Lesson Preparation

Lesson on the Topic “Prayer”

Writings of Baal HaSulam, “Introduction to the Book, Panim Meirot uMasbirot,” Item 19

Lesson on the Topic “Hanukkah”

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Lesson Preparation

Lesson on the Topic “Two Opposites In One Subject”

Writings of Rabash, “What to Look For in the Assembly of Friends” (1988)

Lesson on the Topic “Hanukkah”

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Lesson Preparation

Lesson on the Topic “Two Opposites In One Subject”

Writings of Rabash, “Concerning Truth and Faith” (1985)

Writings of Baal HaSulam, “Introduction to the Book, Panim Meirot uMasbirot,” Item 14

Lesson on the Topic “Hanukkah”

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Lesson Preparation

Writings of Baal HaSulam, “The Love of God and the Love of Man” 

Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah,” Item 175

Lesson on the Topic “Hanukkah”

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Faith above reason is a concept completely unknown to us; there are no such words in our ordinary vocabulary. But when we try to achieve connection, we begin to understand that the main observation point is the center of the ten. From it we begin to relate to the spiritual world, not from an individual point of a person, but from this common point in which one dissolves in the ten, leaving one’s egoism and personal, egoistic view of things. So, one rises from one’s animalistic worldview to the human one, starting to look at everything through one’s connection with the ten.

From this, a person can already understand what faith above reason is with the view of everything through unification. I do not exist, there is only us, and my foundation and vision come from our connection. The point from which I am observing is no longer in my desire to enjoy but in my desire to give to the ten. And therefore, this point is called faith, the point of Bina, bestowal.

Previously, I looked at everything from my desire to enjoy, and now I look from the point of Bina. It turns out that the point of Malchut rose to Bina, joined it, and it looks at all of creation from there. I join the center of the ten and look at everything with the eyes of faith. As long as I strive to get in touch with the ten and perceive our connection above personal interests and my material, egoistic desires, this determines the size and height of my faith.

I would like to feel and understand the desire to enjoy with my mind, but I connect with my friends and give myself to the common goal, and this means that I gain faith above reason. The Creator does everything to bring me back to my animalistic desire to enjoy, to common sense, to firmly stand on the ground on four legs. But I do not want to return to the ground, I want to cling to the center of the ten as if suspended in the air like a soaring tower.

This is how we build this point, the center of the ten, and start to build a tower in it, a Temple, a house of holiness, that is, a place where Malchut (the house) is connected to Bina (holiness).¹

Usually, we strive to overcome difficulties by ourselves, but this is not correct. The goal is to cling to the Creator. If I want to cope alone, I only increase my egoism, breaking away from the Creator. Therefore, in any obstacle, you need to see a way to stick even more to the Creator, a reason for a request and prayer.²

Rabash, “The Whole of the Torah Is One Holy Name”: That is, any overcoming in the work is called “walking in the work of the Creator, since each penny joins into a great amount.” That is, all the times we overcome accumulate to a certain measure required to become a Kli for the reception of the abundance.

And so it happens at every step. We never jump on it right away, but evaluate and try it more and more, like a cat preparing to jump, until we move to the next state.³
From the 1^st part of the Daily Kabbalah Lesson 11/28/19, The Center of the Ten

¹ Minute 1:00
² Minute 12:40
³ Minute 16:30

Related Material:
How Do You Reach Faith Above Reason?
Our Role In Faith Above Reason
Progress In “Faith Above Reason”

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Our broken Kli is gradually moving toward the center of our connection, which begins to feel like the center of the universe, of all worlds, of the entire system of Adam HaRishon, toward the new place where the corrected vessel meets the light. The more we think about it, the more we develop our sensitivity. There is nothing in our world that one cannot feel; it all depends on our invested efforts, our attitude, our desire.

We must strive for this point of connection with all our desires. Both the good and the evil inclination accompany a person to the meeting point where we join together and reveal the Creator. In order to achieve this, each person needs to abandon his “I” and move from the outer rim of the common vessel toward the center of the group.

If together we all think about the single central point, that is, the Creator, and advance toward Him, then everyone stops thinking about themselves and loses their personal self as if it does not exist. Due to the increased focusing on this thought and the aspiration toward the center, we remain with a single concern for the existence of a common system, for its vitality and revelation, and personal worries disappear. Thus, we gradually come to self-restriction and common unity, which creates a place for the Creator to be revealed in order to please Him.

Day after day this picture should become clearer in our feelings and minds, in our inner vision, so that we understand and feel that it really exists. We reveal this state that exists, this upper world, out of nothing.¹

Everything that has happened had to happen. Everything that will happen already exists. The only thing I must do is decide how to move from one scene to the next by applying efforts and my soul’s devotion. I add only my attitude—restriction, screen, and the reflected light—and reveal an already existing state.²

Everything is already perfect; you only need to correct your attitude in order to see that the whole world is an absolutely perfect world of infinity. But we do not feel it, we do not live in it; therefore, we need to change all our senses in order to feel ourselves in the world of infinity.

