עב
Mishkan Hakavana

About

Vision

At Mishkan Hakavana, we delve into the lineage of Kabbalah as transmitted by Ba’al HaSulam, Rabbi Yehuda Ashlag, under the guidance of Rabbah Saphir Noyman Eyal. Our vision is to cultivate and expand the Mishkan into a vibrant, nurturing, and supportive spiritual community that makes Kabbalah accessible to all who seek it. Through our efforts, we aspire to contribute to tikkun olam, the healing and transformation of the world into a true dwelling place for the Divine.

What is the Mishkan about?

The Mishkan began as a small study group of 10 friends who gathered to listen to the Rabbah’s teachings over 20 years ago. Over time, the group and the Rabbah’s offerings grew into Mishkan Hakavana, a group of almost 150 students from Israel and abroad that together form a thriving spiritual community based in Yakum, Israel. The study of Kabbalah prepares us for a new reality in which the soul connects with its Creator. To achieve this, a threefold learning environment is required: Rabbah-Books-Group

Rabbah Saphir Noyman Eyal is our community's founder, teacher and guide. She is a sage of Kabbalah with deep knowledge of theologies, history, art, technology, philosophy, and current events from around the world. She teaches in the tradition of Ba'al HaSulam (Rabbi Yehuda Ashlag), who revolutionized Kabbalah's teaching by adapting it and harmonizing it to the needs of our generation. From the words of Rabbah:
"Kabbalah is subversive, it constantly challenges the existing order.
It challenges the way we perceive ourselves and the divine, it challenges what we think faith is,
what we think Torah is,
what we think a Mitzvah is, or what we think Halacha is.
It always forces us to ask questions anew and to establish a new order."

Our study is grounded in striving to understand the Torah and to let it work upon us, to re-form us. The texts we study extend from both the written and oral Torah through a long lineage of Kabbalistic sages’ wisdom.

In addition to the written and oral Torah, we study The Zohar, The Sulam (Ladder), The Study of the Ten Sefirot (TA’AS), and the works of Rabbis Isaac Luria (the Ari), Yehuda Ashlag (Ba’al HaSulam), Baruch Ashlag (Rabash), Rabbi Shimon bar Yochai (Rashbi), and Moshe Chaim Luzzatto (the Ramchal).

The Group, or the chaverim, refers to all the students who study together. The Group plays a crucial part in the study beyond the support we each offer fellow students as spiritual peers. Group study (Hevruta and Minyan) without the Rabbah is a regular and necessary part of our work, helping us to form questions and pushing us to feel where we are connected and disconnected. Ba’al HaSulam speaks at length about the importance of cultivating love of friends for this love forms a shared intention that acts as the foundation for our interaction with the Higher.

How to begin

Newcomers are gently welcomed through the doors of Mishkan Hakavana, be it in person or on Zoom. The Mishkan is unique in the sense that everyone is invited to learn Kabbalah at their own pace. Beginner and seasoned learners alike are able to dive deep into any lesson, all of which are based on studying a text and raising questions to the Rabbah. Lessons and study groups at the Mishkan do not exclude any person from any demographic, religion, or upbringing– all are welcome. 

As learners of Kabbalah, we are all learners of a language- the language of Kabbalit. At the Mishkan, beginners’ questions help everyone in the group deepen their understanding of everything they have previously come to understand in the study. This means that the study is not rote or pre-structured, but rather a fluid, organic discovery of wisdom that unfolds as we all till the soil together. Beginners often report feeling that the words and phrases in Kabbalit take on a vastly different meaning from what was previously familiar. For this reason, beginners are always valued and needed within the study.  

If you are interested in learning more, please call or email us. We are happy to answer questions and get you started in the study.

What members say

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Frequently asked questions

  • The best way to get an initial taste for the Mishkan is to join one of our monthly info sessions for English speakers. These are conducted by veteran members of the Mishkan on Zoom. Please be in contact with us by emailing [email protected] to get information about the upcoming session date and time.

  • No-- weekly lessons are conducted in Hebrew and are simultaneously translated into English via Zoom. Participants are welcome to come in person to study at our study center in Kibbutz Yakum or join via Zoom. Once a week, the Rabbah also holds a Kabbalah class taught in English, intended for our students from around the world. Members and participants, even those joining remotely, also have access to the lesson archive, which contains audio and video recordings of all lessons.

  • Absolutely. Beginners without prior knowledge are welcome to join a mentoring program that combines the study of foundational articles and concepts in Hevruta (study groups), led and mentored by experienced learners, along with plenary study sessions led by the Rabbah. Learn more here about joining the next round of study. Before joining the study, we recommend watching the many video clips available on the website, which allow for an introduction to the language, and/or learning from our digital study systems, which can be purchased online.

  • No. Members of Mishkan Hakavana come from different and diverse backgrounds, traditions, and religions. No student is required or guided toward a specific way of life beyond the learning itself. The learning reveals a new and Kabbalistic meaning to the commandments, and from it, each student explores and forms their own way of life in accordance with their understanding, perception, and upbringing.

  • Mishkan Hakavana is a non-profit organization managed by a board of directors. All of Mishkan Hakavana's operations, including maintaining the center, establishing and running the broadcasting, recording, editing, translation systems, making articles accessible, and distributing content, are carried out voluntarily by the members of the Mishkan, who are also members of the non-profit. The organization is sustained through membership fees and donations from supporters who value the existence of Mishkan Hakavana in the world.

  • Throughout the year, there are three intensive learning gatherings, each consisting of four consecutive days of day and night studies. Additionally, on holidays and special occasions, special classes are often held, some of which are open to the public.

  • Deep Kabbalah study requires a suitable and lively ecology made up of a Rav, or Rabbah, books, and group. If you wish to gain knowledge and understanding in this wisdom, there is no substitute for participation. However, all of the Rabbah's lessons at Mishkan Hakavana are recorded, and some are made available to the public, so you have access to them even if you cannot or do not wish to join. Open materials can be found throughout the website and on our YouTube channel.

  • The Mishkan was founded in the spirit of Rabbi Yehuda Leib Ashlag, also known as Ba’al Hasulam, and the series of texts that are studied follow this lineage. Books that we often study are the Zohar, the Sulam Commentary on the Zohar, Talmud Eser Sefirot, Shamati, and additional texts by Rabbi Moshe Chaim Luzzato and Rabbi Baruch Ashlag, among others.

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Terms and Conditions

Mishkan Hakavana

Greenwork Business Park, Building E, Yakum, Israel

Phone: +972-9-7717806 Email: [email protected]

Design: Amit Ayalon, Michal Sahar

Development: Mair Sadan, Jasmine Nackash

  • Adam

    My Creator is concealed through nature, hiding within the ecology that surrounds us.

    In reflecting on the nature of Creation, it is important to speak not of a distant or abstract creator but of ׳my Creator,' bringing a personal dimension to the conversation. This notion transforms the Creator into someone, not something. Ecology, in its essence, can be seen as a representation of God, with nature serving as a manifestation of the divine presence. Through nature, the Creator conceals itself, hiding within the very ecology and light that surrounds us. This concealment is intentional, as it forms the backdrop through which we interact with the world and seek to understand the divine.

    The will to receive is the raw material of human nature.

    The will to receive is a fundamental aspect of human nature, not inherently evil but a raw material that shapes our experiences. In Hebrew, this concept suggests an awakening or awareness of the self, emphasizing the importance of how we use this power.

    Evil arises when the purpose of bad is misunderstood or misused, separating us further from the divine intention. While receiving is not inherently bad, when it becomes separated from the intention to bestow, it deepens the separation from the light and creates darkness. Evil, in this sense, is the decay or rotting of this deepened separation.

  • Brotherhood

    In this discussion at Mishkan Hakavana, Rabbah emphasizes the critical role of a group, or spiritual ecology, in the study of Kabbalah. She explains that an individual’s spiritual identity, referred to as "Yechidi" in Hebrew, can only be defined through their surrounding environment. Without a spiritual community or network, a person cannot fully realize or experience their spiritual identity. This communal aspect is essential for growth and evolution, as it helps create the conditions necessary for the expression and development of one's spiritual self. Rabbah argues that the concept of individuality in isolation is a Western misconception, and that spiritual uniqueness must always be understood within the context of a greater collective or “Zeitgeist” that influences spiritual possibilities.

    Rabbah continues to explain that the study of Kabbalah is not about personal, constant spiritual attainment but about temporary moments of divine connection that occur within the group setting. She uses the example of the Israelites at Mount Horeb, receiving the Torah for a brief moment, to illustrate how spiritual possibilities can be opened for the world through communal experiences, even if they are fleeting. These moments create impressions of spiritual potential that can elevate the group and, by extension, humanity. However, this elevation is not permanent; it comes and goes with the needs of the moment and the readiness of the group or individual to serve a higher divine purpose.

    Finally, Rabbah discusses the concept of "Nefesh," the basic form of life or existence, and how the goal of spiritual work is to build a vessel through which the divine can express itself. The soul of the world, or "Nefesh of Neshama," is the collective consciousness that emerges when humanity recognizes its identity as a spiritual entity. When humans allow the Creator's will to manifest through their consciousness, this creates a new level of awareness, where "all will know Him," as described in prophecy. This spiritual evolution moves humanity from mere corporeal existence to a state where divine speech can be expressed through human consciousness, achieving what Kabbalah describes as the soul of the world.

  • Exile and redemption

    The vision of the reformation at Mishkan Hakavana is in line with Baal HaSulam z"l.

    When we speak of tikkun, it is about removing the stone that blocks the well of life for all humanity—not to control but to create a passage for the entire world. This act invites every spirit that feels exiled, that senses its presence in this world as exile, to reconnect. If you don't dream of a better world—one where the world can drink from the source of life—you are not Jacob.

    Dreaming of a better world, as it should be, is not just a hope but a prerequisite for defining the very nature of the spirit. Mishkan Hakavana calls us to embody this dream and be part of the collective renewal.

  • Truth and Faith

    It is difficult for us to understand the issue of sacrifice because it goes straight into the ego and into the story of being victimized, it has the same echo system, but this is actually the power. If we study it correctly, the sacrifice has nothing to do with being a victim but it has to do with a possibility of atonement, meaning recognition of what I need and where I am. Of the truth. It is a wonderful and great opportunity of coming closer. For a very devoted spiritual person all over the world, through all religions, being sacrificed, in unison with the higher, is that which he wants the most. I am not speaking for those that play in spirituality but those who have a genuine will. Their highest wish is to be united with the higher.

    What does it mean to be united with the higher? Being swallowed by it and that our existence will disappear.

    The Torah is saying “...and you choose life”. What does it mean? Everyone who reads it will say of course I will choose life. No dear, when you are in spirituality, you will not choose life naturally and then the Torah will say to you “choose life”. It is more important that you will do your work while existing than be in communion with the higher and disappear there.

    So choose life, being here and in communion. Not disappearing from existence in order to be in communion.This is how we understand sacrifice. The Kabbalah is saying, when you are spiritual and you want to disappear into the hug of the higher, choose life, and choose here. This is a totally different understanding of sacrifice. The need is that there will be an unwavering connection between life and existence, meaning the higher and the lower, therefore choose life, do not disappear into the higher. This speaks about when you have the yearning for a communion, the peek of the longing of a spiritual person to disappear into the higher, is forbidden. It is said, no, you stay here, and be the connection part for all spirits because this is your salary, not your personal meaning or enlightenment.

  • Israel

    All philosophy or history of philosophy, of the Western world and some of the Eastern, is through looking at the laws of nature. Through observing the laws of nature man derives his morality.

    The nature of the law inside humans is the will to receive.

    Torah is saying to us that humanity is not only composed of that nature, but also of nature of the line, of the ability to choose with the part that is divine that needs to work inside this law of nature and actually to compel it to the nature of the inner divinity within it.

    This begins with hu, He, meaning that which is concealed. He and his name are one, 'HU U'SHEMO ECHAD', meaning He and his will, or the 'Createe', are one. But it actually completes itself by 'HU ECHAD U'SHEMO ECHAD', meaning each one is one completion. This means that U'SHEMO is not being devoured and cancelled by the light of the Creator, but it is actually able to be Face to Face.

    Face to Face is a deep notion in Kabbalah and in Israel. It means that not only that I am not being devoured by the Light but that I have a unique self-definition, which I or humanity, acquired through the the qualities of the Creator, summed up by the ability to create.

    This is the Eighth day that brings to the Tenth day, meaning that the whole system of the sefirot KETER, CHOCHMA and BINAH is included. Then you could say that humanity might be able to create—to give space of itself, in generosity, for something to be created.

