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
Order of work
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Order of work
Exploring a paradox of spiritual experience—how, in moments of deep engagement, we sometimes feel disconnected, or even fall asleep. This phenomenon, she explains, is not a failure of consciousness but an act of grace. When we are too absorbed in our own thoughts, trying to grasp divine presence with our intellect alone, a higher intelligence intervenes, pushing us out of the way. This can manifest as an overwhelming sense of sleep or unconsciousness, not as a loss, but as a recalibration—allowing something beyond our control to take over. The process of spiritual awakening is not one of forceful effort but of surrender, learning to trust the moments when our awareness dims, understanding that something greater is at work beneath the surface.
The role of the Kohen can be seen in this dynamic, as the Kohen does not control divine presence but acts as a vessel for it. Just as the priestly blessing (Birkat Kohanim) is not about the Kohen’s own will but about transmitting something beyond his own ability, so too must we recognize when we are meant to step aside. This is particularly relevant on Shavuot, a time of heightened divine presence, where the experience is often beyond what we can consciously register. People may stay awake through the night, thinking their experience is determined by their effort, but the real presence is revealed in the subtle, often unrecognized moments afterward. The Kohanim, as spiritual conduits, teach us that holiness is not something to be grasped but something to be received, even when we are unaware of its full impact.
This lesson also speaks to the way we measure spiritual growth—what we think we experience versus what is truly happening. Just as in the wilderness of Sinai, where the people of Israel had to stand in complete surrender to receive the Torah, we too must acknowledge that some processes unfold beyond our comprehension. Falling asleep, feeling distant, or losing awareness at key moments may feel like obstacles, but in truth, they are moments of deep transformation. The work is happening beneath the surface, beyond memory or conscious thought. This is the true meaning of grace—knowing that even in what seems like absence, presence is still at work, shaping us in ways we cannot yet perceive.
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Order of work
Explore the inner mechanics of spiritual awakening through the metaphors of buttoning and blooming—a gesture representing the act of closing and opening light. The lesson reveals how the hands, in Kabbalistic symbolism, embody this duality: the right hand signifies the desire to give correctly, while the left opens the vessel to receive with intention.
This balance is only possible through cooperation with Bina, the upper spiritual quality of understanding. The preparation of a “place for Him” is not just a matter of wishing, but of deeply studying and embodying the Creator’s revealed terms. Torah study, particularly through the lens of the weekly parasha, becomes a means of activating this inner lampstand—the menorah—which stands as a structure of light powered by the collective intention of a group.
Rabbah Saphir also challenges the common perception of surrender, framing it not as weakness, but as the highest strength—an act of real humility that allows us to return to our source.
While the ego views surrender as loss of identity, spirituality reframes it as an alignment with the true self, which comes from beyond familial, social, and genetic definitions. She emphasizes that the current global upheavals are not meaningless chaos but are, in fact, necessary contractions designed to invite us to read not only the Torah, but reality itself, with clearer eyes and greater intention. In times of distraction and fear, the deepest spiritual work becomes possible—not through escape, but by committing fully to the light and study as acts of collective transformation.
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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.
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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?
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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.
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Order of work
In the study of the Zohar and the teachings of Vayikra, Rabbah Saphir Noyman Eyal exposes the painful but necessary realization of how little we truly give to the spiritual work. It's not about time or quantity, but about the quality of our intention—our faith, belief, and willingness to surrender unconditionally.
We are invited to see how much we come with conditions, how little we give in purity, and how often we serve from a place of self rather than true bestowal. She draws a spiritual map through the sefirotic relationships—Netzach, Hod, Yesod, and Malchut—revealing how proper alignment activates a higher spiritual system.
Death, in this framework, is not an end but a transition to deeper life; a movement from corporeal existence to spiritual vitality. The book of Vayikra, often seen as a manual for the priests, becomes a guide for all who wish to serve—not as a caste, but as a calling. It challenges us to meet each moment as a vessel ready to receive and bestow anew, illuminating how the true work lies in impregnating the higher with the sincere need of the lower.Exploring a paradox of spiritual experience—how, in moments of deep engagement, we sometimes feel disconnected, or even fall asleep. This phenomenon, she explains, is not a failure of consciousness but an act of grace. When we are too absorbed in our own thoughts, trying to grasp divine presence with our intellect alone, a higher intelligence intervenes, pushing us out of the way. This can manifest as an overwhelming sense of sleep or unconsciousness, not as a loss, but as a recalibration—allowing something beyond our control to take over. The process of spiritual awakening is not one of forceful effort but of surrender, learning to trust the moments when our awareness dims, understanding that something greater is at work beneath the surface.
The role of the Kohen can be seen in this dynamic, as the Kohen does not control divine presence but acts as a vessel for it. Just as the priestly blessing (Birkat Kohanim) is not about the Kohen’s own will but about transmitting something beyond his own ability, so too must we recognize when we are meant to step aside. This is particularly relevant on Shavuot, a time of heightened divine presence, where the experience is often beyond what we can consciously register. People may stay awake through the night, thinking their experience is determined by their effort, but the real presence is revealed in the subtle, often unrecognized moments afterward. The Kohanim, as spiritual conduits, teach us that holiness is not something to be grasped but something to be received, even when we are unaware of its full impact.
This lesson also speaks to the way we measure spiritual growth—what we think we experience versus what is truly happening. Just as in the wilderness of Sinai, where the people of Israel had to stand in complete surrender to receive the Torah, we too must acknowledge that some processes unfold beyond our comprehension. Falling asleep, feeling distant, or losing awareness at key moments may feel like obstacles, but in truth, they are moments of deep transformation. The work is happening beneath the surface, beyond memory or conscious thought. This is the true meaning of grace—knowing that even in what seems like absence, presence is still at work, shaping us in ways we cannot yet perceive.
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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.
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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.