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  • Adam

    My Creator and the Concept of Ecology

    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: 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. The will to receive is a profound force given to humanity, a desire that mirrors the divine in its magnitude. However, how we use this desire, whether for good or for bad, determines its moral value. By aligning this desire with a will to bestow, we can connect to the qualities of the Creator, using the power of reception to foster connection and bestow goodness upon others.

    The Role of Evil in Creation

    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. The role of evil is connected to the misuse of desire, turning it into a force that enslaves the light instead of serving it. Evil, in this sense, is the decay or rotting of this separation, the inert state of bad. Leonard Cohen's expression, "You want it dark, we made it darker" encapsulates this idea. What was intended for growth and connection has instead been distorted into deeper 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

    When we speak of tikun, 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. As a category, if we speak Kantian for one moment, it is always relying on a law, meaning that you will accept that the right or moral thing to do, should be a law for everyone. But it is always according to the limitation of human perception, which is nature, the human's nature.

    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, it is composed of two natures. The other being the 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 in it.

    It 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. It means that U'SHEMU is not being devoured and cancelled by the light of the Creator, but it is actually being 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 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.

    This is what we come to realize, happened to us with the Creator. He evacuated a place in Himself for us. If we are not able to do it for the other that was created, if nations are not able to do it for another nation, create a space in themselves for her, we will never be able to feel the Creator’s generosity or presence.

  • Basic Terms

    The ZOHAR 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 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.

    ZEER 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.

    4o

  • Creator

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

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


  • 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

    "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 nice 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 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. When there is a deep gaze into this matter, it becomes clear to me that as a creation of His hands—a metaphor, since He didn’t create you with His hands—you have His unique presence within you.

    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 it's 'who we are,' our personality. These are all garments, even shells, or what seems to me as 'myself.' Myself is something else—it's my spirit.

  • Exile and redemption

    What is the role of ISRAEL? There isn't a definition of what it is now or what it should be. The emphasis should be on what is 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 Torah, to collectivity be able to use Torah as a language. For our generation, the language that can be used is Kabbalah.

    Not all of Israel built the tabernacle, only a small group of people.

    We are going out to get the materials that we are given, not even consciously, 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".

    It's not an existential fear but rather a drive to find meaning to my existence. This is where the transformation should happen. More people wish to hear something different, political or otherwise, speak to the core. You look for what is worth living for. Going abroad will not be easier. This is the question of the time - to be able to half honestly answer it.

    The history of it suggests that it's not similar to other religions.

  • 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.

  • 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.

  • 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.

  • 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'.

  • Basic Terms

    The ZOHAR 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 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.

    ZEER 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.

  • Adam

  • 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

    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.

  • Language

    What is Hatred, how can I define it? If everything has a root in the higher world - what is haltered? Hating evil. Hating the wills that resist, or doesn't allow, the thought of creation to become real. Become a reality. So, its to do with the level of consciousness.

    Because when you look at people around you, there is no active hate. Its latent. Because you don't see them as rivals. At least not on an engagement level . Torah was given when Israel were gathering to the foot of mount Sinai. Sinai has to do with the root of hate. They realized at the foot of that mountain?

    There is a huge gap - between where they are, and where the Higher Presence is at. They are at the foot, and the Higher is at the head. What persuaded them is seeing the gap in attitude. The attitude of the Higher, to each one of them, they don't possess it - therefore, there is a gap. When they look at each other, they don't have this feeling to each other.

    Recognizing it - shows them they are opposite to what they should be. This is the first step.

  • 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.

  • 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. As a category, if we speak Kantian for one moment, it is always relying on a law, meaning that you will accept that the right or moral thing to do, should be a law for everyone. But it is always according to the limitation of human perception, which is nature, the human's nature.

    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, it is composed of two natures. The other being the 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 in it.

    It 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. It means that U'SHEMU is not being devoured and cancelled by the light of the Creator, but it is actually being 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 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.

