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
Tzimzum and Shattering
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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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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.