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

Daily Morning Lesson: June 4, 2025 

Part 1: 1. Recorded lesson – Sep 21, 2021. Baal HaSulam. Shamati 3. The Matter of Spiritual Attainment

Reader: Hello, we're reading from the writings of Baal HaSulam, we are reading from the Shamati articles, we’re in Article Number 3, The Matter of Spiritual Attainment. Our study material appears on our site. You can also find it on the Arvut system, under the study materials bottom on top. You can ask questions throughout the lesson, pertinent questions will be aired during the lesson.

Rav’s Introduction: (00:34) We need to try to check ourselves each and every day, how empty do we wake up in the morning? Well, for each one, in the morning is at different hours and in a different state. But the most important is how much do I feel a change of me coming to the lesson, and I feel that I am incorporated with all of the friends, with the entire world Kli, and through them I begin to feel a different reality, a higher, supreme reality? My feeling changes in me, my awareness changes, my head and most importantly the heart fills up with a different atmosphere and a different fulfillment. Then, when I perform such preparations before the lesson, I feel that I am entering the lesson with the Kli of the whole group, the worldwide group. Then, certainly, the lesson would also be received correctly, on my side, if it is through this entire great group, as much as it elevates and becomes established more each and every time by the Creator. This is how I, when I am incorporated in it, I also feel myself that I am among them – that I am with them. That I can support them and take part with them; this, actually, is my main preparation for the lesson. Let us read this article: Shamati 3, The Matter of Spiritual Attainment. It is not a simple article as it is very scientific and philosophical, technical and, along with that, emotional, that is inside of the technical scrutinies. Let us see how much we will be able to understand. Of course, this article like all of the Shamati articles, but this one especially, accompanies us throughout the entire ladder of degrees that we have to reach, finally reach adhesion. 

Reading: (03:37) Shamati 3. The Matter of Spiritual Attainment

I heard

We discern many degrees and discernments in the worlds. We must know that everything that relates to discernments and degrees speaks of the attainment of the souls with regard to what they receive from the worlds. This follows the rule, “What we do not attain we do not know by name.” This is so because the word “name” indicates attainment, like a person who names some object after having attained something about it, and according to one’s attainment.

Hence, with respect to spiritual attainment, reality in general is divided into three discernments:

1. Atzmuto [His Self]

2. Ein Sof [infinity]

3. The Souls

1) We do not speak of Atzmuto at all since the root and the place of the creatures begin in the thought of creation, where they are incorporated in the manner, “The end of an act is in the preliminary thought.”

2) Ein Sof pertains to the thought of creation, which is “His desire to do good to His creations.” This is considered Ein Sof, and it is the connection existing between Atzmuto and the souls. We perceive this connection as a “desire to delight the creatures.”

Ein Sof is the beginning. It is called “a light without a Kli [vessel],” yet there is the root of the creatures, meaning the connection between the Creator and the creatures, called “His desire to do good to His creations.” This desire begins in the world of Ein Sof and extends through the world of Assiya.

3) The souls, which are the receivers of the good that He wishes to do.

He is called Ein Sof because this is the connection between Atzmuto and the souls, which we perceive as “His desire to do good to His creations.” We have no utterance except for that connection of desire to enjoy, and this is the beginning of the engagement, and it is called “light without a Kli.”

Yet, there begins the root of the creatures, meaning the connection between the Creator and the creatures, called “His desire to do good to His creations.” This desire begins in the world of Ein Sof and extends through the world of Assiya.

In and of themselves, all the worlds are considered light without a Kli, where there is no utterance. They are discerned as Atzmuto, and there is no attainment in them.

Do not wonder that we discern many discernments there. It is because these discernments are there in potential. Afterward, when the souls come, these discernments will appear in the souls that receive the upper lights according to what they corrected and arranged. Thus, the souls will be able to receive them, each according to his ability and qualification. At that time, these discernments will appear in actual fact. However, while the souls do not attain the upper light, they, in and of themselves, are considered Atzmuto.

With respect to the souls that receive from the worlds, the worlds are considered Ein Sof. This is because this connection between the worlds and the souls, meaning what the worlds give to the souls, extends from the thought of creation, which is a correlation between the souls and Atzmuto.

