EXTRASE PARTEA 5 CAPITOLUL 1 – ACADEMIA DE CABALA ARIZAL

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MUNCA OMULUI PE CALEA SPIRITUALITĂŢII

1.01 Baal HaSulam,

Shamati, Article No. 135, “Clean and Righteous Do Not Kill”

“The clean and righteous do not kill.” A righteous is one who justifies the Creator: Whatever he feels, whether good or bad, he takes above reason. This is considered “right.” Clean refers to the cleanness of the matter, the state as he sees it. This is so because “a judge has only what his eyes see.” And if one does not understand the matter, or cannot attain the matter, he should not blur the forms as they seem to his eyes. This is considered “left,” and he should nurture both.

1.02 Baal HaSulam,

Shamati, Article No. 215, “Concerning Faith”

Faith, specifically, is pure work since the will to receive does not participate in this work. Moreover, the will to receive resists it. The nature of that desire is only to work in a place that it sees and knows. But above reason is not so. Hence, in this manner the Dvekut [adhesion] can be complete, since there is an element of equivalence here, meaning it is actually to bestow.

Therefore, when this basis is fixed and exists in him, even when receiving good influences, he considers it an Atreia [Aramaic: warning], which, in Gematria, is Torah. And there should be fear with this Torah, meaning he should see that he does not receive any support or assistance from the Torah, but from faith. And even when he already considers it superfluous because he is already receiving from the quality of “a pleasant land,” he should believe that this is the truth. This is the meaning of “And all believe that He is a God of faith,” since specifically through faith can he maintain the degree.

1.03 Baal HaSulam,

Shamati, Article No. 13, “A Pomegranate”

There is emptiness only in a place where there is no existence, as in “The earth hangs on nothing.” You find that what is the measure of the filling of the empty place? The answer is, according to one’s elevation of oneself above reason.

This means that the emptiness should be filled with exaltedness, meaning with above reason, and to ask of the Creator to give him that strength. This will mean that all the emptiness was created, meaning it comes to a person to feel this way—that he is empty—only in order to fill it with the Romemut of the Creator. In other words, one is to take everything above reason.

This is the meaning of the verse, “God has made it that He will be feared.” This means that these thoughts of emptiness come to a person in order for one to have a need to take upon himself faith above reason. And for this we need the help of the Creator. It follows that at that time, one must ask the Creator to give him the power to believe above reason.

It turns out that it is precisely then that one needs the Creator to help him, since the exterior mind lets him u nderstand the opposite. Hence, at that time, one has no other choice but to ask the Creator to help him.

It is said about this, “One’s desire overcomes him every day; and were it not for the Creator, he would not overcome it.” It follows that only then is the state when one understands that no one will help him but the Creator. And this is “God has made it that He will be feared.” The matter of fear is discerned as faith, and only then is one in need of the salvation of the Creator.

1.04 Baal HaSulam,

Shamati, Article No. 108, “If You Leave Me One Day, I Will Leave You Two”

Right at the entrance (entrance is a constant thing because every time he has a descent he must begin anew. This is why it is called an “entrance.” Naturally, there are many exits and many entrances) he tells his body, “Know that I want to begin to serve the Creator and my intention is only to bestow and not to receive any reward. You should not hope that you will receive anything for your efforts, but it is all in order to bestow.”

And if the body asks, “What is your benefit from this work?” meaning, “Who receives this work, that I want to exert and toil?” Or he asks more simply, “For whose sake am I working so hard?” The reply should be, “I have faith in the sages, and they said that I should believe in abstract faith, above reason, that the Creator has so commanded us, to take upon ourselves faith, that He commanded us to keep Torah and Mitzvot. And we should also believe that the Creator derives pleasure when we keep the Torah and Mitzvot with faith above reason. Also, one should be glad at the Creator’s pleasure from his work.”

Thus, there are four things here:

Believing in the sages, that what they said is true.
Believing that the Creator commanded to engage in Torah and Mitzvot only through faith above reason.
There is joy when the creatures keep the Torah and Mitzvot on the basis of faith.
One should receive delight, pleasure, and gladness from having been rewarded with pleas- ing the King. And the measure of the greatness and the importance of man’s work is mea- sured by the measure of joy that one derives during his work. This depends on the measure of faith that one believes in the above.

1.05 Baal HaSulam,

Shamati, Article No. 14, “What Is the Exaltedness of the Creator?”

The Romemut [exaltedness/sublimity] of the Creator means that one should ask the Creator for the strength to go above reason. This means that there are two interpretations to the Romemut of the Creator:

A. To not be filled with knowledge, which is intellect with which one can answer one’s ques- tions. Rather, he wants the Creator to answer his questions. It is called Romemut because all the wisdom comes from above and not from man, meaning that man can answer his own questions. Anything that one can answer is regarded as answering everything with the external mind. This means that the will to receive understands that it is worthwhile to observe Torah and Mitzvot [commandments]. However, if the above reason compels one to work, it is called “against the opinion of the will to receive.”
B. The greatness of the Creator means that one becomes needy of the Creator to grant his wishes. Therefore:

One should go above reason. Then one sees that he is empty and becomes needy of the Creator.
Only the Creator can give him the strength to be able to go above reason. In other words, what the Creator gives is called “The Romemut of the Creator.”

1.06 Baal HaSulam,

Shamati, Article No. 129, “The Shechina in the Dust”

Suffering is primarily in a place that is above reason. And the measure of the suffering depends on the extent to which it contradicts the reason. This is called “faith above reason,” and this work gives contentment to the Creator. It follows that the reward is that by this work there is contentment to one’s Maker.

However, in between, before one can prevail and justify His guidance, the Shechina [Divinity] is in the dust. This means that the work by way of faith, called the Shechina, is in exile, canceled in the dust. And he said about that, “Neither they nor their reward.” This means that he cannot stand the period in between. And this is the meaning of his reply to him, “I am crying for this and for that.”

1.07 Baal HaSulam,

Shamati, Article No. 200, “The Hizdakchut of the Masach”

The Hizdakchut [thinning/purification] of the Masach [screen], which occurs in the Partzuf, causes the departure of the light, too. And the reason is that after the Tzimtzum [restriction], the light is captured only in the Kli [vessel] of the Masach, which is the rejecting force. And this is the essence of the Kli.

When that Kli departs, the light departs, too. This means that a Kli is considered faith above reason. And then the light appears. When the light appears, its nature is to thin out the Kli, to cancel the Kli of faith. Because this is so, meaning that it comes into a form of knowing in him, the light immediately departs from him. Thus, he should see to increasing the Kli of faith, meaning the Masach over the knowing, and then the abundance will not stop from him.

This is the meaning of each Kli being deficient of light, that it is not filled by the light that it lacks. It follows that every place of lack becomes a place for faith. If it were filled, there would be no possibility for a Kli, a place for faith.

1.08 Baal HaSulam,

Shamati, Article No. 96, “What Is Waste of Barn and Winery, in the Work?”

The purpose of the work is in the literal and nature, since in this work he no longer has room to fall lower down, since he is already placed on the ground. This is so because he does not need great- ness because to him it is always like something new. That is, he always works as though he had just begun to work. And he works in the form of accepting the burden of the kingdom of heaven above reason. The basis, upon which he built the order of the work, was in the lowest manner, and all of it was truly above reason. Only one who is truly naïve can be so low as to proceed without any basis on which to establish his faith, literally with no support.

Additionally, he accepts this work with great joy, as though he had had real knowledge and vision on which to establish the certainty of faith. And to that exact measure of above reason, to that very measure as though he had reason. Hence, if he persists in this way, he can never fall. Rather, he can always be in gladness, by believing that he is serving a great King.

1.09 Baal HaSulam,

Shamati, Article No. 207, “Receiving in order to Bestow”

It is only because he had had prior preparation by taking upon himself the above reason.

This means that through engagement in Dvekut [adhesion], he attached himself at the root. By this he was awarded reason, meaning that the reason he has obtained by the discernment of faith was a true revelation. It follows that he appreciates primarily the above reason, and also appreciates the reason, that he has now been rewarded with the revelation of His names to extend abundance. This is why now he should strengthen further through reason, and take upon himself a greater above reason, as Dvekut in the root occurs primarily through faith, and this is his whole purpose.

This is called “reception,” the reason he extended in order to bestow, and by which he will be able to take upon himself faith above reason to the greatest extent in quantity and quality.

1.10 Baal HaSulam,

Shamati, Article No. 19, “What Is ‘The Creator Hates the Bodies,’ in the Work?”

Sometimes one despises this work of assuming the burden of the kingdom of heaven, which is a time of a sensation of darkness, when one sees that no one can save him from the state he is in but the Creator. Then he takes upon himself the kingdom of heaven above reason, as an ox to the burden and as a donkey to the load. One should be glad that now he has something to give to the Creator, and the Creator enjoys him having something to give to the Creator. But one does not always have the strength to say that this is beautiful work, called “adornment,” but he despises this work. This is a harsh condition for one to be able to say that he chooses this work over the work of whiteness, meaning that he does not sense a taste of darkness during the work, but then one feels a taste in the work. It means that then he does not have to work with the will to receive to agree to take upon himself the kingdom of heaven above reason. If he does overcome himself and can say that this work is pleasant to him that now he is observing the Mitzva [commandment] of faith above reason, and he accepts this work as beauty and adornment, this is called “A joy of Mitzva.”

1.11 Baal HaSulam,

Shamati, Article No. 40, “What Is the Measure of Faith in the Rav?”

