“And the wise shall shine as the radiance of the firmament.”

Thus, with the correction of the firmament, the Parsa, KHB TM of Atzilut were split and divided, and twelve Partzufim emerged from them:

1. Keter was divided into four Partzufim: Atik and Nukva, AA and Nukva.

2. Hochma and Bina were divided into four Partzufim: upper AVI and YESHSUT.

3. Tifferet and Malchut were divided into four Partzufim: the great ZON and the small ZON.

Hence, these twelve Partzufim are called the “radiance of the firmament,” since they were made and came out by the force of the firmament.

The first radiance is the radiance of those who shine in the lighting up of the radiance.
The second radiance is the radiance that shines and glitters to several sides.

The first radiance is Partzuf Atik, and the second radiance is his Nukva. Atik himself is from the unsweetened Malchut, above the firmament, which is the matter of not fissured. However, this Malchut is the root of the sweetened Malchut, and she lights the lights of Bina after they have been quenched (RASHBI, Zohar for All, Vol. 3, VaYera “And Behold, Three Men – 1”).

The Zohar is the totality of the light that passes through Atik and Arich Anpin to ZON and enters Nukva.

The souls that ascend from the worlds of BYA (Beria, Yetzira, Assiya) and enter Malchut of the world of Atzilut reveal this light there, and therefore it is called Zohar (radiance).

The entire system is activated by our desire, intention, and prayer (MAN) when we engage in the study of the Zohar.

Our request rises upward, reaches Atik, and from there the light begins to descend toward us. This light is called Zohar.

This light corrects us and fills us.

It also sustains and animates the entire system, brings it into motion, and returns all its parts to the purpose of creation.
[11500]
From the 2^nd part of the Daily Kabbalah Lesson 3/19/10, The Book of Zohar

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Preparation to the Lesson

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1st part of the Lesson — Lesson on the Topic “Work with Faith Above Reason” (9.7.2020)

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2nd part of the Lesson — Recording of Rabash, Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 4, Chapter 4

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3rd part of the Lesson — Conversations of a Kabbalist with His Students During the Day

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4th part of the Lesson — The Book of Zohar, “Beresheet – 1, ‘Taamim, Nekudot (Points), and Otiot (Letters)'”

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Faith above reason allows one to see reality as the Creator sees it.

Ordinarily, we perceive the world through our egoistic knowledge, through the lens of self-interest. The Creator deliberately created us within egoism in which we feel ourselves and the world as separate and limited.

But through faith above reason, we elevate ourselves to the degree of bestowal, to the level of Bina, and enter into the Creator’s vision, into His world, into His perception of reality.

Therefore, faith above reason is not self-deception or imagination. On the contrary, it transfers us into the true world, the world of truth. Then we see ourselves within the reality of the Creator and behold all things through His eyes.

Faith above reason is the highest degree—the attribute of Bina, of bestowal, the quality of the Creator Himself. When we enter this quality, relative to us it is called faith above reason, for reason represents the view of our egoism, while faith represents the degree of Bina, bestowal, the level of the Creator.

Thus, when we strive for faith, we do not become dreamers or idealists. On the contrary, by doing so, we attain the world of truth, a reality untainted by our egoism.
[349791]
From the Preparation for the Daily Kabbalah Lesson 6/23/20

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One who wishes to work for the Creator must include himself in all creations, that is, feel their desires, join with all souls, and include himself in them and them in himself.

He leaves for himself only what is necessary for connection with the Creator, and all the rest of his desire becomes included in the general creation. Desire is given to us only for this purpose, to connect with everyone.

And for this, it is necessary to connect oneself with all creations and raise them to their root. It turns out that only a point in the heart remains in each of us, and all the other qualities, desires, and intentions are needed only in order to connect with everyone, to connect everyone with the Creator through this point in the heart, and through this point in the heart to transmit the response from the Creator back to everyone else.

A person who works in this way is called “Adam” and is the receptacle of the entire huge vessel of one soul. Each of us can become such a person because everyone has their own point in the heart through which they connect to the Creator and transmit a unique message from everyone to the Creator and from the Creator to everyone.