In order to do this, we have been given the ten to aim ourselves in the right direction, to calibrate ourselves, to focus our vision and perception, to feel ourselves in eternity, in new, true values. Malchut of the world of infinity is the place where we all unite together and merge with the Creator. The Creator is one and the creation must also be one as the Creator. All that we reveal is the oneness of the Creator.

Therefore, the Creator shattered us, giving us the opportunity to seek this unity in different states, in pros and cons There is no evil; there is “help from the opposite,” showing us the discrepancy from the true picture, manifesting it in all our sensations and understanding, in the mind and the heart. And to make this discrepancy more apparent, it dresses it in unpleasant sensations. It turns out that I see not just the distance between my perception and my goal, that is, between the imaginary and the genuine world, but I perceive this gap as suffering, as pain.

Therefore, we call it an evil inclination, although in essence it is not evil but helpful, because it helps us feel how much we deviate from the truth. The most important work is in the ten where we can very quickly correct this discrepancy between us and the Creator.

It is as if I am building a true picture out of my ten, gathering all the correct elements and connecting them with each other, bringing them closer together and focusing until they reach perfect sharpness: ten corrected Sefirot filled with the upper light.³

The ten is a matrix ensuring my contact with the Creator. I feel like I am talking to my friends, but this is not so, this is how I talk to the Creator. The ten is the language of communication with the upper force. The entire creation is a divine book, a conversation with the Creator.⁴

The method for bringing the desire to enjoy in equivalence with the light is: ten different parts of the desire that, despite their differences, connect to become like the light, and then you can see and hear in them the action of light as if in a body or a radio receiver. The stronger the connection, the greater the revelation. All the details of this receiver are already in our hands, and now everything depends on us.⁵

It seems to me that the ten is just ten people. But in fact, the Creator is speaking to me through them and I need to understand what He wants from me when He is expressing Himself through each friend. This is a special code, a language that I need to learn.

Then I will reveal that a ten is the ten Sefirot, and I will see how each Sefira shines with its own color, with a different force and character of glow and different connection with the others. On one hand, they are all included in one formula together, but each contributes its own unique part to it: more wisdom or mercy (Hochma or Hassadim), different types of desire and connection with the upper.

It is as if I am in front of a screen and the more I raise above myself and connect with my friends, the more I understand what the Creator is transmitting to me.⁶
From the 1^st part of the Daily Kabbalah Lesson 11/25/19, The Center of the Ten

¹ Minute 0:00
² Minute 14:50
³ Minute 16:20
⁴ Minute 37:10
⁵ Minute 45:20
⁶ Minute 49:45

Related Material:
Find The Center Of The Group
The Center Of The Ten Is The Spiritual Vessel
To The Light Through The Center Of The Ten

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Lesson Preparation

Writings of Baal HaSulam, “Introduction to the Book, Panim Meirot uMasbirot,” Item 8

Lesson on the Topic “Anti-Semitism”

Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah,” Item 155

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Faith above reason is the topic we must constantly return to. Relative to it, we will undergo ascents and descents; all our work is concentrated around it. Faith above reason means that bestowal becomes higher than reception, that is, a person comes to the state when he or she lives with the force of bestowal. Of course, one rises and falls again, but a person already begins to conquer this territory, “the field that the Creator has blessed” where one is in understanding, awareness, and yearning to adhere to faith.

If I do not check what I have received, it is called faith below reason. After all, I do not have knowledge; I did not recount what I received, but simply took it for its word. It turns out that my faith is even lower than reason: There is no knowledge, just blind faith. In spirituality, this is not considered faith, it is only so in religion.

For faith above reason, I first must have my opinion and know what is happening according to it. I know that there is not a $1,000 in the envelope, but $999 or even just $1, but I accept it as $1,000. This difference determines my spiritual degree. I need these two clear points: reason and faith, Malchut and Bina.¹

Faith above reason means that I accept $999 as $1,000 from the bottom of my heart. Clearly, it is not advisable to do so in a store. We are not talking about this world but only about the spiritual one. In the spiritual space, we must go by faith above reason because we are building our attitude toward the Creator above our reason, increasing so. Spirituality is not based on the force of knowledge, but on the force of faith.

I advance based on what Kabbalists say because I do not want to rely on the opinion of my egoism. The more I can annul myself before the upper one, the more I acquire the force of faith with which I can advance with the mind and heart of the upper one.

In the corporeal world, it does not work because there is only one space in it. However, in the spiritual space, there are two degrees: me and the upper one (the AHP of the upper) and I go according to the opinion of the AHP of the upper. I include myself into the opinion of the upper one, and since I cleave to it, I can rise together with it. That is only because I accepted its opinion that becomes my faith.

