower one cannot help at all in this. This is called “The secret thing belonging to the Lord of God”

Meaning that I have no possibility in any way to bestow upon the abundance. You could say that we are entering into a sea of abundance. The upper light is in complete rest. It fills everything. What we need is just to discover a desire for it, an equivalence of form, a closeness, only, and because

The thought of creation is called to do good to His creations and it begins from Ein Sof, for this reason we pray to Ein Sof, meaning to the connection that exists between the Creator and the creatures

or the Creator’s above Ein Sof, from Ein Sof downwards, that's already the ladder of connection of the Creator with the created beings.

This is the meaning of what is written in the writings of the ARI, that we must pray to Ein Sof, because to Atzmuto, to the Creator Himself, there is no connection with the creatures.

Atzmuto, meaning that which is above the contact with the Creator, above Ein Sof,

since the beginning of the connection starts in Ein Sof, where His name is which is the root of creation. His name meaning the first revelation of the Creator towards the creatures where He discloses His name. This is the meaning of what is written in the Talmud, that one who prays will pray in the Name, meaning that is where His name is. His name and Ein Sof are called in the words of the legend, a tower filled with abundance. This is why we pray to the Name, to the Name. Which is to receive the benefit that has been prepared for us in advance.

Meaning, what does it mean to pray to the HaShem, to the Creator, to the Name? That I need to clothe in those changes that the upper light is clothed in. Then, we enter into one another in an adaptation that is as much as possible one inside the other. This is where it's written that one who prays to the Name which is to receive His Name, and His Name in Ein Sof is called in the words of the legend “a tower filled with abundance.” This is why he prays to the Name which is to receive the benefit that was prepared for us in advance.

(30:30) This is why the Keter is called His desire to do good to His creations and the benefit itself is called by the name Hochma which is the abundance itself. This is why Keter is called Ein Sof and the Emanator. However, Hochma is not called emanated yet because in Hochma, there is still no Kli in Hochma, and it is considered light without a Kli. For this reason, Hochma too is discerned as the Emanator because it belongs to Keter and because there is no attainment in the light without a Kli, and the whole difference between Keter and Hochma is that, there the root of the emanated is more disclosed.

In Hochma because that thought that's in the Keter of doing good to His creatures is already being revealed in matter, in what He wants - to benefit his creatures in the light of Hochma. Well, this is…we can read this several more times. We will understand this slowly, slowly throughout our study, it will be stabilized in us. As usual, every one of the Shamati articles are actually such that are meant to one that is advancing. This is why Rabash did not let any of his students to read these articles. To none of his students did he let read these articles. He was truly…you can find out. Only I received this after a few years that I was with him. In truth, I gave it only to my friend from that time, to Dani Golan. We traveled with him to America and then I took a few of these articles like this and there we learned it and read it. But in truth, no. Only after Rabash passed, I thought, what will I do with this? It's truly…it's a treasure. In all of this world, there's nothing more important; which brings a person closer, that connects a person to the Creator. What to do with it? Then I gave it to photocopy it, to everyone, the writings of Rabash that he wrote, yes, so they don't say that I am advertising whatever I feel like or making changes or something. I let them photocopy the original and that was it. Today, they themselves already are publishing their Shamati books. Let's hope that they're not making any changes there.

Reader: In the second part of the lesson, we'll study the Preface to the Wisdom of Kabbalah from 2006, item 105, and the writings of Baal HaSulam.

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