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

Daily Morning Lesson: October 19, 2025 

Part 1: Recorded lesson - Dec 24, 2021

Baal HaSulam. Shamati 142. The Essence of the War

Reader: Hello, in the first part of the lesson, we will learn a lesson from the date of December 24, 2021. 

Reader: Hello, we are reading from the Shamati articles of Baal HaSulam, we're in Article No. 142, “The Essence of the War.” You can find the study material on our site or on the Arvut system under the Study materials button. Pertinent questions to the lesson will be aired during the lesson.

M. Laitman: Yes, well, let's start with a few very short Shamati articles today, we will go through them and reach the Preface, so please.

Reading: (01:06) 142. The Essence of the War - Twice

I heard

The essence of the war should be in a place of permission. However, with Mitzva [commandment] and transgression, the loss is near and the reward is far. Hence, there he should observe without any considerations.

However, waging war and keeping the Mitzva of choice should be made in a place of permission, since the act is only a matter of permission. Hence, even if one fails, the sin will not be so great. This is why it is considered near to the reward, since if he wins the war, he will bring a new authority under the Kedusha [holiness].

Reader: We will read it once more, Shamati No. 142. 

Re-Reading: The Essence of the War.

M. Laitman: Our work is to shift pieces and pieces of our will to receive under the intention to bestow, and in this way to do many such incursions, and throughout many actions, the entire desire that is within the person in order to receive, each one in a different quantity and quality than the others, but this is how one should shift his entire will to receive, so that it will be in order to bestow. That is to connect it with others, and later on to participate together with the others, as much as he is able to connect everyone to him and himself to them, and to work in this common vessel. 

This is actually our work, and therefore all of our Mitzvot [commandments], all of our vessels that we have to correct, it's only in order to connect ourselves with others, by that we rise above our ego, otherwise we cannot connect with others, and we become incorporated together in the style of the Arvut [mutual guarantee], where everyone is responsible for everyone. And we begin to build a common general vessel, and in it, accordingly, we discover the general collective will to bestow that we want to achieve, which is called the revelation of the Creator to the created being. This is why our whole action is in a war against our ego, to be connected with others who combine all of us together into a collective vessel called the soul of Adam HaRishon. So, this is what it says. 

The essence of the war, the essence of our war, in order to be corrected, should be in a place of permission. However, with Mitzva [commandment] and transgression - so we have three places, Mitzva, transgression, and permission - so, with a Mitzva [commandment] and transgression, the loss is near, and the reward is far. These are states that are very dangerous. We don't really have the forces to succeed in those, meaning to immediately jump in order to bestow, to perform actions of connection in a form where we haven't yet corrected our will to receive it with preparations for that. That's impossible. So, there, we have to keep it, to observe it without any considerations, meaning to simply do it, and that's it. We have actions that we have to observe in order to cause the correction of the general vessel of Adam HaRishon, and we have actions, these are called actions that you should do. And we have actions that you should not do, we must not perform them because for sure we cannot succeed in those. And we have actions that we are capable of succeeding in them, which are not the commandment or the transgression, but rather the place of permission. That if there I try, I am able to succeed and to shift these desires of mine from a place, from reception to bestowal, from in order to receive to in order to bestow. This is what he writes:

M. Laitman (Source Text/Commentary): (07:31) However, in the place of permission, there, waging war against our ego is relevant. We can keep the Mitzva, the commandment of choice, that I specifically choose in those desires to perform actions of bestowal, since the act is only a matter of permission. Hence, even if one fails, if he does not succeed in connecting, in having the intention to bestow, nevertheless the sin will not be so great. Why? Because, all in all, I took this action for correction according to my choice, not because I was obligated. If I was obligated, that's no longer considered a permission. If I was obligated, and I take it, and I do not succeed, well, that's one thing. That is truly a transgression. But if I'm not obligated, and I take it according to my choice, that I want to add, that I want to make of myself, that I see in this way I can add of myself in my work, then here it's a place of permission. I choose that I can add, and then, even if I failed, so I chose it. I wanted to try to add of myself. Well, it didn't work out. That's also not too bad. At least I checked it, and I saw how much I'm capable, or not. 