  • Basic Terms

    The Zohar emphasizes that the true purpose of spiritual work is to create unification. This unification is a deep communion between the parts of the nukba (the need or desire for divine light) and the divine. This unification is not simply about receiving light but is rooted in communion rather than separation. The concept of masach, the screen which facilitates this communion, represents the alignment of desire with divine will. This screen, referred to as the shekhinah, acts as a conduit between opposites: human desire and divine light. By channeling desire in alignment with divine will, it transforms personal longing into a vessel for connection with the Creator. The core of the process involves creating a 'conscious hole' or space within the heart, a deliberate desire for divine light.

    Zeir Anpin, symbolizing the ability to commune with divinity, operates only when this need for divine connection is genuine. Misalignment arises when individuals prioritize self-interest, as with the generation of the Tower of Babel, who sought to make a 'name' for themselves. In doing so, they separated themselves from the divine intention, which seeks to reveal goodness and bestow it upon creation. Thus, spiritual life centers on communion and the continuous intention to align with the Creator's purpose, fostering true spiritual vitality and transcending the 'walking death' of self-centered pursuits.

  • Language

    This study explores the spiritual dynamics of left, right, and their transformation through Binah's influence. Initially, there is no differentiation between left and right until Binah extends itself, awakening the point in the heart. Binah enables discernment, revealing the will to receive for oneself, which draws light. However, the law of creation dictates that self-serving reception of light is not aligned with higher principles, causing the light to ascend, leaving behind a greater desire.

    This process evolves as one learns to redirect the will to receive with the right intention. Instead of simply pulling light, it is used as a medium to express need to the Creator, transforming the act into joy, akin to a prayer. The left's nature shifts from pulling to transmitting, while the right transitions from seeking closeness to the light for self-benefit to bestowing goodness to others, aligning with the Creator’s intent.

    The third column emerges as a synthesis of these transformations, where the perception of light and its intention, the right, becomes the guiding force, creating a new reality and perception. This process unfolds like a DNA spiral, with each stage serving as a meeting point and a leap to the next level of spiritual growth.

  • Creator

    Zohar allows us a unison with the thought of creation. The purpose of the Zohar, as it declares itself, is to rescue or to allow us a tool, a meeting point—a unison with the thought of creation which is reformation, or tikkun. This can take every spirit out of exile.

    Only with the connection to the state that is expressed and exemplified by the Zohar community can we actually start to feel the presence of it and enable it to work upon us.

  • Order of work

    The discussion emphasizes the importance of intentionality in establishing a true spiritual connection. It explains that actions performed without the right spiritual intent may not have the desired effect or connection with the divine. To activate a meaningful relationship with the spiritual world, certain conditions need to be met, primarily through focused intention.

    This suggests that the spiritual impact of actions is not automatic but relies on the inner state of the individual performing them. The speaker uses the analogy of guards protecting an empty building to convey the idea that rituals or actions, while significant, must be aligned with the search for where the divine light or connection is currently present. The example illustrates that continuing to guard or maintain spiritual practices without seeking the deeper essence can lead to a disconnect. The actions themselves are important, but they must be accompanied by the proper intent to find and connect with the divine presence. In essence, the conversation encourages a focus on actively seeking spiritual connection through intention, rather than merely maintaining practices.

    The process involves searching for where the divine light resides and aligning actions with this understanding, ensuring that spiritual efforts are meaningful and effective.

  • Prayer

    QUESTION: "You often talk about the last generation, and I'm wondering if you could just talk about what that is. Sometimes it feels like it's the last chance. Sometimes it feels like the greatest chance. Sometimes it seems that maybe additional tools, or some limits or boundaries, have been released or relaxed, so that it's possible to complete this light coming into the vessel, to discover the light and create something new. I don't know. If you could just talk about what this means: Last."

    RABBA: "You most probably know that a definition of Shekhinah (Divinity), or the way the Higher defines itself through Shekhinah, is called Ani, or I, in its translation, meaning it's the real presence of infinity, of the Ein, but in a different order, in an order that is an ark that can carry the Higher. So in Hebrew, to be the last is to be the first, because this is the definition of the Higher. “I am the last, and I am the first," meaning the last generation is, in itself, in a way, the last chance of feeling by choice and being very, very close to the first.

    This is why this generation has been able to see the extension of the Zohar in such a way, or (it was exposed) to such publics, that it was never allowed nor possible. What is the ‘trumpet of the Messiah’? - it is the extension of Kabbalah to everyone. Meaning that if we observe carefully, when Kabbalistic wisdom is being opened, we can be sure that it is not because the generation is of high attainment, but it's because of the real genuine need of the time. So it's like spreading your seeds everywhere, wherever they can capture their essence and grow something.

    So, in a way, you can say: last chance, a very desperate time, and on the other hand, it's the biggest opportunity-time. Because it's like the ouroboros snake, it's actually at the point when the head and the tail are being joined. So therefore, the definition of the self, the I, should change itself from limitation to limitless infinity, as it should be. How should it enter the body of the snake? 

    The body of the snake is the ark, so what actually can happen inside it?

    I would like to go to the meaning of our generation as a calling, which is looking at the way humans treat each other, treat the earth, as a few minutes before the deluge. Therefore, the Zohar becomes a calling into the ark, and this is how the Zohar views itself. 

    It's not calling us just to come into it, it's calling us to make it, to build it. Therefore, the last generation has the opportunity to be a partner in building something which the previous generation did not have.


  • Teshuva

    It's the painful truth about being included in the reality or the ecology of the will to receive for oneself. That being dominated by this, the solution is through power, or what people understand as ‘doing’, to destroy something, to come with force. I think if one tries it, the punishment will be heavy and on the spot, because it needs a different consciousness, spirit consciousness, and depth.

    It's a different state from being given Torah. 

    It is clear that the breaking of the first tablets is not saying 'I will punish you because you built a golden calf'. It suggests that at that moment it was impossible for humanity to perceive it yet. Not in a corporeal structure but in consciousness. So it means that what was tested is consciousness, not structure.

    I don't understand how people read Torah, people who study in Yeshivot today rarely read Torah. They read Talmud, Gemara, Poskim (=rulings), but they don't actually read the Torah. The power that chose to destroy still life, rocks and stones, did that in order to enable humanity to gain time and process their consciousness.

    The Torah, the first tablets, were not broken because the temple was not ready but because they, as representatives of humanity, were not able to receive the divine Torah. They could only receive the divine Torah, the second tablets, which goes through a human being, Moshe. And the second tablets, through the greatness of Moshe, allowed us to start from LO LISHMA. We are stuck on LO LISHMA. The first understanding of LO LISHMA is the recognition that we are wrong in our intentions, that we work in the wrong direction, the wrong line and with wrong intentions. Then it moves from 'Not for its own sake' to ‘For its own sake’.

    Being present in that structure of consciousness is what we ought to include in our prayer. What needs reformation. Because it's a part of us that enables us to listen, to see the gap, to see that we are actually included in that gap, and to bring it into our work.


  • Prayer

    In Kabbalah, the concept of Bina is deeply connected to the womb. Bina is described as both a major receiver and a major restorer. It has the capacity to receive with the right intention and, through that reception, to transform and restore. This quality enables us, as human beings, to learn how to receive wisely and then become restorers ourselves—actively passing on what we’ve received in a refined and purposeful way.

    The Hebrew word for “womb” (rechem) is linked not only to its physical meaning but also to the notion of mercy (rachamim). This linguistic connection reflects the spiritual process happening in the womb: the female draws in energy or wisdom in order to nurture and ultimately bestow. The womb symbolizes the inner work of preparing to give, cultivating the power and fuel necessary to support new life or new possibilities with compassion.

    This dynamic of receiving and bestowing is central to the spiritual path described in Kabbalah. As Malchut or Adam—the human aspect reflecting divine image and stature—we strive to embody this attitude of rightful reception that enables true giving. By receiving with intention and humility, we become capable of bestowing meaningfully. In this way, the womb serves as a metaphor for spiritual development: a sacred space where transformation prepares us to share and uplift.

  • Language

    The basic notion of shame in Hebrew, is the description of the condition that activates the power of return, SHUVA.

    BUSHA, shame, relates to what is in the meaning of the letter BEIT in Hebrew. It suggests that BUSHA is the beginning of the ability to return to the form we were created as, where the Creator can bestow light and His will. We will receive it in the same way as His intention. We will feel it as good.

    SHAME, in Hebrew, comes from the power that is holding TESHUVA, which is BINA, the ability to overcome a reality of extension.

    NEHAMA DE KISUFA. NEHAMA is that which connects us. On the most basic level, we are able connect to the purpose of our existence and life. But it is a specific connection. Something that awakens in us the longing, KISUFA is a bread of longing. When that kind of connection is awakened in us, when BINA extends herself to MALCHUT, we call it 'the awakening of the point in the heart'.

  • Truth and Faith

    It is difficult for us to understand the issue of sacrifice because it goes straight into the ego and into the story of being victimized, it has the same echo system, but this is actually the power. If we study it correctly, the sacrifice has nothing to do with being a victim but it has to do with a possibility of atonement, meaning recognition of what I need and where I am. Of the truth. It is a wonderful and great opportunity of coming closer. For a very devoted spiritual person all over the world, through all religions, being sacrificed, in unison with the higher, is that which he wants the most. I am not speaking for those that play in spirituality but those who have a genuine will. Their highest wish is to be united with the higher.

    What does it mean to be united with the higher? Being swallowed by it and that our existence will disappear.

    The Torah is saying “...and you choose life”. What does it mean? Everyone who reads it will say of course I will choose life. No dear, when you are in spirituality, you will not choose life naturally and then the Torah will say to you “choose life”. It is more important that you will do your work while existing than be in communion with the higher and disappear there.

    So choose life, being here and in communion. Not disappearing from existence in order to be in communion.This is how we understand sacrifice. The Kabbalah is saying, when you are spiritual and you want to disappear into the hug of the higher, choose life, and choose here. This is a totally different understanding of sacrifice. The need is that there will be an unwavering connection between life and existence, meaning the higher and the lower, therefore choose life, do not disappear into the higher. This speaks about when you have the yearning for a communion, the peek of the longing of a spiritual person to disappear into the higher, is forbidden. It is said, no, you stay here, and be the connection part for all spirits because this is your salary, not your personal meaning or enlightenment.

  • Basic Terms

    Disappearing in the higher is not the purpose.

    The longing of the right side to disappear - why?

    If all it means is to allow a vessel that will not disappear, but will be in agreement. The Higher will be able to be with a conscious that can receive it.

    Being swallowed by the higher, against the wish of the will to receive for oneself.

  • Creator

    "Love your neighbor as yourself" is not about us loving each other—that's not the goal. It's a means to achieve "And you shall love the Lord your God." It's a way to bring the Creator into presence. 'Loving your neighbor as yourself' is a necessary means, and that's why it's moral. If it were the goal, it would end at human need.

    Being kind to others remains within the human criteria, but the whole definition of love doesn't belong to the human realm. How can I grow if I stay constantly within this line, this bathtub, this swamp?

    How do I correct my view of the other? I understand that the Creator placed the other in my life so that I can repair the connection between us, so that I can see the connection between us. This is also how I can distinguish and separate from seeing the other as instrumental, as a subject that fulfills my intellectual, physical, or other desires. I detach them from that and turn them into a creation of the Creator. In other words, they were an object, but now they may become a little more of a subject.

    The distinction here is: for what purpose? Not so that they can satisfy me, but so that together we can provide a place for the Creator's revelation. This view, which we try to accustom ourselves to, where everyone has this view of one another, is what Baal HaSulam speaks about in the essay on mutual responsibility.

    In this view, where you were created by Him, you have a role within it—you have uniqueness. This means that true love can only occur there. To make the distinction, this is love for your soul more than for your physical form or your personality structure. When someone says they love you very much, they fell in love with your dress. Our existence is a shirt, it is a perishable garment, and we cling to it as if it defines our identity, as if our personality is 'who we are.' These are all garments, even shells, or what seems to me to be 'myself.' Myself is something else—it's my spirit.

  • Language

    What do Sabbatical year and Jubilee have to do with Mount Sinai?

    They reflect a root formula which is that everything that was said on Mount Sinai is in relation to its ability to fulfill itself when you will come and will be able to practice Sabbatical. You will be able to practice it in a very particular, social, moral way and with a consciousness which you can't exercise without an authority upon your values. It suggests too, that everything belongs to the Creator.

    As he chose MALCHUT of ATZILUT to be his place of revelation, the point that reflects it in our life will be the wills of consciousness that will come to stay on that land, with a purpose and consciousness, that this land is not theirs. It was given to them as a deposit.

