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

 

Daily Lesson (Morning), November 15, 2024. 

Part 1: Rabash, Article 20 from Shamati, Lishma, For Her Sake.

 

Reader: Hello, we will be reading Article 20 from Shamati, Lishma, For Her Sake. Rav will give the lesson on Zoom. Rav, would you like to start? 

M. Laitman: Yes, I am told that we need to talk about Lishma and I have this article here before me by Rabash, The Matter of Lishma, For Her Sake. Let's read it, let's delve into it, let's discuss it. Let's hope that it will fill up each and every heart!

Rav Reading: (01:12) Article 20, Concerning Lishma [for Her sake], I heard in 1945

In order for a person to obtain Lishma, one needs an awakening from above, as it is an illumination from above and it is not for the human mind to understand. Rather, he who tastes, knows. It is said about this, “Taste and see that the Lord is good.”

Because of this, upon assuming the burden of the kingdom of heaven, one needs it to be in utter completeness, meaning only to bestow and not at all to receive. If a person sees that the organs do not agree with this view, he has no other choice but prayer—to pour out his heart to the Creator to help him make his body consent to enslaving itself to the Creator.

Do not say that if Lishma [for Her sake] is a gift from above, what good is one’s overcoming and efforts, and all the remedies and corrections that he does in order to achieve Lishma, if it depends on the Creator? Our sages said about it, “You are not free to rid yourself of it.” Rather, one must give the awakening from below, and this is considered “prayer.” Yet, there cannot be a real prayer if he does not know first that without prayer it cannot be obtained.

Therefore, the acts and remedies he does in order to obtain Lishma create the corrected Kelim [vessels] in him that want to receive the Lishma. Then, after all the actions and the remedies he can pray in earnest since he saw that all his actions did not help him whatsoever. Only then can he make an honest prayer from the bottom of his heart, and then the Creator hears his prayer and gives him the gift of Lishma.

We should also know that by obtaining Lishma, one puts the evil inclination to death. The evil inclination is called “receiving for one’s own benefit.” By obtaining the aim to bestow, one cancels the self-benefit. Putting to death means that one no longer uses one’s vessels of reception for oneself. And since it is no longer active, it is considered dead.

If one considers what one receives for his work under the sun, he will find that it is not so difficult to submit himself to the Creator, for two reasons:

One must strain oneself in this world in any case, whether one wants to or not.

During the work, too, if one works Lishma, he receives pleasure from the work itself.

It is as the Sayer from Dubna said about the verse, “You did not call Me, Jacob, for you labored about Me, Israel.” It means that he who works for the Creator has no labor. On the contrary, one has pleasure and elation.

But he who does not work for the Creator, but for other goals, cannot complain to the Creator that He is not giving him vitality in the work, since he is working for another goal. One can complain only to the one for whom he works, to give vitality and pleasure during his work. It is said about him: “They who make them shall be like them, every one who trusts them.”

Do not be surprised that when one assumes the burden of the kingdom of heaven, when he wants to work in order to bestow upon the Creator, he still feels no vitality at all, and that this vitality would compel one to assume the burden of the kingdom of heaven. Rather, one should accept it coercively, against his better judgment. That is, the body does not agree to this enslavement, why the Creator does not shower him with vitality and pleasure.

The reason is that this is a great correction. Were it not for this, if the will to receive had agreed to this work, one would never have been able to achieve Lishma. Rather, he would always work for his own benefit, to satisfy his own desires. It is as people say, that the thief himself yells, “Catch the thief!” and then you cannot tell which is the real thief in order to catch him and reclaim the theft from him.

But when the thief, meaning the will to receive, does not find the work of accepting the burden of the kingdom of heaven tasteful, since the body accustoms itself to work against its will, one has the means by which to come to work only in order to bring contentment to his Maker, since his sole intention should be only for the Creator, as it is written, “Then shall you delight yourself in the Lord.” Thus, when he served the Creator in the past, he did not sense any pleasure in the work. Rather his work was compulsory.

But now that he has accustomed himself to work in order to bestow, he is rewarded with delighting in the Creator, and the work itself renders him pleasure and vitality. This is considered that the pleasure, too, is specifically for the Creator.

M. Laitman: That is the article, which is well known to us – we all know it, Lishma. Now, I would, perhaps, take a few questions, please. I see many such images, pictures, frames, the connections are working well and please, go ahead. Let's hear, what else can we add here to scrutinize it? I see that Kyiv one has a question.

