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:
-
Atzmuto
[His
Self]
-
Ein
Sof
[infinity]
-
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.
The
upper
light
consists
of
two
discernments:
attaining
and
attained.
Everything
we
say
regarding
the
upper
light
concerns
only
how
the
attaining
is
impressed
by
the
attained.
However,
in
themselves,
meaning
only
the
attaining,
or
only
the
attained,
they
are
not
called
Ein
Sof.
Rather,
the
attained
is
called
Atzmuto,
and
the
attaining
is
called
“souls,”
being
a
new
discernment,
which
is
a
part
of
the
whole.
It
is
new
in
the
sense
that
the
will
to
receive
is
imprinted
in
it.
In
that
sense,
creation
is
called
“existence
from
absence.”
For
themselves,
all
the
worlds
are
regarded
as
simple
unity,
and
there
is
no
change
in
Godliness.
This
is
the
meaning
of
“I
the
Lord
did
not
change.”
There
are
no
Sefirot
or
Behinot
[discernments]
in
Godliness.
Even
the
most
subtle
appellations
do
not
refer
to
the
light
itself,
as
this
is
a
discernment
of
Atzmuto
where
there
is
no
attainment.
Rather,
all
the
Sefirot
and
the
discernments
speak
only
of
what
a
person
attains
in
them.
This
is
because
the
Creator
wanted
us
to
attain
and
understand
the
abundance
as
“His
desire
to
do
good
to
His
creations.”
In
order
for
us
to
attain
what
He
wanted
us
to
attain
and
understand
as
“His
desire
to
do
good
to
His
creations,”
He
created
and
imparted
us
with
these
senses,
and
these
senses
attain
their
impressions
of
the
upper
light.
Accordingly,
we
have
been
given
many
discernments
since
the
general
sense
called
“the
will
to
receive”
is
divided
into
many
details
according
to
the
measure
that
the
receivers
are
able
to
receive.
Thus,
we
find
many
divisions
and
details
called
ascents
and
descents,
expansion
and
departure,
etc.
Since
the
will
to
receive
is
called
“creature”
and
a
“new
discernment,”
the
utterance
begins
precisely
from
the
place
where
the
will
to
receive
begins
to
receive
impressions.
The
speech
is
discernments,
parts
of
impressions.
For
here
there
is
already
a
correlation
between
the
light
and
the
will
to
receive.
This
is
called
“light
and
Kli.”
However,
there
is
no
utterance
in
the
light
without
a
Kli,
since
a
light
that
is
not
attained
by
the
receiver
is
considered
Atzmuto,
where
the
utterance
is
forbidden
since
it
is
unattainable,
and
how
can
we
name
what
we
do
not
attain?
From
this
we
learn
that
when
we
pray
for
the
Creator
to
send
us
salvation,
cure,
and
so
on,
there
are
two
things
we
should
distinguish:
1)
the
Creator,
2)
that
which
extends
from
Him.
In
the
first
discernment,
considered
Atzmuto,
the
utterance
is
forbidden,
as
we
have
said
above.
In
the
second
discernment,
that
which
extends
from
Him,
which
is
considered
the
light
that
expands
into
our
Kelim,
into
our
will
to
receive,
this
is
what
we
call
Ein
Sof.
This
is
the
connection
of
the
Creator
with
the
creatures,
being
“His
desire
to
do
good
to
His
creations.”
The
will
to
receive
is
regarded
as
the
expanding
light
that
finally
reaches
the
will
to
receive.
When
the
will
to
receive
receives
the
expanding
light,
the
expanding
light
is
called
Ein
Sof.
It
comes
to
the
receivers
through
many
covers
so
that
the
lower
one
will
be
able
to
receive
them.
It
turns
out
that
all
the
discernments
and
the
changes
take
place
specifically
in
the
receiver,
with
relation
to
how
the
receiver
is
impressed
by
them.
However,
we
must
discern
the
matter
we
are
speaking
of.
When
we
speak
of
discernments
in
the
worlds,
they
are
potential
discernments.
When
the
receiver
attains
these
discernments,
they
are
called
“actual.”
Spiritual
attainment
is
when
the
attaining
and
the
attained
come
together,
as
without
one
who
attains,
there
is
no
form
to
the
attained,
since
there
is
no
one
to
obtain
the
form
of
the
attained.
Hence,
this
discernment
is
considered
Atzmuto,
where
there
is
no
room
for
any
utterance.
Therefore,
how
can
we
say
that
the
attained
has
its
own
form?
We
can
only
speak
from
where
our
senses
are
impressed
by
the
expanding
light,
which
is
“His
desire
to
do
good
to
His
creations,”
which
comes
into
the
hands
of
the
receivers
in
actual
fact.
Similarly,
when
we
examine
a
table,
our
sense
of
touch
feels
it
as
something
hard,
and
its
length
and
width,
all
according
to
our
senses.
However,
that
does
not
necessitate
that
the
table
will
appear
so
to
one
who
has
other
senses.
For
example,
in
the
eyes
of
an
angel,
when
it
examines
the
table,
it
will
see
it
according
to
its
senses.
For
this
reason,
we
cannot
determine
any
form
with
regard
to
an
angel
since
we
do
not
know
its
senses.
Thus,
since
we
have
no
attainment
in
the
Creator,
we
cannot
say
which
form
the
worlds
have
from
His
perspective.
We
only
attain
the
worlds
according
to
our
senses
and
sensations,
as
it
was
His
will
for
us
to
attain
Him
so.
This
is
the
meaning
of
“There
is
no
change
in
the
light.”
Rather,
all
the
changes
are
in
the
Kelim,
meaning
in
our
senses.
We
measure
everything
according
to
our
imagination.
From
this
it
follows
that
if
many
people
examine
one
spiritual
thing,
each
will
attain
according
to
his
imagination
and
senses,
thereby
seeing
a
different
form.
In
addition,
the
form
itself
will
change
in
a
person
according
to
his
ups
and
downs,
as
we
have
said
above
that
the
light
is
simple
light
and
all
the
changes
are
only
in
the
receivers.
May
we
merit
receiving
His
light
and
following
the
ways
of
the
Creator,
and
to
serve
Him
not
in
order
to
receive
reward
but
to
give
contentment
to
the
Creator
and
raise
the
Shechina
[Divinity]
from
the
dust.
May
we
be
rewarded
with
Dvekut
[adhesion]
with
the
Creator
and
the
revelation
of
His
Godliness
to
His
creatures.