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

Daily Morning Lesson: July 3, 2025 

Part 1: Recorded lesson - Oct 13, 2021. Baal HaSulam, Shamati #19. What Is “The Creator Hates the Bodies,” in the Work?

Reader: Dear friends, in the first part of the lesson we will watch a recorded lesson from October 13th, 2021, from Shamati 19, What Is “The Creator Hates the Bodies,” in the Work.

Reading: (00:39) Baal HaSulam, Shamati #19. What Is “The Creator Hates the Bodies,” in the Work?

Similarly, in the holy work, which is to bring the vessels of reception into Kedusha [holiness], we have a strong hammer, meaning words of Torah that give us good counsels. However, if it is not consistent, but with long intermissions in between, one escapes the campaign and says that he was not made for this, but this work requires one who was born with special skills for it. Nevertheless, one should believe that anyone can achieve the goal, but he should try to always increase his efforts to overcome, and then one can break the rock in a short time.

We must also know that for the effort to make contact with the Creator, there is a very harsh condition here: The effort must be in the form of adornment. “Adornment” means something that is important to a person. One cannot work gladly if the labor is not of importance, meaning that one is happy that now he has contact with the Creator.

This matter is implied in the citron. It is written about the citron, “a fruit of the citrus tree,”1 that it should be clean above its nose. It is known that there are three discernments: A) adornment, B) scent, C) taste.

Taste means that the lights are imparted from above downward, meaning below the Peh [mouth], where there are the palate and the taste. This means that the lights come in vessels of reception. 

M. Laitman: As you say, the lights of Taamim (flavor) that expand from Rosh to Guf in the Partzuf.

Reading: (03:22) Baal HaSulam,

 Shamati #19. What Is “The Creator Hates the Bodies,” in the Work? 

Scent means that the lights come from below upward. This means that the lights come in vessels of bestowal, in the form of receiving and not bestowing below the palate and the throat. This is discerned as “and he shall smell in the fear of the Lord,” said about the Messiah. It is known that scent is attributed to the nose.

Adornment is beauty, discerned as above one’s nose, meaning scentless. It means that there is neither taste nor smell there. Thus, what is there by which one can endure? There is only the adornment in it, and this is what sustains him.

We see about the citron that the adornment is in it precisely before it is suitable for eating. However, when it is suitable for eating, there is no adornment in it anymore.

This comes to tell us about the work of the first to count the iniquities. This means that precisely when one works in the form of “And you shall take for you,” meaning the work during the acceptance of the burden of the kingdom of heaven, when the body resists this work, then there is room for the joy of adornment.

This means that during this work the adornment is apparent. This means that if he has gladness from this work, it is because he considers this work as adornment, and not as disgrace.

Question (Brazil 2): (05:47) I see my friends, they are dragging themselves to bestow to the Creator. They are bringing so many importance and I am so jealous of them. Why is it always something missing? What can I do to help my friends in order to fill the gap? I know the Creator is the only force but how can I help my friends when everything seems like I cannot do anything?

M. Laitman: You can give them an example from the Creator. You can present to them the correct behavior that each one should offer to everyone else in the group, mainly and that’s it. How each one should conduct himself toward the others.—we do not do that.You can do it in the heart but for beginners you also have to provide external examples through action. That's what we need to do towards the friends; each one has to do it, according to a person's nature and character. There are those who are more capable of it, those who are less capable. It does not have to do much with spirituality but rather with the conditions that the Creator placed in them from the outset.

Question (Hebrew 10): (07:43) Baal HaSulam writes here, page 534, in Hebrew, “You should also know that in order for the effort to reach the Creator, to make contact with the Creator, there's a very harsh condition that the effort should be as adornment for the person.’’