This is the difference between the upper and the lower degrees. In the perception (in the Kelim) of the upper one this is $1,000 and in my perception (in my Kelim) it is $999. I understand, feel, and know that I am $1 short and I only have $999 in my pocket, not $1,000. Yet, in the Kelim of the upper, I have $1,000; I fill this empty area with the force of the upper one and feel myself complete because of him.²

It is written about faith above reason, “They have eyes but they will not see; they have ears but they will not hear.” I have eyes, ears, heart, mind; I am a smart person and understand and feel everything on my degree, judging only by what my eyes see, and I stand firmly on the ground. However, the question is how can I rise to the degree above myself, by which lift? Where is this elevator, this means, with the help of which I will change my feelings and reason to the feelings and reason of the higher degree in order to rise from the state “I” to “I + 1”? To do this, I need to go by faith above reason.³

From above, an empty space is revealed to me all the time and I must fill it with faith. When I fill it with faith, I feel how for me it is getting filled with reason. Then again darkness is revealed, the empty space that needs to be filled with faith. With this force of faith, I rise to the next degree, which again will turn into reason. This is how we grow: conception-nursing-maturity (Ibur-Yenika-Mochin) each time rising and perceiving the darkness and emptiness that are revealed to us as part of the higher, following above us degree.⁴
From the 1^st part of the Daily Kabbalah Lesson 12/5/19, “The Work in Faith Above Reason”

¹ Minute 6:20
² Minute 11:50
³ Minute 27:40
⁴ Minute 1:29:10

Related Material:
How Do You Reach Faith Above Reason?
Faith Above Reason
Work In Faith Above Reason

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Lesson Preparation

Writings of Baal HaSulam, “Introduction to the Book, Panim Meirot uMasbirot,” Item 4

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Shamati, 35, “Concerning the Vitality of Kedusha”: …there is a rule that from Above they give giving, and take, they do not take (all that is given from Above is not received in return, but stays below). Hence, if one extends something from Above and then blemishes it, it remains below, but not with man. Instead, it falls to the sea of the Sitra Achra.

I drew the light and cannot hold on to it. In the first instant, I reached equivalence of form with the light and it revealed itself in my desire. But in the very next moment, the new uncorrected informational record (Reshimo) was revealed in me, which needs to be adapted again for the new light. However, I did not do it and therefore, the previous light departs from within me. In fact, the light remains, but I stop feeling it because my desire was renewed.

From the illumination I received, I must learn how to continue next time: to prepare desires, the foundation, strength, mutual guarantee, and security in order to draw the light for the sake of bestowal. Each time my participation should increase.¹

In every moment that follows, a new Reshimo is revealed that does not fit the previous state. A stronger desire is revealed and greater lights are revealed against it, and I need to bring this desire in equivalence with the light by making a stronger effort. Yet, I did not do that, I was not ready, and therefore, I lose the illumination from the previous state.

Initially, the system is built in such a way that I am never ready to receive the light immediately. After all, my vessel is broken; therefore, the broken desire is revealed, and the light against it, which I obviously cannot receive at that moment. It is written about it, “There is no righteous in the land that does good and hasn’t sinned.” After each transgression the correction is revealed, the commandment, because “one does not perform a Mitzva unless he has failed in it.”

First, there is always revelation of shattering, so we go: descent and ascent. Without the fall, the ascent is impossible, the correct use of the will to receive, because desire reveals the sensation of the fall.²

The desire becomes suitable for work only once it receives impressions from the qualities of the light. This happened during the shattering. The shattering happens because the light enters the desires; the boundary between the will to receive and the will to bestow is broken and these desires mix with each other.

Inside the created being the qualities of the light and qualities of the vessel mix with each other. Thus, as a result of the shattering, the created being acquires qualities of the Creator, although it feels corrupted, shattered. However, this unpleasant sensation comes precisely from the feeling of its oppositeness to the Creator, that is, because the Creator is in the created being and is revealed in it.

This is their meeting, contact, and revelation. Therefore, only after the shattering and onward is it possible to talk about the real created being standing against the Creator. The created being can ignore the Creator and want to rule by itself: the impure force (Sitra Achra) is our true nature that feels its oppositeness to the Creator.

This is an advanced state because inside the created being there already is the connection with the Creator and recognition of its own oppositeness. The created being knows the Creator and it knows itself, insisting “I shall rule!” From this point onward correction is possible, but not before that. This happened during the destruction of the Second Temple and the subsequent exile; therefore, only now, today, are we ready for the correction, but not earlier.³
From the 1^st part of the Daily Kabbalah Lesson 12/4/19, Writings of Baal HaSulam, Shamati 35, “Concerning the Vitality of Kedusha“
¹ Minute 29:35
² Minute 32:00
³ Minute 41:20

Related Material:
When The Light Meets The Reshimot
Answers To Your Questions, Part 174
Cursory Thoughts On Shamati, “What Is The Difference Between A Shade of Kedusha And A Shade Of Sitra Achra”

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