This connection is called Ein Sof. When we pray to the Creator and ask Him to help us and give us what we want, we relate to the discernment of Ein Sof. There is the root of the creatures, which wants to impart upon them delight and pleasure, called “His desire to do good to His creations.”

The prayer is to the Creator who created us, and His Name is “His desire to do good to His creations.” He is called Ein Sof because this speaks of prior to the restriction. Even after the restriction, no change occurs in Him, as there is no change in the light, and He always remains with this name.

The proliferation of names is only with respect to the receivers. Hence, the first name that appeared, that is, the root for the creatures, is called Ein Sof. This name remains unchanged, and all the restrictions and the manifold changes unfold only with regard to the receivers, but He always shines in the first name called “His desire to do good to His creations,” endlessly.

This is why we pray to the Creator, called Ein Sof, who shines without restriction or end. The end, which appears later, is corrections for the receivers so they may receive His light. 

M. Laitman: That’s it for the time being, we will stop here because it's impossible to read the entire article. And nevertheless, it is worthwhile to divide it into several parts in order to understand better what is happening.

Question (Salt Lake City): (11:58) What is the difference between Emanator, the source, and Ein Sof, the light?

M. Laitman: We need to think about all of the definitions that he is giving us then you will be able to distinguish between them. I leave the scrutiny to you.

Question (ITA 4): (12:32) Why, the one that we pray to is called Ein Sof?

M. Laitman: Everything is according to the definitions that the receivers assign. The fact that we cannot attain Him but only with respect to Him including everything, so we call Him “Ein Sof”, infinity or no end, no limit. That is that our vessel never attains Him entirely. According to the feeling in the Kli, this is how we call that source: Ein Sof. However, in all kinds of other degrees, that is, with the lights that expand from Him which we receive from Him. There we can already receive them and assign names to them, according to what we receive and how we receive it. Then, it is already Ein Sof, no end; let’s say, the soul is a vessel that receives parts or fulfillments from Ein Sof. So we do not attain Ein Sof, and we know that we do not attain it. This is why we give it the name Ein Sof, but whatever we do receive from Him that we attain inside the soul, we give it names according to the vessel. We have no attainment in the light, we have attainment only in whatever the vessel receives and how the vessel receives the light.

Question (Spain 2): (14:33) According to the degree of Atzmuto, what thoughts do we need to focus on for them to be effective?

M. Laitman: Exactly like he is telling us here, that there are states that we do not attain so we have nothing to talk about them. And there are such degrees in the upper force that we attain only that we do not attain—at least that. This is caused Ein Sof, meaning we attain that there is something, however, we cannot include it, receive it within our vessel. And what we do receive from Ein Sof, these are already particular parts and in the corrected, particular parts of our desire. And then according to that we can also give names to those fulfillments that we get. However, we give them names, also according to our vessel, because we have no attainment in its own in the light, we only have attainment in the vessel. And according to the vessel, we give names to the lights, the light itself is never attained. We call it as though we are receiving lights, however, that too, it’s not the same thing that we receive—what is passed to us from above. But rather it is according to the feeling that we discover below, this is how it happens.

Question (Hungarian-Polish): (16:36) Can we say the Creator is desire and we feel Him with our desire to be similar to Him?

M. Laitman: That is right, the Creator is a desire to bestow, this is how we understand Him and this is what the Kabbalists who attain Him tell us. And we, according to our corrections over the desire to receive in order for it to resemble the desire to bestow, this is how we can attain the Creator. Therefore, we say with respect to the Creator that His name is Bo Reh, Come and See. That is, that we need to reach it, Bo – come, and then we discover the Reh - see, and not more than that. We never discover Atzmuto, His self, only what is understood according to our vessels. To how much our vessel is congruent with, similar to or in equivalence of form with His bestowal. There has to be equivalence here between the giver and the receiver, the Creator and the person, man.

Question (KabU 3): (17:52) What does it mean in the text that souls are the points in the hearts, what does it mean?

