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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Question: Is humanity actually lacking a tiny ray of light in this dark realm?

Answer: Yes. I think that we will gradually break through this foolishness.

Question: What would it take for the Creator to shine a little light? Just a tiny bit?

Answer: He cannot. He has no right! The Creator has no right! Otherwise, He would violate the fundamental law of nature: egoism is completely opposite to Him!

Question: What does this law of nature provide?

Answer: It allows a person to become equal to the Creator at the end of correction. Otherwise, they would not.

Question: So, if He did that, He would suppress the person? The person would simply run after that little ray and keep chasing it forever?

Answer: Yes. In a sense, they might reach something halfway there, but to become equal to the Creator, to be free in one’s actions, to choose (by free will) likeness to the Creator, and to attain this similarity despite all problems—and to achieve that likeness despite all problems—to become independent, that is, to create another image of the Creator from all the laws and properties of the universe, that is what a person must do.

If the Creator were to do this, there would be no point in it. He does not have the right to change anything in these conditions; not even by an iota.

Question: So, according to your words, can we say that after some time, a
complete darkness will come?

Answer: Yes, naturally! The greatest darkness will come before the final correction.

Question: Before the ascent?

Answer: Yes! We have not yet seen it.

Question: So, this is not the end yet?

Answer: No. There will be a universal descent into savagery. As it is written, the nations of the world will rise against the people of Israel, and so on. In general, these will be terrible things.

Comment: You speak of “terrible things” and a “universal descent into savagery,” yet, you still seem to have some inner joy.

My Response: I have joy because this is a necessary stage that we must go through, and we can navigate it successfully by countering the darkness with light. That would truly be a massive leap forward.

Question: What must humanity do if it suddenly faces complete chaos and total darkness?

Answer: We must first grow to that state. Complete chaos and darkness will not be revealed unless we also have the possibility of revealing the light.

Question: Does the Creator give us only what we can endure? Will we be able to bear it and rise to our feet?

Answer: Of course. But for now, it is still dragging on, and on, and on. The more we tell the world about who and what it is, the faster the problems will arise, and the faster we will solve them.

Question: Then why do you keep urging the world to come to its senses? If that is the case, why bother? Let it simply be driven to that state of complete darkness.

Answer: That is exactly how it will be brought there! The more we know, the faster we will be brought to it. But we are obliged to go through it.
[357382]
From KabTV’s “News with Dr. Michael Laitman,” 5/25/26

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Question: How should an ordinary person live so as not to divide life into periods of unhappiness and happiness, unhappiness and happiness?

Answer: Treat each day as an entire lifetime. Start from zero and end with zero. Give yourself completely during that day.

Question: In other words, live that day as if it were a whole life?

Answer: Yes, that is all. Tomorrow, I will wake up, and it will be a new life.

Question: How can I motivate myself so that from morning until evening I live fully, as though I were living an entire lifetime of 120 years in one day?

Answer: My students obligate me. I feel a sense of fear in front of them. Fear. I am obligated, I owe them. I have no right to leave them as they are. I must push them forward, inspire them. I must constantly awaken them. All of this concerns me deeply.

As for myself, no. I try not to make any calculations concerning myself.

Question: So the task is to give yourself completely?

Answer: The task is that before the morning lesson begins, when I wake up, even before I start preparing for the day, I consider myself already dead. Yes, dead. I need nothing from life except to give everything I have today.

Question: By “dead,” do you mean that I no longer exist? That I have no concern for myself, and that is how I go out into the world?

Answer: Exactly.

Question: So this is how I should start the day and how I should spend it?

Answer: Of course. Then you have a very correct accounting with yourself, with life, and with your students. After that, whatever happens is already in the hands of the Creator.

Question: If we apply this to an ordinary person, can he have the same attitude toward his family and children?

Answer: Absolutely the same. He sets himself aside and gives himself to others, to the world.

Question: To family, to those close to him, and to those far away?

Answer: Yes. Live this way, give yourself. You cannot imagine how good, light, free, and most importantly, how correct it is. But you will constantly be in tension: are you truly giving yourself to them?

Question: Is that a good kind of tension? Is there an element of happiness in it?

Answer: That is happiness.
[357498]
From KabTV’s “News with Dr. Michael Laitman,” 6/3/26

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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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Talks about the Steps of the Ladder, Part 153

Chapter 15. The Force of Man

Of all the states we undergo in the process of our corrections and fulfillments, from the beginning of the line, from the bottom of the ladder, to its end upon reaching the final correction, the best states are those that bring about a feeling of failure, helplessness, and exhaustion of our own strength, when we cannot do anything by our own power to come closer to the goal.

Only after disappointments and despair do we reach a true decision that we must turn to the Creator.

Beforehand, there is no need for it. We will never find the readiness, thought, desire, or drive to turn to the Creator for help within ourselves. Moreover, by turning to the Creator for help, we essentially draw closer to Him. What do we ask? We ask for the ability to resemble the Creator.

This is called “prayer.”

In this prayer, we attain two things:

1) The strength to bestow. At the beginning of the prayer, we seemingly seek the strength to bestow as we are able to imagine it, even before having a connection with the Creator.

2) Adhesion with the Creator. Afterward, during the prayer, we gradually arrive at a prayer from the heart’s depths. This is a prayer not for strength, states, or actions, but for adhesion itself, as it is expressed in an inner feeling.

To the extent that we attain the true meaning of prayer and understand what it means to attain something more from the final state, to some small measure of it, accordingly the Creator brings us closer. When we reach the state of a correct request, we are called a “servant of the Creator.” Beforehand, we serve various thoughts that are not precisely directed at the Creator.

Therefore, preparation in general and the preparatory states at each and every degree in particular take a long time. It depends on how much we shorten these processes through effort. Most importantly, we should accept and be aware that everything happening around us and within us is in order to drive us to this true prayer. If we wish to see everything as signs of this, we interpret them correctly and very quickly arrive at the right prayer.

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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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