This is why he says, whereas regarding permission, there it's relevant to wage war and keep the Mitzva of choice, to perform this act of bestowal or not, since the act is only a matter of permission. And see, even if one fails, the sin will not be so great, because he himself chose to perform this action. This is why it is considered near to the reward, since if he wins the war, if he succeeds, he will bring a new authority under the Kedusha, holiness, bringing additional pieces from the broken will to receive, putting a Tzimtzum, Masach, Ohr Hozer - restriction, screen and reflected light over it, meaning some action which is in order to bestow, already ascribing it to the place of correction.

Question (Petah Tikva Center): (10:32) It's not clear what the discernment is between the desires: the one that can say that this is something I'm coerced to do,  and the one that I choose to do. 

M. Laitman: This all depends on how much you advance. If you look at your connection with the friends, let's say, and you realize that love your friend as yourself is the general Mitzva, the general correction of the soul, where you connect all the parts of the soul together, then this, for you, is the general direction. So now, if before you have some action, before you yourself choose it, and you want to keep it, then it is permission. If you are already in such relations where you have to do it, then it's a Mitzva, a commandment. Either you are able to do it, whether you succeed or not, it's either a commandment or transgression, if you want it or you don't want to do it. Those are the differences. 

Student: Is that relative to every desire? I could look at it as either a commandment or a permission, authority? 

M. Laitman: Yes. Yes. Again, Mitzva [commandment], permission, or transgression. This is what we have before us, towards each and every desire of ours. What to do? How to correct it? 

Question (Baltia 1): (12:28) How can you understand from the desires I have, those egoistic desires, what to choose exactly? 

M. Laitman: When you look at the life before you, you need to arrange it in such a way that the most important thing for you will be building the Kli of Adam HaRishon, that you, on your part, have to do it, because you are a small part of that vessel. That you, on your part, as you see it, let's say you look at the vessel of Adam Rishon, and it's all broken, how can you assist it to be whole? This is considered that we are in an act of correction, until we reach a state where those broken vessels that we have before us - this is how we can depict them before us - we can bring them to unity, to connection, to incorporation. And by that, you look at it - what should I do, what can I do? And then, whatever you need to do is, all in all, to realize that your Ten in which you are, it is that place, the field, that place that you have to correct. Meaning to unite your friends together, to give them a desire, to give them a goal, to give them forces and awakening, so that they will connect together, and so that all of us will feel that we are as one man in one heart, meaning in one desire, with one intention, everyone together. Although, of course, you're all different from each other, but that doesn't matter. The difference can actually be here as an amplifier, something that amplifies in the attainment of the general soul, where each one, from his side, adds everything that he can. And here we have those three possibilities: either a Mitzva [commandment], or transgression, or permission. If you have before you an ability to perform an action of connection, or if you have before you an action of connection and you run away from it, that's either a Mitzva or a transgression. But if you, yourself search, let's say, for where can I add and be beneficial for the general vessel, even though I don't truly feel before me such necessary actions, let's say that this is considered permission. So with an act of permission, we can succeed more. Why? First of all, we choose those actions. It is according to my state, according to how much I'm capable of, how much I understand and feel. So I choose something small, short, just like a little child when he plays with his toys. So there is this matter of whether he himself chooses how to play with the toys, that's according to his nature, according to his development, or we bring him some toy and we push it for him to play with it. So there's a difference, if we bring it to him, that toy, it's considered that he has to play with it, that's considered a Mitzva, a commandment from above, and if he's not capable of doing it, then it's considered a transgression, whereas if he himself chooses it, then he chooses according to how he understands it, nevertheless it's a new toy, and then he advances a little bit according to his pace, as much as he's capable of, but this is considered a place of permission. We'll try to search for such additional examples. 

Question (Spain 2): (17:49) I want to understand, at what moment are we in that place of choice? 

