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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

Israel

  • 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

    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. 


  • 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

    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.

  • 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.