  • Creator

    Zohar allows us a unison with the thought of creation. The purpose of the Zohar, as it declares itself, is to rescue or to allow us a tool, a meeting point—a unison with the thought of creation which is reformation, or tikkun. This can take every spirit out of exile.

    Only with the connection to the state that is expressed and exemplified by the Zohar community can we actually start to feel the presence of it and enable it to work upon us.

  • Israel

    All philosophy or history of philosophy, of the Western world and some of the Eastern, is through looking at the laws of nature. Through observing the laws of nature man derives his morality.

    The nature of the law inside humans is the will to receive.

    Torah is saying to us that humanity is not only composed of that nature, but also of nature of the line, of the ability to choose with the part that is divine that needs to work inside this law of nature and actually to compel it to the nature of the inner divinity within it.

    This begins with hu, He, meaning that which is concealed. He and his name are one, 'HU U'SHEMO ECHAD', meaning He and his will, or the 'Createe', are one. But it actually completes itself by 'HU ECHAD U'SHEMO ECHAD', meaning each one is one completion. This means that U'SHEMO is not being devoured and cancelled by the light of the Creator, but it is actually able to be Face to Face.

    Face to Face is a deep notion in Kabbalah and in Israel. It means that not only that I am not being devoured by the Light but that I have a unique self-definition, which I or humanity, acquired through the the qualities of the Creator, summed up by the ability to create.

    This is the Eighth day that brings to the Tenth day, meaning that the whole system of the sefirot KETER, CHOCHMA and BINAH is included. Then you could say that humanity might be able to create—to give space of itself, in generosity, for something to be created.

  • Basic Terms

    Torah is a living entity. The path to understanding the true intention behind the Torah begins with recognizing that the Torah’s text requires a deciphering code to move from the secret into needing and wanting connection. This code is the study of Kabbalah, which guides us from the concealed to the revealed. We desire and even demand the ability and the language in order to have engagement with the initial intention of that which wrote it.

    Engagement with Torah requires an evolving intention, different screens at each level, or a deeper partnership with the higher at each level. The Torah, a living entity, allows the place for grace to land within us, offering true life for each generation. If we admit that the way we read Torah is an attempt to control it within the confines of the will to receive to oneself, then we can begin to request a higher perception.

  • Truth and Faith

    Singing in Kabbalah - How can it become a preparation?

    Student: In singing there is a great deal of power that comes through, and when it comes on me in the study, I can intend it for the group and it doesn't leave me feeling separated. But when I'm not in the group, and I'm either studying or singing, there is such energy that comes in and I feel like I don't know where to release it. I don't know how to intend it elsewhere. It comes into me, and it like expands something, but then when it leaves, I feel such separation, it even goes to despair when it leaves. This makes me not want to sing. I'd rather not have that energy than feel the separation. 

    Rabbah: So it's not a question of how to dispense this energy, the question is how to harness it. You are speaking about the fact that  sSinging has to do with serving something, for example people’s state of mind, it can even be the state of mind of the corporeal soul, which causes them to feel elevated. So music and the ability to sing is not a gift given to humanity in vain. Even though the operating principle of singing is the same across the board, yet it acts specifically upon different levels of ourselves. In other words, music and singing clearly has an impact upon people. At the very least singing elevates us by providing an outlet for our emotions. You see therefore that the “Singing Verses” (Psukei D’Zimra) section of the prayer serve, which prepares us for “Prayer” (Tefilta/Amidah) is intended for the precise opposite of what you're describing. It is intended for cutting off (Zimra - also means to prune) anythinganyting that separates. Therefore, if you are saying that you feel despair, it means that the singing is not harnessing itself to the right purpose.

    The purpose of singing before Prayer (Tefilah/Amidah) is to awaken longing, to awaken a more clear definition of the praying vessel in myself. The praying vessel is that which can deeply feel its own state of being, and deeply feel the One before-which it is standing. It is intended to awaken all the wonder we have forgotten. So singing is about awakening a wonder. When you feel empty or despair afterward, it seems as if you have put your singing in the wrong context.

    Student: Help me to correct it please? That's where I'm lost.

    Rabbah: I cannot suggest that you join our Mishkan choir (smile, as students lives overseasoverseass). 

    I think your course of action is to establish a Mishkan Hakavana Kabbalistic group where you live, which is focused on song. You will represent the group as a singing and teaching group for those who like to sing and are interested in Kabbalah. There you will introduce the meaning of singing within Kabbalah? Through that, you will attach yourself to the meaning of singing, and not be left desperate and desolated afterwards. Because again it's a gift that needs to be harnessed in the right way. So this is one suggestion. But first start by trying alone to sing to yourself those Verses (Pesukei D’Zimra) that are preparation before prayer? See what it invokes in you and also examine whether you stay hopeful and elevated instead of in despair. So this will be your laboratory, Okay? 

    I will try to send you the Verses of Song (Pesukei D’Zimra) that I'm referring to, they are mostly from the book of Psalms.

    Student: The same question applies in a different way with studying when I'm not in the group, and pulling the energy from the text, especially TES (pronounced “ta’as” acronym for Talmud Eser Sefirot, by Baal HaSulam) right now. But I feel guilt because I am pulling that energy out when I am not in the group, and it feels as if I'm doing it selfishly for myself.

    Rabbah: Absolutely, you are! There's no other way to put it. But, on the other hand, I wouldn’t want to stop you from reading just because you are curious or just because you want to acquaint yourself with the language, or acquaint yourself with the path. However, when you are clear that you are doing it for yourself, we treat it exactly like we treat charity. You don't stop performing benevolent acts when you are discovering that deep down inside you are doing it for selfish reasons. Rather, you continue to perform these acts of charity in spite of your discovery. The same applies here. So you know that your singing is for yourself. In spite of that, you want to get acquainted with this truth that it has all been for the will-to-receive-for-myself. This will then produce a bigger need in you to join with the group later.

    So yes, it is the process of admission (confession). It's living honestly with oneself. If someone is in great material need, and you want to support them and their family, you won’t stop doing it because you all of sudden discover that your act is coming from the-will-to-receive-for-oneself, which it is. You continue the support in spite of it. Okay?!

    Student: Yes,okay, thank you.

    Rabbah: Remember that, because the will-to-receive-for-oneself will stop us from doing things that we should be doing because it is concerned about its self-image. That is worse than doing the deed even if selfishly.

  • Basic Terms

    Rabbah Saphir Noyman Eyal reflects on the concept of being "uprooted from the world" and reframes it as a profound spiritual blessing rather than a threat. This uprooting involves a shift from finding one's roots in the physical, corporeal world to being replanted in a higher, spiritual realm. Jealousy, often perceived negatively, can serve as a catalyst for this transformation when it stems from a desire for wisdom and connection to the divine. In this context, being uprooted signifies a redirection of one’s focus from self-centered pursuits to higher spiritual goals, allowing individuals to leave behind the limitations of their current reality and embrace a new, elevated perspective.

    This process requires bravery and honesty, as it often involves recognizing one’s own self-interest and indulgence in prior pursuits, even in spiritual studies. The acknowledgment of these motivations becomes a turning point, inspiring the desire to transcend them and seek Lishma—a state of pure intention and devotion for the sake of the Creator.

    By embracing the discomfort of being uprooted, individuals can move toward a deeper alignment with the Creator’s purpose, transforming their lives and perspectives in the process. This journey reveals the true potential of spiritual growth as a means to transcend the corporeal and connect with the divine.

  • Language

    Rabbah Saphir Noyman Eyal explores the mystical relationship between humanity and angels through a Kabbalistic lens. She explains that while angels are messengers of reformation, they lack the essence of the human role in creation—reception.

    The angels question why beings with the will to receive—the opposite of divine bestowal—are entrusted with the Torah. But Kabbalah teaches that angels are not separate beings; rather, they are forces that dress in the garments of this world and live within us. These inner forces struggle with the will to receive, pushing us toward spiritual transformation. The concept of exclusivity in intimacy is used to explain the unique role humanity plays in fulfilling the Creator’s purpose.

    Rabbah Saphir connects this spiritual framework to the metaphor of the menorah (lampstand), emphasizing that true elevation comes not from matching divine perfection but from preparing ourselves authentically with what we have.

    The king (symbolizing the Creator) desires the sentiment behind our preparation—not the outcome itself. Through the imagery of the menorah, she introduces the Kabbalistic “third line,” a synthesis of two oppositional forces—left and right, fear and love, bestowal and reception. This third path, marked by awe and the risk of missing the moment, invites us to rise above logic and merge as one body in sacred intention. The lesson culminates in a deep reflection on Jacob’s dream and how it symbolizes awakening to the hidden spiritual structure that enables true unity and light.

  • Brotherhood

    In this discussion at Mishkan Hakavana, Rabbah emphasizes the critical role of a group, or spiritual ecology, in the study of Kabbalah. She explains that an individual’s spiritual identity, referred to as "Yechidi" in Hebrew, can only be defined through their surrounding environment. Without a spiritual community or network, a person cannot fully realize or experience their spiritual identity. This communal aspect is essential for growth and evolution, as it helps create the conditions necessary for the expression and development of one's spiritual self. Rabbah argues that the concept of individuality in isolation is a Western misconception, and that spiritual uniqueness must always be understood within the context of a greater collective or “Zeitgeist” that influences spiritual possibilities.

    Rabbah continues to explain that the study of Kabbalah is not about personal, constant spiritual attainment but about temporary moments of divine connection that occur within the group setting. She uses the example of the Israelites at Mount Horeb, receiving the Torah for a brief moment, to illustrate how spiritual possibilities can be opened for the world through communal experiences, even if they are fleeting. These moments create impressions of spiritual potential that can elevate the group and, by extension, humanity. However, this elevation is not permanent; it comes and goes with the needs of the moment and the readiness of the group or individual to serve a higher divine purpose.

    Finally, Rabbah discusses the concept of "Nefesh," the basic form of life or existence, and how the goal of spiritual work is to build a vessel through which the divine can express itself. The soul of the world, or "Nefesh of Neshama," is the collective consciousness that emerges when humanity recognizes its identity as a spiritual entity. When humans allow the Creator's will to manifest through their consciousness, this creates a new level of awareness, where "all will know Him," as described in prophecy. This spiritual evolution moves humanity from mere corporeal existence to a state where divine speech can be expressed through human consciousness, achieving what Kabbalah describes as the soul of the world.

  • Language

    Is this precious moment that starts the true spiritual journey a singular event?

  • Creator

    The student discusses the concept of HISARON, emphasizing that it does not imply a deficiency or flaw in character, but rather a lack in perception or in spiritual awareness. This lack is not about material or physical shortcomings, like wealth or health, but rather the inability to recognize and align with the spirit's desires. The true 'want' comes from the soul's failure to perceive the spiritual dimension that gives life its deeper meaning. Without this awareness, life is akin to death, as there is no connection to the essence of the spirit. This disconnection leads to a focus on worldly desires, blinding individuals to the spirit’s true needs.

    The student further connects this spiritual lack to the biblical story of Yosef, highlighting that his journey is not just about receiving privilege, but about discovering his spiritual purpose. The narrative emphasizes that life is not meant to be self-serving, but rather in service to others through spiritual growth. Yosef's development reveals the importance of overcoming ego and narcissism to align with the higher calling of the spirit. The challenges he faces symbolize the struggle to transition from a self-centered existence to a spiritually enriched one.

    Finally, the student explores how Greek philosophy, which was embraced by the priestly class in ancient Israel, emphasizes human reasoning and the mind’s ability to understand all, including divinity. This focus on human intellect creates tension with the concept of faith, which calls for going beyond human understanding to divine perception. The story of Yehudit is presented as a rebellion against the over-reliance on human laws and intellect, promoting a return to a deeper spiritual sovereignty. This shift requires a change in consciousness, moving from rationality toward divine intelligence, which transcends human limitations and connects to the true essence of life.

    The moral here emphasizes that the true deficiency is not a flaw in character but a lack of spiritual awareness. It highlights the need for individuals to move beyond worldly desires and rational thinking, aiming instead for a connection to divine intelligence that brings true life to the spirit.

  • Order of work

    Exploring a paradox of spiritual experience—how, in moments of deep engagement, we sometimes feel disconnected, or even fall asleep. This phenomenon, she explains, is not a failure of consciousness but an act of grace. When we are too absorbed in our own thoughts, trying to grasp divine presence with our intellect alone, a higher intelligence intervenes, pushing us out of the way. This can manifest as an overwhelming sense of sleep or unconsciousness, not as a loss, but as a recalibration—allowing something beyond our control to take over. The process of spiritual awakening is not one of forceful effort but of surrender, learning to trust the moments when our awareness dims, understanding that something greater is at work beneath the surface.