M. Laitman: Each one is in his place, and every time those places, meaning our attitude to the actions of correction, which are called commandment, transgression, or permission, each time our attitude changes. This is why it's impossible to talk about everyone together, or even on a single individual. We still need to…We cannot determine those states. We have to search, where can we do, as much as possible, those actions about which Rabash writes in his social articles, that we eventually are drawn to establish a connection between us and bring us to the feeling of the soul. Meaning, in the connection between us that we will feel the Creator, all in all. 

Question (Belarus): (19:08) In the group we see that if the group gives this toy to a friend, he doesn't play with that toy, he, by bringing his own toy to the group, plays with pleasure with his own toy. So what comes out of this?

M. Laitman: If in the group, we decide that we need to engage in something specific and that we take that upon ourselves, that this is now our action which we have to perform, then this action becomes a commandment, an order. Mitzva, Mitzva from the word Tzivui, directive, an order, that I have to do it, and therefore everyone should accept that. We pledge to do so even before all of the actions in which we connect in the group, that each and every one pledges to connect with the others and keep whatever decision everyone makes. And it's not that I jump like in a parliament or something, and I can say that I don't want it, I think differently. But rather specifically in the group, the more we advance, the more we have to subjugate ourselves, and annul before the Ten. That's it, that's first of all. Actually, most of the problems are solved by that, because following that, all that's left for us is just to correct ourselves a little bit more towards the connection between us, to adapt ourselves in thought, in action, in desire, to the general desire, and the group becomes one. This is called as one man in one heart. And this is how it is each and every time, more and more, because our will to receive becomes more revealed every time, and as it becomes more revealed. We have to advance, and the main thing about that is that we have to patiently, each and every day, every time, more and more to advance in that, and there will be many days and months and maybe even years where we won't feel any advancement in that, but we have to keep going, and to believe that even though we don't feel the advancement in the connection between us, maybe we even feel distancing between us, it is all nevertheless determined from above, and we have to add as much as possible from on our side, but the most important is not to leave. And this is how we will advance. 

Question (Kyiv 1): (22:46) Is there a free choice done by a commandment? Is free choice possible with the commandment?

M. Laitman: It depends on the degree that the person is on. Maybe, yes, when he elevates, following his scrutiny, he elevates the action that he chose to the degree of Mitzva [commandment], but actually, he started from seeing in it only a matter of permission. I wouldn't get into it today, maybe, I don't know, it will confuse a lot of people. How do we know what is permission, and what is commandment, and what is transgression? These are all discernments inside of us, and therefore, we'll talk more about it later. The most important for us is to know how to relate to each and every state. We have to search where can we add of our own, add in the action of in order to bestow.

Question (ITA 4): (24:40) Why does the Creator obligate us to go and do the commandments of correction? And if He's obligating us, then why is it a war against our ego? 

M. Laitman: Listen, first of all, one who agrees and wants to perform the Creator's will, he is considered a person who is correcting himself or a corrected person. One who does not agree with it is considered corrupt, corrupted or broken. So, here you only have two possibilities if it becomes revealed to you: do you want to do it or not? In order for it to be revealed to you, you also have to be already on a special spiritual degree so that you will understand that this is the upper desire for you to perform an act of bestowal, or it's according to what becomes revealed to you from the writings of the Kabbalists, like Rabash wrote for us. Or that this is how you see it, that this action of connection is a necessary action for the whole of reality, for the whole of humanity, for the entire world - and then you act. Maybe I didn't quite understand your question, but it seems to me that if a person today looks at our whole world with healthy, correct, straight eyes, even egoistical ones, he nevertheless realizes that the connection of the world is the correction of the world. 

Student: Near the end of the text, he says that if he's in a state of war, he brings new authority to the Kedusha. This is the will to receive that we invert to in order to bestow,  to desire to bestow, and then we come back to the Creator with new reason? Is that what he means? 

M. Laitman: Yes, yes. 

Question (Rehovot): (27:18) When the opportunity to choose comes, how do I know if it's more beneficial or less beneficial to the Ten? 