When one is engaged in the right, the time is right to extend upper abundance, because “the blessed adheres to the Blessed.” In other words, since one is in a state of completeness, called “blessed,” in that respect one presently has equivalence of form, since the sign of completeness is if one is in gladness. Otherwise, there is no completeness.

It is as our sages said, “The Shechina [Divinity] is present only out of gladness of a Mitzva [com- mandment].” The meaning is that the reason that brings him joy is the Mitzva, meaning the fact that the rav had commanded him to take the right line.

It follows that he keeps the commandment of the rav, that he was allotted a special time to walk on the right and a special time to walk on the left. Left contradicts the right, since left means when one calculates for oneself and begins to examine what he has already acquired in the work of the Creator, and he sees that he is poor and indigent. Thus, how can he be in wholeness?

Still, one goes above reason because of the commandment of the rav. It follows that all his whole- ness was built on above reason, and this is called “faith.” This is the meaning of “In every place where I mention My Name, I will come to you and bless you.” “In every place” means although he is still not worthy of a blessing, nonetheless, I gave My blessing because you make a place, meaning a place of gladness, in which the upper light can be.

1.12 Baal HaSulam,

Shamati, Article No. 8, “What Is the Difference Between a Shade of Kedusha and a Shade of Sitra Achra?”

There are two kinds of shadows, and this is the meaning of “and the shadows flee away,” meaning that the shadows will pass away from the world.

The shade of Klipa [shell] is called “Another god is sterile and does not bear fruit.” In Kedusha [holiness], however, it is called “Under its shadow I coveted to sit, and its fruit was sweet to my palate.” In other words, he says that all the concealments and afflictions he feels are because the Creator has sent him these states so he would have a place for work above reason.

When one has the strength to say this—that the Creator causes him all this—it is to one’s benefit. This means that through this he can come to work in order to bestow and not for his own sake. At that time, one realizes, meaning believes that the Creator enjoys specifically this work, which is built entirely on above reason.

It follows that at that time, one does not pray to the Creator that the shadows will flee from the world. Rather, he says, “I see that the Creator wants me to serve Him in this manner, entirely above reason.” Thus, in everything he does he says, “The Creator certainly enjoys this work, so why should I care if I am working in a state of concealment of the face?”

Because one wants to work in order to bestow, meaning that the Creator will enjoy, he feels no humiliation in this work, meaning a sensation that he is in a state of concealment of the face, that the Creator does not enjoy this work. Instead, one agrees to the leadership of the Creator, meaning however the Creator wants him to feel the existence of the Creator during the work, he agrees wholeheartedly. This is so because one does not consider what can please him, but what can please the Creator. Thus, this shade brings him life.

This is called “Under its shadow I coveted,” meaning one covets such a state where he can make some overcoming above reason.

1.13 Baal HaSulam,

Shamati, Article No. 83, “Concerning the Right Vav and the Left Vav”

In any state one is in, he can be a servant of the Creator since he does not need anything, but does everything above reason. It turns out that one does not need any Mochin with which to be the servant of the Creator.

Now we can interpret what is written, “Set up a table before me, against my enemies.” A table means, as it is written, “and sent her out of his house, and she departed his house, and went” (Deuteronomy 24:1-2). A Shulchan [table] is like VeShlacha [and sent her], meaning exit from the work.

We should interpret that even during the exits from the work, meaning in a state of decline, one still has a place to work. This means that when one prevails above reason during the declines, and says that the descents, too, were given to him from above, by this the enemies are canceled. This is so because the enemies thought that through the declines the person will reach utter lowliness and escape the campaign, but in the end the opposite occurred—the enemies were canceled.

This is the meaning of what is written, “the table that is before the Lord,” that precisely in this manner does he receive the face of the Creator. This is the meaning of subduing all the judgments, even the harshest judgments, since he assumes the burden of the kingdom of heaven at all times. That is, he always finds a place for work, as it is written that Rabbi Shimon Bar-Yochai said, “There is no place to hide from You.”

1.14 Baal HaSulam,

Shamati, Article No. 212, “Embrace of the Right, Embrace of the Left”

There is the embrace of the right and there is the embrace of the left, and both must be eternal. This means that when one is in the state of “right,” he should think that there is no such quality as “left” in the world. And also, when one is in the left, he should think that there is no such quality as “right” in the world.

“Right” means private Providence, and “left” means guidance of reward and punishment. Although there is reason which says that there is no such thing as right and left together, he must work above reason, meaning that reason will not stop him.

The most important is the above reason. This means that one’s whole work is measured by his work above reason. Although he later comes into within, it is nothing, since his basis is the above reason, so he always suckles from his root.

However, if, when he comes into within reason, he wants specifically to be fed within reason, at that time the light immediately departs. If he wants to extend, he must begin with above reason, as this is his whole root. Afterward, he comes to the reason of Kedusha [holiness].

1.15 Baal HaSulam,

Shamati, Article No. 40, “What Is the Measure of Faith in the Rav?”

One should depict to oneself as if he has already been rewarded with whole faith in the Creator, and already feels in his organs that the Creator leads the whole world in the form of “The Good Who Does Good,” meaning that the whole world receives only good from Him.

Yet, when one looks at oneself, he sees that he is poor and indigent. In addition, when he observes the world, he sees that the entire world is tormented, each according to his degree.

One should say about that, “They have eyes but they see not.” “They” means that as long as one is in multiple authorities, called “they,” they do not see the truth. What are the multiple authorities? As long as one has two desires, even though he believes that the entire world belongs to the Creator, but something belongs to man, too.

But in truth, one must annul one’s authority before the authority of the Creator and say that one does not want to live for oneself, and the only reason that he wants to exist is in order to bring contentment to the Creator. Thus, by this one annuls his own authority completely, and then he is in the singular authority, the authority of the Creator.

Only then can he see the truth, how the Creator leads the world by the quality of good and doing good.

As long as he is in multiple authorities, meaning when he still has two desires in both mind and heart, he is unable to see the truth. Instead, he must go above reason and say, “they have eyes,” but they do not see the truth.

1.16 RABASH,

Shamati, Article No. 16, “What Is the Day of the Lord and the Night of the Lord, in the Work?”

“Woe unto you who desire the day of the Lord! Why do you need the day of the Lord? It is darkness, and not light.” The thing is that those who await the day of the Lord, it means that they are waiting to be imparted faith above reason, that faith will be so strong, as if they see with their eyes, with certainty, that it is so, that the Creator watches over the world in a manner of good and doing good.

In other words, they do not want to see how the Creator leads the world as The Good Who Does Good, since seeing is contradictory to faith. In other words, faith is precisely where it is against reason. And when one does what is against one’s reason, this is called “faith above reason.”

This means that they believe that the guidance of the Creator over the creatures is in a manner of good and doing good. While they do not see it with absolute certainty, they do not say to the Creator, “We want to see the quality of good and doing good as seeing within reason.”

Rather, they want it to remain in them as faith above reason, but they ask of the Creator to give them such strength that this faith will be so strong, as if they see it within reason, that there will be no difference between faith and knowledge in the mind. This is what they, those who want to adhere to the Creator, refer to as “the day of the Lord.”

1.17 RABASH,

Article No. 38 (1990), “What Is, ‘A Cup of Blessing Must Be Full,’ in the Work?”

We should discern between speech and mute in the work. Speech means revealing, when a person already has Yenika in spirituality, and he feels that he is suckling from Kedusha, for nursing on milk indicates Hassadim, for the quality of Hesed [mercy] is bestowal, when a person is rewarded with vessels of bestowal and all his actions are for the sake of the Creator and he has no concerns for his own benefit. This is regarded as the quality of Hesed.

However, before the Yenika there is Ibur, meaning that the upper one corrects him. This can be when a person is like an embryo in its mother’s womb, where the embryo annuls before the mother and has no view of its own, but as our sages said, “An embryo is its mother’s thigh, eats what its mother eats,” and has no authority of its own to ask any questions. Rather, it does not merit a name. This is called “mute,” when he has no mouth to ask questions.

This is so when a person can go with his eyes shut, above reason, and believe in the sages and go all the way. This is called Ibur, when he has no mouth. Ibur means as it is written (The Study of the Ten Sefirot, Part 8, Item 17), “The level of Malchut, which is the most restricted Katnut [smallness/ infancy] possible, is called Ibur. It comes from the words Evra [anger] and Dinin [Aramaic: judg- ments], as it is written, ‘And the Lord was impregnated in me for your sake.’”

We should interpret the meaning of “anger and judgments.” When a person must go with this eyes shut, above reason, the body resists this work. Hence, the fact that a person always has to over- come, this is called “anger, wrath, and trouble,” since it is hard work to always overcome and annul before the upper one, for the upper one to do with him what the upper one wants. This is called Ibur, which is the most restricted Katnut possible.

1.18 RABASH,

Article No. 4 (1991), “What Is, ‘The Saboteur Was in the Flood, and Was Putting to Death,’ in the Work?”

When a person lowers himself, the question is, What is lowliness? How is it expressed that a person is in lowliness? The literal meaning is that lowliness is when one subdues oneself and works above reason. This is called “lowliness,” when he lowers his reason and says that his reason is worthless.

In other words, man’s reason dictates that if the Creator gives him all his needs, which the will to receive understands that it deserves, then he can love the Creator. That is, he loves Him because he satisfies all his needs. If He did not, he would not be able to lower himself and say that his reason is worthless. Rather, at that time he would depart from the Creator and say that it is not worthwhile to serve the Creator if He does not grant him his wishes. It follows that this is called “proud,” since he wants to understand the ways of the Creator, in what is He regarded as good and doing good, if the body does not get what it demands. About such a proud person the Creator says, “He and I cannot dwell in the same abode.”

