Question: What is the connection between bestowal and faith above reason that we must acquire?

Answer: What is the connection between bestowal that I am supposed to acquire (without knowing why, other than being told it is necessary) and faith above reason (which I also need for some unknown purpose? I have no desire, no inner urge for bestowal or faith above reason. I have no idea what these things are.

Whenever I experience rejection, I move to a state where I must reveal the reason why this is happening to me, why I feel bad, and from there, to the question: “Who is doing this to me?” All these questions are essentially about the same thing: my source, the Creator.

Upon encountering this question, I begin to sense that I cannot directly discover the Creator in the events occurring around me. At the same time, I cannot remain at peace, because all these states compel me to reveal Him.

It turns out that I can discover Him not through my five senses, but through faith above reason. What does that mean? It demonstrates the extent of my readiness to proceed not according to my feelings, but above them. That is, I do not want to attain through my intellect who the Creator is or how He acts. I do not want to see exactly what He does. Because in that form, I will never receive any revelation other than an animalistic understanding that there is someone behind everything; I will not attain true awareness.

I must reach a state where I receive some sensation from Him but not within my ordinary senses. I attain something resembling knowledge, yet not through His direct revelation. This is called revealing the Creator in the sixth sense, in the force of faith above reason, which means acquiring the force of Bina, the intention to bestow. Before that, a person does not know what it is.

But if I acquire the quality of Bina, I gain the ability to establish a connection with the Creator through this extraordinary phenomenon called faith above reason. It is a kind of “something, I do not know what.” I have no understanding and no sensation in the vessels of reception, since sensation and understanding are what we receive within our Kelim (vessels).

I have something entirely different that exists above them, a completely different vessel of perception called the reflected light (Ohr Hozer), a spiritual Kli, a sixth sense. What it is, however, we do not know.

A different channel opens within us in relation to the Creator, and it functions in such a way that through it, we reveal Him. Through our ordinary feelings and our ordinary channels of perception, we can never do so.

To give this channel a name, we call it faith above reason. This term is merely an indication that it operates beyond our senses, beyond understanding, beyond everything to which we are accustomed—above all of that, in a different manner.
[357746]
From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”

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Question: In order to cross the Machsom (barrier), must I use faith above reason?

Answer: Faith above reason is the spiritual Kli (vessel), the quality of the Creator embodied within me. When Malchut acquires the quality of Bina, this is called faith above reason. Reason is the quality of Malchut, faith is the quality of Bina, and thus Bina within Malchut is called faith above reason.

If a person uses faith above reason in order to fill Malchut, this is a property of Klipa (impurity, shell). But if he uses Malchut according to its proper purpose, this is the process of holiness. That is, either it is bestowal for the sake of receiving, bestowal for the sake of bestowal, or receiving for the sake of bestowal.

Question: In what forms is this faith used after the Machsom?

Answer: Faith above reason, the force of Bina, can be used in two forms. In our world, there is also a reflection of this: I can bestow to another person, yet by doing so receive for myself. In a concealed form we are always receiving; it only appears to us that we are bestowing.

If my intention is to use the Creator for my own sake, this is called Pharaoh or Klipa. But if I turn to the Creator for His sake alone, without the involvement of my own interests, this is called the pure form of faith above reason, holiness.
[357799]
From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 9 “One’s Greatness Depends on the Measure of One’s Faith in the Future” (1987) (5.1.2002)

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2nd part of the Lesson — Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah”

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Question: Is turning to the Creator the strongest effort a person makes?

Answer: One must seek how to turn to the Creator; it is not done just like that. No one can simply turn to Him.

The moment the Creator reveals Himself to me, either openly or in a concealed form, it means that He is inviting me to turn to Him. It is not simply that I go and search for Him. Where will I search for Him in order to cry out to Him or ask Him for something?

In fact, turning to the Creator, once one has merited His revelation, comes suddenly, as it is said: “The salvation of the Lord is in the blink of an eye.” This happens completely unexpectedly as a result of all the effort that the person has previously made. However, all the work done beforehand is essential. Without it, it would be impossible to experience this state.

