244.
All
the
Worlds
I
heard
on
the
12th
of
Adar,
February
17,
1943,
Tel-Aviv
All
the
worlds
in
which
we
discern
many
degrees
and
covers
are
all
from
the
perspective
of
the
souls,
who
are
the
receivers
from
the
worlds.
According
to
this,
we
will
understand
the
rule,
“Everything
that
we
do
not
attain,
we
do
not
know
by
name,”
for
a
name
indicates
attainment.
This
means
that
all
the
names,
the
Sefirot,
and
the
numbers,
are
all
from
the
perspective
of
the
receivers.
Therefore,
we
have
three
discernments:
1)
Atzmuto
[His
Self],
of
which
we
do
not
speak
at
all
because
the
place
where
we
begin
to
speak
is
from
the
thought
of
creation,
where
we
are
included
in
potential,
as
in
“The
end
of
the
act
is
in
the
preliminary
thought.”
2)
The
thought
of
creation.
We
call
this
Ein
Sof
[infinity],
and
it
is
the
connection
between
Atzmuto
and
the
souls.
We
understand
this
connection
as
a
desire
to
do
good
to
His
creations,
and
besides
this
connection
of
a
desire
to
do
good,
we
have
no
utterance.
Therefore,
there
is
no
perception
or
attainment.
Because
all
the
discernments
in
the
world
are
only
from
the
perspective
of
the
souls,
it
follows
that
we
have
no
attainment
of
the
worlds
in
and
of
themselves.
Therefore,
they,
too,
are
regarded
as
Atzmut
and
there
is
no
attainment
in
them
whatsoever.
With
regard
to
the
souls,
which
receive
from
the
worlds,
the
worlds
are
regarded
as
Ein
Sof.
The
reason
is
that
this
connection
between
the
worlds
and
the
souls
is
what
the
worlds
impart
upon
the
souls.
This
extends
from
His
desire
to
do
good
to
His
creations,
which
is
the
correlation
between
Atzmuto
and
the
created
being,
and
this
connection
is
called
Ein
Sof.
That
is,
when
we
begin
to
speak
of
the
upper
light,
it
speaks
of
two
discernments
together,
the
attaining
and
the
attained,
meaning
how
the
attaining
is
impressed
by
the
attained
However,
individually,
they
do
not
come
under
the
name
Ein
Sof.
Rather,
the
attained
is
called
Atzmuto
and
the
attaining
is
called
“souls,”
which
is
an
initiated
discernment
that
is
a
part
of
the
whole
with
regard
to
the
desire
to
receive
called
“existence
from
absence”
that
was
imprinted
in
the
souls.
(And
the
Creator
created
such
a
reality
that
we
would
feel
this
way.)
It
therefore
follows
that
with
regard
to
themselves,
all
the
worlds
are
regarded
as
simple
unity,
and
there
is
no
change
in
Godliness,
as
in
“I
the
Lord
did
not
change.”
In
godliness,
there
are
no
Sefirot
or
Behinot
[discernments],
and
even
the
finest
words
are
absent
in
them,
themselves,
as
everything
is
regarded
as
Atzmuto.
Rather,
all
the
Sefirot
and
discernments
come
with
the
person
who
attains
the
upper
light,
since
the
Creator
wanted
us
to
attain
and
understand
the
abundance
as
“His
desire
to
do
good
to
His
creations,”
and
He
has
given
us
these
senses.
This
means
that
according
to
how
our
senses
are
impressed
by
the
upper
light,
to
that
extent
we
receive
many
discernments.
Our
overall
sense
is
called
“will
to
receive,”
and
to
the
extent
of
the
reception
we
discern
many
parts
and
details,
ascents
and
descents,
expansions
and
departures
since
the
will
to
receive
is
already
called
a
“creature”
and
an
initiated
discernment
existence
from
absence.
For
this
reason,
precisely
from
a
place
where
the
will
to
receive
begins
to
be
impressed,
the
utterance
of
the
parts
begins,
to
the
extent
of
the
impression.
All
this
is
already
called
a
“correlation
between
the
upper
light
and
the
will
to
receive,”
and
this
is
called
“light
and
Kli
[vessel].”
Conversely,
there
is
no
utterance
in
the
light
without
a
Kli
since
light
without
someone
who
attains,
called
a
Kli,
is
still
regarded
as
Atzmuto,
of
which
speaking
is
forbidden
because
He
is
unattainable,
and
where
there
is
no
attainment,
how
can
we
speak
of
something
that
we
do
not
attain?
It
follows
that
what
we
call
“light
and
Kli”
in
spirituality,
while
they
are
only
in
potential,
it
is
called
Ein
Sof
prior
to
the
Tzimtzum
[restriction]
of
the
world,
which
is
regarded
as
the
root,
meaning
that
the
potential
will
yield
the
actual.