But if he lowers himself and says, “I cannot understand the ways of the Creator,” and he says that what his reason dictates is worthless, but he is going above reason, this is called “lowliness,” and it was about him that the verse, “The Lord is high and the low will see” was said. He is rewarded with the Creator bringing him near Him.

1.19 RABASH,

Article No. 401 (1981), “Hear, O Israel”

He has room for two opposite qualities. On one hand, he is regarded as complete, which is the “right,” Hesed [mercy], happy with his share. He can praise and thank the Creator for letting him into a place of Torah and good deeds. On the other hand, he can pray to the Creator for remaining outside of the work of the Creator because everything was built on the basis of self-love.

At that time, the person is called “complete,” and otherwise he is not considered “man” because if he sees his deficiencies he will soon run from the quality of the “right,” as well.

But once he has seen his bad state and yet reinforces himself above reason that he has wholeness, and the sign of this is that he can thank the Creator for this, then he is called “complete.” This is “Right and left, and a bride between them.” By having the quality of male and female, he can be rewarded with the quality of “bride,” meaning the real kingdom of heaven.

This is the meaning of “Serve the Lord with gladness.” He asks there in The Zohar: But he can- not be happy because his heart is broken due to his sins! We learn about this, “One always enters through two doors: mercy and fear.”

We can explain this in the above manner. The “right hand side” door is faith above reason, when he is complete. This is private Providence, and it is “for he desires mercy.” The other door is fear, meaning Gevura, “left.” On this door we must give labor and prayer. This is called “man,” since he has two discernments, male and female, complete and lacking, and then his work is considered whole.

1.20 RABASH,

Article No. 12 (1989), “What Is a Groom’s Meal?”

A person should accept faith above reason even though he has no feeling and no excitement about taking upon himself the burden of the kingdom of heaven. Nevertheless, he should agree with that state and say that this must be the will of the Creator that he will work and serve Him in this low- liness, so he does not mind what elation he feels about this faith because about himself, meaning his own benefit, he has no concern, but only about the benefit of the Creator. If He wants him to remain in that state, he accepts this unconditionally. This is called “unconditional surrender.”

1.21 RABASH,

Article No. 21 (1986), “Concerning Above Reason”

Can be obtained by adhesion of friends—new qualities by which they will be qualified to achieve Dvekut with the Creator. And all this can be said while he sees the merits of the friends. At that time, it is relevant to say that he should learn from their actions. But when he sees that he is better qualified than they are, there is nothing he can receive from the friends.

This is why they said that when the evil inclination comes and shows him the lowliness of the friends, he should go above reason. But certainly, it would be better and more successful if he could see within reason that the friends are at a higher degree than his own. With that we can understand the prayer that Rabbi Elimelech had written for us, “Let our hearts see the virtues of our friends, and not their faults.”

1.22 RABASH,

Article No. 7 (1991), “What Is ‘Man’ and What Is ‘Beast’ in the Work?”

When one feels that he is empty, meaning that he feels that he has neither Torah nor Mitzvot [commandments/good deeds] or any good deeds, what can he do? At that time, he should ask the Creator to shine for him so he can obtain the greatness and exaltedness of the Creator above reason. In other words, although he is still unworthy of feeling the greatness and exaltedness of the Creator, since he has still not been rewarded with the quality of “man,” and the Tzimtzum and concealment of the Creator are still on him, as it is written, “Do not hide Your face from me,” he still asks the Creator to give him the strength to receive greatness and importance of the Creator above reason.

It is as Baal HaSulam says about what our sages said (Iruvin 19), “Even the empty ones among you are filled with Mitzvot like a pomegranate.” He said that Rimon [pomegranate] comes from the word Romemut [exaltedness], which is above reason. Hence, the meaning of “Even the empty ones among you are filled with Mitzvot like a pomegranate” is that the measure of the filling is according to his ability to go above reason, which is called “exaltedness.”

In other words, emptiness can be precisely where there is no presence and he feels that he is devoid of Torah, Mitzvot, and good deeds. When this continues over time when a person wants to work for the sake of the Creator and not for himself, then he sees that everything he does is not for the sake of the Creator but only for his own benefit. In that state, he feels that he has nothing and he is completely empty, and he can fill this place only with a pomegranate, meaning if he goes above reason, which is called “exaltedness of the Creator.” In other words, he should ask the Creator to give him the power to believe above reason in the greatness of the Creator. That is, the fact that he wants the exaltedness of the Creator does not mean that he says, “If You let me attain the exaltedness and greatness of the Creator, I will agree to work.” Rather, he wants the Creator to give him the power to believe in the greatness of the Creator, and with this he fills the emptiness in which he is in right now.

It follows that were it not for the emptiness, that is, if he did not work on the path toward achiev- ing Dvekut, meaning in equivalence of form, called “in order to bestow,” but rather like the general public, who suffice for the practices they observe, these people do not feel themselves as empty, but as full of Mitzvot.

However, specifically those who want to achieve bestowal feel the emptiness within them and need the greatness of the Creator. They can fill this emptiness specifically with exaltedness, called “full of Mitzvot,” to the extent that they ask the Creator to give them the power to be able to go above reason, which is called “exaltedness.” In other words, they ask the Creator to give them power in exaltedness that is above reason in greatness and importance of the Creator. They do not want the Creator to let them attain this, since they want to subjugate themselves with unconditional surrender, but they ask for help from the Creator, and to that extent they can fill the empty place with Mitzvot. This is the meaning of “filled with Mitzvot like a pomegranate.”

1.23 RABASH, Article No. 11 (1985),

“Concerning the Debate between Jacob and Laban”

Only one who observes Torah and Mitzvot because “He is Great and ruling,” meaning because of the greatness and importance of the Creator, this is called Lishma (see The Book of Zohar, Item 190). This is called “in order to bestow and not to receive any reward for his work,” and it is called “pure work.”

Work in order to bestow can only be to the extent that one values the receiver of one’s work. At that time one has the motivation. But if one cannot increase the importance of the one he serves, he has no energy to work. This is so because we see that in nature, the little one annuls itself before the great one as a candle before a torch. However, all the great work is to extol the receiver of the work, meaning to recognize His importance. If he has nothing with which to revere Him within reason, then our work is as Baal HaSulam said when he interpreted the verse, “Here is a place with Me,” that the Aleph of ETY [with Me] implies faith above reason.

It follows that the essence of man’s work is to work above reason, to appreciate the Creator.

1.24 RABASH,

Article No. 2 (1987), “The Importance of Recognition of Evil”

The work that is the preparation to enter true spirituality. That is, when he takes upon himself to believe in the importance of the Creator above reason, he must take upon himself that he wants to go specifically with faith above reason. Even though he was given the reason to see the greatness of the Creator within reason, he prefers faith above reason due to “because of the honor of the Creator, conceal the matter.”

This is regarded as wanting to go above reason. Precisely then he becomes a Kli [vessel] that is fit to receive spirituality, since he has no concern at all for himself, but all his intentions are only to bestow upon the Creator. For this reason there is no longer fear that should he be given some illumination it will go into the vessels of reception, since he is always trying to exit self-love.

Baal HaSulam said that as the will to receive wants only to receive and not bestow, even where it is told to work above reason it is only regarded as bestowing and not receiving because a person suffers where he has to go above reason. The evidence of this is that since the body is always con- cerned with receiving delight and pleasure in everything it does, and since if a person must work above reason, the body is dissatisfied with it, therefore, when a person is taught to go above reason he begins the work of bestowal. It therefore follows that when one prefers to go by way of above reason it is safeguarding that he will walk on the right path, which is the route for achieving Dvekut with the Creator.

1.25 RABASH, Assorted Notes,

Article No. 236, “The Whole Earth Is Full of His Glory”

Before one is fit to attain the truth, he must believe that the truth is not as he knows or feels, but that it is as it is written, “They have eyes and they will not see; they have ears and they will not hear.” This is only because of the correction, in order for man to achieve his wholeness, for he feels only himself and not another reality.

Hence, if one returns his heart to trying to walk in faith above the intellect, by this he qualifies it and establishes it so as to achieve the revelation of the face, as is presented in The Zohar, that the Shechina [Divinity] said to Rabbi Shimon Bar Yochai, “There is no place to hide from you,” mean- ing that in all the concealments that he felt, he believed that here was the light of the Creator. This qualified him until he achieved the revelation of the face of His light.

This is the meaning of the measure of the faith that pulls one out of every lowliness and conceal- ment if a person strengthens himself in this and asks the Creator to reveal Himself.

This is the meaning of what Baal HaSulam said, “Run my Beloved until she pleases,” meaning that before one is fit to reveal His light, we ask of Him, “Run my Beloved,” meaning that He will not reveal Himself to the created beings because the concealment is only the correction of creation.

Hence, one must brace oneself and pray for those two:

To be worthy of the revelation of the light of the Creator.
That the Creator will give him the power to grow stronger in faith above reason, for by this, he merges Kelim [vessels] that are fit for the revelation of the face, as in “The Lord will light up His face for you and will give you peace,” as it is written, “I will hear what God will speak, for He will speak peace unto His people and unto His followers and let them not turn back to folly.”

1.26 RABASH,

Article No. 21 (1986), “Concerning Above Reason”

Between friends, if he can see his friend’s virtue within reason, it is all the better.