M. Laitman: He loves the exertion. Why—he loves? Why? Imagine that you love someone. Loving someone pushes you to do something good for that person. Your entire effort, everything you do for the sake of your beloved, that effort, you love that effort, you love it. Rabash would give this example, let's say the Queen of England; she doesn't have to do anything by herself. She has plenty of people all around her doing every little thing for her but they bring her baby or a grandkid to her, someone she loves, and then what? She'll say, I want to feed him. Is it work? It‘s work. There is a special woman who probably is in charge of feeding this little child but the queen says, “No, I want to do it by myself.” Why?—because it is pleasure; it is not work. It is pleasure. She does it for the sake of loving someone—because she loves someone. The difference between work and pleasure is only in one’s attitude. It's not difficult for me to do anything towards someone I love depending on the level of my love.

Question (PT 6): (10:14) How do we reach a state where I love to do the work?

M. Laitman: Ask, ask the Creator. This is in His hands. Ask the Creator to love the friends. As Baal HaSulam says, “I wish to embrace the whole world.” This is called the love of the world. This is the highest degree of love.

Student: Is there anything in the work that we do between us besides asking that can bring me to this?

M. Laitman: Slowly, gradually, all the actions that we do in the group, in dissemination, in the study, as we talk to each other, by going over all these writings the Kabbalists have left for us and we wish to, nonetheless, scrutinize them, ascribe ourselves to it; this work is helping us. Labor, toil—when I wish to understand what a Kabbalist writes about when he is in such a tight connection with the Creator and I too want to be in His state. We awaken the surrounding light and we advance.

Question (KabU 3): (12:06) What exactly is the adornment? Is that joy or an effort?

M. Laitman: Adornment is when I wish to, more and more, grow, increase a certain phenomenon. This is the meaning of adornment.

Reading: (12:39) Baal HaSulam, Shamati #19. What Is “The Creator Hates the Bodies,” in the Work?

In other words, sometimes one despises this work of assuming the burden of the kingdom of heaven, which is a time of a sensation of darkness, when one sees that no one can save him from the state he is in but the Creator. Then he takes upon himself the kingdom of heaven above reason, as an ox to the burden and as a donkey to the load. One should be glad that now he has something to give to the Creator, and the Creator enjoys him having something to give to the Creator.

M. Laitman: That is, from the worst possible state that we are in, if we are able to connect with the Creator, then it can become the best possible state, the most beneficial, the strongest one because from the lowest state, I connect to the Creator who is the highest. Do not disregard states where we feel a descent, a fall, disappointment, helplessness; those are actually the states from which turning to the Creator is the most beneficial, the most beneficial. By that, we truly awaken very big forces from that state that we are in, in the lowest possible state, in the lowest possible world, all the way to the Creator, to the root of all of reality, the highest place.

Question (PT 25): (14:47) How can we turn to the Creator from that zero point, that minus point?

M. Laitman: You take example from everyone, from the friends. Everyone is doing this work. Each and every one is measured, evaluated, not by simply wanting to feel what is going on with him—that's not a man. Rather, each and every person is evaluated according to how much he can connect to the Creator, from each and every state, as much as possible, meaning the lower the state, he wants to connect to the Creator in a more powerful way because, by that specifically, he is carrying out the actions of correction.

Question (Moscow 6): (15:56) What is the upper Malhut?

M. Laitman: The Malchut, the kingdom or Kingship of Heaven, it’s the Creator's will to bestow. It's called the Kingdom of Heaven. The will to receive of the created being is called the Malchut of this world, kingdom of this world.

Reading: (16:23) Baal HaSulam, Shamati #19. What Is “The Creator Hates the Bodies,” in the Work?

But one does not always have the strength to say that this is beautiful work, called “adornment,” but he despises this work.

This is a harsh condition for one to be able to say that he chooses this work over the work of whiteness, meaning that he does not sense a taste of darkness during the work, but then one feels a taste in the work. It means that then he does not have to work with the will to receive to agree to take upon himself the kingdom of heaven above reason.