M. Laitman: The created being is the will to receive and that will to receive goes through different states and different degrees. There is the degree of the still, vegetative, animate, and speaking. The speaking degree is called the degree of Adam, human, and it is different from the degrees of the still, vegetative and animate. Because on the speaking degree exists the will to receive that has established itself with the intention to bestow. In that, it is similar to the upper Giver; that is, according to that, it is in equivalence of form with the upper one, with the Creator. This is why, accordingly, he is called Adam, Dome [similar] to the Creator. The degrees of the still, vegetative, animate, and speaking are degrees in the will to receive. The will to receive, when it is revealed, each higher desire is revealed in a desire that is lower than it and it is born out of it. That is, everything comes from the still, from the very first degree of the will to receive. Later on, it evolves into vegetative and the higher degree of the vegetative becomes the first degree of the animate. In that too, there are four degrees of development and we reach the speaking degree, and this is how we develop. The human, Adam, is considered according to how he begins to be similar to the Creator. Similar, means that he is in some form of bestowal. And therefore, the name Adam also indicates that he doesn't truly bestow according to his nature but that he is built out of his nature, he corrected his nature in such a way that he is similar to the Creator, the upper Giver. And therefore he is called Adam and this is the last degree of his development. All of these degrees are certainly revealed inside of the will to receive that the Creator created. So, in the will to receive are always revealed desires that are greater and greater – and, how should I put it?  

On the animate degree, or following the still, vegetative, and animate, when the speaking degree begins, the speaking degree does not belong to the degrees of still, vegetative, and animate. It is characterized as having a Godly part from above, as we call it. It has a certain desire that belongs to the general will to bestow, of the Creator. This is why it is called the godly part from above: In the Creator, there is a will to bestow and there are the desires of the still, vegetative, and animate. And in the animate desire begins a development of the speaking desire of Adam, human, similar to the Creator, this is called, the Godly part from above. And those who feel this part, that it awakens in him, it  will eventually awaken in all people, all humans – if not in this life in the next life, at some point it has to awaken. In those in whom this desire awakens, this desire directs the person to contact with the Creator. And this is why it turns out that those people yearn for the attainment of the Creator and for the wisdom of Kabbalah. There are some of them who are still not truly in this feeling of a lack for the Creator, to understand, to feel, to attain. But rather it is enough for them to do certain exercises of various religions or faiths, stories that people are told, seemingly, about the upper force—this is what we see. 

So, the Godly part from above, that is the most important, and according to that, we see that we divide all people to those who have this spark of the Creator that is pulling one to the Source, to the Creator, such people come to us. And they begin to understand that here they are engaging with fulfilling this lack of having contact with the Creator. And there are those who discover that it is not for them, that they need to be in all kinds of lesser states. All kinds of physical forms of connection, seemingly, with the upper force, so they enter all kinds of customs, as Rabash used to call it, and this is how they exist. It all depends upon the spark of the Creator within the created being. Of course, it exists in everyone, however they awaken according to the line, I would say, the order. The general broken desire, according to the light that shines on it, how it corrects itself through the light that shines on it. This is how it advances.

Question (Africa 1): (25:26) Is it possible to say that Rav is the connection, or the means, between the Ten and Ein Sof?

M. Laitman: Is Rav the medium between us and Ein Sof? I would not say it in this way. There’s something to it but I don't recommend it in this way. I don't want you to start to think of me as some holy person; I am just a teacher, a guide, that’s it. Like let’s say, you are going on a tour, you get a certain guide who is walking with you, explaining how to walk and climb, and whatever it is you are achieving or reaching. But, in the end, you learn from the path, and how he is explaining things to you, and afterwards, even though you need him, it's not like the way it was in the beginning. This connection remains, this connection is permanent, even though you had all kinds of teachers and other matters. You still have the connection with him because this pertains to the cascading of the souls from above downward and how they ascend from below upward. And so this is how we should relate to the teacher – he is a guide, and that’s it. Of course, I am connected to him, and especially when I am still not capable of walking by myself. And when I, through him, reach adhesion with the Creator, then I see where I am and where the teacher is, and where everyone is. And I also know how to arrange myself more correctly; and then I attain that the teacher is indeed higher than me. However I do not make of him a saint—no. The most important connection is with the Creator and the means for it is the group. it’s the group. Try, each and every morning, maybe it’s not morning for you, but each time that you come to the lesson and you are incorporated in the beginning of the lesson in our preparation for the lesson, to see how much this is giving you life. How much specifically, this entrance to the lesson, how much it is elevating you to a different level of the feeling of life.