There
are
many
worlds
and
discernments
that
begin
from
the
Tzimtzum
through
the
world
of
Assiya
where
everything
is
included
in
potential,
and
one
who
attains,
attains
them
so
in
practice,
for
in
the
attaining,
these
many
details
are
determined
in
actual
fact.
From
this
we
will
understand
why
we
say
that
the
Creator
will
help
us,
or
that
the
Creator
will
send
us
healing
or
salvation,
or
that
the
Creator
has
given
us
a
gift;
Lord,
send
me
good
business,
and
so
forth.
There
are
two
discernments
about
this:
1)
the
Creator,
2)
something
that
extends
from
him.
The
first
is
regarded
as
Atzmuto,
in
which
utterance
is
forbidden
since
we
do
not
attain
Him.
The
second
is
the
discernment
that
extends
from
Him.
This
is
regarded
as
the
expanding
light
which
enters
our
Kelim,
meaning
our
will
to
receive.
This
is
regarded
as
Ein
Sof,
meaning
the
connection
that
the
Creator
has
with
the
lower
man,
whom
the
Creator
wants
to
delight.
The
desire
to
enjoy
is
regarded
as
the
light
that
expands
from
Him,
which
finally
comes
to
the
will
to
receive,
meaning
that
the
will
to
receive
receives
the
expanding
light.
It
follows
that
the
expanding
light
is
called
Ein
Sof,
and
that
expanding
light
comes
to
the
lower
one
through
many
covers
by
which
the
lower
ones
can
receive
them.
This
means
that
all
the
discernments
and
the
changes
were
made
specifically
in
the
receiver
to
the
extent
that
he
is
impressed
by
the
salvation,
and
all
the
many
names
and
discernments
in
the
world
are
according
to
the
impressions
of
the
lower
ones.
At
that
time,
many
discernments
are
made
in
potential,
from
which
the
lower
one
will
be
impressed
in
practice.
In
other
words,
the
attaining
and
the
attained
come
together,
for
without
one
who
attains
there
is
no
form
to
the
attained,
for
with
regard
to
whom
will
he
acquire
the
form,
with
regard
to
the
one
who
attains?
After
all,
He
does
not
exist
in
the
world,
and
with
regard
to
the
attained
Himself
and
what
form
they
acquire,
this
is
unattainable.
Therefore,
if
we
have
no
attainment
in
His
Self
and
we
cannot
depict
any
senses
there,
then
how
can
we
say
that
the
attained
will
acquire
some
form
in
and
of
himself
if
we
have
no
attainment
whatsoever
in
Atzmuto?
Thus,
we
have
nothing
to
speak
of
but
our
own
senses
to
the
extent
that
we
are
impressed
by
the
expanding
light.
This
is
similar
to
looking
at
a
table.
Then,
according
to
our
senses,
we
feel
that
it
is
a
hard
object,
through
our
sense
of
touch.
Also,
we
can
determine
length
and
width,
etc.,
and
it
is
all
according
to
our
senses.
However,
this
does
not
necessarily
mean
that
the
table
will
appear
in
the
shapes
we
see
to
the
eyes
of
someone
who
has
different
senses,
meaning
in
the
eyes
of
an
angel.
Certainly,
when
he
looks
at
the
table,
he
does
not
have
these
forms
in
the
table.
Rather,
he
sees
according
to
his
senses.
Therefore,
we
cannot
say
or
determine
any
form
about
the
table
from
the
perspective
of
the
angel
because
we
do
not
know
the
senses
of
the
angel.
It
follows
that
as
we
have
no
attainment
in
Him,
we
cannot
say
which
form
the
worlds
have
from
His
perspective.
We
attain
in
the
world
only
what
is
attained
through
our
senses
and
sensations.
And
this
was
the
will
of
the
Creator,
that
we
will
attain
in
this
way
in
the
upper
worlds,
and
this
is
what
it
means
that
there
are
no
changes
in
the
light,
but
all
the
changes
are
in
the
Kelim,
meaning
in
our
senses
for
everything
is
measured
according
to
our
senses
and
imagination.
It
therefore
follows
that
if
many
people
look
at
one
spiritual
thing,
each
one
still
attains
differently,
according
to
each
and
every
one's
imagination
and
senses.
Likewise,
in
a
single
person,
the
spiritual
thing
will
change
him
according
to
his
states.
Therefore,
he
himself
feels
a
different
form
each
time,
and
it
is
all
because
the
light
is
simple
and
formless,
and
all
the
shapes
are
from
the
perspective
of
the
receivers.