M. Laitman: This is something that you have to scrutinize. You can talk to the friends, but besides that, we study. How do you imagine to yourself the corrected vessel of Adam HaRishon where the entire Ten is like a mini-vessel, a part of it. But nevertheless, in this part, all the laws of Adam HaRishon exist, however, on a small scale, not so conspicuous. So you imagine to yourself what is considered a complete vessel, where all of its ten parts are supporting each other, they are connected, where truly each one is for everyone. And this is how they come closer to each other and to everyone together until they reach being as one man in one heart. Until this entire group becomes, it can become like a mini-circle, a mini Adam HaRishon. The structure of ten Sefirot, well, ten Sefirot, there is no more than ten. It's just as much as those desires are all incorporated, they all gather into such a Ten, so that the correct, complete connection between the Creator and the created being is through those eight parts, from Keter to Malchut, and the Keter and Malchut become connected in such a way that they become one and they feel themselves that they are corrected. 

Question (Moscow 7): (29:49) The force that is capable of bestowing or influencing the choice, is that the force of the screen, as we learned? And in what is it?

M. Laitman: No, it's when I'm in the Ten, and I have already performed all kinds of previous actions with them, this is what directs me to now look at the situation, and see what do I see in that state as a commandment, as transgression, or as permission. And it is recommended to engage in the permission. What does it mean, permission? That I am going according to my choice to perform an act of bestowal.

Student: And if I feel that there is a place for choice, but no strength to do it. Then how can I do it? 

M. Laitman: Well, that you do not have forces, of course, you never have forces of your own to perform acts of bestowal, you have to do it by incorporating in them. They also don't have anything, but through them, you have to incorporate in such a way that through them you will receive the force from above, because inside of them, deep inside of them, is the Creator, and this is how you discover Him. So pressure, the connection with them a little bit, and you will feel how much from there comes to you a fountain of forces.

Student: I need somehow internally to pressure myself in some kind of actions, or… 

M. Laitman: You can do it this way or that way, yes. 

Question (UK 1): (31:49) What is an act of permission in the group? 

M. Laitman: An act of permission in the group is that I'm not obligated, not coerced, but rather I search and I find for myself in what can I add to the connection in the group. What else can I do in order to bring all the friends closer to each other? This is considered an act of permission. 

Question (Unity 4): (32:38) What are prohibitive Mitzvot, and what are Mitzvot or commandments of permission of authority? 

M. Laitman: It's not so relevant. Well, it is related to this article, but it's not mentioned here. There is the commandment, which is allowed, which I can do it or not do it. Or there is a compulsory Mitzva, which I have to do, meaning that I see before me an opportunity to perform an act of connection with the others, and I have to do it; revealed to me that I'm able to do it, so I have to do it. And there is something else where the will to receive is pushing me to something, and I have to resist it and to reject it. Because right now, I'm not able to correct this action or this state that my ego, my will to receive is pushing me to. But for sure, in the future, I will be able to correct it. Meaning, what we see today, all kinds of states and actions that we want to, would like to perform them in our evil inclination. But we have to limit ourselves and not do it. So, as it says at the end of correction, the angel of death becomes the holy angel. We will be able to perform all of these actions in order to bestow and to see in them specifically the greatest form of bestowal. These are things… that we need to discover them. I don't quite talk a lot about it, because a person has to discover it out of his work. 

Question (PT 20): (34:39) Sometimes we receive tasks from you or from Binai Baruch altogether, and then we make a decision in the Ten that we're obligated or commit to do it, and then we forget and don't do it. Is that entering under the definition of permission, or are we all performing a transgression? 

M. Laitman: We need to try to do all of the possible actions of connection. That is all. And not, in the meantime, to divide it, whether this is commandment or permission or transgression, but rather an act of connection should always be before us as an act that we have it before us, and it is both permission, but also commandment, necessary. 

Question (Merkaz 1): (35:45) Does a person always know how to discern between doing a commandment and a transgression? 

M. Laitman: How can I know? It depends on the person. Ask yourself. What kind of a question is that? 

Student: Can't there be a situation where a person thinks he's doing a commandment, but he's actually transgressing? 