    The role of the Kohen can be seen in this dynamic, as the Kohen does not control divine presence but acts as a vessel for it. Just as the priestly blessing (Birkat Kohanim) is not about the Kohen’s own will but about transmitting something beyond his own ability, so too must we recognize when we are meant to step aside. This is particularly relevant on Shavuot, a time of heightened divine presence, where the experience is often beyond what we can consciously register. People may stay awake through the night, thinking their experience is determined by their effort, but the real presence is revealed in the subtle, often unrecognized moments afterward. The Kohanim, as spiritual conduits, teach us that holiness is not something to be grasped but something to be received, even when we are unaware of its full impact.

    This lesson also speaks to the way we measure spiritual growth—what we think we experience versus what is truly happening. Just as in the wilderness of Sinai, where the people of Israel had to stand in complete surrender to receive the Torah, we too must acknowledge that some processes unfold beyond our comprehension. Falling asleep, feeling distant, or losing awareness at key moments may feel like obstacles, but in truth, they are moments of deep transformation. The work is happening beneath the surface, beyond memory or conscious thought. This is the true meaning of grace—knowing that even in what seems like absence, presence is still at work, shaping us in ways we cannot yet perceive.

  • Creator

    Meet the teachings of the Rabbah Saphir Noyman Eyal, the studying group, the sacred texts and the ways of studying Kabbalah in Mishkan Hakavana.

  • Adam

    Rabbah Saphir Noyman Eyal and Rabbi David Ingber discuss the profound influence of Baal HaSulam on Rabbah's Kabbalistic studies and teachings. Rabbah explains that Baal HaSulam's interpretation of Kabbalah is often misunderstood, particularly in popularized centers, where it is stripped of its deeper meanings. She emphasizes that his teachings, which combine the heart-centered approach of Baal Shem Tov with the intellectual rigor of HaARI, offer a holistic understanding of humanity's relationship with the Creator. Baal HaSulam's focus on materialistic psychology resonates with the current generation, aiming to awaken the 'point in the heart', the spiritual consciousness that seeks liberation from the ego's captivity.

    The Role of Kabbalah in Self-Discovery

    When asked what Kabbalah offers to modern seekers, Rabbah emphasizes that Kabbalah reveals uncomfortable truths about oneself rather than about God. She explains that studying Kabbalah requires surrendering to the reality of the ego and recognizing that we operate primarily through self-interest, even in acts of kindness. The goal of Kabbalistic study is not to gain intellectual understanding but to shape one's identity and spirit through patient engagement with the light. This process, according to Rabbah, involves an ongoing practice of surrendering one's ego, although it may take years to fully comprehend this surrender and its implications.

    Kabbalah vs. Buddhism: Expanding the Ego for Spiritual Growth

    Rabbah contrasts the goals of Kabbalah and Buddhism, noting that while Buddhism aims to dissolve the ego, Kabbalah seeks to grow and expand it. In Kabbalah, a larger ego allows for greater capacity to connect with others and receive divine light. The key difference lies in Kabbalah's belief in a purpose-driven expansion of the ego, in contrast to Buddhism's focus on reducing the self. This expanded ego enables individuals to form meaningful connections with others and ultimately with the Creator. The conversation concludes with a discussion about how true spiritual connection is realized through balancing different aspects of the self and society, and how Israel has a unique role in contributing to global spiritual growth.

  • Language

    The article opens by discussing the term "Segula" and its profound spiritual significance in relation to human consciousness. The concept suggests that humans lack the inherent ability to fulfill their destiny or spiritual purpose independently. Instead, they require assistance from a higher source, referred to as "Bina." Bina represents an ability humans need to acquire to align with the will of the Creator. In essence, "Segula" is tied to the realization that one cannot achieve their purpose without external, divine support.

    Understanding 'Segula' as a Transformational Frequency

    The term "Segula" is further explored as a type of frequency—specifically a "frequency of purpose"—which carries a transformational power. This frequency is associated with memory, not just as a recollection of the past, but as a force capable of changing one's genetic inclination towards self-reception (selfishness) and reforming it into a state of bestowal (generosity). The ultimate goal of "Segula" is to foster an attitude of loving others and embracing a spirit of generosity, which can transform both individuals and the broader ecological system around them.

    Achieving Segula Through Bestowal

    The path toward "Segula" involves understanding that this special quality is not an inherited state but one that must be actively chosen. Humanity inherits the memory of this special ability but must work to embody it, requiring both the desire and recognition of its importance for personal and global transformation. Bina, through its connection to divine wisdom, highlights that achieving "Segula" means aligning one's will with the Creator by developing qualities of bestowal, thus restoring the connection to divine unity.

    The Role of 'Segula' in Supporting Creation

    The article concludes by linking the concept of "Segula" to the support of creation through the principle of loving-kindness (Gimel). Just as the Hebrew letters are said to offer themselves to support creation, humanity, through the path of "Segula," must prepare to support consciousness as it grows closer to the Creator. "Segula" represents a support system that brings humanity closer to divine intention, not by claiming individual importance, but by fostering growth and transformation through kindness and grace.

  • Prayer

    What do you focus on while studying Kabblah?

    When sitting in a prayer, what do you focus on?

    There is a difference that we need to make clear, and decrement between soul of soul and should of spirit. Whether we work from the assumption that a point in the heart has awoken in us. Rabbi Nachman speaks about Hidbodedut - isolation. It is a good example to distinguish between sitting and being self observed - with your thoughts, even trying to insert to your thoughts qualities like forgiveness, acceptance of others...it is still a cycle that relies on what is happening, and the limitation of your consciousness.

    Nothing breaks it. Even if you think of all humanity, it is still under the restriction of the will to receive for oneself. Therefore, you might benefit by knowing the will to receive for oneself - in the way it causes you suffering, but you are still dealing with yourself. IN different points of pressure, under the same space of self. You are not able to connect to something that is beyond and above of the will to receive for oneself. even if you only want to do good. Zohar says it clearly: All grace that they are doing (they meaning Torah scholars- dealing with the light), is for themselves.

    Therefore, sitting quietly looking at yourself provides you intelligence about where you are causing suffering, but still in the arena of self. How do you break it? First know that this is what you are doing, especially our generation. Because it feels great to sit quietly, having joy in breathing, and forgiving and not carrying the burden of hate and resentment. But, it is still in the same prison, with a better view. So, now our discussion is not just the differentiation...is that we need to see the differentiation.

    That even if we fly to the end of the space, I am still in the prison of the space. Untill we don't say - I am fed up with this...you can't proceed. So first, we need to be fed up with ourselves. Now, when we can go to the space of Hidbodedut, Isolation, of Rabbi Nachman. There are modes of meditation used by various Kabbalists - they deal with 2 issues: Letters, and sound. When we understand Rabbi Nachman - it is about ' there is no one else but Him'. How I can make holes , even if very tiny, in the bubble of self. It isn't about 'non but me'...but rather 'non but Him'.

    He is in every small detail.

  • Prayer

    What do you focus on while studying Kabblah?

    When sitting in a prayer, what do you focus on?

    There is a difference that we need to make clear, and decrement between soul of soul and should of spirit. Whether we work from the assumption that a point in the heart has awoken in us. Rabbi Nachman speaks about Hidbodedut - isolation. It is a good example to distinguish between sitting and being self observed - with your thoughts, even trying to insert to your thoughts qualities like forgiveness, acceptance of others...it is still a cycle that relies on what is happening, and the limitation of your consciousness.

    Nothing breaks it. Even if you think of all humanity, it is still under the restriction of the will to receive for oneself. Therefore, you might benefit by knowing the will to receive for oneself - in the way it causes you suffering, but you are still dealing with yourself. IN different points of pressure, under the same space of self. You are not able to connect to something that is beyond and above of the will to receive for oneself. even if you only want to do good. Zohar says it clearly: All grace that they are doing (they meaning Torah scholars- dealing with the light), is for themselves.

    Therefore, sitting quietly looking at yourself provides you intelligence about where you are causing suffering, but still in the arena of self. How do you break it? First know that this is what you are doing, especially our generation. Because it feels great to sit quietly, having joy in breathing, and forgiving and not carrying the burden of hate and resentment. But, it is still in the same prison, with a better view. So, now our discussion is not just the differentiation...is that we need to see the differentiation.

    That even if we fly to the end of the space, I am still in the prison of the space. Untill we don't say - I am fed up with this...you can't proceed. So first, we need to be fed up with ourselves. Now, when we can go to the space of Hidbodedut, Isolation, of Rabbi Nachman. There are modes of meditation used by various Kabbalists - they deal with 2 issues: Letters, and sound. When we understand Rabbi Nachman - it is about ' there is no one else but Him'. How I can make holes , even if very tiny, in the bubble of self. It isn't about 'non but me'...but rather 'non but Him'.

    He is in every small detail.

  • Creator

    As a basic notion, shame in Hebrew (bushah) is a description of the condition that activates the power of return to the form that the Creator can actually bestow his light or his will upon us (shuva).

    Nehama d'kisufa is the bread of longing-- everything that has to do with the way, on the most basic level, that we are able to connect to the purpose or to the reason of our existence and our life. The function of shame is to awaken one to this longing. The second function of it is to realize the state that we are in and to know that we are being garbed and dressed by the higher in order for the shame not to inhibit us from furthering the work.

    I must be willing not to think, not to calculate with my vessels or with my abilities, but to calculate with the will of the higher. He wished this state of longing, of feeling inadequate in order to enable me to rise to a different level. Therefore, shame is not in order to punish oneself. If you punish yourself for your inabilities, you're actually rejecting the Creator.

  • Language

    This study explores the significance of the number seven in spiritual and human consciousness, linking it to concepts like the sabbatical, SHNAT SHEMITA, and jubilee, YOVEL. The sabbatical represents the seventh stage, symbolizing a promise or connection to the Creator within, referred to in Hebrew as SHVI-EE 'in me' and SHE BO, 'He in me'. It reflects an inner impression, or reshimo, left by divine light.

    Seven represents completion, as seen in Shabbat (the 7th day) and the 7th sephira (Bina). When Malchut connects to Yesod, they form a structure that allows Bina’s higher nature to extend into them. Repeating this process over seven cycles (7 x 7 = 49) leads to the 50th stage, marking a quantum leap—a state of unity and comprehension of the Higher presence.

    Malchut’s completion is aided by the "7 maids" or sephirot, which stem from the left (the source of need) and recruit all forms of human wisdom—music, mathematics, physics, and more. These fields act as tools, not ends in themselves, helping humanity recognize its limitations while developing a deeper language for understanding Torah and fostering the necessary attitude for spiritual growth. Ultimately, this process aims to expand consciousness beyond the limits of human knowledge.

  • Exile and redemption

    There isn't a definition of what Israel is now or what it should be. Israel can only be defined by the true effort that will allow us to become what we need to be.

    We don't know yet who we are as Israel. We need to sort out the value and meaning of what it means. As we took back the flag, we should take back the ability to collectivity be able to use Torah as a language. For our generation, the language that can be used is Kabbalah.

    A small group of us are going out to get the materials to build a tabernacle, not even consciously, and to build a place within time. To ask "what are the values of being Israel, and what are the implications?". To say "Yes, I am Israel and I am committed to the values that can be an echo box".

    For those who have a drive to find meaning in their existence, this is where the transformation should happen. More people wish to hear something different, political or otherwise, that speaks to the core and answers the question of what is worth worth living for. This is the sorting out of our time: to be able to half honestly answer this question.

  • Language

    This study explores the spiritual dynamics of left, right, and their transformation through Binah's influence. Initially, there is no differentiation between left and right until Binah extends itself, awakening the point in the heart. Binah enables discernment, revealing the will to receive for oneself, which draws light. However, the law of creation dictates that self-serving reception of light is not aligned with higher principles, causing the light to ascend, leaving behind a greater desire.

    This process evolves as one learns to redirect the will to receive with the right intention. Instead of simply pulling light, it is used as a medium to express need to the Creator, transforming the act into joy, akin to a prayer. The left's nature shifts from pulling to transmitting, while the right transitions from seeking closeness to the light for self-benefit to bestowing goodness to others, aligning with the Creator’s intent.

    The third column emerges as a synthesis of these transformations, where the perception of light and its intention, the right, becomes the guiding force, creating a new reality and perception. This process unfolds like a DNA spiral, with each stage serving as a meeting point and a leap to the next level of spiritual growth.

  • Brotherhood

    What is the reformation of the world - Tikun Olam - which many speak about it across the world.

    The mistake everyone makes, especially those who don't speak Hebrew, is the definition of the world OLAM. People read it as HEALING, or erecting the word as is. Looking at the word as is, and trying to (within ints language) to make it better. But, it's not within the definition of OLAM is in Hebrew - what is concealed. Neelam. What is concealed from our world. What we can't see.