Question (Kyiv): (11:08) It's written here that we get to a state where all the pleasure is for the Creator. How is it possible to build such a state within where all the pleasure is for the Creator's sake? 

M. Laitman: We cannot do that but as we gradually come to aim to do everything in order to give to the Creator so that it's accepted by Him. Then, accordingly, these sensations, these desires, these intentions accumulate within us. And as we accumulate enough of such intentions, then we are awarded with the quality of Lishma. In practice, it's when the Creator becomes higher than us. I'm an egoist and the main thing for me is to fill up my ego. And if I rise above my ego by my will and what's important for me are the friends and the Creator, then it follows that I work for them. That is when I exit above myself and act for the Creator.

Student: In order to come out to that state of for the sake of the Creator, then, before every desire I feel, I have to put that filter of the Creator and the friends and only then receive it?

M. Laitman: First, there needs to come my intention: Why, for what purpose am I doing this? 

Student: We can say that the intention of Lishma already contains within it this power to scrutinize what is for the sake of the Creator and what is not? What I can receive, and what I can't?

M. Laitman: Yes, it's a calculation and you feel that calculation. It's a calculation in feelings, in knowledge, and you can certainly tell what state you are, relative to Lishma. 

Question (Holland): (14:30) What does it actually mean to put the evil inclination to death in order to obtain Lishma? What is the action of putting the evil inclination to death? What is that action? 

M. Laitman: To put the evil inclination to death is to make it so that the person will not feel that there is any will to receive within him that demands anything for himself. All his desires will certainly be in order to bestow. 

Student: What is the action to bring it to death? 

M. Laitman: What action should the person take in order to put the evil inclination to death? That's done slowly, gradually, by habit becoming a second nature.The person is amongst the friends and then his will begins to divide into two. Previously, this was only for his own sake and he didn't even consider that there is someone else there. And after acquiring habits, performing exercises, making efforts, he begins to divide things between, this is for me, and I can't stop thinking about myself in this. But there are such desires which I can aim to benefit others with. The more he invests his energy in benefiting others, this is taken from himself; less and less, he needs to think about himself. He feels that all of his desires, all of his thoughts, are to benefit the group in which he has friends, partners on the path, and that's how he advances. 

Student: When I understand it well, you don't pray to put the evil inclination to death. You direct yourself, let's say, to benefit others, to put the evil inclination to death?

M. Laitman: No, you can't advance towards the Creator without putting the evil inclination to death and we do need to think about that always. 

Question (Turkey 2): (18:55) How does a person rise above the boundary of the body, the will to receive, and actually do something for the sake of the Creator? 

M. Laitman: That can be done only through exercises, that’s what we're talking about now. Only by reading articles or discussing these issues. And each one making an effort to maintain himself, to maintain his intention to be for the sake of others, neutralizing his self. That way we gradually approach Lishma. 

Question (Latin 11): (20:29) What causes us to want to assume the burden of the kingdom of heaven? 

M. Laitman: What causes us to want to assume the burden of the kingdom of heaven? In each and every person there is a point of will, which is also directed towards the Creator, which is also directed towards bestowal. And through the development of the will to receive, we have disconnected from that and we no longer feel that we have this desire to bestow. However, gradually, through study, through learning, we awaken this desire to receive. And the desire to receive begins to be better sensed by us, it awakens more and more and it sees that there's a little bit more of the upper light in us and it wants to receive it and be fulfilled by it, that's actually our work. We need to sort our desires: Which one is for reception, which one is for bestowal, for giving, and to magnify the desires of bestowal, as much as possible and as much as possible, to minimize the will to receive until we reach a state where the desire to bestow begins to rule, to be the dominant desire. And that is called Lishma, meaning for the sake of the will to bestow. That's how we enter the upper world, that's it. 

Question (MAK 11): (23:38) We realize that all the actions we do, we do in Lo Lishma. This takes us to the recognition of evil within ourselves but this process of recognition of evil, does it need to be accompanied by our joy, that we labor in the Creator's work, or it is some sort of a difficult process?

M. Laitman: The person goes through several stages in terms of how he relates to the nature of bestowal, the nature of reception. We need to aspire to understand where we are as best we can. Of course, it's concealed from us but, gradually, we can develop a sense for it. When we perform some actions, we need to account, very accurately as best we can, for what purpose am I doing this, why am I doing this, for whom? Gradually, a clear understanding is formed within the person, a clear recognition of what it is he's doing. If he's advancing, walking forward or not; in principle, as I said before, we need to reach such a state where, in essence, everything we do, we do not for ourselves but for the sake of the Creator. Gradually, our forces accumulate there, our desires, our qualities, our intentions, which tilt the scales. It turns out that we can then act for the sake of the Creator and that is the work of Lishma.