M. Laitman: Meaning, although I am going through different states—even the worst states—in other words, I don't need to change the state itself, the state itself. Rather, I need to try to change my attitude to the state. That is the main thing because all those states come from the Creator. Therefore, I don't ask him to change the state for me and treat me differently because, by that, I am seemingly saying to the Creator, “Now you are better” and next time, “You're worse” but there's none else besides Him. I get everything from Him. I don't relate to Him by saying, “You should change.” No, rather, I ask Him to help me change myself so that each and every state you will project onto me—it doesn't matter the state—I will accept it as coming from the good who does good. That's what I'm asking for. What am I asking for, in other words, not for the Creator to change and project to me good states but that I should change. That I will correct myself and then accept the Creator's attitude towards me as the good who does good. That's the difference. I don't obligate the Creator to change but I am asking him to change me. That's the whole difference between the correct attitude and an incorrect attitude towards the Upper Providence.

Reading: (19:41) Baal HaSulam, Shamati #19. What Is “The Creator Hates the Bodies,” in the Work?

If he does overcome himself and can say that this work is pleasant to him that now he is observing the Mitzva [commandment] of faith above reason, and he accepts this work as beauty and adornment, this is called “A joy of Mitzva.”

This is the meaning of the prayer being more important than the response to the prayer, since in prayer one has a place for labor and he needs the Creator, meaning he awaits heaven’s mercy. At that time, one has a true contact with the Creator and he is in the King’s palace. However, when the prayer is answered, he has already departed the King’s palace since he has already taken what he had asked for and left.

Accordingly, we should understand the verse, “Your oils have a good fragrance; your name is as oil poured forth.” Oil is called “the upper light” when it flows. “Poured forth” means during the cessation of the abundance. At that time, the scent from the oil remains. (Scent means that a Reshimo [reminiscence] of what he had remains nonetheless. Adornment, however, is called so in a place where there is no grip at all, meaning that even the Reshimo does not shine.)

This is the meaning of Atik and AA. During the expansion, the abundance is called AA, which is Hochma [wisdom], meaning open Providence. Atik comes from the [Hebrew] word. VaYe’atek [detachment], meaning the departure of the light. In other words, it does not shine, and this is called “concealment.” This is the time of rejection to clothing, which is the time of the reception of the King’s crown, 

M. Laitman: Maybe again from Atik

Reading: Baal HaSulam, Shamati #19. What Is “The Creator Hates the Bodies,” in the Work?

This is the meaning of Atik and AA. During the expansion, the abundance is called AA, which is Hochma [wisdom] 

M. Laitman: It expands from above down.

Reading: Baal HaSulam, Shamati #19. What Is “The Creator Hates the Bodies,” in the Work?

meaning open Providence 

M. Laitman: And Atik, Its above.

Reading: Baal HaSulam, Shamati #19. What Is “The Creator Hates the Bodies,” in the Work?

Atik comes from the [Hebrew] word. VaYe’atek [detachment], 

M. Laitman: Detached.

Reading: Baal HaSulam, Shamati #19. What Is “The Creator Hates the Bodies,” in the Work?

meaning the departure of the light. In other words, it does not shine, and this is called “concealment.” 

M. Laitman: Although, it is higher and it is the source of all the light in AA. AA is Hochma and Atik is Keter but in Atik there’s everything but the light expands only from AA in Hochma (wisdom).

Reading: Baal HaSulam, Shamati #19. What Is “The Creator Hates the Bodies,” in the Work?

This is the time of rejection to clothing, which is the time of the reception of the King’s crown, which is considered Malchut [kingdom] of lights, regarded as the kingdom of heaven. 

M. Laitman: The King's crown, Keter, meaning there's Malchut and its Keter—its crown is Atik and between the two we have all the remaining qualities by which we attain the Keter from the Malchut. That's how we build the greatness of the Creator between these two points.

Reading: (24:01) Baal HaSulam, Shamati #19. What Is “The Creator Hates the Bodies,” in the Work?