Even now we are already in the state of final correction, but does anyone feel it?
[357933]
From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”

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Faith above reason is not an acquisition in the mind but an acquisition of a different ability that does not naturally exist within us. It is another, supernatural channel, a sixth sense, spirituality, the correction of the vessel of reception, the force of Bina. How does one come to it? Through reflection, work, and a series of ascents and descents.

Question: Why do we engage in this if it is known in advance that the Creator does everything?

Answer: Why are you so sure that it is the Creator who does it? For you, all this is merely names, empty words; you do not live in it. It is written that there is an upper force governing everything, that “There is none else besides Him.” So what? You have heard about it, but you do not live within this revelation and do not identify with it.

Yet, identification determines all our thoughts and actions. I feel myself to be a glove worn on the Creator’s hand. He determines everything that happens within me, from the movement of atoms to the movement of thoughts and desires. Every result depends on Him both at the beginning and at the end. This is how I feel the manifestation of the Creator within me.

And if I do not have this, can I say that the Creator is the king? Can I say that I agree with it? Would I myself, without coercion, do the same thing that He does? All of this is empty talk. I do not even know what He does nor do I know who He is.

Therefore, Rabash says that there is the King of the whole world, and there is the King of Israel. Everyone speaks about the King of the whole world: “The Creator is great!”

The King of Israel is attained through a genuine aspiration toward Him—Yashar-El (straight to the Creator). And aspiration means a readiness to cast aside one’s own knowledge and go by faith above reason. This is the difference between the opinion of the Torah and the opinion of the masses.

It is not enough merely to say it. Everyone thinks that they are already in the state of final correction, while the state of Israel is attained through very serious work, by aligning all one’s desires and intentions with the Creator so that they become like His. Only then does one come to a state where he can say that the Creator is the King of the whole world.

What is the world? The world is my entire self, and I have examined it, felt it, and agreed that He leads me. What is this agreement? It is that even if He did not exist, I would still do exactly the same thing. Thus, I myself create the image of the Creator within me. This is called growing from zero to infinity. I grow and attain His level.
[357750]
From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”

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Question: In the article “What Are the Times of Prayer and Gratitude in the Work?” Rabash writes that “even if this mouth is unimportant, still, the Creator hears it.” What does it mean that the mouth is not important?

Answer: It is written: “Even if this mouth is unimportant, still, the Creator hears it.” It does not matter how much understanding a person possesses. What matters is the extent to which he strives toward the goal.

It is similar to our attitude toward a child. The result of the child’s action is not what matters most to me. What matters is his effort, his expression of desire, his aspiration. Because of that, I encourage him.

However, as a person grows older, we pay less attention to their desire alone. Now the result, the product of his actions, becomes important.

We need to understand this correlation. We are not required to be clever; we are required to make an effort. What will come out of it, how correctly will a person be able to perform what he is trying to do? That is not important. You desired, you acted, and according to that you are rewarded.

A person receives a response from above only according to the measure of the effort he has invested. It is not said that you must reach a particular result, on the contrary: “It is not upon you to complete the work.”
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From the Daily Kabbalah Lesson 6/7/26, Rabash, “What Are the Times of Prayer and Gratitude in the Work?”

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Our work is to rise above evaluation according to the principle of “sweet–bitter” to evaluation according to the principle of “true–false.” After all, the Creator is called Truth.

The word “truth” (Emet) consists of the letters “Alef–Mem–Tav.” “Alef” and “Tav” (the first and the last letters of the alphabet) are the desires at the two extreme poles.

And “Mem” in the middle is the quality of Bina, by which one can connect these poles and come to correction, that is, to truth.

Determining where truth lies and where falsehood lies is possible only in relation to a group of Kabbalists, the environment. By myself, within myself, I lack the necessary conditions for this; I possess only one parameter: my ego. To measure I absolutely need one more parameter outside of myself.

After long study and many clarifications in the group, a beginning Kabbalist starts to feel himself in the general (global) system of desires, among other “points in the heart.” Relative to this particular environment, I am given the opportunity to acquire new sensory concepts: drawing closer to it and distancing from it, sensing its global system, my inclusion in it, the necessity of its support, the realization of it as the place in which I will reveal for myself the upper world and the Creator.