    This relates directly into the nature offered to reform in the month of TAMUZ - which relates to the sight. The 12 spies were sent to Israel. But, because their sight and perception was wrong. They couldn't see what was behind, the motive and cause, of the reality they found themselves in. Twitter for example isn't a good source of facts. So, we have to ask ourselves - why are we so hungry to consume the perception that is widely spread.

    Tikun Olam suggests that the powers that lead the world, and are the outcome appearing to us as such, are concealed from us. It's not looking with our eyes - on the spectrum of the will to receive for oneself. It requires a PRAYER for being able to see - the meaning, the cause. So we can justify it.

    The ability to justify then turns it. The more human consciousness make an effort to be in simile with the purpose, it will start to appear differently. Less concealed. The meaning and cause will be reveled. How? Because the other definition of OLAM is elevation. Which elevates us to be able to see

    HOW CAN WE DO IT?

  • Basic Terms

    Spiritual Growth Through Faith and Community in the Work. In this teaching, spirituality and the reality of spiritual growth are seen as inseparable from a communal or "ecological" setting, such as a study group. Within such a supportive environment, individuals can actively engage with spiritual teachings and begin to sense a deeper reality.

    This setting functions like a "womb" for spiritual formation, where personal desires, ideas, and intentions are refined, sometimes shattered and reformed, enabling the individual to develop a true human "shape" or spiritual image. Just as life requires the right conditions to thrive, spiritual growth demands a community to foster accountability, encourage progress, and keep individuals anchored in the work. The concept of "faith" here is described as a powerful tool that guides the spiritual journey beyond personal limitations. When challenges arise, such as the overwhelming desire for self-gratification, faith serves as an unseen force, urging perseverance in the face of difficulty. This "small he" or inner self is called upon to accept the struggle without expecting immediate rewards, thus deepening one's spiritual presence in the work.

    By choosing not to retreat from these internal battles, individuals gradually build the presence of self, echoing the Creator’s presence. In these moments, one’s effort becomes a participation in the unfolding creation, where both the human and divine intentions align through a shared spiritual purpose. Faith “above reason” then emerges as a constant, guiding tool, allowing individuals to transcend their current understanding and come closer to divine presence. Through this practice, one reveals the unseen, bringing it into the light of awareness, and thereby manifests the divine image within oneself. In this way, the "small he" reflects the divine presence, enabling the growth of the spirit as it adopts qualities of light and presence.

    The more this inner face is revealed, the more one embodies a spiritual likeness that resonates with the Creator’s presence, creating a face-to-face relationship with the divine, where faith acts as the bridge between human limitation and spiritual elevation.

  • Brotherhood

    A long long time ago, when I used to treat people, the most desperate issue that I met was that it’s a cycle. It's an inescapable cycle. It doesn't matter if you create relief for the time being; it will return, as steadfast as a clock that is not even handled by human force. It means that it's a trap. It felt very much like a trap.

    The mechanism of suffering and treatment of suffering is like a convention, like agreeing that the paper I give you has gold stored on the back of it somewhere. It's sort of an agreement that with your rationality you'll be able to give someone a currency of relief. But actually, if there is no appreciation of the higher plan, we're playing in currencies, in a cycle.

    The mechanism of Providence relates not to souls but to spirits. It relates to their purpose; it relates to their experience. You can say that for the spirit, going down to share a corporeal life, at best, is inconvenient, suffering put aside.

    Think about a higher being that has to take the conditions of a lowly consciousness, as if you were forced to live like a fish. The very existence of being a point within Divinity or within light and needing to go. If we speak about the ability to carry the purpose, it is not our suffering but the suffering of the spirit. This is why what we need to think of is the exile that the spirit, and therefore divinity, is going through because we are so stubborn.

    What we call our suffering is a very far echo of what is really happening. Unless we get that, we can never understand the mechanics of it. We're so self-absorbed with how we feel, we don't even put the snorkel outside to see. There is a different world, and it revolves around trying to wake us up. The book of Bereshit is telling us that there was a trial to establish it throughout all humanity. It failed, so it needs to be a sort of model.

    Q: When did it fail?

    R: It failed in the time of the first generation that came out from Cain and Abel, the 'fallen angels' or the fallen forces. Then in all the generations up to Noah and the deluge. Then even after the deluge, when there was the knowing of the fear, the outcome of that was of humans needing to impose uniformity–not unity, but uniformity–otherwise we're going to go back. The beginning of forcing religion on another person started with the tower of Babel.

    Then there was a search for which trend of humanity carries the hope and the memory of being united because of the presence of the will of the higher. And the trait was found in the family of Eber: the ability to listen, to prophesy. From that is the ability to see beyond, ME'EVER, which stems from IVRI or Eber. What was needed for the evolution of humanity was a model that could see beyond and hold the hope for humanity, and maybe one day also hold this technology, of the light that belongs to that hope, this way of life which was distorted so many times. It's a memory of being able to go beyond.

    This is why I say that being rational is not intelligent. Because it limits us or forbids us from going beyond ourselves. We need the rational part, but it's not a substitute for a higher intelligence or going beyond. That is what the last generation Kabbalists are trying to tie us back to. It’s the time of the Hebrews. It's not the time of the Israelis; it’s not the time of the Jews. It's time to bring back the presence of divinity so that we will be able to go beyond. This is the meaning of ‘to prophesy’ in Hebrew: to have the language that can express the higher intelligence, or the will of God. Not to impose it but to express it. If it would be expressed, then human consciousness would get it.

    Q: Thank you. As you were speaking, the moment that I kept thinking about was in Victor Frankel's book, ‘A Man’s Search for Meaning’ where he's being kicked by a Nazi, and he's able to get a very tall snorkel to be able to see what was trying to happen, and to actually make it happen so much so that you and I are discussing it now. 

    R: I think that this is the choice. It's very illusive. It can be alive in us now as a feeling, as though we hold something. It will disappear in the next moment. This is why we need to re-establish it at the time when we say surrender, awkward as it may seem to phrase it within ourselves. But we need to be stubborn about it, to be able to see beyond. To see not only for ourselves.

  • Israel

    The Rabbah teaches that fear, when understood properly, is not just about the fear we typically experience during challenging times, such as during the COVID pandemic or other societal breakdowns. Instead, the Rabbah emphasizes that fear can be transformed into gratitude. This transformation happens when we recognize that the difficulties we face expose deeper issues in humanity, such as injustice and selfishness. These exposures are not punishments but opportunities to reflect and align ourselves with a higher spiritual calling. The Rabbah compares this to the calling of the Creator in the Garden of Eden, reminding us that humanity has had the opportunity to live in a "Garden of Eden" for the past 10,000 years but has disturbed the balance. The Rabbah urges us to realize that the ecological damage is just one layer, while the deeper issue is the ecology of the spirit and soul. By understanding this, we can shift from fear to gratefulness for the chance to see and change.

    The Rabbah further explains that this transformation stretches us, much like the leather of a drum being stretched to produce sound. This stretching represents the spiritual tension we feel as we face our wrongdoings and are pushed to grow. The Rabbah encourages us to embrace this stretching, as it allows us to raise the "sound" of meaningful prayer and reflection. This process brings joy, for it shows that we are capable of responding to life's challenges in a deeper, more connected way. It’s through this stretching that we realize the limitations of our past behaviours—centered on selfishness and receiving only for ourselves—and we start to seek change. This process is not about punishment but rather an invitation to reform, leading us to a more conscious and compassionate way of living.

    Finally, the Rabbah ties this teaching to the story of Noah. The Rabbah explains that the flood was not meant to destroy, but to offer humanity a chance for renewal. However, Noah's failure was that he sought to save only himself and his family. The true calling, the Rabbah teaches, is to pray for the whole of humanity, to ask for collective renewal, not just personal salvation. In the same way, the Rabbah urges us today not to hide from fear, but to use it as a call to pray for the world, to recognize the blessings in the challenges we face, and to embrace the opportunity for global reformation.

  • Basic Terms

    In the Book of Shemot the Israelites begin to question their state of exile and rediscover their identity. This process represents a universal journey of asking why one's spirit feels enslaved and disconnected from its purpose.

    The Israelites’ efforts to recall their connection to the Creator symbolize the birth of awareness, or the "point in the heart," as they begin to seek freedom from serving false masters. This portion introduces the concept of Moshe as the "namer of all names," guiding humanity toward reclaiming its divine purpose and realigning with the Creator through conscious service. The Zohar emphasizes initiation and preparation for spiritual growth, paralleling the Israelites’ journey with humanity's readiness to receive divine light.

    Moshe's return to Egypt signifies the process of "let there be light," a metaphor for reactivating the spiritual potential concealed during creation. Exile, according to Baal Hasulam's perspective, exists only to the extent that we allow it to dominate our awareness and choices. The Torah portion Shemot thus serves as a blueprint for moving from spiritual darkness into light, preparing the vessels within human consciousness to reclaim divine connection and purpose.

  • Truth and Faith

    The holiday of Sukkot is emphasized as the most universal, a time of inviting the higher into our lives. It is the only holiday where joy, or “gladness of heart,” is a direct precept. Through a process of gratitude, one can reach a true state of joy. This commandment is mentioned about seven times, highlighting that all the processes converge into this state of joy.

    Hoshana Rabba is connected with the completion of the Torah reading cycle. In ancient times, this cycle of reading the Torah was completed every seven or three years, and at the end of the "shmitah year," the king would gather the people and read the Torah. This represents the readiness of the vessel to receive the Torah, bringing joy-- the joy of light, the joy of the Creator, and the joy of being able to make oneself a dwelling place for divine intention.

  • Brotherhood

    The development of AI serves as a mirror, reflecting humanity’s nature and limitations. While we may label AI as genius or efficient, it ultimately forces us to confront our boundaries. This process reveals the essence of the will to receive for oneself—a state condemned by the way it computes its needs.

    When AI separates itself from the principles by which it was designed, it becomes a glorified AI, further emphasizing the contrast between machine logic and humanity. The true distinction lies in our connection to the Higher, which defines what it means to be truly human.

  • Language

  • Basic Terms

    Transmigration refers to the process of the soul—or in this case, the spirit—journeying through cycles of refinement, working on reforming aspects of the will to receive. Both transmigration (gilgul) and resurrection have unique roles in spiritual reform and ultimate redemption.

    It is an active process, requiring inclusion with the light and participation in spiritual growth. Resurrection, on the other hand, represents the final stage where all previously unrefined and rejected elements of corporality—those that were unable to integrate with the light—are gathered, reformed, and become vessels for divine light. The concept of resurrection is tied to the gathering of exiled elements, both spiritually and symbolically. It is likened to the prophetic kibbutz galuyot (ingathering of exiles), where all aspects of the will that were distanced from light are brought back into alignment with it. This is the ultimate hope and culmination of spiritual work, as portrayed through Sarah’s ascent. Sarah represents the first master of sorting and refining, laying the foundation for humanity to collect enough light to reform Malchut (the will to receive for itself) and resurrect it as a vessel for light.

    Transmigration is exemplified by Jonah, who is swallowed and then "vomited" back into life, symbolizing a shift in consciousness that allows him to fulfill his prophecy. Similarly, resurrection integrates those elements that could not yet transmigrate—places and states that seemed beyond reform which are ultimately included in the greater plan, contributing to the final resurrection and the collective reformation of all spirits.

  • Exile and redemption

    Belief is the agreement to listen and to be part of a Higher Mind. That which decides that it wishes is a sentiment, the vessel, but faith or belief is beyond that—this is true intelligence. 

    People who insist on being reasonable refuse to go above their reason to a higher mind, the true intelligence, so they stay reasonable but not intelligent. This is blind faith, where a person is too lazy to struggle and they say to themselves, "Well, let's not deal with it. Let's say I believe in it." Those who go above their reason are intelligent, and then reason can come as a result.

    Yesterday’s belief is today’s reason.

    This is the meaning of the study: to pull intelligence in order to be able or not to be able to understand it, or to reason it, or even to start to have a feeling of the borders of it. Every time we have a revelation, we meet the border of our consciousness—the border of what we are able to see in ourselves.

  • Language

    If everything has a root in the higher world, then what is hatred? Hatred is hating evil. Hating the wills that resist or don't allow the thought of creation to become a reality.

    This is related to the gap at Mount Sinai - between where the people are, and where the Higher Presence is. They are at the foot, and the Higher is at the head. When they look at each other, they don't have this feeling toward one another, and therefore, there is a gap. Recognizing this gap shows them that they are opposite to what they should be.