Question (Petah Tikva Center): (27:14) It says in the article that the thief, himself, yells, “catch the thief” and then you can't find the real thief. 

M. Laitman: Yes.

Student: Now, we know the ego is the thief but how do we detect it, still? What does Rabash mean, here? 

M. Laitman: When the person wants to detach, disconnect, from his will to receive to do something in order to bestow. Then he's uncertain if he's truly doing it in order to disconnect from the will to receive or if he's just calming himself or confusing himself. It's not a simple matter, we will need to learn that, to work on it.

Student: That's exactly the point, that especially here we sit and feel confidence and purposefulness and importance and here we can also fail. How do we find that thief so that we can make the right move, right now? 

M. Laitman: It's to the extent that each one can control his heart, wanting to be only in the desire to bestow, through the friends to the Creator. That's what our correction depends on, if it's quick or, God forbid, who knows when.

Question (Women KabU 2): (29:48) As we approach Lishma, does our coarseness change, our Aviut? Does the Creator do it or do we have to do it? Can you advise us? 

M. Laitman: The more we advance on the path towards Lishma, the more our coarseness grows, and so it's more and more difficult for us to perform acts of bestowal. 

Question (Women MAK): (30:50) What does patience become in a state of Lishma? 

M. Laitman: Submission.

Question (Turikye 7): (31:18) Man’s body doesn’t want to labor, in that state, a person demands but it doesn’t have enough strength to do it. Is the fact that the person will reveal that his will to receive causes him sorrow. Will that help and hasten his demand to act and to correct himself? 

M. Laitman: I didn't understand. 

Reader: Man wants to change but he doesn't have sufficient strength. A friend is asking, if a person understands that his will to receive causes him sorrow by being in order to receive, will that help him or encourage him, urge him to act and change?

M. Laitman: Yes, if it’s as you say then, of course it is possible but usually the will to receive tempts the person. Drawing him in many different directions, to receive various little pleasures of all sorts. And the person is willing to connect to those pleasures, and so does not have enough power to disconnect from the will to receive and to reach in order to bestow. In order to persevere and continue, he needs a society, and only with the society can he persevere and perform the right actions. Generating a connection between the friends and that will help him advance, that will advance him. 

Question (Petah Tikva Center): (34:14) I have one little problem, that Baal HaSulam, I trust that he wants us to also use our life, practically, in what we study and not just in theory. One of the things he writes is that it is impossible to have a real prayer if he doesn't know first that prayer is impossible to achieve without the actions and remedies to win the vessels for Lishma. I asked you more than once, what does it mean true prayer? And I'll tell you why I asked, I asked you practically. We know that there are many troubles for the people of Israel. I, personally, am very close to the issue of the hostages in Gaza. For a year now, I'm in tears, fathers in tears, mothers in tears. Like you taught us, tears sometimes can open the gates, the gate of tears. And how do we know that the prayer is true? That's one, and two, that the Creator accepts it. And when does He accept it, what are the conditions because according to what he writes here, I don't understand at all how to do it. 

M. Laitman: To offer true prayer to the Creator, which will be answered, that is a very, very great thing. But to our luck, to our luck, it happens in stages, it happens in stages, measure by measure. So even though the request can be very, very high, very solid, very, very hard. Something that the Creator cannot answer because it's not in the path of correction. Nevertheless, gradually, by our smaller actions, we come closer and we compel him, you could say, to recalculate things according to our request, to answer us, and that's how we should act, really. Our problem is that we're still far distant from each other because we can't, as one man in one heart, connect with each other. So, to turn to the Creator as one man in one heart then we would have succeeded.

Student: To continue the question we learned about Lishma and Lo Lishma, does the prayer have to be in Lishma to be accepted? Or in Lo Lishma, is it accepted as well? 

M. Laitman: The prayer is accepted always. 

Student: Even in Lo Lishma? 

M. Laitman: Even in Lo Lishma but, of course, if we want to influence the Creator in a big, powerful, profound way, then we need to be in Lishma.

Student: I understood what you told me so far, I'll ask you a concluding question: What is preventing us from the prayer as being accepted especially what I said in the beginning? How can we move the prayer so that it's accepted? A year has passed, what can we do? 