M. Laitman: Maybe. Certainly. 

Student: That's the question. 

M. Laitman: So the answer is as I answered. We need to scrutinize it each and every time and give an answer to it, but there is no answer for the question itself. Can I or can I not? Maybe one can, one cannot. 

Question (Latin 4): (36:41) Is there an opportunity that is given to do something for my friends, let's say to join them in the morning lesson, to open my camera? 

M. Laitman: Oh, yes. If you have before you an opportunity to connect to the lesson, then you should already see that if you do connect and you're keeping your obligation, and it's not for yourself also, but for the entire world Kli, the entire world Kli, that is, if you do not connect to the lesson, even though you have an opportunity and you are in this whole system, then it's already considered a transgression. It's not permission, because we committed to hold our general Kli, and it depends on each and every one, and so one who does not keep it is truly performing a transgression against the general community, and that's a problem. I mean, it's no longer a commandment of permission, it's a commandment of necessity, it's a commandment, a directive, because we have all signed, seemingly, that agreement of Arvut, of mutual guarantee, where each one says that I'm responsible that our boat will not sink in the ocean, but rather it will reach the safe shore.

Question (PT 31): (38:35) In a Ten that is connected, does a friend who adds of himself give forces to the entire Ten to also add out of themselves? 

M. Laitman: Of course, we're connected together. The fact that it's concealed from us, and we're all in the end of correction, and we are under all 125 degrees of concealment, that's relative to us, to give us the possibility to discover all those degrees and to gradually rise upon them to the degree of revelation and the degree of the general correction that will be revealed, yes, to the end of correction. But our state of being connected together remains. That's only relative to the creatures in order to give us the place to work in. That's how it happens.

Student: A friend who pushes the friends to the state of acts of permission by encouraging them and giving an example, is that the optimal advancement for him? 

M. Laitman: Yes, the main thing for me is to think how I connect all the friends together at any given state. 

Question (Kyiv 1): (39:58) Here, in the last sentence, it says that a result of the choice, we create a new choice and …

M. Laitman: Advancing connection, the advanced connection between us. 

Student: That is, every choice of mine opens the next opportunity for choice? 

M. Laitman: Certainly.

Question (Tel Aviv 4): (40:30) Can we say that if I have an action before me, that's already permission? And the more the time passes, it becomes already a commandment or transgression? 

M. Laitman: Yes. For the time being, it's like that. Later, it becomes much more varied, diversified. 

Question (W Moscow 18): (41:03) What is a commandment? What is permission? What is transgression? 

M. Laitman: A commandment, a Mitzva, it means I'm commanded to do so. I must do it. I must perform connection. Transgression is where I don't aim, don't want to carry out the opportune connection before me. And permission is where I myself am seeking where I can do this action. I find and I do it, as there is a matter here of seeking as well. 

Question (W PT 38): (41:50) Why is the essence of the war specifically in the permission? 

M. Laitman: In permission, we have several things. Permission, I need to scrutinize, to see where I can add, as much as I can add, whether the Creator does want this, whether it will be to His liking, et cetera. Meaning, there's a problem here. This is a lot of work. It's just like we have in our life. Whereas if I'm in the military, then maybe I have a commandment upon me, do and don't do. And I kind of don't work with my head, but rather only with my hands and feet. Let's say. Therefore, the commandment and the transgression are clear things and are more difficult because there is a command. I must do it. Whereas permission is something that I seek on my own, where I can observe it, as much as it will be receiving in order to bestow above reason, et cetera, meaning we could say that certainly the correct inclination on our behalf is to invert the permission to correction. 

Question (W Kazakhstan 2): (43:20) What is the difference between an effort and a choice? 