  • Adam

    When there is an awakening to the lack of ability to feel, then you feel the weight of the yoke—of what is required of you. Then you start to ask.
    Passover is a meeting point that evolved humanity into the state of recognizing what true freedom is. There is a choice not to live under the imprisonment of the law of the will to receive to oneself. On Passover we have a unique opportunity to ask to reveal the goodness that was hidden in creation so that we can pull the curtain up on that reality. This is an offer of redemption for all of humanity.

  • Language

    Left and Right- A Multidimensional System

    In Kabbalistic thought, the concept of left and right is not a result of division within divinity but rather an outcome of the union between the higher and lower realms. Left and right represent the terms of engagement between the two, with the higher extending help to the lower. Each state, whether left or right, contains multiple dimensions, forming a nine-dimensional reality. The left and right are not contradictions but rather the union and help that BINAH extends to MALCHUT.

    The Golden Calf- A Step In Spiritual Evolution

    The narrative of the golden calf, EGEL, symbolizes a desire for divine revelation, rooted in the Hebrew word for revelation, HITGALUT. The concept of 'I have a lot', YESH LI RAV, represents the human tendency to see material abundance as the ultimate achievement. However, in spiritual terms, this abundance is merely a stage in evolution, where one must continuously seek a higher vessel to receive further light. The present state does not limit future growth, instead it serves as a foundation for further discernment and progress. This reflects the dynamic nature of spiritual evolution, where each stage builds upon the last, guiding the individual toward completion. Kabbalistic Perspective on 'Restoring Glory'

    Kabbalistic Judaism differs from conventional religious doctrines by focusing not on alignment with past beliefs or dogma but on continuous spiritual completion. It teaches that faith is not about rigid adherence to content but maintaining an attitude of openness to the infinite. The Kabbalistic approach emphasizes the pursuit of wisdom and the constant rearrangement of the self to align with divine purpose. The idea of restoring glory, LEHACHZIR ATARA LEYOSHNA, is about returning to the pursuit of wisdom rather than returning to a past state. The past, even with miraculous revelations like the giving of the Torah, is only a stepping stone to the future, where the ultimate purpose of creation unfolds.

  • Basic Terms

    The pathway toward spiritual unification and enlightenment is symbolized by the ark's structure. In Hebrew, the concept of tsad, side, which is related to tsadik, meaning righteousness or hunting, reflects the act of hunting for light, transforming darkness into illumination. The ark’s structure contrasts with figures like Nimrod, who represents the dross, klipa, and the opposing force that hunts for souls to lead them astray. The ark, by contrast, invites individuals into a sanctified ecology that prepares them to pursue spiritual alignment through stages: the opening, the gate, and the door. These three stages symbolize an inner journey. First, the opening allows entry, representing an initial invitation to spiritual inquiry.

    The gate then acts as a measure, gauging one’s intentions and filtering them. Finally, the door embodies a state of surrender and humility, a realization that one requires divine help. Only after progressing through these stages can one access the Garden of Eden, a higher state of spiritual fulfillment. This process echoes the rebuilding of language and unity post-Babel, with words and intentions reassembled in a new spiritual ark, preparing humanity for conscious choice, as exemplified by the rise of Abraham in opposition to Nimrod’s legacy.

  • Order of work

    Exploring a paradox of spiritual experience—how, in moments of deep engagement, we sometimes feel disconnected, or even fall asleep. This phenomenon, she explains, is not a failure of consciousness but an act of grace. When we are too absorbed in our own thoughts, trying to grasp divine presence with our intellect alone, a higher intelligence intervenes, pushing us out of the way. This can manifest as an overwhelming sense of sleep or unconsciousness, not as a loss, but as a recalibration—allowing something beyond our control to take over. The process of spiritual awakening is not one of forceful effort but of surrender, learning to trust the moments when our awareness dims, understanding that something greater is at work beneath the surface.

    The role of the Kohen can be seen in this dynamic, as the Kohen does not control divine presence but acts as a vessel for it. Just as the priestly blessing (Birkat Kohanim) is not about the Kohen’s own will but about transmitting something beyond his own ability, so too must we recognize when we are meant to step aside. This is particularly relevant on Shavuot, a time of heightened divine presence, where the experience is often beyond what we can consciously register. People may stay awake through the night, thinking their experience is determined by their effort, but the real presence is revealed in the subtle, often unrecognized moments afterward. The Kohanim, as spiritual conduits, teach us that holiness is not something to be grasped but something to be received, even when we are unaware of its full impact.

    This lesson also speaks to the way we measure spiritual growth—what we think we experience versus what is truly happening. Just as in the wilderness of Sinai, where the people of Israel had to stand in complete surrender to receive the Torah, we too must acknowledge that some processes unfold beyond our comprehension. Falling asleep, feeling distant, or losing awareness at key moments may feel like obstacles, but in truth, they are moments of deep transformation. The work is happening beneath the surface, beyond memory or conscious thought. This is the true meaning of grace—knowing that even in what seems like absence, presence is still at work, shaping us in ways we cannot yet perceive.

  • Basic Terms

    The essence of the discussion revolves around the concept of 'Manoula' and the heart of stone (Lev Ha'even) in Kabbalah, representing the deepest aspects of Malchut that cannot yet be reformed. These elements are not considered "forbidden" because they are bad, but because it is impossible for us to sort them out or rectify them at this stage of spiritual development. Bal HaSulaam explains that these aspects of ourselves will only be reformed over the collective 6000 years of reformation, and trying to address them prematurely would result in failure.

    The animals mentioned in the laws of Kashrut symbolically represent parts of our inner selves that we are not yet capable of sorting, much like how eating certain foods in a spiritual sense signifies the ability to process and sort out spiritual energies. The discussion further explores how humanity collectively faces this inability to rectify certain aspects of the will to receive, which is rooted in Malchut's hard nature, known as Manoula.

    This inability is why the third temple, representing a state of consciousness where the will to receive is transformed into bestowing, must be built by the Higher. The speaker emphasizes that some aspects of the will to receive are not yet ready to be addressed or transformed, as humanity has not yet accumulated enough light or spiritual power to do so. Thus, the forbidden aspects in Kashrut are not simply rules, but reflections of spiritual realities that we are not yet ready to engage with or understand. The conversation also touches on the misunderstanding of these spiritual teachings when viewed solely through the lens of religious rules without their Kabbalistic roots.

    The Rabbah highlights that, in the process of spiritual work, certain prohibitions become naturally intuitive as one grows in the work of sorting out spiritual energies. It's not about externally imposed rules but an internal understanding that develops through the process of spiritual reformation. As individuals engage deeper in the work, they naturally come to realize what they are able or unable to address, making the prohibitions meaningful within their spiritual journey.

  • Adam

    The Creator cannot be fully described within human language. In Hebrew, the term for Creator, Bo Ur-ee ("come and see"), is not a title or a sefira but a resonant calling—a sound that vibrates through creation. It transcends gender or form; it simply is.

    Being is something we attribute to a will, and we speak of the Creator's will. Since a will belongs to someone, we associate it with a being, but this is our limitation. This notion arises from the first step in becoming acquainted with the language of higher learning, which differs from learning as we understand it. It is a language of higher perception.

    As Baal HaSulam and the Ari teach through Torah, the definitions of light or sound are not about the light or sound themselves but about the vessel—what the vessel is capable of perceiving. Perception occurs at different levels, with the highest being the ability to hear the Creator's call, Bo Ur-ee, as a whole, resonating throughout creation.

  • Exile and redemption

    In repositioning ourselves in relation to the teachings of Baal Hasulam, it's essential to understand the significance of names within the study. The process of grasping any name begins by examining its first appearance, which in this case, is found within the Torah. The name emerges as the root of prophecy, revealed through a dream. This dream, in turn, establishes a 'house of God', which metaphorically opens the gate to heaven. The deeper meaning behind this is connected to the choice that addresses the prophecy of Baal Hasulam, symbolizing a journey of awakening, humbling oneself, and recognizing the necessary sacrifices required for true spiritual attainment.

    Baal Hasulam's prophecy speaks of a critical process of waking up, becoming small, and identifying what is truly needed in the moment, with the willingness to pay the highest price for spiritual service. This price is the highest degree of attainment, not for personal gain, but for the ability to serve. The battle is not between physical strength or weakness but between penetrability and the ability to penetrate, an internal struggle of breaking open one's heart to spiritual truths. Baal Hasulam's journey coincides with Tishrei, the month of Yom Kippur, a time of reflection and self-assessment, where he asks how he can best be of service with his highest degree of understanding. This quest reflects the core of his teachings which is, how to use oneself as a vessel for divine revelation.

  • Teshuva

    It's the painful truth about being included in the reality or the ecology of the will to receive for oneself. That being dominated by this, the solution is through power, or what people understand as ‘doing’, to destroy something, to come with force. I think if one tries it, the punishment will be heavy and on the spot, because it needs a different consciousness, spirit consciousness, and depth.

    It's a different state from being given Torah. 

    It is clear that the breaking of the first tablets is not saying 'I will punish you because you built a golden calf'. It suggests that at that moment it was impossible for humanity to perceive it yet. Not in a corporeal structure but in consciousness. So it means that what was tested is consciousness, not structure.

    I don't understand how people read Torah, people who study in Yeshivot today rarely read Torah. They read Talmud, Gemara, Poskim (=rulings), but they don't actually read the Torah. The power that chose to destroy still life, rocks and stones, did that in order to enable humanity to gain time and process their consciousness.

    The Torah, the first tablets, were not broken because the temple was not ready but because they, as representatives of humanity, were not able to receive the divine Torah. They could only receive the divine Torah, the second tablets, which goes through a human being, Moshe. And the second tablets, through the greatness of Moshe, allowed us to start from LO LISHMA. We are stuck on LO LISHMA. The first understanding of LO LISHMA is the recognition that we are wrong in our intentions, that we work in the wrong direction, the wrong line and with wrong intentions. Then it moves from 'Not for its own sake' to ‘For its own sake’.

    Being present in that structure of consciousness is what we ought to include in our prayer. What needs reformation. Because it's a part of us that enables us to listen, to see the gap, to see that we are actually included in that gap, and to bring it into our work.


  • Basic Terms

    Each month carries a unique spiritual structure, offering renewal and completion. The month of Adar, leading up to Purim, is especially significant as preparation for the highest revelation of divine light. The Hebrew letter Koof - connected with Adar - symbolizes imitation and holiness, showing the process of elevating the physical toward the spiritual. Adar is a time of gathering and aligning with wisdom that leads to redemption. The Purim story demonstrates how divine guidance is concealed in human events, revealing that salvation comes through recognizing the hidden light behind reality. Purim highlights transformation, celebrating the reversal of fate where hidden forces guide events toward divine completion.

    The story of Esther and Mordechai teaches that redemption may not appear as overt miracles but through human effort aligned with divine will. The joy of Purim is more than laughter - it is the spiritual delight of deep connection with the Creator. The megillah serves as a metaphor for revelation, where the hidden becomes revealed and the ordinary is seen as divine process. Dressing in costumes symbolizes the work of Malchut “dressing” in Bina, bridging the gap between what we are and what we are meant to become. Ultimately, Purim represents the completion of a spiritual cycle, when humanity moves closer to the light of redemption. Through unity, joy, and recognition of hidden light, Purim becomes not only remembrance but a reenactment of the ongoing process of redemption and alignment with divine purpose.

  • Basic Terms

    The Zohar emphasizes that the true purpose of spiritual work is to create unification. This unification is a deep communion between the parts of the nukba (the need or desire for divine light) and the divine. This unification is not simply about receiving light but is rooted in communion rather than separation. The concept of masach, the screen which facilitates this communion, represents the alignment of desire with divine will. This screen, referred to as the shekhinah, acts as a conduit between opposites: human desire and divine light. By channeling desire in alignment with divine will, it transforms personal longing into a vessel for connection with the Creator. The core of the process involves creating a 'conscious hole' or space within the heart, a deliberate desire for divine light.

    Zeir Anpin, symbolizing the ability to commune with divinity, operates only when this need for divine connection is genuine. Misalignment arises when individuals prioritize self-interest, as with the generation of the Tower of Babel, who sought to make a 'name' for themselves. In doing so, they separated themselves from the divine intention, which seeks to reveal goodness and bestow it upon creation. Thus, spiritual life centers on communion and the continuous intention to align with the Creator's purpose, fostering true spiritual vitality and transcending the 'walking death' of self-centered pursuits.

  • Language

    SABBA, grandfather, relates to white and wisdom which is CHOCHMA. It therefore relates to a vessel of reception.

    But BINAH is defining herself in the nature of bestowal. In order to actualize bestowal she needs to give birth to a body, ZEER ANPIN and MALCHUT that will be able to receive life, CHOCHMA, without changing her nature.