    This is what we come to realize, happened to us with the Creator. He evacuated a place in Himself for us. If we are not able to do it for the other that was created, if nations are not able to do it for another nation, create a space in themselves for her, we will never be able to feel the Creator’s generosity or presence.

  • 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.

  • Adam

    My Creator and the Concept of Ecology

    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: 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. The will to receive is a profound force given to humanity, a desire that mirrors the divine in its magnitude. However, how we use this desire, whether for good or for bad, determines its moral value. By aligning this desire with a will to bestow, we can connect to the qualities of the Creator, using the power of reception to foster connection and bestow goodness upon others.

    The Role of Evil in Creation

    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. The role of evil is connected to the misuse of desire, turning it into a force that enslaves the light instead of serving it. Evil, in this sense, is the decay or rotting of this separation, the inert state of bad. Leonard Cohen's expression, "You want it dark, we made it darker" encapsulates this idea. What was intended for growth and connection has instead been distorted into deeper separation.

  • 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

    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.

  • 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.

    True devotion begins with acknowledging one's smallness, not in terms of weakness, but in terms of surrendering the ego. Baal Hasulam teaches that in order to receive blessings, one must first seek to be the smallest. This humility paves the way for greatness, the capacity to bestow grace. The prophecy reveals that spiritual growth and connection come from pledging ourselves fully to divine service, not from intellectual mastery alone. As we approach TISHREI, we must ask ourselves if we are truly ready to serve. By doing so, we prevent ourselves from becoming overly familiar with the teachings, the group, or the spiritual path. Familiarity leads to complacency, but awe and reverence keep us connected to the profound spirit of Baal Hasulam's work and its larger purpose.

  • 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 Nahman 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.

  • 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

  • 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.

  • 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.

  • 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.

  • 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.

  • 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.

  • Language

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

  • 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.

  • 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 Nahman 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.

  • 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.


  • Adam

    QUESTION: I am so happy to see you, I am Nilima, and I come from a tradition called the integral yoga of Sri Aurobindo and the Mother, and I know she has deep roots in this land and this culture, so I am here to see what our common ground is and to understand the similarities and the differences. I am here to appreciate it. 

    RABBAH: welcome to Israel and to our home, Mishkan Hakavana. As I was preparing myself, in knowing the ways that Nilima embodies, I saw that intuitively I chose the right article, because Shekhinah and Shakti, even in the spelling of it, in the letters, you could see it. So, we know that the roots of it are Abrahamic, the Brahmin. Abraham that sent his knowledge, and Shakti being the female part, or Creation itself, the expression of everything that is possible, is Shekhinah. So there are some similarities, and the sensation or intuition of our time. It seems to me that Nilima is right on target in terms of feminine leadership and what it entails.  

    First I would like to hear your questions. It will give me a platform for connecting, maybe showing the similarities, where the differences lie, and maybe it could be bridged. I would like to hear your question so it will give me the platform to express this knowledge to you, if it’s ok with you.

    Q: I read the text you chose: “SHEKHINAH, Divinity In Exile”. It is so perfect, as you said, to have chosen this for today. And it is not so much a question but maybe you can speak about it. There is a line in this book (holding up a book) which is the symbol of Sri Aurobindo, where there are two triangles connecting, very much like the Star of David. The two triangles come together and represent what, I think, you are reading in your article here. It says: “There are two powers that alone can affect in their conjunction the great and difficult thing, which is the aim of our endeavour. A fixed and unfeeling aspiration that calls from below, and a supreme grace from above that answers”.

    R: And you would like me to speak about that?

    Q: Yes, because I think that is what we were reading here, so if you can, if you think it is the same thing, or how does what I just said speak to it? Because I think that is how I understood your article. That there is a need to receive from MALCHUT, that is the aspiration, and then the aspiration calls down the grace that descends, the grace of the bestowal. So that is how I saw that.  

