Shalom Rabbi in connection with the series on science and faith that the Rabbi wrote on Ynet

Shalom Rabbi, in the context of the series on science and faith that the Rabbi wrote on Ynet, the Rabbi used the physical-theological perspective.
I asked the rabbi in an email: As far as I understand, there is doubt in this proof, because talking about a first cause is talking about a situation that is prior to reality, and this situation is not bound by the legality of our reality.. Therefore, I understand that this is not proof (there is no necessity for causality prior to reality)?
The rabbi responded:

If I understood your question correctly, you are actually asking what the basis is for assuming that the principle of causality that is true for our reality was true even before the world was created (since by virtue of it we have proven that it was created by some cause). My answer is that the principle of causality should not be limited to time, but perhaps to types of objects. The objects that are familiar to us from the world are not their own cause but were created by something/someone, hence the principle of causality for them. Other objects may not need a cause. The objects in our world were created in creation, and to them the principle of causality applies regardless of time. Beyond that, even in our world the principle of causality is not the result of simple observation but an a priori assumption. So there is no reason to apply it to other contexts/times as well.
My response:
Hello Rabbi
According to the second part of the answer, I understand that this is a priori (meaning it depends on consciousness) and that it is about reality before the person’s consciousness.
That is, everything that depends on human consciousness is included in causality, but everything that is before it is not included in causality.
According to this, I don’t understand the evidence.
I would appreciate an answer, thank you.