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
Prayer
-
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.
-
Adam
My Creator is concealed through nature, hiding within the ecology that surrounds us.
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 is the 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.
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. Evil, in this sense, is the decay or rotting of this deepened separation.
-
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.
-
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 Nachman 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.
-
Prayer
In Kabbalah, the concept of Bina is deeply connected to the womb. Bina is described as both a major receiver and a major restorer. It has the capacity to receive with the right intention and, through that reception, to transform and restore. This quality enables us, as human beings, to learn how to receive wisely and then become restorers ourselves—actively passing on what we’ve received in a refined and purposeful way.
The Hebrew word for “womb” (rechem) is linked not only to its physical meaning but also to the notion of mercy (rachamim). This linguistic connection reflects the spiritual process happening in the womb: the female draws in energy or wisdom in order to nurture and ultimately bestow. The womb symbolizes the inner work of preparing to give, cultivating the power and fuel necessary to support new life or new possibilities with compassion.
This dynamic of receiving and bestowing is central to the spiritual path described in Kabbalah. As Malchut or Adam—the human aspect reflecting divine image and stature—we strive to embody this attitude of rightful reception that enables true giving. By receiving with intention and humility, we become capable of bestowing meaningfully. In this way, the womb serves as a metaphor for spiritual development: a sacred space where transformation prepares us to share and uplift.
-
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 Nachman 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.