Question (Belarus): (28:44) In this definition, is Bo Reh, Creator, considered Ein Sof, the middle part?

M. Laitman: Bo Reh, the Creator, that is the general name, which is Bo-U-Reh, Come and See. That we attain Him, and not Ein Sof, or Atzmuto,His Self. But rather that the Creator is revealed inside of us, according to the equivalence of form. 

Question (German 4): (29:19) What is necessary to attain the thought of creation? What preparation is required that it manifests in the feeling?

M. Laitman: We attain the thought of creation gradually, through the degrees, more and more until we reach the end of correction. When our vessel will be entirely corrected and then we discover in it the entire plan of creation, which is what we call the thought of Creation with respect to us. This is only the end of the corrections, or along the way, according to the measure of the corrections, we attain a little bit each time the thought of creation. It’s the plan of creation according to us from the side of the upper one, from the side of the Creator.

Question (Tel Aviv 4): (30:22) In the excerpt we just read, it was written about the souls, and on the other hand, we’re also talking about the soul. Is there a difference between soul and souls?

M. Laitman: Certainly, there is a soul which is a part of the person that he builds in relation to the Creator; and the souls, is that all together what exists in all of the created beings, that they need to connect all of these parts to the form of Adam. Adam, meaning that the entire will to receive will be similar to the Creator in its degree of bestowing, and its form of bestowing.

Question (Kiev 1): (31:16) It talked about spiritual attainment. Where in the Ten can you reach this?

M. Laitman: That you are connected in the Ten and you feel that between you some common desire begins to be revealed. And it has to be born, truly, inside the connection, the corporeal connection. When you meet, and you speak, study, you are actually placing yourselves opposite of the upper light through all of your actions. And the upper light that shines, shines on each one individually and also shines on this whole collection of desire collectively. Gradually, it begins to make out of all of you something that is one. Which, of course, incorporates each and every one, something that is common, and this is called a group, it is called a Partzuf – a spiritual Partzuf.  And according to how much you feel that you are incorporated with each other, out of this incorporation, you will begin to feel the force that is operating you together, and this is how the Creator is revealed. With respect to each and every one, that is something altogether different, but the most important way in which He is revealed is with respect to all of you. When you feel that this is our Creator, as it says, this is our God. And this is according to how much we work on it, and the most important is how much we fall and rise, fall and rise, and do not let go. In the end, it may be after a few years, we reach a state where we begin to feel that we have a common force. And it is relating to us only as a single mass, a single body; and only in such a form does it see us. And we also begin therefore to establish ourselves to Him. 

Question (PT 3): (34:05) What is the role of the souls? What is the role of the worlds in adapting man to Ein Sof?

M. Laitman: The worlds, Olamot – how shall I put it – well, towards Ein Sof, first of all, I don't think we should talk this way. Ein Sof is the root of everyone, it is not attained besides the fact that it is attained as Ein Sof, no end, or no limit. Therefore, we cannot say a lot about it because we cannot insert this concept into our desires, into our boundary. We attain everything only according to the boundary, and in the boundary, we begin to feel what is between what is attained and the one who attains. What is between the surrounding light around us, and the inner light that exists inside of the souls. And therefore, your question requires further scrutiny.

Student: What is considered that our prayers are only to Ein Sof?

M. Laitman: That is true, that this is how we should aim all ourselves to the general and upper root, which is one for all, and that is Ein Sof. However, when we discover it, attain it, this for the time being we don't know. This is why it is called Ein Sof, that we have no grip on it, I don't have any vessels by which I can hold it. Bring it into me, into my vessel and say that I have attained it, and this is why I call a certain feeling which is actually through lack of awareness, I call it Ein Sof. It exists, but it exists in not being attained.

