TIKKUN CHATZOT: Lesson on the topic of “Going with Faith above Reason”
SOURCE OF LESSON:
Going with Faith above Reason – Selected Excerpts from the Sources
1. 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.
2. Baal HaSulam, Shamati, Article No. 40, “What Is the Measure of Faith in the Rav?”
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.
3. RABASH, Article No. 38 (1990), “What Is, ‘A Cup of Blessing Must Be Full,’ in the Work?”
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: judgments], 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 his eyes shut, above reason, the body resists this work. Hence, the fact that a person always has to overcome, 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.
4. RABASH, Article No. 22 (1985), “The Whole of the Torah Is One Holy Name”
When the evil inclination brings us foreign thoughts, this is the time to take these thoughts and raise them above reason.
This is something one can do with everything one’s soul desires. He should not say that now he has received rejection from the work. Rather, he should say that he was given thoughts and desires from above so as to have room to admit them into Kedusha [holiness].
5. 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.
6. Baal HaSulam, Shamati, Article No. 13, “A Pomegranate”
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 understand 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.”
7. RABASH, Article No. 12 (1991), “These Candles Are Sacred”
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.
8. 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.