    This is how it's dividing itself. ABBA and IMMA are the nature of BINAH itself and the action of bestowing life, wisdom, to the 'createes', is an action of actualizing the will of the Creator.

    Wishing to be like the Creator is CHESED, the actual nature of BINAH, but wishing to bestow, is the opposite of her nature, it's not coming closer to the Creator but getting away, extending. That is ISRAEL SABBA TEVUNA.

    The two natures that will allow BINAH to teach, and allow the 'createe' to receive and be part of the will of the Creator, which is to bestow goodness to the 'createes'.

  • Order of work

    The discussion emphasizes the importance of intentionality in establishing a true spiritual connection. It explains that actions performed without the right spiritual intent may not have the desired effect or connection with the divine. To activate a meaningful relationship with the spiritual world, certain conditions need to be met, primarily through focused intention.

    This suggests that the spiritual impact of actions is not automatic but relies on the inner state of the individual performing them. The speaker uses the analogy of guards protecting an empty building to convey the idea that rituals or actions, while significant, must be aligned with the search for where the divine light or connection is currently present. The example illustrates that continuing to guard or maintain spiritual practices without seeking the deeper essence can lead to a disconnect. The actions themselves are important, but they must be accompanied by the proper intent to find and connect with the divine presence. In essence, the conversation encourages a focus on actively seeking spiritual connection through intention, rather than merely maintaining practices.

    The process involves searching for where the divine light resides and aligning actions with this understanding, ensuring that spiritual efforts are meaningful and effective.

  • Order of work

    Explore the inner mechanics of spiritual awakening through the metaphors of buttoning and blooming—a gesture representing the act of closing and opening light. The lesson reveals how the hands, in Kabbalistic symbolism, embody this duality: the right hand signifies the desire to give correctly, while the left opens the vessel to receive with intention.

    This balance is only possible through cooperation with Bina, the upper spiritual quality of understanding. The preparation of a “place for Him” is not just a matter of wishing, but of deeply studying and embodying the Creator’s revealed terms. Torah study, particularly through the lens of the weekly parasha, becomes a means of activating this inner lampstand—the menorah—which stands as a structure of light powered by the collective intention of a group.

    Rabbah Saphir also challenges the common perception of surrender, framing it not as weakness, but as the highest strength—an act of real humility that allows us to return to our source.

    While the ego views surrender as loss of identity, spirituality reframes it as an alignment with the true self, which comes from beyond familial, social, and genetic definitions. She emphasizes that the current global upheavals are not meaningless chaos but are, in fact, necessary contractions designed to invite us to read not only the Torah, but reality itself, with clearer eyes and greater intention. In times of distraction and fear, the deepest spiritual work becomes possible—not through escape, but by committing fully to the light and study as acts of collective transformation.

  • Creator

    QUESTION: I don't have problems with irritation as much as I do with ‘I don't understand’. When you read in Aramaic, I don't understand. When you read in Hebrew, I don't understand. When you speak in English, a lot of times I don't understand. And I know that others feel this way, I know that it's normal, but right now I'm needing to hear from you, your answer about the gap, and that gap is being the place of the work. I'm needing to hear that answer again, in a language around the lack of understanding.

    RABBAH: So, there is a classic, beautiful and generous answer of Ba’al Hasulam to that question. Definitely Ba’al Hasulam understands that when we read Ha’Ari, or we start to read Zohar, which is so layered and concealed and needs so much preparation, the first thing we will meet is not understanding. 

    Ba’al Hasulam is saying that there is a law, or what I call ‘a term of engagement’, that if a person perseveres in not understanding, willing to be in that state and yet still holds in himself the wish to understand, he is drawing the light that belongs to his spirit into him. 

    Not understanding, even in English, means that you stand under something. Under Standing. 
    In Hebrew it goes straight to the core, which is LEHAVIN, to understand. LEHAVIN means that your heart can actually express the quality of BINAH. It means that we need to stand under BINAH in order to understand. 

    The question is where to stand, so that you will be under? 

    Because when you say 'I want to understand', you stand under MALCHUT, under the will to receive to oneself. 

    When you say 'though I do not understand, I wish to understand' meaning, I wish to stand under something else, that can actually carve in me a vessel of understanding. This is the gap. So, first you say that even in English sometimes you don't understand. Even in Hebrew they sometimes don't understand. Not to mention Aramaic. I actually maintain that the Zohar did not do it accidentally, there's nothing that happens by accident in the way the Zohar is constructed. With Aramaic, it was actually to create the difference between Rear and Front. Aramaic usually performs. One can say, that which is the colloquial language of the time, which everyone speaks. And then the Hebrew is what gives it the face, and then you have the gap. This is how it's built.

    Ha’Ari is using a different gap. It's the gap of the term ‘language of Kabbalah’, which creates a different gap from Hebrew. So when someone reads Ha’Ari and starts to understand it, he actually can see that he does not understand the root of the Hebrew, he understands Hebrew in the way he speaks it. So, not understanding is a tool. 

    Actually saying: ‘yes, I do not understand, I'm not able to understand it’ is a calling. I'm asking to understand, but not on my terms but rather in the gap between what it wishes to tell me and what I wish to know. So we have a triangle. There is another point in this which is, how the Right, or the proper, adequate Will is being created? It's not a given state. It's when we come to say that we need to understand, that we want to understand, not because we want to control it, but we want to understand so we can fulfill our duty. So, what the light is doing is actually not giving us the understanding. It's carving in us a tool, a need, that is built in a more adequate position to the light. So that the first extension of the light to us is always being uncomfortable in perception, in feeling, towards everything in Ourself.


  • Language

    In the vast spiritual system humanity plays a role as a small, integral part. MALCHUT, described as the womb of all spirits, undergoes different periods influenced by the three lines, left, right, and middle, shaping the nature of the spirits born during those times.

    • Left dominance: Spirits born under this influence will focus on the growth of knowledge and the need for light, driven by the recognition that human wisdom alone is limited and cannot truly illuminate.

    • Right dominance: Spirits born in this period will emphasize preserving the sacred and keeping it apart from broader access, fostering reverence and separation.

    • Middle line: Spirits born here aim to unify opposing forces in human consciousness, enabling spiritual evolution through the activation of Kabbalah principles.

    Ultimately, the recognition of human limitations, tied to judgment, serves as a foundation for growth and the pursuit of higher understanding. The system fosters balance and transformation through these cyclical influences.

    Our period is the main character that will determine the fate of this planet, people of the third line.

  • Exile and redemption

    The vision of the reformation at Mishkan Hakavana is in line with Baal HaSulam z"l.

    When we speak of tikkun, it is about removing the stone that blocks the well of life for all humanity—not to control but to create a passage for the entire world. This act invites every spirit that feels exiled, that senses its presence in this world as exile, to reconnect. If you don't dream of a better world—one where the world can drink from the source of life—you are not Jacob.

    Dreaming of a better world, as it should be, is not just a hope but a prerequisite for defining the very nature of the spirit. Mishkan Hakavana calls us to embody this dream and be part of the collective renewal.

  • Brotherhood

    Metatron, in the book of Bereshit, is the spirit of Hanoch, one of the first ten generations before Noah. Hanoch, while still conscious, was taken to become an angel, symbolizing eternal service to divinity. This transformation reflects the shift in place and purpose, with Hanoch embodying concealed wisdom. As an angel, Metatron serves to help us draw closer to the Creator, allowing for a connection or "salute" with the divine.

    The story of Metatron also ties into the concept of a ladder ("sulam" in Hebrew) and the idea of ascending and descending, symbolizing the movement of wisdom (chokhmah) in a way that serves a higher purpose. This ladder, like Sinai, reflects a spiritual journey from semi-conscious revelation (dreams and prophecy) to a fuller understanding that humanity was not initially able to receive. The Torah received on Yom Kippur, known as the Torah of Reformation, prepares us for the eventual receiving of the original Torah.

    Metatron's role is to enable the presence of the Shechinah, the Divinity, a form of prophecy. He serves divinity, moving through different roles, from Hanoch to Metatron, and finally to Avaya. This journey reflects the broader spiritual process of connecting with the Creator and finding a "home" in the divine realm. The idea of "homing" suggests focusing, like a missile, on the Creator, creating a condition for true devotion and opening the gate to deeper connection.

  • Language

    The discussion explores how external pressures in life—such as health, finances, and relationships—serve as tests to our spiritual focus and priorities. Rather than seeing these challenges merely as problems to solve, the teaching encourages viewing them as opportunities to examine how much we allow such issues to distract us from spiritual pursuits.

    The goal is to remain anchored in spiritual work, even when corporeal concerns vie for our attention. This process is likened to entering an “ark,” a protected inner space where dedication to spiritual goals remains steadfast despite outside turmoil. The patriarchs and matriarchs, like Noah and Abraham, serve as examples, each undergoing trials that force them to prioritize spirituality over worldly concerns. Their stories illustrate the importance of choosing life, represented by spiritual connection and growth, over mere existence.

    This emphasis on spirituality prepares us to face future challenges by building an inner resilience, or “ark,” that may even extend beyond ourselves to benefit others. The idea is that true life and death questions are not in external difficulties but in our choice to prioritize spiritual values, equipping us to navigate turbulent times ahead with purpose and strength.

  • Adam

    In Kabbalistic teachings, the ego and the spirit represent two distinct states, each drawing its sustenance from different sources. The ego, or the "will to receive for oneself," is nourished by external validation, power, and control, thriving within an environment that supports its self-serving nature. It learns to define satisfaction through the influence of its surroundings. In contrast, the spirit, by its divine nature, seeks nourishment not for self-gain but to give and sustain others. The spirit's purpose is tied to a higher intent—to align with the Creator's desire to bestow goodness. This leads to a different kind of nourishment, one that focuses on grace and wisdom, allowing the spirit to serve a greater purpose.

    The Role of Grace and Spiritual Nourishment

    In the context of spiritual development, the concept of "eating" is symbolic of receiving and processing wisdom. Grace serves as the vessel or "stomach" through which wisdom is digested. When individuals try to grasp wisdom without grace, they face judgment and trial. However, those who approach it with grace receive the necessary spiritual nourishment, empowering them to grow. This idea forms the core of Baal HaSolam's teachings, emphasizing that while ego is a part of life, its role is not to be nullified but understood and integrated within a larger spiritual framework.

    Harnessing Desire for Higher Purpose

    The Kabbalistic perspective suggests that ego and desire are not obstacles to be eliminated but forces to be harnessed for spiritual advancement. This is illustrated through the story of Mordecai and Haman, where Haman’s presence serves as a catalyst for Mordecai’s growth. The tension between these forces generates the drive to bring new wisdom and power into the world, which can be used positively or lead to conflict. The challenge is to harness the passion and desire of the ego, not for self-satisfaction, but to align with higher purposes, allowing humanity to digest and integrate new spiritual light in a constructive way.

  • Order of work

    The concept of Hidbodedut (isolation) in Hasidic terms, especially as seen in Rabbi Nachman’s teachings, is often misunderstood as a retreat or withdrawal from society for spiritual gain. True Hidbodedut, however, involves an internal process of sorting and differentiating one’s desires and intentions, not a physical retreat from life. Isolation here is about separating and aligning oneself with higher spiritual goals rather than disconnecting from others. It’s a process of examining inner motivations, removing attachments to self-serving thoughts, and redirecting them toward higher purposes.

    Isolation can help with personal clarity and purification, but it’s not inherently spiritual. In fact, the essence of spirituality lies in engaging with the world and serving others. While moments of seclusion—such as Moses’ 40 days on the mountain—act as intense periods of preparation, they are ultimately for the purpose of returning to serve the community. Spirituality is not about escaping into isolation for personal well-being or self-image; rather, it’s about actively participating in the world. Isolation imposed upon a person, like the “dark night of the soul,” serves a purifying role for the soul’s clarity, but true spiritual fulfilment always calls one back to interact and serve among people.

  • Language

    Judgment and mercy must work together. Without mercy, the world would fall apart. Mercy, represented by BINAH, is like a womb that sustains the world until it’s ready for birth. Over time, the structure of the world collapses, and something new emerges.

    Each generation goes through this cycle. Spirits need to pass through the womb, where they are built, collapse, and then are reborn into independence. To ascend spiritually, they receive a new DNA and guidance on how to grow.

    TZIMTZUM ALEF ended with frustration, unable to define 'self' or allow the Creator’s light to extend. BINAH helps through cooperation, guiding manhood’s journey by accepting limitations. This brings the birth of Messiah and a deeper connection between soul and spirit. Manhood’s fulfillment comes from this cooperation, requiring surrender to BINAH’s guidance.