M. Laitman: No, no, no, don't say that a year is enough already. You don't know what a complete desire is but we need to continue.

Student: Continue what? 

M. Laitman: To continue performing actions and praying, and looking for more ways we can come closer to the Creator.

Question (Petah Tikva Center): (39:33) According to what you said. In addition to the article, if we work on our togetherness, in getting closer to each other, then according to the article we have to reach a point where we feel the body resisting, and then he writes directly that the body will get used to, will get accustomed to working against the will to receive, to add to our connection, which you say in many ways, and then the body will begin to enjoy that and will reach Lishma. But at this point, also the ego takes you to a place where it's comfortable, where you can't push more and get to that habit. It could continue for years, it seems, that it becomes a habit but it's a habit where it's some comfortable place that is insufficient and then you just weaken and weaken and it seems like there's no end to these states. So how do you advance?

M. Laitman: That's how you advance. 

Student: It seems like you're going backwards. 

M. Laitman: No, there really is sometimes this feeling that you're walking backwards, regressing, but you're always advancing. More of the will to receive is always added to us, more discernments in the will to bestow. Also, we're not aware of it but always within the person, we're moving from degree to degree and so we advance.

Student: What is this habit, it's constantly changing, what does it mean a person needs to get accustomed to be in order to bestow? To have that connection with the friends, to be that, to be in order to bestow, to get used to that, where is that discernment? I can't even find it, to get used to bestowing with friends, and I don't get used to it. It seems like I go backwards, I'm deflected, distracted. Sometimes together we recruit the strength but it's a different thing already. Where is this advice that he gives in the article about habit, it's unclear? 

M. Laitman: The advice to make a habit of it, that's what we do, we come closer together within the Tens. All the Tens have the same work to do, to connect together within each Ten. And then to discover that it's the Creator that gathers us together. There needs to be a constant inner prayer in each and every one. Men, women, an inner prayer: What do I want? I want the Creator to be revealed to me within the connection between us in the Ten. And so, we shall advance towards the general connection, by that we attain everything.

Student: When we try to hit this point you talked about, this inner prayer, I want the Creator to appear between us. And sometimes we also push for it to be at that point that is against the will to receive, which is something he specifies in the article. Can we really make it as a common prayer? Or is it still something that each one feels in himself, and it's not important to identify that we're doing something that is together? 

M. Laitman: That's certainly worthwhile, it's worthwhile to pray together. We should all ask for the same outcome, for the Creator to be revealed in the connection between us.

Question (Petah Tikva Center): (44:24) How can we help the Ten always better define the deficiency towards Lishma? How can we help the Ten better define the deficiency for Lishma? How can we help the Ten increase the deficiency for Lishma? 

M. Laitman: By discussion, by what we do, our work, each one giving examples to the others, what else can we do? We are on the lowest degree where our will to receive includes both the will to receive and the will to bestow. And we need to somehow work with it, that's all. 

Question (Petah Tikva Center): (45:56) Who obtains the ability to work in Lishma? Is it the individual who comes by overcoming his body, is that his point in the heart? Or it's something outside of us, which is the Ten that achieves Lishma? 

M. Laitman: Again? 

Student: Who achieves Lishma: Is it the individual that overcomes his body, is that his point in his heart? or we're talking about something outside the person that an entire Ten reaches Lishma? 

M. Laitman: The person himself reaches Lishma, the person. He reaches his innermost desire, and he wants his inner desire to be connected to the friends and the Creator. And when he pulls – so to speak – pulls the friends, the group, and himself towards, in order to bestow Lishma, for the Creator's sake.

Question (Women KabU 2): (47:27) As the coarseness increases, is there some quality we can highlight in order to hasten it? 

Reader: This is following the question she asked from before, whether the coarseness rises as we advance, is there something that we can strengthen or highlight or reinforce in order to strengthen this process? 

M. Laitman: We can accelerate our advancement; that we do by constantly thinking about how we could be more, better connected amongst ourselves.

Question (Moscow 1): (48:52) Every day we compose a prayer in the Ten. Is it worthwhile to share the prayers across the Tens, that each Ten will share its prayer and will compose a world Kli prayer? 

M. Laitman: That's good, that's good, it works by what we call in Hebrew, Hitgalilut, incorporation or integration. It's the mixing of the prayer of one group with the prayer of another's. And certainly you can do that as an exercise.

Student: Shall we have a scope?