It is written about it in The Zohar, “the Shechina [Divinity] said to Rabbi Shimon, ‘There is no place to hide from you’ (meaning there is no place where I can hide Myself from you).” This means that even in the greatest concealment in reality, he still takes upon himself the burden of the kingdom of heaven with great joy. 

M. Laitman: He knows to connect Malchut to Keter in all the states.

Reading: Baal HaSulam, Shamati #19. What Is “The Creator Hates the Bodies,” in the Work?

The reason is that he follows a line of a desire to bestow, and therefore gives what he has in his hand. If the Creator gives him more, he gives more. And if he has nothing to give, he stands and cries like a crane for the Creator to save him from the evil water. Hence, in this manner, too, he has contact with the Creator.

M. Laitman: Even in the worst possible state because he anticipates a change, that we will have the ability to demand, to ask, to approach the Creator.

Reading: Baal HaSulam, Shamati #19. What Is “The Creator Hates the Bodies,” in the Work?

The reason that this discernment is called Atik, since Atik is the highest degree, is that the farther the thing is from clothing, the higher it is. One can feel in the most abstract thing, called “the absolute zero,” since there man’s hand does not reach.

This means that the will to receive can grip only in a place where there is some expansion of light. Before one purifies one’s Kelim [vessels] so as to not blemish the light, he is unable for the light to come to him in a form of expansion in the Kelim. Only when one marches on the path of bestowal, in a place where the will to receive is not present, whether in mind or in heart, there the light can come in utter completeness. Then the light comes to him in a sensation that he can feel the exaltedness of the upper light.

However, when one has not corrected the Kelim to work in order to bestow, when the light expands, it must be restricted and shine only according to the purity of the Kelim. Hence, at that time, the light appears to be in utter smallness. Therefore, when the light is abstracted from clothing in the Kelim, the light can shine in utter completeness and clarity without any restrictions for the sake of the lower one. 

Question (Holland 1): (27:56) We started reading that that meaning of the prayer, that it's more important than the response and I want to ask about what's happening here because I understand when we are deficient for the Creator's help for this connection we are actually in this deficiency for bestowal and then we are in the King's Palace. Should it always be like this, when we are answered that we leave the palace because can we not be in the continuous bestowal using this answer to bring contentment to the Creator? Why do we need to receive it with the vessel of reception, to leave the palace?

M. Laitman: When you ask the Creator, you awaken pleasure in Him. When you receive from the Creator, you're also awakening pleasure in Him. A person that yearns for connection with the Creator sees in what way he can awaken a greater pleasure in the Creator, either in the request or in the gratitude, in receiving and giving, in what? Meaning he checks himself, with what deeds, thoughts, intentions, can he bring more contentment to the Creator. That is what a person who yearns must do. From that, he will learn about the Creator compared to him and that's how he advances. In other words, if we constantly think, by which actions and pleas, thoughts, can we bring more contentment to the Creator, in this way, we advance. That's certain, that's clear.

Student: Yes, but if I have this constant intention that I bring contentment to the Creator because He's able to answer me, He's able to bestow on me and this is my intention to bring Him contentment, why should I leave the palace?

M. Laitman: You don't have to leave the King's palace. You can remain there in permanence if you can. The King's palace is simply the highest degrees of Azilut—Atik, Arik Anpin—these are called the King's palace. Meaning, Keter, Hochma of Atzilut—when a person arrives there it means he's entered the King's palace and you don't have to leave it. You don't, in fact, unless you—God forbid—do something and they throw you out on purpose so you'll perform even more corrections.

Question (Turkiye 3): (31:54) Is it a prayer to ask for a change in the state we are in?

M. Laitman: Of course it's a prayer if we ask for a change in the state we're in and this change will be from our current state to a state of greater bestowal, greater connection—also, in order to bestow, greater understanding, perhaps, also, in order to bestow. In other words, if, ultimately, we are asking for a state in which we can bestow more to the Creator through the friends, then, certainly, this is the best possible prayer.