And yet, the nature of the body is to the contrary—it always sees his friend’s fault and not his virtues. This is why our sages said, “Judge every person favorably.” In other words, although within reason you see that your friend is wrong, you should still try to judge him favorably. And this can be above reason. That is, although logically he cannot justify him, above reason he can justify him nonetheless. However, if he can justify him within reason, this is certainly better.

1.27 RABASH,

Article No. 572, “Two Labors”

The order of one’s work in Torah and Mitzvot [commandments] when he wants to work for the sake of the Creator is that one must fight and defeat the evil inclination.

That is, it is human nature to toil when there is self-benefit. But when he sees that no self-benefit will emerge from this work, he cannot work. Instead, he complains and asks, “What is this work for you?” meaning what will you gain from exerting?

When a person overcomes it and says that he wants to work against nature and bestow upon the Creator, the evil inclination comes with a different argument, asking the question of wicked Pharaoh, “Who is the Lord that I should obey His voice?” It is possible to work for the sake of others only where I know that the other receives the labor.

However, when he has two labors, 1) He must overcome and go against nature, and work not for his own benefit but for the benefit of others, for the sake of the Creator. 2) He must believe that the Creator receives his labor.

These two questions are the main ones in the argument of the wicked one. The rest of the ques- tions that come to a person are merely offspring of the two above questions.

It is possible to overcome these questions only by the power of faith, which is above reason. One must reply to the wicked one that from the perspective of the intellect, it makes sense to ask what he is asking. But above the intellect, in faith, when he believes in the words of the sages, this is the only way that is for the sake of the Creator.

That is, when one gives all his energy and efforts for the sake of the Creator, this is his only pur- pose, and the world was created for this purpose, as our sages said, “The whole world was created only for this” (Berachot 6b), meaning for the fear of heaven.

Hence, when he answers the wicked that he is going above reason, which is against the intellect, the intellect can no longer ask any questions because all the questions are within reason, whereas above the intellect there is no place for questions.

Hence, when the wicked one asks the questions, he is told that now is the time when I can do my work in faith. In other words, by the very fact that you are asking a question and I reply to you that I am going with faith, and I am not giving you an intellectual answer, this is a sign for you to know that my work is with faith above reason.

It follows that now you have caused me to make a Mitzva [commandment] in that only now does it become revealed to all that the path of the Creator is only faith.

1.28 RABASH,

Article No. 5, “The Meaning of Sins Becoming as Merits”

We can understand the meaning of sins becoming as merits, that if a person has a question, which is certainly a great iniquity because this question might cause him to fall into the Klipa [shell/peel] called “pondering the beginning.” If he repents from fear, meaning strengthens himself and is not impressed by this thought, then they become to him as mistakes. That is, it is not a sin but a mistake. In other words, it would be better had no foreign thought come to him, but now that it came, he did not have a choice but to strengthen himself with acceptance of the burden of the kingdom of heaven. Also, there is repentance from love, when he receives the burden of faith anew because of love, meaning he accepts the work with love. That is, he is happy that the Creator has given him this foreign thought by which he can observe this Mitzva [commandment].

This is similar to a flame that is tied to the wick. The foreign thought is considered the wick, which wants to install a flaw in his work. That is, the foreign thought makes him think that from the perspective of the mind and reason, he has nothing to do in His work. And when he gets the foreign thought, he says that he does not want to make any excuses, but everything that the reason says is correct except he is walking on the path of faith, which is above reason.

It follows that the flame of faith is tied to the wick of the foreign thought. Thus, only now can he observe the Mitzva of faith properly. It follows that the questions have become to him as merits, since otherwise he would not be able to accept any merits from faith.

This is called “rejoicing in suffering.” Although he suffers from the foreign thoughts that afflict him and cause him to slander and gossip and speak badly about His work, he is nonetheless happy about it for only now, at such a time, he can observe in a manner of faith above reason. This is called “the joy of Mitzva.”

1.29 RABASH,

Article No. 12 (1991), “These Candles Are Sacred”

And the most important is the prayer. That is, one must pray to the Creator to help him go above reason, meaning that the work should be with gladness, as though he has already been rewarded with the reason of Kedusha, and what joy he would feel then. Likewise, he should ask the Creator to give him this power, so he can go above the reason of the body. In other words, although the body does not agree to this work in order to bestow, he asks the Creator to be able to work with gladness, as is suitable for one who serves a great King. He does not ask the Creator to show the greatness of the Creator, and then he will work gladly. Rather, he wants the Creator to give him joy in the work of above reason, that it will be as important to a person as if he already has reason.

1.30 RABASH,

Article No. 12 (1987), “What Is Half a Shekel in the Work-1”

One should not pray that the foreign thoughts will die but that they will repent.

This is done specifically by receiving help from above in the form of faith above reason. It fol- lows that he is not asking the Creator that the thoughts will die so he will not have to overcome the thoughts, but rather to settle for the faith he has in the Creator, that to the extent of the faith he has before the evil inclination came with its correct arguments, and which could not be answered without the help of the Creator, he receives the strength to go above reason.

But one who is not walking on the path of truth, whose work is based entirely on a foundation of mind and heart, asks the Creator to take these thoughts away from him so they will not disrupt his work. It follows that he remains in his degree and cannot advance, since he has no need to advance. Instead, he wants to remain in the current state permanently, this is all he expects, and he has no need for greatness.

Although he wants higher degrees than the rest of the people, meaning, if he is a wise disciple and knows that there are people who are not nearly at his level, and of course he wants to be at the top in the work, for this reason he wants to rise to a higher level than where he feels he is right now. However, this is all in excess; it is not necessity. One who prays for surplus, his prayer cannot be from the bottom of the heart because he knows that his situation is not so bad. He sees that there are people who are worse than he, and he needs it only as a surplus.

The rule is that “There is no light without a Kli [vessel],” and a Kli means a lack and a need that he must satisfy. Surplus, however, is not regarded as a lack in spirituality, and for this reason a person stays where he is and cannot move at all.

However, it is not so for one who wishes to walk on the path of truth, who wants to work in mind and heart. When the body comes to him and begins to attack him over why he wants to veer off from the common way, that everyone works in order to receive, and after each time he overcomes it, it comes to him with stronger arguments, in that state he does not ask the Creator to take away its arguments, but rather asks the Creator to repent on all those arguments that the wicked one is presenting, meaning that the Creator will give him the strength to go above reason.

1.31 RABASH,

Article No. 120, “Joy that Comes from Dancing”

In corporeality, we see that raising the feet off the ground implies vitality, for Raglayim [legs] imply Meraglim [spies], who went to tour the land. They went to see if it was worthwhile to make an effort to be rewarded with the land of Kedusha [holiness]. Within reason, there are always views that are opposite from Kedusha, but we need to believe above reason that it is a land flowing with milk and honey.

Therefore, when lifting the feet off the ground and going above reason, there can be joy, even though there are ups and downs.

However, the broken is not more than the standing; rather, the ascents and descents change rapidly, so the periods of joy never go away.

1.32 RABASH, Article No. 38 (1990),

“What Is, ‘A Cup of Blessing Must Be Full,’ in the Work?”

A person needs great mercy in order not to escape the campaign. Although he uses the counsels that our sages said, “I have created the evil inclination; I have created the Torah as a spice,” but the person says that he has already used this advice several times to no avail.

He also says that he has already used the advice “He who comes to purify is aided,” and it is as though all the counsels are not for him. Thus, he does not know what to do. This is the worst state for a person, meaning he wants to escape from these states but has nowhere to run. At that time he suffers torments at being between despair and confidence. But then a person says, “Where will I turn?”

At that time, the only advice is prayer. Yet, this prayer is also without any guarantee, so it follows that then he must pray to believe that the Creator does hear a prayer, and everything that one feels in these states is to his benefit. But this can be only above reason, meaning although the mind tells him, “After all the calculations, you see that nothing can help you,” he should believe this, too, above reason, that the Creator can deliver him from the will to receive for himself, in return for which he will receive the desire to bestow.

1.33 RABASH,

Article No. 31 (1986), “Concerning Yenika [Suckling] and Ibur [Impregnation]”

Ibur means that a person temporarily Maavir [shifts/removes] his selfness and says, “Now I do not want to think of my own benefit whatsoever, and I also do not want to use my intellect, although to me it is the most important thing. That is, since I cannot do something that I do not under- stand—meaning I can do anything but I must understand the benefit of it—he still says, “Now I can temporarily say that I am taking upon myself at this time that I determine not to use my intellect. Rather, I believe above reason, believe in faith in the sages, believing that there is an overseer who is watching each and every one in the world in Private Providence.”

1.34 RABASH,

Article No. 3, “Against Your Will-1”

“Against your will you are born; against your will you live; and against your will you die.”

Birth is as the verse, “A proselyte who converted is as a newly born child.” That is, each time we reacquire the quality of faith, it is considered a “new birth.” And the reception of the quality of “mind” is above reason.

Since the body cannot do anything that is against reason, he must accept the quality of “mind” against its will, meaning the body disagrees. But if one’s work is in a manner of reception and knowledge, the body will obey any order.

This is the meaning of “Against your will you are born,” that birth in Kedusha [holiness] is only against one’s will.

1.35 RABASH,

Article No. 1 (1990), “What Does ‘May We Be the Head and Not the Tail’ Mean in the Work?”

When a person wants to understand the path of the sages, they tell us that we must follow them with our eyes shut, or dust will enter. Something unimportant is called “dust,” meaning that there cannot be greater lowliness than this.