Question (Chelyabinsk-Omsk): (49:44) In the beginning of the lesson, I have such a prayer in the heart, the heart just explodes because of you. Because of the examples you give us, you are really a quality of love and bestowal. And there is a prayer to the Creator that all the friends will rise to the quality of Lishma so that we can please our Rav with all the efforts he puts into us and by that we'll please the Creator, thank you Rav, we love you. 

M. Laitman: Thank you very much but, first of all, we need to do everything possible to support each other, that's the foundation of our connection. And we want to see all of us – the men, the women, no matter where from – all together helping each other with one desire. So, that this desire will become the main one for all of us, our central desire.  And we'll connect around it and attain that state of mutual bestowal. 

Student: That's exactly what you give us forces for and that's what the prayer is for. Thank you very much, Rav.

M. Laitman:  Thank you. 

Question (Women Turkey 7): (51:45) In the state of low Lishma the Creator puts the person through the process of correction from low Lishma to Lishma. But the question is what does the Creator do with a person in the state of Lishma? Because, seemingly, the person does not use his vessels of reception. So what is the work of the Creator and man in the state of Lishma? 

M. Laitman: In the state of Lishma? In the state of Lishma one is adhered to the Creator, and he continues according to the decrees of coarseness he receives from the Creator to correct himself from Lo Lishma to Lishma. And it's not yet over, so he advances. 

Question (Women Unity): (53:11) As long as we are not in Lishma is every action of bestowal has a bitter taste or has no taste at all? 

M. Laitman: So long as we are in Lo Lishma, not for her sake then each act of bestowal has a bitter taste 

Student: Or there is no taste, yes? 

M. Laitman: Or there is no taste, yes. 

Question (Women MAK 43): (53:49) When a person is feeling that the pleasure doesn't belong to him but to the Creator. Is it possible to check that through feeling of mutuality because the pleasure loses its previous character and becomes a means? 

M. Laitman: I don't know, you can try. I don't do such things. 

Question (Women Moscow): (54:50) I heard that to the extent of progress we want to sort out our desires between good desires and bad desires – get closer to the good ones and away from the bad ones. What force allows us to do this sorting action? 

M. Laitman: To rise, to connect to feel something good, something sublime; that's what we should aspire to yearn for, naturally. 

Student: So, it turns out this is a prayer? 

M. Laitman: Yes.

Question (Petah Tikva Center): (56:00) I wanted to ask about the exercises we need to do. How to make an exercise that we determine in the Ten that, if we do it, at least if we practice it, that it's as important as the choice between life and death? 

M. Laitman: Which exercise in specific? 

Student: You talked about an exercise. I couldn't write it, I also don't remember but I'll repeat it. It doesn't matter, it's whatever the Ten decides, whatever you give us, anything that keeps us connected in the Ten and connected to the Creator. The question is about doing the exercise because during the day it's very hard to stick to it. A friend sent me: An inner prayer needs to be in each and every one all the time, men, women, inner prayer. What do I want? I want the Creator to appear to me in the connection in the Ten and thus we'll advance to the general connection where we attain everything. 

M. Laitman: Yes, yes, yes, go on. 

Student: So, we want to do this the whole day. How will I feel that if I don't touch this exercise during the day? It's like I'm not alive, like there's no oxygen, like being underwater, that's the question, how do we do it? What's the device that can help me feel that during the day? 

M. Laitman: Prayer, pray to the Creator to help us be connected together with such a desire that's aimed towards Him.

Student: So, that's already that point of the beginning that it's hard to hold on to the prayer. I understand, I want to do what you're saying and do this direction but it disappears. How do I feel?

M. Laitman: Renew it, renew it, renew it, again and again and again. Have the friends call you on occasion or you yourself set up some reminders to bring you again to the same intention. It's impossible, otherwise. 

Question (Petah Tikva Center): (58:43) The will to receive takes my prayer through the regret for the past and the fear for the future. How to turn the regret to gratitude and the fear to faith? 

M. Laitman: That's done by the upper light, that's it.

Question (Petah Tikva Center): (59:38) I gave an answer to the friend, that as much as one controls his heart and wants to be in connection through the friends to the Creator, and that's what our correction depends on. So, as much as I understood the Creator always controls the heart. How can I help control my heart or help the friend control his heart? I don't know what to do?

M. Laitman: Through prayer – through a request to the Creator to help you so that you can control the heart. 

Student: To help the friend, that the Creator will help the friends?

M. Laitman: Yes, also for the friends but first of all for yourself. You ask the Creator to give you the ability to govern your will to receive.