M. Laitman: I think that through the effort, we carry out the choice in locating the place and the conditions to perform an act of bestowal, which is above our will to receive. That's called faith above reason. To pray and ask for such a force. To receive it from above and to do an act of bestowal practically. Meaning I discover the extent in which I don't want to be connected with others. I don't want. And this desire, this rejection is revealed more and more each time to the extent in which I'm ready to kill them. And above that, I build my attitude, which is loving towards them. Love covers all transgressions. And that's how I advance. By the way, women feel this in a much more clear way, a more disclosed and emphasized way than with men. Men always play between them, just like we see a group of boys playing between them. Yes, they're quarreling, but it's a game. Whereas girls, no, two here, three there, and so on. And there's always some kind of attraction or rejection, politics, etc. Because the will to receive stands out more in women, and the desire to bestow stands out a little more in men. But that's kind of a more or less. That's why it's worth it for us. Also later, we will differentiate the place of commandment, transgression, and permission in men and women. And there's also differences there.

Student: What does it mean when it says that He will bring a new authority under the Kedusha, holiness, at the end? 

M. Laitman: Permission is that he located those conditions in which he can be in order to bestow, to connect them together, to unify them towards the Creator, and then to put them under the influence of the Creator, under the bestowal of the Creator and holiness, Kedusha. 

Question (W Moscow 20): (45:58) How can we constantly win this war and use every moment that the Creator gives us? 

M. Laitman: I think that's through the Arvut that we need to develop in the Ten, where one helps the other, and where we turn each other on, ignite each other, where a person will feel that he's not succeeding, that he's behind.

Question (W PT 6): (46:32) How can I assist each one to be a part of the whole? 

M. Laitman: Give an example.

Question (W Moscow 8): (46:44) How can I choose spirituality all the time, because there's a feeling that such a choice does not depend on me. So, who does it truly depend on? From where does that choice, the decision of choice, arrive if we know the Creator rules the whole of reality? 

M. Laitman: We need to bring ourselves to a state in which the Creator rules, but that's under the condition that we're connected and support one another. No one can do any correct spiritual action unless we constantly sustain the connection between us and support one another. The fact that a person's not connected with his Ten, the fact that one is not trying to do, to perform the connection in the Ten, that's actually the whole transgression. And this is both for men and women.

Question (Petah Tikva Center): (47:42) What commandment is there in the Ten? What should each one commit to towards the Ten? 

M. Laitman: In the Ten, there's just a commandment to be a Ten. Because if it sustains itself all the time in the form of a Ten, the Creator is revealed more and more in them and comes closer to them. In the form of increasing and intensifying the lights of Ruach, Nefesh, Ruach, Neshama, etc. 

Question (W Heb): (48:15) How does a woman examine herself if she's performing a transgression in terms of being present in the lesson or in the Ten? Because the ego can always make excuses for not participating because a woman has all kinds of necessities that prevent her from participating. So how can I know when I truly cannot and when I can add some effort?

M. Laitman: The question is very correct, very right, and also very complex. And certainly, that's why there's a condition. Women are not obligated to commandments that time is evident in them. Meaning, a woman is not obligated to carry out an action at the time that others define. Because it could be that she has, through that, some obligation to take care of her baby, to take care of her home, things that she's not responsible for. She's not the owner of her time, she's not the lord over her time. She has certain commitments, and therefore, this rule of being exempt of certain commandments that time is required is relevant for women. 

However, if it's not correct, meaning she is not committed at the moment to do something that binds her to her family or where her life obligates her, then certainly she must participate in the connection in the Ten. Meaning, the commandment, the same rules that men, that men have, the women have, only that there are certain conditions that enable her to perform corporeal actions prior to entering spirituality. Yes, 

Question (W Internet): (50:34) It says here, even if one fails, the sin will not be so great. This is why it is considered near to the reward. The question is, why isn't the person allowed to succeed in the right choice in the group? What does it mean that it is considered for him as near the reward? 

M. Laitman: Because he chose, we're talking about a commandment of permission, he chose it, he wanted to do it, no one obligated him to do so. And even if he didn't succeed, he nevertheless tried, and it's inscribed in him as wanting to do it but couldn't. And therefore, next time he will know how to be more ready for it and succeed in doing it. 

Question (W Moscow 18): (51:23) We learned that the commandment is the Creator's will. Does it mean that all of our actions with the right intention are keeping or observing Mitzva, commandment? 