Since man was given the reason and intellect in order to understand everything according to the intellect, and here we are told to walk by accepting faith in the sages, and a person wants to under- stand this path, and since as long as one is placed under the governance of the will to receive for himself, he cannot know what is good and what is bad, but must accept everything the way the sages determined for us, or dust and dirt will enter his eyes and he will not be able to move forward, but when we do not criticize the words of the sages and do not want to accept their words within reason, specifically by this we are rewarded with knowledge [reason] of Kedusha [holiness].

1.36 RABASH,

Article No. 224, “The Reason for the Faith”

The reason for the faith is that there is no greater pleasure than to be rewarded with the revelation of Godliness and the instilling of the Shechina [Divinity].

In order for one to receive all this for the purpose of bestowal, there is a correction of conceal- ment, where he engages in Torah and Mitzvot [commandments] even though he feels no pleasure. This is called “not in order to receive reward.” When he has this Kli [vessel], his eyes soon open to welcome the face of the Creator.

When a desire awakens within him, that it is worthwhile to serve the Creator for the pleasure, he soon falls into concealment. This is regarded as death, meaning that previously, he was adhered to life, and he was rewarded with it only through the power of faith. Therefore, now that he is cor- rected and begins to work in faith once more, he receives back his breath of life. At that time, he says, “I thank You for returning my soul with compassion.”

This is precisely when he assumes once more the work in the manner of faith above reason. When he had the concealment, he says, “Great is Your faith.” The faith is so great that through it, he receives the soul once more.

1.37 RABASH,

Article No. 4 (1989), “What Is a Flood of Water in the Work?”

The middle line is a merger of the two lines. Since the right line of Kedusha is wholeness, with respect to above reason, and the left line means that he sees within reason that he is incomplete, but quite the contrary, he is full of deficiencies.

For this reason, the middle line consists of two lines. That is, it is impossible to go above reason before he has reason that shows him the situation, how it seems to him within reason. Then it can be said that he is not looking at what the mind obligates him to do. Rather, he goes above the intellect and believes in the sages, in what the sages tell him, and does not use his own mind.

But if he has no mind and reason to tell him something, it cannot be said that he is going above reason. This is why the middle line is called “peace,” since he needs the two lines. That is, by having two opposite lines and needing both.

But why is it called “peace”? We should interpret that when he has two lines together, he must raise the right line over the left line, as it is written in The Zohar. It means that the line of wholeness is built on the above reason, on the left line, and by this we acquire the desire to love the Creator. This is the Segula [virtue/remedy/quality] of above reason.

It is as Baal HaSulam said, that the fact that the Creator wants us to serve Him above reason, the Creator chose this way since this is the most successful way for the created beings to be rewarded with Dvekut, and then they are rewarded with peace. It is as it is written (Psalms 85), “I will hear what the Lord God shall speak, for He shall speak peace unto His people and unto His followers, and let them not turn back to folly.” It follows that the merging of two lines is called “peace,” and this is the middle line in Kedusha.

1.38 RABASH,

Article No. 794, “The Place of Attainment”

In GAR there is no attainment, and all our attainment is in VAK.

We should interpret that GAR means mind, where it should be only by faith. We must believe that this was His will. VAK means “heart,” meaning an impression in the heart, and here, it is apparent in one’s quality of love and fear. This should be with clear attainment, meaning that the impression should be revealed in him, and not by faith.

However, to the extent that the impression is felt in the heart, so is the measure of one’s attain- ment. Here it is a commandment to expand his feelings. Conversely, in the mind, his greatness depends on the extent to which he can work in the manner of above reason.

It follows that they are two opposite things. If his mind is above reason, and the impression he feels in the heart is in the mind, this is called Gadlut [greatness/adulthood]. That is, on one hand, it is above attainment, yet it is felt in the heart. The measure of Gadlut depends on this, on the measure of oppositeness between mind and heart, for then one must overcome above reason, and the heart is precisely within reason, meaning in the feeling.

Only one who has the quality of “Israel” can walk on this path, but a foreigner cannot work in two opposites. This requires great strengthening so as to be able to march forward on this path.

1.39 RABASH,

Article No. 7 (1990), “What Are the Times of Prayer and Gratitude in the Work?”

A person must believe above reason that he is in wholeness, and so is the whole world.

It follows that in this way he can and should thank the Creator for giving us abundance. This is called the “right line,” which is the complete opposite of the left line. That is, in the left line, we walk within reason, as was said, that “A judge has only what his eyes see.” In other words, it is specifically with the intellect and not above the intellect. But when shifting to work with the “right,” the left is the cause that the right is built on the basis of above reason.

This is as our sages said, “The left pushes away and the right pulls near.” In other words, the state of “left” shows a person how he is rejected and separated from the work of the Creator. “The right pulls near” means that it shows him that he is close to the work of the Creator. This means that when he engages in the left, the left should bring him to see a state of rejection, that he is rejected and separated from the work. When he engages in the right, he should come to a state where he sees that he is close to the Creator. He should thank the Creator for the “right,” and pray to the Creator for the “left,” for only on two legs can a person walk in corporeality. This extends from spirituality, which shows that a person should walk on two lines.

1.40 RABASH,

Article No. 6, (1989), “What Is Above Reason in the Work?”

The work, “faith above reason” means we must believe although the mind does not see that this is so, and it has several proofs that it is not as he wants to believe. This is called “faith above reason,” meaning he says that he believes as though he sees it within reason. This is called “faith above reason” in the work.

In other words, it is a lot of work for a person to take this upon himself; it is against reason. This means that the body does not agree to this, yet he accepts it nonetheless as though it were within reason. Such faith requires help from the Creator. For this reason, for such faith, a person needs to pray that He will give him the power to be similar to Him as though he had attained it within reason. In other words, a person should not pray to the Creator to help him understand everything within reason. Instead, he should pray to the Creator to give him the strength to assume faith above reason as though it were within reason.

1.41 RABASH,

Article No. 6 (1989), “What Is Above Reason in the Work?”

In the work, “faith above reason” means we must believe although the mind does not see that this is so, and it has several proofs that it is not as he wants to believe. This is called “faith above reason,” meaning he says that he believes as though he sees it within reason. This is called “faith above reason” in the work.

1.42 RABASH,

Article No. 24 (1991), “What Does It Mean that One Should Bear a Son and a Daughter, in the Work?”

The work above reason should be unconditional surrender. That is, one should take upon himself the burden of the kingdom of heaven above reason. A person should say, “I want to be a servant of the Creator even though I have no idea about the work and I feel no flavor in the work. Nevertheless, I am willing to work with all my might as though I have attainment and feeling and flavor in the work, and I am willing to work unconditionally.” At that time, a person can go forward, and then there is no place for him to fall from his state, since he takes upon himself to work even when he is placed right in the earth, since it is impossible to be lower than the earth.

1.43 RABASH,

Article No. 875, “Three Lines-4”

That sees his true state—that he has no grip on spirituality.

In other words, from the perspective of the intellect, he is in complete darkness, and now comes the time to go above reason and say “They have eyes but they will not see; they have ears but they will not hear.” However, he is delighted that he has been rewarded with observing the Mitzvot of the Creator, who commanded us through Moses. Although he does not feel any flavor or under- standing about it, above reason, he still believes that it is a great privilege that he can observe the commandments of the Creator in a simple manner, while others do not even have this. He believes that everything comes from above, and others were given only the enjoyment from nonsense that is suitable for beasts and animals, while he was given a thought and desire to see that their whole lives are nonsense and vanity.

Therefore, he regards this present as a great fortune and he is always elated because of this importance. It is as important to him as though he was awarded the highest degrees. At that time, it is called “right line,” “wholeness,” since precisely by being happy, one has Dvekut with the Creator, as our sages said, “The Shechina is present only out of joy.” Since now he is in a state of wholeness, he has a reason for gladness.

1.44 RABASH,

Article No. 24 (1991), “What Does It Mean that One Should Bear a Son and a Daughter, in the Work?”

That one yearns for knowledge, meaning he does not want to work above reason, but specifically within reason, meaning that he says that if the body understands the benefits of working and observing the Mitzvot [commandments/good deeds] of the King, he is willing to labor and work. But to believe above reason, to this the body does not agree. Instead, he stands and waits for the body to understand it, but otherwise, he cannot do the holy work. Sometimes, he does overcome these thoughts and desires, and this causes him the ascents and descents.

Yet, if one decides that he wants to work as “dust,” meaning even if he tastes the taste of dust in the work, he says that it is very important for him to be able to do something for the sake of the Creator, and for himself, he does not care which taste he feels, and says that this work, in which one tastes the taste of dust, meaning that the body mocks this work, he says to the body that in his view, this work is regarded as “raising the Shechina [Divinity] from the dust.”

In other words, although the body tastes dust in this work, the person says that it is Kedusha and does not measure how much flavor he feels in the work. Rather, he believes that the Creator does enjoy this work, since there is no mixture of the will to receive here, since he has nothing to receive because there are no flavor or scent in this work, as there is only the taste of dust here. For this reason, he believes that this is the holy work, and he is delighted.

1.45 RABASH,

Article No. 875, “Three Lines-4”

He says that whatever he has, whatever he is given from above, even if he feels that he is in a worse state than what he received by education, he still regards it above reason as having great importance to him that he has been rewarded with having some contact with spirituality.

When he works on this, on settling for little and being happy with this share, and he wants to honor Torah and Mitzvot as if he felt the flavor as true knowing and feeling, when the body, too, agrees to this work, which is called “even his enemies make peace with him,” but when he must work above reason, the body resists this work, this is called “true work.” In other words, he sees his true state, yet overcomes it as though he had knowledge. This is called “right line.”