Meanwhile, within me, an interaction of two forces —myself and the environment—takes shape within me. The environment gains weight and acts as a counter force to my “I,” my ego. Another authority emerges, one outside of me, which I will begin to take into account and view as a source of salvation, a lever that can pull me out of my current state, out of this world.

I measure the “self – environment” dynamic, and as a result of my measurements I obtain quantitative and qualitative measures for measuring spiritual relations, forces. I build a measuring ruler: on one end is me and on the other is the group. With this ruler I can already research, measure, and depict the upper world.

From the “I – group” relationships a spiritual cell is formed within me with which I can measure all of reality above myself. In this way I build a soul within myself.
[5643]
From the Daily Kabbalah Lesson 11/15/9, Baal HaSulam, Letters 41 & 42

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 8 “What It Means that Esau Was Called ‘A Man of the Field,’ in the Work” (1990)

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2nd part of the Lesson — Writings of Baal HaSulam, “Matan Torah (The Giving of the Torah)”

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Question: You say the rest of the world does not possess the key to solving problems. How can we convey this key to the world?

Answer: I think that even if we all started shouting about this from every corner and I continued writing articles about the threat of annihilation, the people will still not wake up. After all, we know the stage of development the masses are at. Even in a developed society, people are unable to perceive the spiritual idea embedded in this. We cannot expect any response from them.

In other words, I must act regardless of the reaction. After all, I am the one acting, not them! I am activating the law of advancement according to which all mankind must make its qualities resemble the qualities of the Creator and attain His level. I activate this law because I have received this knowledge from above. A few dozen other people here also received it.

Why do they possess this understanding and awareness? Because they have reached this level in their own development. If a person has not yet developed to the necessary level, no matter what we tell him, it will be a meaningless mantra to him, one of many.

Even if such people hear about it, write it down, and repeat it, what good would it do? There is nothing more foolish. Can they possibly act in this direction? Of course not! If they are psychologically attracted to it, that is great. On an ordinary human level, this is a good thing, just like many other things.

Therefore, although we undoubtedly need to work on dissemination, our primary work is internal rather than external.

In that case, one might say: “If so, let’s curtail our dissemination efforts and pour all our energy into working in the group!” But the fact is, we cannot do without external support or without drawing in new forces from outside. Therefore, we cannot do without dissemination. In addition, lifting all the students of the outer groups by just one millimeter is equivalent to lifting ourselves by ten meters!

Therefore, we need both components of our work. Baal HaSulam writes about this that we need to spread Kabbalah among the masses. But, of course, in this environment, we cannot expect the specific reaction we desire from that environment. Things unfold there according to the laws governing the masses; whereas we operate under the laws that apply to the individual. Therefore, it is our responsibility to act.

From the masses, there will only be support; they will follow you, but to make this happen, you must distribute our material among them. Yet it is you who must lead the way. You yourself must constantly adjust and refine the direction of the goal, and pull everyone along with you! There is no other way.

Therefore, you should not shift the responsibility onto someone else. It is written that those who deal with the external aspects of the Torah instead of the internal are to blame for everything, but what difference does it make to me? Can I afford to wait for them? They will not do anything, they are incapable of it. I am duty-bound to act! That is how everyone must think.

We must also teach this in external groups: a person who receives knowledge becomes an active participant in the work. Therefore, we must lead them to sense the obligation that rests upon them.
[357660]
From the Daily Kabbalah Lesson 6/7/26, Rabash, “What Are the Times of Prayer and Gratitude in the Work? ”

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Question: If the surrounding light begins to enter the Kli, why do the descents become increasingly difficult?

Answer: The surrounding light cannot enter the Kli; that is impossible. It enters the Kli only when it becomes inner light.

The surrounding light constantly shines upon a person: sometimes from the front, during a state of ascent, and sometimes from the back, during a state of descent.

The state itself is always the same. The only difference is what is being revealed at that moment: the light or the Kli. Everything depends on the side from which you are viewing the state—from the side of the Kli or from the side of the light. This is how it is experienced in one’s perception.

When the Kli becomes like the light, there is no longer a distinction between ascents and descents; everything is light. A Kli with a screen is felt as the light itself.
[357963]
From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”

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