Question (PT 20): (33:07) There was the example of the citron that has a wonderful taste but if it doesn't look good and you have the opposite, sometimes, that it looks good?

M. Laitman: That's not important to us. Let go of the citron, all of those things. You can get confused with all of these discernments. It doesn't matter especially since it's not so familiar to our friends abroad.

Question (Kyiv 1): (33:46) We have a connection in the ten. What does it mean that from the connection we check what would give more contentment to the Creator?

M. Laitman: It's very difficult to reach bestowal through other actions other than the act of connection between people because here we are connecting to one another and we can come to such a state where the connection is so strong that we begin to feel the quality of the Creator between us. The Creator is simple. I lose my ego a little bit toward the other and I feel the other inside my own ego. When I relate to him like to myself, to some extent, by that, we are beginning to approach the quality of the Creator, the idea of the Creator. This is how it was given to us. Our entire work is only in bringing the hearts closer although it seems so distant when the world is so much against it. This is what we have to do. This is what we have to carry out and not to let it go and not to stop because, nevertheless, the future of the world is in that. There is no choice. We will have to be connected to one another through the hearts—not physically. Each one will include all of the hearts inside of his heart and the Creator will then be revealed in this common heart to everyone, to each one and to everyone. This is the work.

Student: This connection of the hearts between us in the Ten, what does it mean that a certain response awakens and I bestow to Him now?

M. Laitman: I begin to feel that all my friends, that I previously thought were my friends, and I have to connect to them. Suddenly, I feel that, in the connection with them, I discover that I am actually connecting with the Creator. It’s the Creator who is behind the friends. The moment that I wished to connect with them, truly with an open heart, I discovered that it was the Creator who was hiding behind each and every friend. I'm coming closer to Him. I didn't know about it because then I would relate to the friend egoistically because I want connection with the Creator, whereas with the friends I don't want any connections. I need to take down, break the barrier that exists between me and my friends. “He who is greater than his friends, his inclination is greater.” He’s got a greater barrier to break and, in this way, I come to a state where I break the barrier. Of course, it is with, done by the Creator. I connect with the friends and I suddenly discover that from “the love of people to love of the Creator,” I truly connect with the Creator. This is the revelation of the Creator but it's done in a vessel that I prepared and assembled from the shattering between our hearts, the hearts of the friends.

Student: I mean that this connection of the hearts of the friends—just like we feel the connection between us—there’s an addition there, some addition.

M. Laitman: No, no, no. Within that, I discover an addition, another addition, then that’s called the Creator. In truth, there are no friends. There's just a single desire. We will discover and see it but the words here might even be confusing.

Question (Moscow 4): (38:53) When we turn to the Creator, we always learned that we are supposed to turn to Him, not for our own, for ourself but through the Ten but here it is being said that the best prayer is to turn to Him so that He will change me somewhat. In what?

M. Laitman: No, no, no, you don't understand. That’s the main thing, how do I relate to the Creator, what do I ask of the Creator? That’s what’s important. I ask Him to change my heart, my desire so that I will be able to connect to the friends and then connect to Him. Turning to the Creator for correction, I can do that directly, even though it is very weak. It is more powerful if we do it through the group but, still, I can turn to Him and He listens but what am I asking for? I'm asking Him to give us connection between us because only through connection between us, He can be revealed and that will bring Him contentment.

Question (Tel Aviv 4): (40:17) He gives here two signs. One is that he has no taste or flavor, an one there is no scent. And then he also writes that a person has the ability to feel the more abstract place, which is called the absolute zero. What is this condition where a person have the ability to feel a place that is more abstract?

M. Laitman: The complete zero is that a person feels that he has only one goal, to be the glue between everyone. And he himself is not taking into account any kind of reality besides being the glue among all the created beings.