All this is because he wants to glorify the Torah above reason. Although it seems as though he builds it on a structure of reason, when he says that many people have no connection to Torah and Mitzvot, so it makes sense that he already has something to be happy about because he has a possession that others do not have, this is true, but to say that this is something important and worth being happy about, he must have the quality of above reason. This is called “a joy of Mitzva [commandment],” meaning it is built on a basis of faith, and then he can sing and dance, and it is all true because it is above reason.

1.46 RABASH,

Article No. 36 (1986), “What Is Preparation for Selichot [Forgiveness]”

One must believe that as there are corporeal pleasures, such as pleasures of eating, drinking, and respect, where each thing tastes differently, we must also believe that there is a special taste in each Mitzva. Accordingly, if he tasted the change of flavors during his engagement in Torah and Mitzvot, what excitement and vitality he would feel during his work? Reason would compel him to create for himself an image in the work that is suitable for a servant of the Creator. He would look at all the things that want to disrupt him from his work as inconsequential, unworthy of his attention.

According to the above-mentioned depiction, which he depicts to himself within reason, he should make the same depiction above reason. That is, although he does not feel that there will be something that reason supports, he still works precisely as if he has strong reason and feeling. When he does this, it is regarded as working above reason.

However, as long as he feels that if he had reason he would be serving the Creator more will- ingly and more consistently, then he is still working within reason, since there is still a difference between reason and above reason. Precisely when it makes no difference to him, it is regarded as “above reason.”

1.47 RABASH,

Article No. 3 (1985), “The Meaning of Truth and Faith”

He must believe above reason that the grip he has on the path of truth is great and very important, and he cannot even appreciate the importance of touching the path of truth for this is the entire Kli in which the Light of the Creator will be. However, this is in the Kelim of the upper one. That is, the Creator knows when a person should feel his Dvekut with the Creator.

In his own Kelim he feels the opposite—that now he is worse than when he walked on the path of the general public, where he felt that each day he was adding good deeds and Torah and Mitzvot. But now, since he has started walking on the path of the individual, to always keep the intention how much he can work in order to bestow and how much he can relinquish self-love, at that time he usually sees how much he is nearing the truth. At that time, he always sees more of the truth, that he is unable to exit self-love.

Still, in the Kelim of the upper one, meaning above reason, he can raise himself and say, “I don’t care how I am bestowing upon the Creator. I want the Creator to bring me closer to Him, and the Creator certainly knows when the time will come when I feel that the Creator has brought me closer to Him. In the meantime, I believe that the Creator knows what is best for me, and this is why He makes me feel the feelings that I am feeling.

1.48 RABASH,

Article No. 6 (1991), “What Is, ‘The Herdsmen of Abram’s Cattle and the Herdsmen of Lot’s Cattle,’ in the Work?”

Specifically through faith above reason, meaning even if he feels darkness on this path, and even though he understands that if Malchut had illuminated openly and not in concealment, and the body would feel the greatness of the Creator, it would be easier for him to move further and be rewarded with always being in a state of work and he would have no descents, he nonetheless chooses to go above reason. This is called “the herdsmen of Abram’s cattle.” This is called “west,” meaning that even though it does not shine for him, he is still with all his might, as though every- thing illuminated for him openly.

1.49 RABASH,

Article No. 36 (1989), “What Is ‘For It Is Your Wisdom and Understanding in the Eyes of the Nations,’ in the Work?”

He should tell the nations of the world within him, “Know that everything you say is true. Reasonably speaking, you are correct, and I have nothing to reply to you. However, we were given the work above reason—that we must believe above reason that you are incorrect. And since the work on faith must be above reason, I thank you very much for your correct arguments that you have brought me, since it cannot be said that a person goes above reason unless he has reason and intellect. Then, it can be said that he is going above the intellect.

But when there is no reason, it cannot be said that he is going above reason. That is, “above reason” means that this path is more important than the path within reason. However, when there is no other way to tell him, “Walk in this path!” it cannot be said that he chooses the path of faith above reason. For this reason, precisely through the power of faith above reason is it possible to defeat the views of the nations of the world within man.

1.50 RABASH,

Article No. 914, “Two Opposites”

There are two opposites in above reason—in mind and in heart, which is regarded as “for he desires mercy.” If foreign thoughts come to a person, he should remove them from him and not listen to them at all.

This is a hard work because Pharaoh king of Egypt afflicts them and throws foreign thoughts at them in mind and in heart, as it is written, “And the children of Israel sighed from the work, and their cry went up to God.” This is one side by which they are rewarded with faith, meaning the exodus from Egypt, and this is regarded as a soul of Kedusha [holiness].

On the other hand, “a soul without knowledge is not good, too,” and we need the knowledge of Kedusha, which is called “wealth,” for there is no wealth except in Daat [reason/knowledge]. When the Creator wanted to enrich them, they did not have Kelim [vessels] because everything was for them above reason, so the Creator gave them the advice to borrow Kelim from the Egyptians.

The taking of the Kelim was only so they would be able to receive a filling for the Kelim, meaning answers to their questions. But once they took the answers, they immediately returned the Kelim to the Egyptians. Because they are going above reason, they have no questions and they took the questions of the Egyptians only temporarily and then returned them.

1.51 RABASH,

Article No. 23 (1991), “What Is the Meaning of the Purification of a Cow’s Ashes, in the Work?”

In faith, we should make three discernments:

For example, if a person gives to his friend $1,000, and the person accepts it, and he is completely sure and believes, since this man is my friend, and a meticulous person, so if he gives the money, there must be $1,000 there, and there is no need to count. This is called “faith below reason.” In other words, he believes him because his reason does not object to what he believes, meaning there is no contradiction between believing him and the reason. It follows that to him, faith is below reason, and the reason is more important. That is, he believes him because reason does not object. However, if this is in contrast to reason, he will probably not believe. This is still not regarded as faith above reason.
He tells him, “Here is $1,000.” The receiver counts it three times and sees that there is the stated amount there and says to the giver, “I believe you that there is that amount here, as you say.” Certainly, this does not count as faith.
He counts the $1,000 three times and sees that one dollar is missing, but he says to the giver, “I believe you that there is $1,000 here. Even though the reason and the intellect say that there is less here, he says that he believes. This is called true “above reason.”

1.52 RABASH,

Article No. 13 (1988), “What Is ‘the People’s Shepherd Is the Whole People’ in the Work?”

In that state, when he sees a dark world, and he wants to believe above reason that the Creator behaves with the world in Private Providence as good and doing good, he remains standing on this point, and all kinds of foreign thoughts come into his mind. Then, he must overcome above reason, that Providence is good and does good. At that time he receives a need for the Creator to give him the power of faith that he will have the strength to go above reason and justify Providence.

Then he can understand the meaning of “Shechina [Divinity] in the dust,” since then he sees that where he should do something for the Creator and not for his own sake, the body promptly asks, “What is this work for you?” and does not want to give him strength to work. This is called “Shechina in the dust,” meaning that what he wants to do for the sake of the Shechina tastes to him like dust and he is powerless to overcome his thoughts and desires.

At that time a person realizes that all he lacks in order to have strength to work is that the Creator will give him the power of faith, as said above (in the prayer of Rabbi Elimelech), that we must pray, “And do fix Your Faith in our hearts forever and ever.” In that state, he comes to the realization that “If the Creator does not help him, he cannot overcome it.”

1.53 RABASH,

Article No. 16 (1989), “What Is the Prohibition to Bless on an Empty Table, in the Work?”

A person should establish the praise of the Creator, and then pray. Clearly, while he establishes the praises, he says that the Creator is good and does good to the bad and to the good, and that He is merciful and gracious. At that time, it cannot be said that a person is deficient, meaning that he lacks something whether in spirituality or in corporeality. Otherwise, it means that he is merely saying but his heart is not with him. That is, in his heart, he thinks differently from what he says with his mouth. For this reason, it is impossible to sing and thank the Creator and say His virtues, but a person says about himself that he has abundance and that he lacks nothing. Thus, how can one say so when he finds himself bare and destitute?

Baal HaSulam said about this that a person should depict to himself as though he has already been rewarded with complete faith in the Creator and already feels that the Creator leads the world in a manner of good and doing good. Although when he looks at himself and the world and sees that he and the whole world are deficient, each according to his degree, he should say about this, “They have eyes and see not,” meaning above reason. In this way, he can say that he is a complete person and lacks nothing. Naturally, he can establish the praise of the Creator above reason.

1.54 RABASH,

Article No. 31 (1987), “What Is Making a Covenant in the Work?”

As long as one has not been awarded permanent faith, there must be ascents and descents. It follows that there could be a time when the love between them cools. For this reason, now, in the beginning of his work, he takes upon himself the burden of the kingdom of heaven, to make a covenant, so that whether or not the body agrees to be a servant of the Creator, he takes upon himself not to change a thing. Instead, he will say, “I spoke once and I will not change.” Instead, I will go above reason as I have taken upon myself when making the covenant in the beginning of the work.

1.55 RABASH,

Article No. 3 (1987), “All of Israel Have a Part in the Next World”

Concerning Abraham and Avimelech, “And the two of them made a covenant.” Baal HaSulam asked, “If two people understand that it is worthwhile for them to love each other, why should they make a covenant? How does an act of seemingly signing a contract help? What does it give us?” Then he said, “It gives us that when we make a covenant we mean that since it is possible that some- thing might separate them, they are making a covenant now, so that just as now they understand that there is love and equivalence between them, this covenant will persist even if afterwards things will come that should separate them. Still, the connection they are establishing now will be per- manent. Accordingly, we should say that if afterwards things will come that should separate them, we should say that each one should go above reason and say that they will not notice what they see within reason, but go above reason. Only in this way can the covenant hold and there will be no separation between them.

