Reason (n.) are best forgotten while washing the hands, to leave room in the mind for God.
Reason (n.) is a lamp for seeking God in the dark; for the faithful, God is the light itself.
Reason (n.) gives faith its voice, and faith gives reason its hearing.
Reason (n.) is not faith's rival but its necessary partner.
Reason (n.) understood as impersonal objectivity could not belong to God, whose truth is a person.
Reason (n.) that puts religion on trial is always also putting itself on trial.
Reason (n.) is ill served both by its worshippers, who lack intelligence, and by its deserters, who lack faith.
Reason (n.) can be perverse and science is no security; our worst fears turned out to be utopia beside what happened.
Reason (n.) always needs another reason behind it; no proof can hold itself up.
Reason (n.) stops at the shore of the known; it cannot swim, and only the sense of the ineffable carries us further.
Reason (n.) bends the world to fit our concepts; wonder bends the mind to fit the world.
Reason (n.) decodes the notes and misses the harmony; the sense of the ineffable listens for the song.
Reason (n.) on its own, the Rabbi of Kotzk suspected, may be unable even to begin seeking God.
Reason (n.) is not the measure of all things: a wounded man's cry is not a conclusion.
Reason (n.) quarrels mainly with belief, hardly at all with faith.
Reason (n.) needs faith in order to hear, and faith needs reason in order to speak.
Reason (n.) is a lonely foreigner in the soul, outvoted by the irrational forces that live there as natives.
Reason (n.) means to last, where desire means to expire; a solved problem stays relevant, a satisfied wish does not.