It turns out that each person is a complete Adam, and the entire structure that is created by the Creator, by the soul, belongs to everyone. But each person has their own specific one, and is connected through their point in the heart.

By giving each of us a point in the heart, the Creator allowed everything else to be connected to it, and made it a specific, individual, personal soul of each one. And then all the points in the heart are joined together into one common Kli: Adam.
[234539]
From the Daily Kabbalah Lesson 10/8/18, Preparation for the Congress

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If I do not yet understand what faith above reason is or how to attain it, it is not my fault; this stems from the very nature of creation. There is egoism in each of us that, does not allow one to rise above oneself and comprehend how it is possible to exist above the desire to receive pleasure and to turn outward, beyond the ego. That very state is called faith above reason.

I must make a restriction (Tzimtzum) on my desire to receive and rise above it toward bestowal.

To act for the sake of bestowal means:

• What is outside of me becomes dearer to me than myself.
• I accept it as defining and decisive.
• My entire life depends on the group and on the Creator.
• I hand myself over to them, dissolve within them, and wish to keep nothing for myself except for one single point—my root point within the system of Adam HaRishon.
• With that one point, I wish to exist within the friends, to be included in everything that is within them.

This means I have faith above reason, the power of bestowal I tap into and by which I begin gradually and repeatedly to build myself.

Ultimately, every person must perform this inner work because this is what spirituality means: the degree of Bina is higher than Malchut when we strive to think, feel, understand, and perceive according to the higher degree, above ourselves.

I do not ascend by abandoning my place but by building an additional level of perception upon it. It is not about becoming more intelligent or more sensitive; that would only be an inner, egoistic development.

Spiritual development means that I rise above my natural perception and wish to perceive everything through the importance of the friends.

We must remember that all the degrees and all the states already exist in reality; we need only make the effort to enter them.

I bring myself to the degree of faith, the degree of Bina, meaning that those who are outside of me, the group and the Creator, become more important than myself. In this form, I begin to see, feel, and hear what occurs within the friends and not within me. And this relation, this orientation toward what happens in others and not in myself grants me a spiritual sensation.

If I were to feel only what occurs in the friends, I would be an angel.

But if I feel myself and am also within the friends and within the Creator, perceiving and understanding what transpires with them, then I am called a Kabbalist, which is a far higher degree than that of an angel.
Here, one begins to touch the true spiritual qualities.

Above reason means to act according to the desire to bestow, for the sake of connection, according to spiritual definitions—not corporeal ones. In the material world, everyone exists separately; there is no connection. Each one acts for oneself and not for bestowal.

But I strive to establish the state of unity and mutual bestowal, to begin to sense such a reality and to view the entire world through it.

I want to see everyone through different eyes, not my own, but through the eyes of the ten.

And the same applies to my sensations, my heart, my mind; in everything I strive to attain collective perception, to see the world not as a single person, but as a ten.

Because the ten is a spiritual structure, a Partzuf, and whatever is revealed within it is a spiritual state.
[270590]
From the Daily Kabbalah Lesson 9/8/20, “Work with Faith Above Reason”

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Preparation to the Lesson

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1st part of the Lesson — Lesson on the Topic “Work with Faith Above Reason” (9.6.2020)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 4, Chapter 4

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At the outset of my words, I find a great need to break an iron wall that has been separating us from the wisdom of Kabbalah, since the ruin of the Temple to this generation. It lies heavily on us and arouses fear of being forgotten from Israel. (Baal HaSulam “Introduction to The Study of the Ten Sefirot“)

“To break an iron wall” means that we, who want to understand what the wisdom of Kabbalah is, would not distance ourselves from the wisdom itself. This requires both internal and external work from everyone.

Question: What do we lack in order to break this wall and understand the concealed part of the Torah?

Answer: We must study both the revealed and the concealed parts of the Torah as much as we are capable of. And all of this must be accepted by us in unity with each other.