1.56 RABASH,

Article No. 30 (1988), “What to Look for in the Assembly of Friends”

The friends should primarily speak together about the greatness of the Creator, because according to the greatness of the Creator that one assumes, to that extent he naturally annuls himself before the Creator. It is as we see in nature that the small one annuls before the great one, and this has nothing to do with spirituality. Rather, this conduct applies even among secular people.

In other words, the Creator made nature this way. Thus, the friends’ discussions of the greatness of the Creator awaken a desire and yearning to annul before the Creator because he begins to feel longing and desire to bond with the Creator. And we should also remember that to the extent that the friends can appreciate the importance and greatness of the Creator, we should still go above reason, meaning that the Creator is higher than any greatness of the Creator that one can imagine.

We should say that we believe above reason that He leads the world in a benevolent guidance, and if one believes that the Creator wants only man’s best, it makes a person love the Creator until he is rewarded with “And you will love the Lord your God with all your heart and with all your soul.” And this is what a person must receive from the friends.

1.57 RABASH,

Article No. 4 (1989), “What Is a Flood of Water in the Work?”

There is the matter of above reason. This is regarded as wanting to walk with his eyes shut, meaning that although reason and the senses do not understand what our sages tell us, they assume upon them faith in the sages and say that we must take upon ourselves faith in the sages, as it is written, “And they believed in the Lord and in His servant, Moses.” Without faith, nothing can be achieved in spirituality.

1.58 RABASH,

Article No. 17, Part 1, (1984), “Concerning the Importance of Friends”

How can one consider one’s friend greater than himself when he can see that his own merits are greater than his friend’s, that he is more talented and has better natural qualities? There are two ways to understand this:

He is going with faith above reason: once he has chosen him as a friend, he appreciates him above reason.
This is more natural—within reason. If he has decided to accept the other as a friend, and works on himself to love him, then it is natural with love to see only good things. And even though there are bad things in one’s friend, he cannot see them, as it is written, “love covers all transgressions.”

1.59 RABASH,

Article No. 23 (1990), “What Does It Mean that Moses Was Perplexed about the Birth of the Moon, in the Work?”

We must believe in the sages, who tell us that all our work, however we work, if the person attributes the work to the Creator, even if it is in utter lowliness, the Creator enjoys it. The person should be happy that he can do things while in a state of lowliness.

The person should tell himself that He enjoys this work, which is entirely above reason. Reasonably thinking, this work is not considered “work,” meaning an important act that the Creator enjoys. Yet, he believes in the sages, who told us that the Creator does enjoy, but this is above reason.

1.60 RABASH,

Article No. 136, “The Binding of Isaac”

The binding of Isaac, when Abraham, who is the right line, which is above reason, tied the left line, which is the mind that criticizes everything, it gave him a general picture of the situation he was in. He left all the “left” and took upon himself the quality of “right,” which is above reason. By this he was later rewarded with the middle line.

That is, there is a difference between receiving the right line before he sees the left line, to a state where he renews the right line after he has seen the state of the left. “Right,” which is above reason, is called “devotion,” since he cancels all the reason he acquired from the left line and goes above reason, and then he is rewarded with the middle line.

1.61 RABASH,

Article No. 25 (1987), “What Is Heaviness of the Head in the Work?”

A prayer should be with heaviness of the head, meaning when a person feels that he does not have faith above reason, meaning that the reason does not mandate him to work in order to bestow, yet the person understands the primary goal should be to be rewarded with Dvekut [adhesion] with the Creator. Since the reason objects to this, he must go against reason, and this is very hard work.

Since he is asking the Creator to give him something to which all of his organs object, it follows that each and every prayer he makes to the Creator has its special work. This is why a prayer is called “work in the heart,” meaning that he wants to go against the intellect and the mind, which tell him the complete opposite.

This is why it is not called “the work of the brain,” since the work of the brain means that a person exerts to understand something with his mind and reason. But here he does not want to understand with his reason that we should serve the Creator in a state of knowing. Rather, he wants to serve the Creator specifically with faith above reason. This is why a prayer is called “work in the heart.

1.62 RABASH,

Article No. 68, “The Order of the Work”

In the beginning, one must believe above reason that the Creator wanted to do good to His cre- ations. For this reason, He created His creations and installed in them the desire and yearning to receive pleasure. The reason is that this is the only Kli [vessel] to receive pleasure, since man enjoys only that for which he yearns. He can receive something to which he does not yearn, but he cannot enjoy it because the Kli for enjoyment is called “coveting,” “yearning,” etc.

However, this should be above reason, since when he looks within reason, he does not find His Providence over the world as benevolent. On the contrary, this is why it is said that we must believe above reason that this is so.

But in truth, if His guidance is only in a manner of good and doing good, why is this not felt within reason? We learned that it is because of the correction of the bread of shame. Therefore, as long as the created beings have no vessels of bestowal, they cannot see light and remain in the dark. When one believes in the delight and pleasure that exists in above reason, he comes to con- sciously feel, to know the evil within him. That is, he believes that the Creator imparts such delight and pleasure, and although he sees all the good above reason, he achieves recognition. That is, he feels in all the organs the power of the evil that is found in receiving for oneself, which prevents

him from receiving the abundance.

It follows that faith above reason causes him to feel his enemy within reason—who obstructs him from reaching the good. This is his standard. That is, to the extent that he believes in the delight and pleasure above reason, to that extent he can come to feel the recognition of evil.

Later, sensing the bad yields the sensation of delight and pleasure, since the recognition of evil in the sensation of the organs causes him to correct the bad.

This is done primarily through prayer, when he asks the Creator to give everything in bestowal, called Dvekut [adhesion]. Through these Kelim [vessels], the goal will be revealed in open Providence, meaning that there will be no need for the concealment because there will already be Kelim that are able to receive.

1.63 RABASH,

Article No. 23 (1989), “What Is, ‘If He Swallows the Bitter Herb, He Will Not Come Out,’ in the Work?

When one begins the work, he begins with faith, but the body resists this work, and then comes a state of labor, when he must overcome the body and seek all kinds of counsels, as our sages said, “In trickery shall you conduct war,” since the body does not want to relinquish self-benefit. To the extent that he exerts, to that extent he begins to feel that he is incapable of doing anything since in his view, he has done everything he could. After the labor, he comes to know that only the Creator can help, and it is out of his hands. Then comes the third state—a prayer—and then the prayer is from the bottom of the heart, since it is utterly clear to him that no one can help him but the Creator. However, even when he comes to know that the Creator can help him, and he understands that the real advice is only prayer, the body comes and makes him see that “You see how many prayers you have already prayed but you received no answer from above. Therefore, why bother praying that the Creator will help you? You see that you are not getting any help from above.” At that time, he cannot pray. Then we need to overcome once more through faith, and believe that the Creator does hear the prayer of every mouth, and it does not matter if the person is adept and has good qualities, or to the contrary. Rather, he must overcome and believe above reason, although his reason dictates that since he has prayed many times but still received no answer from above, how can he come and pray once more? This, too, requires overcoming, meaning to exert above reason and pray that the Creator will help him overcome his view and pray.

1.64 RABASH,

Article No. 21, “Sanctification of the Month”

A person must take upon himself the burden of the kingdom of heaven on the lowest quality, and say about it that to him, even that state, the lowest that can be, meaning one that is entirely above reason, when he has no support from the mind or the feeling, so he can build its foundations on it, and at that time, he is seemingly standing between heaven and earth and has no support, for then everything is above reason, then a person says that the Creator sent him this state, where he is in utter lowliness, since the Creator wants him to take upon himself the burden of the kingdom of heaven in this manner of lowliness.

At that time, because he believes above reason, he takes upon himself that the situation he is in now comes to him from the Creator, meaning that the Creator wants him to see the lowest possible state that can be in the world.

And yet, he must say that he believes in the Creator in all manners. This is considered that he has made an unconditional surrender. That is, a person does not say to the Creator, “If You give me a good feeling, to feel that ‘The whole earth is full of His glory,’ I will be willing to believe.” Rather, when he has no knowledge or sensation of spirituality, he cannot accept the burden of the kingdom of heaven and observe the Torah and Mitzvot [commandments]. Rather, he must accept the kingdom of heaven unconditionally.

1.65 RABASH,

Article No. 10 (1985), “Jacob Went Out”

We should also interpret regarding the above-mentioned verse, that the exit of a righteous from the place leaves an impression refers to a person, for when the righteous is in town, it means that a person can justify Providence. Then, when he overcomes the state he is in and says, “There is no doubt that the Creator, who is good and does good, is behaving benevolently with me. However, He wants me to feel as I do.” It follows that he is justifying Providence. At that time he immediately sees the importance of the work of bestowal and above reason. This is called, “When the righteous is in town, he is its splendor, he is its brilliance, he is its majesty,” for then he (sees) all the virtues. “When he departs from there” means that he has departed from justifying Providence and wants to see everything within reason. At that time he feels no taste in the work in order to bestow. And then, “its splendor departs, its brilliance departs, and its majesty departs,” and he falls once more into self-love. In other words, at that time he knows nothing but work that is built on a basis of within reason.

