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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'.

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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.

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

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

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

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

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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.

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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.

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

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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'.

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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.

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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.

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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.

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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.

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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.

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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.

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

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

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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.

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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.

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Israel Sabba Tevuna

TZIMTZUM BEIT

Angels Within - Kabbalah

Divinity as The Divine Presence in Our World

What is Forgiveness

The Awakening of The Point in The Heart

Bread of Shame

What Is The Order of Work

Sabbatical Year and Jubilee

Spiritual Evolution

Left and Right- A Multidimensional System

The Golden Calf- A Step In Spiritual Evolution

MALCHUT as a Womb

What Is SEGULA

Understanding 'Segula' as a Transformational Frequency

Achieving Segula Through Bestowal

The Role of 'Segula' in Supporting Creation

Outside Pressure

The Root of Hatred

The Seven

Direct and Return Light

Left, Right, Middle