Let us hope that our study will definitely push us toward unification.
[349699]
From the 2^nd part of the Daily Kabbalah Lesson 11/5/25, Writings of Baal HaSulam “Introduction to The Study of the Ten Sefirot“

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Question: If the Creator spoils me like a kind father by fulfilling my deepest desires, should I restrict myself and not enjoy them? Does this in my indicate my poor progress? How should I regard this?

Answer: You must understand that the Creator gives you the opportunity to rise to His level through such small games with Him. This is why you want to participate in them.

Question: Should we accept and be grateful or reject these desires?

Answer: It depends on how you handle it. If you simply accept fulfillment, then you are in states opposite to the Creator—He gives, you receive, and that is all.

If you want to be in states similar to His, then you refuse to receive this way and connect, for example, only with a portion of the treat He wants to give you, so that upon receiving it, you truly feel pleasure. In this way, you become closer to the Creator, like Him.
[349761]
From the 2^nd part of the Daily Kabbalah Lesson 11/7/25, Writings of Baal HaSulam “Introduction to The Study of the Ten Sefirot“

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In corporeal life, we have no freedom whatsoever. But in the spiritual development, we can choose our environment, the desire that this environment will pass on to us, and our attitude toward society.

Although I still act within the boundaries established by this system, I can nevertheless choose the form in which I will advance between the two points of the spiritual path—the starting and ending points.

I cannot change these points themselves because the final goal lies in the root of my soul, the place from which I once descended and to which I must now return. It is clear that I cannot take a different path.

However, I can choose the nature of my advancement, seek means and opportunities for development, and in doing so, I attain the mind of the Creator and become similar to Him. In this, I gain a certain measure of freewill regarding my present and future states.

Within me today exists a part of my future state called the AHP of the upper one; it is my next level, “I+1.” It already exists in the spiritual realm, and its lower part (AHP) is in me now.

I can reveal it and desire this next state; meaning, I am free to realize it or not. I already have a choice between “today” and “tomorrow.”

But if I live only in this world, I know nothing about tomorrow, that is, about the next moment. So what can I truly choose if the choice exists only with regard to the future?
[8194]
From the Daily Kabbalah Lesson 1/8/10, Writings of Baal HaSulam “A Thought Is a Result of the Desire”

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The creation requires two sides, two qualities, without which it cannot distinguish itself from the Creator. It perceives only what exists within itself, and therefore, there is no Creator outside of creation.

Only the first act, the creation of something from nothing, was seemingly external, emanating from the eternal, perfect essence. This is how the Kabbalists reveal this message: the property of bestowal created the black point of creation, something outside of itself.

All subsequent actions occur within creation, within that very point. In it, the light begins to spread; the quality of bestowal begins to manifest, and in comparison with it, creation comes to know itself, it perceives the difference between reception and bestowal.

Having realized its nature, creation naturally feels an immense yearning for correction, for attaining maximum equality and resemblance to the original quality of bestowal.

Part of this process occurs forcibly. Two opposite qualities acting upon each other cause the descent of the worlds until their interrelation gives rise to something special—an intermediate quality, neutral, that belongs neither to reception nor to bestowal, neither to the quality of the Creator nor to that of creation.

Within creation, between impurity and holiness, Klipa Noga arises—a neutral part. This new reality gives the creation independence, the ability to express itself. Moreover, now the creation is not only able, but obligated to decide what it is and to what it relates.

This requires special work because creation must accept both opposing forces equally. But then how can it determine what is good and what is bad?

This dilemma is reflected in us; it manifests as light and darkness, as confusion of feelings, as faith above reason, as something that appears and slips away. This middle quality expresses itself in our thoughts and desires until ultimately we attain an independent position to reveal our independence in it by our own decision.

This is very difficult. Nature prepares us to become independent outside of itself, outside of creation. Then we will view both the Creator and creation, the entire universe, from the outside. This is what the two opposing forces prepare us for.

Based on the middle quality, we incorporate both holiness that lies above it and impurity that lies below it, in order to build ourselves as a complete spiritual Partzuf. In it, the Creator and the creation merge into one through our proper use of both forces and embrace the entire creation within ourselves.
[39231]
From the Daily Kabbalah Lesson 3/27/2011, “The Principles of Global Education”

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