Question (Petah Tikva Center): (01:00:54) But when the thief that is the will to receive doesn’t feel the flavor of the work of assuming the burden of Heaven. And so when the body gets accustomed to working against its desire then he has the means to come to the work that is only to bring contentment to his Maker. So, what does it mean that the body accustoms itself and what means does he have? 

M. Laitman: The body is the general will to receive, and it receives an impression of what the person does with it. What the person passes through it and so we have to be connected together. And from the connection between us, try to bring out the words of the prayer. 

Student: The prayers are the means or? 

M. Laitman: Prayer is the most powerful means – we're not used to that being the case in our life. But really, coming to the Creator with a request, that's the strongest means by which we can influence our fate. 

Question (Petah Tikva Center): (01:03:32) It says, taste and see that the Lord is good. My question is we are used to, well, in the corporeal world, we know that flavor and scent is through the palate. And here we say, we know that Shema comes as a gift from above and then we are awarded with that taste. So, where do we receive it in the common part, in the connection, like feeling this here, being together in the Kli, with the whole Kli in the lesson? Is that flavor, is it spiritual flavor? 

M. Laitman: We will open this vessel, we will open it. 

Student: Can I ask another question about TES, with the revelation of the Righteous, that general question? 

M. Laitman: Yes, yes. 

Student: Every night before we go to bed, we say Shema Yisrael. And we learned that we need to get these insights from repentance from fear and repentance from love. About repentance from love, it says there's four degrees. In Shema Yisrael, there's only three degrees, as far as I understand, if you can explain. There's fear and Shema Yisrael Adonai Echad. And then there's, in the repentance from love, it's four degrees. What is that fourth degree? 

M. Laitman: Generalized love, which includes everything, and is called, Ahavat Olam, forever love, or love of the world. 

Student: So, the Kabbalists who wrote the prayer left that to us, they didn't write it in the prayer? 

M. Laitman: Why? Forever love, we love the Lord our G-d, and so on, it's written.

Question (Nikolaev-Sochi): (01:06:04) You just said that prayer is the strongest means that we can ask from the Creator to be revealed in the friends? When we put together a prayer, it's still not that internal, versus, if I extract some prayer out of myself and have some inner dialogue. But the prayer that comes from the heart and the prayer that we say in the Ten, should we aspire to some sort of match between the prayer? And how does the Kabbalists really compose the prayers?

M. Laitman: Kabbalists spoke with each other a lot but only in order to ascend one degree higher, always, that’s it. 

Student: What I meant is that there's a prayer that I myself can compose, my personal prayer, let's say, before sleep. And there's also a prayer that we together get used to doing in the Ten. Maybe it's not in the right intention but it doesn't resemble my honest prayer from the heart. Can we produce in the Ten an identical prayer? Should the prayers be closer to what I say in the mouth and with myself and in the Ten?

M. Laitman: A young person can't have several different prayers. 

Student: To be more precise: Let's say that what I want to ask seriously for the friend, for the world, for the sages. That is my true pain, that I have it within, I can awaken it by working on my own intention. I can't produce it, quickly, in speaking to the friends. So, what should we aspire to in our prayers? Should we do that or just work together on some common, composing some words?

M. Laitman: Yes, we need to reach a state where in the friends – in the members of the Ten – a clear yearning awakens to connect to the Creator, to connect between us in such a way that it elicits a response from above. 

Student: Can you, maybe direct us, the Kabbalists, they had an intention before prayer. Maybe we need to work on our inner intention before the prayer and then do it. Because for us, we usually read the sources and then there is a prayer, like it's supposed to be taken for granted. But it's actually the main thing.

M. Laitman: It's like tuning a musical instrument, if it's properly tuned, the melody will be played properly. 

Student: So, we have to start our meeting from feeling that we're preparing for the prayer, that all the meeting is for that. Because typically we don't have that, it comes spontaneously. But if we have a meeting, perhaps from beginning to end, it needs to be dedicated to prayer to achieve this quality of Lishma.

M. Laitman: Yes.

Reader:  Thank you, Rav. We will go to a break with a song and then we'll come back.

M. Laitman: So, what do I need to do?

Reader: After the song, we can go on to the next part. We, also, have source excerpts, On The Verge Of Lishma.

M. Laitman: So, you continue on your own? 

Reader: We could also continue on your own or with you, whatever you decide. 

M. Laitman: Okay, so for now, we'll go to a song. 

Song: (01:10:48)