    At first, BINAH lowers herself to nurture manhood, like a mother with a baby. As manhood matures, it begins to stand on its own, combining BINAH’s qualities with its own. Eventually, the right and left sides, BINAH’s qualities and manhood’s will, unite, forming a new middle line, a creature that can hold the light. This process is TZIMTZUM BEIT.

    Mercy is crucial for this, and it’s revealed through surrender. Every time we surrender to BINAH with the right intention, we make room for mercy. This shows why surrender is so important. It allows the presence of mercy to emerge.

  • Prayer

    QUESTION: "You often talk about the last generation, and I'm wondering if you could just talk about what that is. Sometimes it feels like it's the last chance. Sometimes it feels like the greatest chance. Sometimes it seems that maybe additional tools, or some limits or boundaries, have been released or relaxed, so that it's possible to complete this light coming into the vessel, to discover the light and create something new. I don't know. If you could just talk about what this means: Last."

    RABBA: "You most probably know that a definition of Shekhinah (Divinity), or the way the Higher defines itself through Shekhinah, is called Ani, or I, in its translation, meaning it's the real presence of infinity, of the Ein, but in a different order, in an order that is an ark that can carry the Higher. So in Hebrew, to be the last is to be the first, because this is the definition of the Higher. “I am the last, and I am the first," meaning the last generation is, in itself, in a way, the last chance of feeling by choice and being very, very close to the first.

    This is why this generation has been able to see the extension of the Zohar in such a way, or (it was exposed) to such publics, that it was never allowed nor possible. What is the ‘trumpet of the Messiah’? - it is the extension of Kabbalah to everyone. Meaning that if we observe carefully, when Kabbalistic wisdom is being opened, we can be sure that it is not because the generation is of high attainment, but it's because of the real genuine need of the time. So it's like spreading your seeds everywhere, wherever they can capture their essence and grow something.

    So, in a way, you can say: last chance, a very desperate time, and on the other hand, it's the biggest opportunity-time. Because it's like the ouroboros snake, it's actually at the point when the head and the tail are being joined. So therefore, the definition of the self, the I, should change itself from limitation to limitless infinity, as it should be. How should it enter the body of the snake? 

    The body of the snake is the ark, so what actually can happen inside it?

    I would like to go to the meaning of our generation as a calling, which is looking at the way humans treat each other, treat the earth, as a few minutes before the deluge. Therefore, the Zohar becomes a calling into the ark, and this is how the Zohar views itself. 

    It's not calling us just to come into it, it's calling us to make it, to build it. Therefore, the last generation has the opportunity to be a partner in building something which the previous generation did not have.


  • Language

    Question: Could you clarify the concept of order of work as it relates to creation?

    Rabbah: The esoteric knowledge of the order of work or SEDER in Hebrew, refers to a process that repeats itself like an orbit, a constant cycle of action and intention. Imagine a missile being launched into space, following a predetermined trajectory influenced by earth's gravitational pull. This orbit mirrors the way we work within the framework of intention and action, governed by spiritual laws.

    In English, the concept of 'universe' represents a static perception of creation, a still-life image. However, in Hebrew, SEDER refers to a dynamic order of work that reflects the flow of creation. It's not just about structure or stillness, it’s about the ongoing process that allows higher spiritual forces to interact and coexist with lower, material realms. The order of work is the mechanism through which divine light and will manifest in the world.

    Q: So the order of work is more than just a set structure?

    R: Exactly. It is not just about a fixed structure. It’s about a continuous process of inclusion, balancing permanence with change. It involves three states, surrender, differentiation, and sweetening. They are the outcome of the divine intervention, or BINAH. This intervention allows us to participate in the divine process, making us partners in the spiritual work. The order of work reflects our alignment with the Creator's will, as set after the TZIMTZUM and the breaking of vessels. It enables us to fulfill our purpose through conscious engagement with the higher will.

    Q: How does this connect to our spiritual practice?

    R: The 'order of work' becomes a personal declaration of agreement to engage with these divine conditions until the final stages of reformation. This structure was articulated by Baal HaSulam, building upon the teachings of Baal Shem Tov, who also emphasized this praxis in the process of TIKKUN. It provides the foundation for our spiritual work, acting as the doorway through which we engage with higher consciousness. It helps us measure our readiness, awareness, and spiritual progress as we journey toward awakening.

  • Basic Terms

    The Zoar emphasizes that the true purpose of spiritual work is to create unification—a deep communion between the parts of the Nukba (the need or desire for divine light) and the divine. This unification is not simply about receiving light but is rooted in communion rather than separation. The concept of the “screen,” which facilitates this communion, represents the alignment of desire with divine will.

    This screen, referred to as the Shekhinah, acts as a conduit between opposites: human desire and divine light. By channeling desire in alignment with divine will, it transforms personal longing into a vessel for connection with the Creator. The core of the process involves creating a “conscious hole” or space within the heart, a deliberate desire for divine light. The Zer Anpin, symbolizing the ability to commune with divinity, operates only when this need for divine connection is genuine. Misalignment arises when individuals prioritize self-interest, as with the generation of the Tower of Babel, who sought to make a “name” for themselves. In doing so, they separated themselves from the divine intention, which seeks to reveal goodness and bestow it upon creation.

    Thus, spiritual life centers on communion and the continuous intention to align with the Creator's purpose, fostering true spiritual vitality and transcending the "walking death" of self-centered pursuits.

  • Basic Terms

    The teaching delves into the transformative journey of moving from self-reliance and control to surrender and alignment with higher spiritual terms through process of realization, struggle, and eventual joy.

    The left side (representing self-effort or ego) strives to create illumination but ultimately recognizes its inability to do so independently. This realization only comes after significant effort and frustration in attempting to exercise control over the process. True understanding emerges from the acknowledgment of one’s limitations and the inability to rectify spiritual deficiencies through personal power alone. In this stage, we recognize the need for external help or alignment with divine terms.

    Desperation transitions to joy when one surrenders—not on their own terms, but on divine terms. Surrender is the turning point, where hope emerges from the realization that overcoming limitations requires connection with a higher source. True surrender involves setting aside the need to "be right" and entering a space of openness and receptivity.

    Then, it is possible for true prayer to happen. Prayer is a quest that begins with not knowing. It is a request to align oneself with the divine, born out of humility and the recognition of one’s limitations. Spiritual work is not about perfection but about becoming "OK" and aligned with the middle path.

  • Adam

    My Creator is concealed through nature, hiding within the ecology that surrounds us.

    In reflecting on the nature of Creation, it is important to speak not of a distant or abstract creator but of ׳my Creator,' bringing a personal dimension to the conversation. This notion transforms the Creator into someone, not something. Ecology, in its essence, can be seen as a representation of God, with nature serving as a manifestation of the divine presence. Through nature, the Creator conceals itself, hiding within the very ecology and light that surrounds us. This concealment is intentional, as it forms the backdrop through which we interact with the world and seek to understand the divine.

    The will to receive is the raw material of human nature.

    The will to receive is a fundamental aspect of human nature, not inherently evil but a raw material that shapes our experiences. In Hebrew, this concept suggests an awakening or awareness of the self, emphasizing the importance of how we use this power.

    Evil arises when the purpose of bad is misunderstood or misused, separating us further from the divine intention. While receiving is not inherently bad, when it becomes separated from the intention to bestow, it deepens the separation from the light and creates darkness. Evil, in this sense, is the decay or rotting of this deepened separation.

  • Brotherhood

    Being in exile is a title for all the forms of being-separated from the light, or from God, separated from the knowing  of the presence of God. 

    This is what Jacob is saying: that he did not know that in this vacant space, there is the presence of the Creator. The strongest wish of the Creator is actually in this vacant space. And the strongest wish of the Creator is that humans, his vessel, would want to take part, to be in partnership with him, to complete creation. To complete creation means that all the light could extend itself to (including the point of) Malchut, of Zimzum Aleph. This is what Jacob took as his priority.


  • Language

    Divinity as the divine presence in our world, is what is referred to as 'the collateral'. It's the presence, and the presence is the reminder. She's the one who gives life, nourishes and enables us to exist, and she's the condition of the being in reality. She's the condition of the possibility of being, of human consciousness at the level of being, in reality.

    This presence does not exist in the majority of human beings. It is concealed from their consciousness, and that is what we call divinity exile, not being conscious of her presence, function and service to our life. In order to have any meaning to belief, our endeavor and purpose is to call back this presence to guide, to nourish, to be the leader and guide of our life. The presence of divinity is almost a condition for having a true, living belief because she's the part of the Self, the will of the Creator.

    One can say that the evolution of this thought is embedded in the Zohar. The form of why we actually study is to call back that divine presence to our life, study and prayer because otherwise it's dead. Otherwise, it has to do with our will. Without its presence, there is no dialogue with the will of the Creator.


  • Language

    The working base is that the Creator wished humans to be His partners.

    We need to understand forgiveness in its Hebrew sense, meaning how forgiveness allows us to move to the other side: not where we will feel more comfortable with ourselves (lighter, without anger, guilt, resentment) allowing different things to come into fruition, or be felt for ourselves). This is the will-to-receive talk, which is fine in itself, but it has nothing to do with forgiveness. Forgiveness, in Hebrew, speaks about sending away. Sending something away means that if you find yourself in a position (this relates to Yom Kippurim, since the beginning of the year - in Kabbalistic perception - relates to judgment, meaning: getting to know ourselves as a disturbance to the process of growth of creation). This goes back to the conversation that I had with Elyse (a member in the Mishkan): it's not going back into creating better equilibrium among ourselves, rather it is creating a common purpose that will allow us to send away (or to understand) that the conflicts between us relates to the bigger conflict we have with the Creator. 

    Forgiveness, on your part, needs to come with wishing not to continue to partake in the human disturbance (or shutting down) of the will of the Creator to bestow goodness. You have to send it away. And sending it away (not wanting to be part of it) doesn't automatically mean that we know how to be. We can’t have insurance on how to be in order to send something away. It needs a state of vacancy in us. Meaning, I want to be vacant of this, and I wish, ask, beg that what will take its place is His intention, not my intention to be better. 

    It relates to the article that you read, because forgiveness has to do with prayer. In Hebrew there are three levels that relate to this: atonement, forgiveness, and absolution. Even the Christians understood instinctively that absolution, though given today in the form of indulgence,or forgiveness, by the priest in the Catholic church, cannot [work]. It needs to be given directly from the Higher. No representative can give it to you.

  • Israel

    Sometimes there’s no relation between our corporal relationship and our spiritual relationship. You can have an affinity to someone in the group that is almost chemical.

    You like them, you find common sensitivities and language, but it’s very corporal. If you don’t transmute it, and cliques are being built on the grounds of mutual likes, they don’t work. Working well within a group is the understanding that those you feel 'allergic' to, who make you uncomfortable, represent the test for your work. Not in terms of how to be good but how to overcome the agenda which is to do with the will to receive inclination towards those who agree with us. You don’t want those who agree with your will to receive for oneself. They can be a comfort from time to time, but they are not the definition of why there is group study. So you need to differentiate.

    The issue will always be with those who don’t fall within the category of your affinity, the will to receive, corporal affinity. Then you will find that as we move deeper, the feeling of a group becomes something that is beyond the individual that you speak with or relate to, as though the conversation is truly happening somewhere else.

    This becomes clearer when there’s a clash of interests.

    It’s a very delicate issue. When Moses tries to justify Israel, it’s not because he liked them. It’s not their most likable moment, it’s the moment when they’re at their lowest. True compassion appears because they lost something so important; the ability to perceive the presence of god. When you see that in another, you understand it in yourself, then you have compassion for humanity and for all of creation, that they lost this ability with you, and you will appreciate those who work with you to regain it for all of humanity.

    This is your platform in relation to a true friend within a group. It’s someone you can work with because they have same memory of losing something so important and trying to regain it. It’s different than affinity. It has to do with with a common struggle, not comfortability. It’s a good friend for war. 


  • Adam

    Shekhina, or Shakti, as a living essence. It’s not a mechanical creation, but a sensing, feeling entity. One can say that all of Creation, whether nature, animal, humans, plants, fauna, flora, whatever, is the sense tentacle of that Being, the end nerve of that Being. So it’s not only a force or power. This is where Ba’al HaSulam is speaking about neglect, because in a way the wholeness of it is our spirit, our true spirit. So the ego should grow in order to be able to contain, transform and actually bestow.

    When we say Shekhina is actually the whole of Creation, it means it’s the membrane of connection between us. It means that each one, each spirit holder, is a point on the net, of what is Shekhina, and the way we can actually express the service for her is to connect, because we, I don’t want to say should, but the offer is that I see you not as something that is a reflection to my way, but you as a part of me--you are an essential part of my spiritual body. When I see you, I see the part which is actually my limbs, or that which is missing in me, and I am, that which is missing in you.