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Mishkan Hakavana
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Mishkan Hakavana

Greenwork Business Park, Building E, Yakum, Israel

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

Design: Amit Ayalon, Michal Sahar

Development: Mair Sadan, Jasmine Nackash

Exile and redemption

  • Exile and redemption

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

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

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

  • Exile and redemption

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

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

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

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

  • 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. 


  • 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.

  • 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.

  • Creator

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

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

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

  • 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.

  • Exile and redemption

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

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

    Yesterday’s belief is today’s reason.

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

  • Israel

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

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

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

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

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

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