    R: I’ll lay the ground. I am thinking of the feminine, or divinity, as a whole being. In Hebrew the feminine aspect doesn't start from below and then climbs up. It’s the presence of, one can say, bestowal. It is the nature of what we call KETER or the crown. And the Crown is the will of the Creator to bestow good to its creatures. So first there was the extension of that will, but it needs a vessel to receive it. The vessel that can receive it needs to go through processes of growth, recognition, and actually develop an attitude, because as it was born, the way it was manifested, is a will to receive, a very strong will to receive, which slowly translated into receiving for oneself. So actually the whole creation is an education system for the 'createe' or the consciousness inside creation, which is the spirit, or our 'self' to actually change 'themself', or allow themselves to reform, not only as a receiving agent, but receiving in order to bestow. Then you have the two triangles meeting, meaning the area or the arena. Where they meet, is where they are similar in their intention, not in their nature but in their intention. Because we cannot annul the will to receive. If there is an active will to bestow there needs to be someone to receive. So in a way the condition of bestowal is reception, that someone will receive. But how? If I receive and you bestow, we are in opposition and we have no meeting point, since we have two totally different intentions and natures. So where those two triangles converge is where we have growth of intention, from the part of the 'createe' that can actually meet the bestowal. And all of our work is to change the nature of reception into being able to receive. Why do we wish to receive? First we cannot live without the light, without receiving the light. But if we are actually just receiving for ourselves we cut 'ourself' from it, we live only on the battery of existence, it’s not life. If we want to enter life we need to have some sort of a screen, an adapter. An adapter allows the intention of bestowal to change us, to reform us, so we still receive but we cause pleasure, joy, to the Creator if we receive Him. He wishes to be received, yet we keep the intention of wishing to bestow. To whom can we bestow? We cannot bestow to Him. We can bestow to other creatures, other human beings, other sentient beings, whatever, so in the moment we are truly generous with others, without a hidden agenda, it’s not an act, it’s not a behavioural act, but an inner change. Then it is a perpetual bestowal: we receive and then we transmit, or bestow, to others, so we become a transmission point of the will of the Creator. 

    In our generation, at least from the point of view of the reason for Creation, it is said by the ARI (Rabbi Issac Luria) that the reason for Creation is to allow the Creator to be known, to reveal itself through its action, through its name, and appellation. So it’s a demand on humans, female and male, to be able to become a receptive female part, but with the masculine nature of bestowal. So bestowal cannot happen if you don’t have a source, if you don’t have the fuel from where to bestow. 

    The reformation of our time is not just tackling the ego, it’s not destroying the ego. On the contrary, it's growing it, its receptive nature, to such a degree that there is more of the nature of God, more of the nature of the Creator in the world, but then, we are responsible for its bestowal. So the whole Creation is actually the feminine, because it is the receptive, expressive embodiment of the will of the Creator. And because we adopted only the reception for ourselves, which is the other part of the male, we lost ourselves. We actually don’t know, we are not in contact with our true self. For the true self is the nature of bestowal, the nature of spirit. So the ego is actually repelling, not allowing the spirit to manifest. Meaning, that the spirit in relation to our existence is like the relationship between the Creator and the 'createe'. It’s like the spirit is the agent. Actually this article is a call for us to look and to give us a standing point on how to be able to escape working spiritually for ourselves. So we need to recognize SHEKHINAH, or Shakti, as a living essence. It’s not a mechanical creation, it’s 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. It is not only that it is good for us, or it will be beneficial for the person, or for the community, to reform itself (they will have to) but the reality is that we are looking for a force to work for us, and we actually should. We are offered to look for that force to be in us, in order to serve it. So it’s a call to service. 

    This was the ground. Please comment and ask whatever you feel about it. 