This is regarded as the “exit of the righteous from the place leaves an impression.” It means that only then, through the exit of the righteous, when he thinks, “Now that I feel good taste in the work, I no longer need to work above reason,” it causes him the exit of the righteous from the place. This creates in him an impression, so he will know how to keep himself from exiting the work of above reason from here on. As I heard from Baal HaSulam, when a person says, “Now that he has support and no longer stands between heaven and earth,” he must fall from his degree because then he flaws the discernment of above reason.

It therefore follows that precisely the departure of the degree he had leaves an impression on him so he will know how to be careful next time and will not blemish the faith above reason, but always justify Providence.

1.66 RABASH,

Article No. 3 (1985), “The Meaning of Truth and Faith”

We were given the path of faith, which is above reason, namely not to take our sensations and reason into account, but say, as it is written, “They have eyes and see not. They have ears and hear not.” Rather, we should believe that the Creator is certainly the Overseer, and He knows what is good for me and what is not good for me. Therefore, He wants me to feel my state as I do, and for myself, I do not care how I feel myself because I want to work in order to bestow.

Therefore, the main thing is that I need to work for the Creator. And although I feel that there is no wholeness in my work, still, in the Kelim of the upper one, meaning from the perspective of the upper one, I am utterly complete, as it is written, “The cast out will not be cast out from Him.” Hence, I am satisfied with my work—that I have the privilege of serving the King even at the lowest degree. That, too, I regard as a great privilege that the Creator has allowed me to come closer to Him at least to some degree.

1.67 RABASH,

Article No. 638 (1965), “Man’s Inclination”

“Man’s inclination overcomes him every day, and unless the Creator helps him, he cannot overcome it.” We should ask about this: It is known that everything is in the hands of heaven but the fear of heaven, so why did they say, “unless,” etc.?

The thing is that faith is called above reason, meaning above nature, since everything that is within reason is called “within nature and reason,” for that which a person understands, he can do, unless he is lazy. But above reason, he cannot do this. Therefore, anything that is above nature is regarded as a miracle.

All the miracles are attributed to the Creator, meaning regarded as an awakening from above and not as an awakening from below, since the lower one cannot do something that is above nature. But in order for a miracle to be done to him, a person should pray that a miracle be done to him.

Hence, the work from the perspective of the lower one, meaning that he will make a choice, was said only about the prayer, and then the Creator hears the prayer. Therefore, one is given one’s wishes, and the rule is that a prayer pertains specifically to a deficiency.

For this reason, a person must create within him a need and a deficiency for faith, for only when one sees and feels that he is lacking faith, and to the extent that he needs it, since he sees that for himself he cannot receive the above-mentioned, then he makes a true prayer that the Creator will help him, and then the Creator makes a miracle for him and gives him the light of faith.

However, one must be careful not to enjoy this light, as our sages said, “One does not enjoy the work of miracles.” This means that acceptance of faith should be only for the purpose of bestowal and not for the purpose of reception, for then there is room for the spirit of Kedusha [holiness] to be on him.

If he wants the above-mentioned light in order to have pleasure, since he feels that the corporeal pleasures are not eternal, so he wants an eternal pleasure, and this is why he asks for faith—he immediately loses the light of Kedusha.

Instead, one must ask because the Shechina [Divinity] is in exile, meaning that he wants to sanctify the name of heaven in him, and not to have foreign thoughts, since he cannot tolerate the slander that the body says about Kedusha, as it is written, “All day long, my enemies curse me.” At that time, the Creator makes a miracle for him and gives him faith above reason, and he is rewarded with permanent faith.

1.68 RABASH,

Article No. 24 (1991), “What Does It Mean that One Should Bear a Son and a Daughter, in the Work?”

When a person prevails and asks for help from the Creator, after he has decided that he has a harm- doer in his heart, called “will to receive,” and that he cannot emerge from it, meaning after going through several ascents and descents, he finally sees that he has remained bare and destitute. At that time, his prayer is from the bottom of the heart. That is, he sees that if the Creator does not help him, he cannot overcome it.

Although one can say that he believes above reason that only the Creator helps him, within reason, he does not feel this, since he knows that he himself made the efforts and the labor to obtain something in spirituality. But when one sees that after all the exertions, he cannot emerge from the governance of the will to receive for himself, then he sees within reason that only the Creator can help him.

It follows that what our sages said, “Man’s inclination overcomes him every day, and were it not for the help of the Creator, he would not be able to overcome it,” he does not need to believe in this above reason, the way ordinary workers of the Creator who observe Torah and Mitzvot believe “above reason” that this is so, that the Creator helps them. Rather, those people who want to work in order to bestow, for them, it is within reason, to the point that they must believe above reason that the Creator can help them emerge from the governance of the will to receive.

1.69 RABASH,

Article No. 71, “The Meaning of Exile”

“When Israel are in exile, the Shechina [Divinity] is with them.” This means that if one falls into a descent, spirituality is also descended in him. But according to the rule, “a Mitzva [commandment] induces a Mitzva,” why does he come into a descent? Answer: He is given a descent from above so as to feel that he is in exile and ask for mercy, to be delivered from exile. This is called “redemption,” and there cannot be redemption if there is no exile there, first.

What is exile? It is that he is under the rule of self-love and cannot work for the sake of the Creator. When is self-love considered exile? It is only when he wants to emerge from this control because he suffers from not being able to do anything for the sake of the Creator.

It follows that when he began to work, there had to be some pleasure and reward for which the body agreed to this work. Afterward, when he was permitted to see that there is the matter of “for the sake of the Creator,” because a Mitzva induces a Mitzva, and he had to ask to be delivered from exile, then he runs from the exile.

How does he run from the exile? It is by saying that he will not succeed in this work. Thus, what does he do? He commits suicide, meaning leaves the work and returns to corporeal life, which is regarded as “The wicked in their lives are called ‘dead.’”

It follows that where he should have asked for redemption from exile, he runs from the exile and commits suicide. This is as it is written, “The ways of the Lord are straight; the righteous will walk in them, and transgressors will fail in them.” However, he should go above reason.

A descent in spirituality does not mean that now he has no faith. Rather, now he must do more work, and the previous faith is considered a descent compared to this work.

1.70 RABASH,

Article No. 438, “Save Your Servant, You, My God”

First, one must believe in the Creator above reason and praise his rav, meaning feel completely and utterly whole, for it is known that to the extent that a person feels that his friend is giving him gifts, to that extent he praises him. Also, to the extent that he feels his friend’s greatness, to that extent he can praise. In other words, if he feels that he is lacking something and his friend can satisfy it, he immediately loses the power to praise and glorify his friend.

Therefore, when a person begins his work, he must go with faith above reason that he is not lacking anything, and that his rav has satisfied all his wishes. At that time, he is called “whole,” and then the whole can connect to the whole. Conversely, when he is deficient, the deficient does not connect to the whole.

Afterward, he can establish deficiencies like a slave seeking a gift from his rav, when he asks for his needs, meaning that the judge has only what his eyes see and he must not ignore any deficiency that he has. On the contrary, to the extent that he feels his deficiency, so he can pray that his rav will satisfy his wishes. And then, the more the student asks, the better.

Finally, he must not stay deficient. He must go again on the path of faith above reason, that he is utterly and completely whole. This is the meaning of the words, “as a servant thanking his rav for the gift he has received from him, and he walks away.” He should believe above reason that he has already received all his wishes, called a “gift.”

He thanks his rav for this, for one must not live in separation, meaning that he has complaints against his rav that he is not giving him what he asks. For this reason, it is forbidden for man to be deficient and he must always be in joy. However, in order to have Kelim [vessels] to receive, he must evoke the deficiencies.

In the offering, this is regarded as ascending and descending, “Knowing in the beginning and knowing in the end, and concealment in between.” That is, between knowing and knowing it is permitted to see the concealment, meaning that he has no revelation with respect to the truth, to feel that his work is desirable to his rav.

It follows that one must not disclose any lack in Torah and work for himself. Rather, he must always go above rhyme and reason that he is utterly and completely whole. In between, he can ask his wishes as his eyes see, that he has only faults. But afterward, he must believe as though he has already received all his wishes and he thanks his rav for this.

At that time, he can be happy that he is whole. It follows that all his wholeness is built on faith, and his deficiencies are built on knowledge, since “the judge has only what his eyes see.”

1.71 RABASH,

Article No. 28 (1987), “What Is ‘Do Not Add and Do Not Take Away’ in the Work?”

He must believe above reason and imagine that he has already been rewarded with faith in the Creator that is felt in his organs, and he sees and feels that the Creator leads the entire world as the good who does good. Although when he looks within reason he sees the opposite, he should still work above reason and it should appear to him as though he can already feel in his organs that so it really is, that the Creator leads the world as the good who does good.

Here he acquires the importance of the goal, and from here he derives life, meaning joy at being near to the Creator. Then a person can say that the Creator is good and does good, and feel that he has the strength to tell the Creator, “You have chosen us from among all nations, You have loved us and wanted us,” since he has a reason to thank the Creator. And to the extent that he feels the importance of spirituality, so he establishes the praise of the Creator.

Once man has come to feel the importance of spirituality, which is called “One should always establish the praise of the Creator,” then is the time when he must shift to the left line. He must criticize how he truly feels within reason the importance of the King, if he is truly willing to work only for the sake of the Creator.

When he sees within reason that he is bare and destitute, that state when he sees the importance of spirituality, but only above reason, that calculation can create in him deficiency and pain for being in utter lowliness. Then he can make a heartfelt prayer for what he lacks.

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