M. Laitman: Every correct action that we do towards the form of connection is the observance of the Mitzva, of the commandment. 

Student: What is the struggle of choice, to fight over our, my intention or the desires themselves? 

M. Laitman: The choice is how to choose actions that bring us to connection, to restore, how should we say that, to restoring the vessel of Adam HaRishon, meaning every action which contributes to the connection of the Ten or any specific group by which we want to reveal the Creator, and the Creator is the force, the general force of connection between us, love, support. And therefore, every such inclination, every step we make is called a commandment, a Mitzva. In the end, it's basically a commandment. In the end, we realize that there is no permission or transgression, but rather, everything is a commandment, do, do, do. But towards us, as we're looking at ourselves in this, there's a matter of permission, transgression, and Mitzva. Where also, you cannot come to a Mitzva meaning a commandment in the connection between us, unless we choose prior to that in the form of permission and don't discover that we're not capable, and note that we can't do this, and that's called a transgression. Meaning, this is where, as it's written, one cannot stand on a matter of a Mitzva unless he first failed at it. He failed at it, you here it? Meaning, we can't ever succeed if, prior to that, we don't fail at it. 

Question (W PT 6): (53:50) Are intentions over acts of commandment in the Ten considered as permission? 

M. Laitman: Yes.

Question (W Moscow 8): (54:05) What is the connection between prayer and choice? 

M. Laitman: Prayer and choice? We need to first be in a state that we have before us a choice of prayer. Meaning, eventually, there is no more prayer, no more than prayer. 

Question (W Heb): (54:32) The matter that women are exempt from time-related commandments, it makes all of the operations in the Ten to be permitted, permission. How can I truly check myself and what nevertheless is my commitment to the Ten? 

M. Laitman: That's not correct. The fact that women that are exempt of commandments that time is required, the fact that it makes all commandments to permission, that's not correct. After we cut off all the possibilities that there are towards a woman and say that she is not obligated to do these, and those, and those things that are ahead of her because she must at that time do. This is a matter of time that causes them, yes? These are such actions that she is obligated to do. So after that, she doesn't have already the possibility of permission here. No, there's an obligation, there's a commandment, and there's permission, and then there's a transgression. Very simple. And if I now need to engage in serving my family, or I have a baby, or other such things, I must do that. But after I do that or in some way complete my engagement, then I return to my actions, which are nevertheless commandments, transgression, and permission. Meaning, from all the actions that women do, they have a part of such actions that they can not delay it because this is necessity. It's not that they themselves choose that. I have now the necessity to take care of my baby, and now is the lesson time. So, what do I do? So I take care of the baby, and there is no argument about that. That's me carrying out a different commandment of the Creator who made it in such a way. And therefore by that, I'm correcting the world as a woman. And as long as the baby doesn't demand that at that point, then I can already choose on my own. The Creator is no longer putting a baby before me and saying to me, oh, you have to take care of him. So, let's say I gave him his bottle and he fell asleep, and I am free. So, I connect to the lesson, and then for me, that's the commandment of a different choice. We need to see all these things not just to do like this or like that. But some of the time of a woman enters correction through not the commandment of choice, but by her having to take care of her family in such a way. That's it. That's against the Malchut, as there is certain actions in it that she must correct herself even without the intention. That's something that we will learn. You'll see this out of our general advancement. 

Question (W Internet): (58:29) They're also asking the test of what's necessary to do right now. It's individual? Sometimes the ego deludes us, and we make inaccurate calculations. So how can we do the true test, a true examination? 

M. Laitman: The real examination is, can I do this at another time, or do I have to do it now? That's it. It could be anything from caring for the baby, caring for her family. For all kinds of other reasons. But can I postpone this so that I will do it after the lesson, after my gathering of friends? If I can, then I do it. And if I can't, there's no choice. I don't do. But the question is whether I'm sorry. Am I sorry for being disconnected from connection with my friends?

Reader: Now we will summarize the words that we heard in the lesson. 

Song: (01:05:49)