Student: If so, then what are our prayers for Ein Sof?

M. Laitman: Because this is where our source is, this is where our source is; however, in order to pray, you don't need to attain Him. You just feel that this is the root, and this route includes everything. And I, according to my vessels, do not yet attain it in any way, in nothing. Therefore, for me, He is Ein Sof.

Student: So, what are we asking? How will there be an adaptation from what we received from Ein Sof, what we are asking for?

M. Laitman: We are asking from the higher degree from us, which is called Bo Reh, the Creator, which is Bo-U-Reh, Come and See, to which we can rise. And to which we can adhere to just like a baby that adheres to his mother, and from her he feels he receives all of his vitality.

Student: How would there be congruence with our request and the degree above from which we are asking?

M. Laitman: The degree between us to the one that is above us comes through the group. Like it or not, you will have to, truly, dilute yourself and adhere to the group to do something that makes you relate to the group like to the Creator. Because through it, you receive everything, and to the extent you can incorporate in it, to that extent you will begin to feel higher up things. And nevertheless, you will feel them only through the group, where you will begin to discover in it ten Sefirot. And in the connection between them and all of these details, you will discover your connection, which is above the Partzuf of the group, and so on.

Student: The dilution, how should I depict it correctly? You said I need to dilute myself in the group. What does that mean?

M. Laitman: That I am willing to serve all of their desires to be adhered to them in order to reach adhesion with the force which is above them, with the Creator. In fact, that is our work, and everything that we read here is a philosophical matter. I don't want to say it this way about the wisdom of Kabbalah, but nevertheless, Ein Sof, Atzmuto, as if we. We have no feeling in these definitions whatsoever; first, we need to incorporate in that which is above us, that which is close to us, which is the group. And from all of our deeds in the group, we try to somehow in an internal way come close to them together, all of us. From that we will begin to give names and definitions to all of the spiritual discernments. But first of all, from there, we need to be concerned with obtaining the Creator from the vessel. And the vessel only comes from connection and the correction of the vessel of Adam HaRishon.

Question (Moscow 1): (42:20) Can we pray to Ein Sof in each and every state that comes to us?

M. Laitman: Yes, we can, the question is, are we doing this? But we can always be in prayer, yes; and all of our prayers, like it or not, rise to Ein Sof because this is our source. The question is, how much are we aiming ourselves to this? Ein Sof, for the time being not, for us, it is enough just to the upper, to the Creator, but we are praying for something that is ahead of us.

Question (Zafon 2): (43:04) How do we break through the barriers of Ein Sof?

M. Laitman: The fact that you're trying to break through a barrier that is between your heart and your friend's heart. That is your actual way that you learn how to break through the boundaries. All the are in the desire, in the individualistic desire, the egoistic desire and the desire of the friend.

Question (Unity 4): (43:51) We attain the upper one according to equivalence of form with it, that is according to our correction. If we don't achieve His Atzmuto, does this mean that we won't finish our correction?

M. Laitman: I don't want to talk about such things, they're so high and unrealistic, you think that with your intellect you can investigate such a reality. There's nothing to talk about here, it is above our perception. That which is not in our perception, it is never felt. Kabbalah only talks from that which we can attain, and the Kabbalists tell you that it doesn't mean that we can talk about it, and argue about it, or study it.

Question (KabU 7): (44:50) I don’t know what to connect the word Atzmuto to? I have no idea.

M. Laitman: Atzmuto is that He is on His own, on His behalf, and does not belong to some attainment of the lower ones. So, we attain, probably, that there is an upper root, that there is such a concept called Atzmuto, He to Himself, of Himself, and we don't attain that. Just like a child can look at his father and say” This belongs to me, and that which belongs to father. So, what has to do with the father and belongs to him, you can say belongs to Atzmuto.

Student: (45:45) So this word only belongs or connects to Ein Sof?

M. Laitman: Also Ein Sof, and also the Creator, and also Atzmuto are all different definitions. Otherwise, we would not have different names, that's why I really don't want to philosophize on this, because it will just give us confusion.