There are two very different kinds of pressure: the outer pressure of survival, success and time, and the inner pressure that emerges within spiritual work.

The outer pressure speaks in the language of fear, urgency and self-preservation, while the inner pressure belongs to a carefully built “ecology” of intention, listening and discernment.

The challenge, the teaching suggests, is learning to recognize which pressure is truly calling us, rather than translating every inner demand into panic or external struggle. As pressure intensifies, people often avoid the deeper work by turning against one another or creating artificial conflicts. The inability to distinguish between spiritual pressure and corporeal fear can lead to aggression, confusion and the search for immediate relief. According to the discussion, this happens because the will to receive for oneself shapes perception, conditioning people to look for fixed outlines, quick solutions and visible results. Yet the “third line” — the balanced spiritual path — cannot be found through force, certainty or urgency.

Instead, the work requires a different kind of perception. Rather than focusing only on what is clearly visible, a person must learn to aim toward purpose itself, even before it can fully be seen. In this sense, “blurring” vision is not blindness, but an attempt to move beyond the limitations of self-centered perception. The third line emerges through listening, surrender and the gradual development of a different consciousness, one capable of holding tension without collapsing into fear or reaction.

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.

It is the painful truth of being included in the reality, in the ecology of the will to receive for oneself, and being dominated by it. From within this state, the solution is often understood as power, as doing—meaning to destroy something, to come with force. But if one tries this path, the consequence is immediate and heavy, because what is required is a different kind of consciousness—a deeper, spiritual consciousness.

This is a different state from even being given the Torah.

The breaking of the first tablets is not an act of punishment for the sin of the golden calf. It reflects the fact that, at that moment, humanity was not able to perceive what was given—not even within consciousness, not only in structure. The test, therefore, is not on structure but on consciousness.

Today, many who study do not actually read the Torah itself. They engage with interpretations and structures, but not with the direct text. The force that chose destruction did so to allow humanity time, to process, to develop consciousness.

The first tablets were not broken because the structure was lacking, but because humanity was not yet able to receive them. They were not representative of humanity’s capacity. The second tablets, through Moshe, represent the passage of the divine through the human being, allowing a beginning from Lo Lishma.

The first recognition is that we are working with the wrong intention, on the wrong line. From Lo Lishma, from not for its own sake, begins the movement toward correction.

To be present within this structure of consciousness is the work itself. It is what needs reformation. It allows us to listen, to see the gap, to recognize that we are included within that gap—and from there, to bring it into the work.

When we start with Zohar, which is so layered and concealed and needs so much preparation, the first thing that we will make is not understanding. There is a law, what I call eternal engagement: if a person perseveres in not understanding, willing to be in not understanding, and yet he still holds in himself the wish to understand, he is drawing the light that belongs to his spirit into him. In English it means that you stand under something. In Hebrew it goes straight to the core, the quality of bina, meaning that we need to stand under in order to understand. So the question is where to stand so you will be under.

When you say, I want to understand, you stand under the will to receive to himself. When you say, though I do not understand, I wish to understand, I want to stand under something else, this can actually carve in me a vessel of understanding. This is the gap. Even in English sometimes we do not understand, even in Hebrew sometimes we do not understand, not to speak about Aramaic. It did not do it accidentally. There is a gap here as well which actually demands work, a gap of understanding, a gap of attitude. It was actually to create the difference between rear and front. The Hebrew is giving it the face, and then you have the gap. The language of Kabbalah creates a different grip from the Hebrew.

So not understanding is a tool. Being actually saying, yes, I do not understand, I am not able to understand it, it is a calling. So I am asking to understand, but not on my terms, on the gap of what it wishes to tell me, for what I wish to know. This is another point in how the proper will is being created. It is not a given state. We want to understand not because we want to control it, but so we can fulfill our duty. What the light is doing is not giving us the understanding. It is carving in us a tool and a need in a more adequate position.

Rabbah Saphir Noyman Eyal and Rabbi David Ingber discuss the profound influence of Baal HaSulam on Rabbah's Kabbalistic studies and teachings. Rabbah explains that Baal HaSulam's interpretation of Kabbalah is often misunderstood, particularly in popularized centers, where it is stripped of its deeper meanings. She emphasizes that his teachings, which combine the heart-centered approach of Baal Shem Tov with the intellectual rigor of HaARI, offer a holistic understanding of humanity's relationship with the Creator. Baal HaSulam's focus on materialistic psychology resonates with the current generation, aiming to awaken the 'point in the heart', the spiritual consciousness that seeks liberation from the ego's captivity.

The Role of Kabbalah in Self-Discovery

When asked what Kabbalah offers to modern seekers, Rabbah emphasizes that Kabbalah reveals uncomfortable truths about oneself rather than about God. She explains that studying Kabbalah requires surrendering to the reality of the ego and recognizing that we operate primarily through self-interest, even in acts of kindness. The goal of Kabbalistic study is not to gain intellectual understanding but to shape one's identity and spirit through patient engagement with the light. This process, according to Rabbah, involves an ongoing practice of surrendering one's ego, although it may take years to fully comprehend this surrender and its implications.

Kabbalah vs. Buddhism: Expanding the Ego for Spiritual Growth

Rabbah contrasts the goals of Kabbalah and Buddhism, noting that while Buddhism aims to dissolve the ego, Kabbalah seeks to grow and expand it. In Kabbalah, a larger ego allows for greater capacity to connect with others and receive divine light. The key difference lies in Kabbalah's belief in a purpose-driven expansion of the ego, in contrast to Buddhism's focus on reducing the self. This expanded ego enables individuals to form meaningful connections with others and ultimately with the Creator. The conversation concludes with a discussion about how true spiritual connection is realized through balancing different aspects of the self and society, and how Israel has a unique role in contributing to global spiritual growth.

Shekhina, or Shakti, as a living essence. It’s not a mechanical creation, but a sensing, feeling entity. One can say that all of Creation, whether nature, animal, humans, plants, fauna, flora, whatever, is the sense tentacle of that Being, the end nerve of that Being. So it’s not only a force or power. This is where Ba’al HaSulam is speaking about neglect, because in a way the wholeness of it is our spirit, our true spirit. So the ego should grow in order to be able to contain, transform and actually bestow.

When we say Shekhina is actually the whole of Creation, it means it’s the membrane of connection between us. It means that each one, each spirit holder, is a point on the net, of what is Shekhina, and the way we can actually express the service for her is to connect, because we, I don’t want to say should, but the offer is that I see you not as something that is a reflection to my way, but you as a part of me--you are an essential part of my spiritual body. When I see you, I see the part which is actually my limbs, or that which is missing in me, and I am, that which is missing in you.