    Q: This is beautiful and I can see, I can completely relate. So thank you. I know that Iris has done our course so she would be able to make many connections. I am happy to have the others ask questions and comment, because I feel very complete with what you said and feel very aligned. And I see no difference between what you have shared and what is the Integral Yoga, and the understanding of this duality. Because you use different words sometimes, and sometimes words can become barriers, “oh that’s not our word” you know. You use a different word but the essence of what we are trying to say is the same. So this thing of understanding that SHEKHINAH is inside us, and we don’t have to get into that power of our personal agenda, we have to get in touch with it in order to be of service to it, is what I heard you say. So we say the path of Shakti leadership is to first achieve self mastery, which is have the ability to get in touch with the truth that you are, which is the SHEKHINAH within, and then to be in selfless service of that, so this is the path of Shakti leadership, which is to be in selfless service, which is in a nutshell what I heard you just say, to get past your ego, make yourself a deeper and wider vessel to be able to hold, to be the SHEKHINAH, then one can receive the SHOKHEN and express it purely, right? 


    R: Yes, because we said that SHEKHINAH is actually the whole of Creation, which 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 SHEKHINAH, 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. So I cannot actually exploit you, because when I am exploiting you I am hurting myself, or hurting the whole web. The point is how we make sure not to deceive ourselves. Because we could say: yes I would like to bestow, I would like to be in service, but at least in our study, you should always be suspicious of yourself, because it’s like there is a saying, when you help others, or when you pray for another, you receive first, my brain heard it so it becomes beneficial to pray for others because then I receive first. How do you actually overcome it? What is the tool, or the arena, that can actually keep you away from self deception? In a community coming together to study, they could actually see in themselves. In their attitude toward others. They don’t have to express it but they know it in their heart, yes, they are not yet in service. So it is very reflective. I don’t know enough how Yoga actually helps, or keeps the arena of training and reformation for people, except, let’s say, in meditation, when you self-reflect. So the tool is the study, meaning that something in it is a presence, maybe when you read your holy scripture there is a presence there. This is where we read at the end of the article Divinity In Exile. It is said that this is because the word 'Name' indicates attainment. It means the name we use for our feelings, is actually an indication of how much we wish to be in service, but we are full of other things, of other agendas. So I am asking how you build an ecology that can reflect to people their place without scolding them, without threatening, without a threat, to just allow us to see and to pray for reformation. 

    Q: The things we have, the master key, is a concept called surrender. In the beginning there is surrender, in the middle is surrender, and in the end there is surrender. 

    R: The way we work is through three stages: we start with surrender, and there are many degrees of surrender. Then we have discernment, differentiation, this is the moment you choose to differentiate between your will and SHEKHINAH's need or will, and you sort of exercise it, because in Hebrew a prayer is not only a way of power, it’s a way of seeing the truth about oneself, putting oneself under the microscope, seeing how I work, choosing not to be like this, and choosing something else. This is differentiation, this is where prayer happens. And then there is the third stage which is sweetening. Actually it is depositing everything that happened to you (or not). It is a different surrender, an active surrender, you deposit everything that happened, all the processes that you have been through, for the benefit of the use of SHEKHINAH, and she will bestow it, or distribute it, in the ways of need, not according to my perception or my wish, but according to the need of humanity. So these are the three stages, three different aspects of surrender. So it’s converging. 

    Q: Yeah, maybe you can say a few words about that path between SHEKHINAH in exile to a time of correction, what should happen on the way? 

    R: Well, time of correction and SHEKHINAH in exile are actually a description of the same state. What does it mean in exile? Exile is always exile from consciousness, we are not aware of its presence. In a way we are sending the presence, the life, the entity of SHEKHINAH, away from our life. When she comes to her place, it means the land of Israel, the land of the heart, the land of the heart which Is Real. This is Israel, that which is real, the heart which is real. So it seems that humanity as a whole is responsible for SHEKHINAH being in exile, because we are not conscious of her presence. So, the time of reformation, as you read it, I don’t think it is a good translation but this is what we have now, it’s what is called correction, TIKKUN in Hebrew: it’s not only mending something that is broken, it’s actually constructing the true vessel of oneself. So as long as we are not conscious of the presence of SHEKHINAH, of creation, of the Shakti, we are causing her (since she is a feeling entity) sorrow and torment, and this is the time for us to reform our attitude, our thinking, our feeling, so we bring her back to full presence in our heart, in our reality, in Creation. I am sorry if it’s too heavy but it is a call, a demand on our generation, which is called the last generation, and this is why the female power is awakening. The awakening of the female power is a memory, the memory of that essence, a presence of the meaning of Creation. And in a way, because of the ability to give life - it can be carried, it can be led by those (not necessary ladies) who have feminine instinct, of calling back this presence to our life, actively. So it is an awakening time. And this is why the whole movement of female consciousness is like ladies were asleep to their presence, not the presence of surviving, or the presence of having power, but the true presence of their being, or the being of Creation, as it was formed. It was formed male and female. For humanity it has to be male and female, so we are the female of the Creator, we are the spouse of the Creator, all of humanity. We say it is the time of reformation. There is a timing. We can say it is because of progress or because of modern times but no, it is the timing of Creation. Creation is calling. We are trying to respond. It is a dance of call and response. It is time. And if it does not happen from our awakening to it, we can see it from the trends in the world, it will cause a lot of torment if we do not balance it, and do not respond to it. It is a very important mission and work, which Nilima is doing and everything that is calling for awareness to this call of Creation.

  • 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.


  • 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.

  • 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.

  • Truth and Faith

    Meaning of Sukkah

  • 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

    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.

  • 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.

  • 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.


  • 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. 


  • 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'.

  • 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.

  • 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.

  • Basic Terms

  • Exile and redemption

    The vision of the reformation at Mishkan Hakavana is in line with Baal HaSulam

    When we speak of tikun, 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.

  • Basic Terms

    This video explores the distinction between transmigration (Gilgul) and resurrection, emphasizing their unique roles in spiritual reform and ultimate redemption. 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.

    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, such as the nations of Canaan or the sands of Cheit. These previously exiled or competitive aspects are ultimately included in the greater plan, contributing to the final resurrection and the collective reformation of all spirits. The narrative of Abraham and Sarah’s journey ties these themes together, showing how even opposition and seemingly distant elements play a role in the broader picture of spiritual redemption and unity. Resurrection becomes the point at which all lights are gathered, and even the rejected elements find their place in the divine plan.

  • 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.


  • 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.

  • 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.

  • 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 sephira 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 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 as a whole, resonating throughout creation.

  • 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.

  • 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.

    4o

  • Creator

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

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

  • Basic Terms

    This passage describes the transformative journey symbolized by the ark’s structure, which serves as a pathway toward spiritual unification and enlightenment. In Hebrew, the concept of TZAD, side, which is related to TZADIK, 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.

  • 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

    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.

  • Exile and redemption

    Blind faith or stupid faith is a faith below reason. Meaning, when you are too lazy to try and struggle and you say "Well, let's not deal with it, let's not struggle with it, let's say I believe in it", as though you sort of debase belief under reason instead of it being over and above reason. Because belief is not a sentiment, belief is not a feeling, belief is a higher, higher mind. 

    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 why I'm saying, this is true intelligence. 

    People who insist on being reasonable are not intelligent, meaning they refuse to go above their reason to a higher mind, so they are very reasonable but not intelligent. Then, when you get intelligent, you know how to reason.

    Yesterday’s belief is today’s reason.

    This is how it works, what I understood from the study that I could not understand yesterday and has opened to me, becomes part of my ‘knowing’, part of my sort of knowledge, and then I have to, in order to proceed, go above it. 

    The power to imagine meets the reason, and then it sort of re-forms us to re-engage from a different place. 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. It's very much a portion of a border of a dimension. Every time we have a revelation, we meet the border of our consciousness. The border of what we are able to see in ourselves. How distorted, not what we see in the world, in the higher world, or in the world to come or in the model of what we should, but how distorted we are. We usually blame the mirror for distorting, for not being sort of reliant on its promise. It's really, truly embedded with Snow White.