A New Society on a kabbalistic model
Kabbaland is a way of rethinking and reinventing the world.
Kabbaland represents both a physical and a symbolic space, inhabited by a community of diverse people united in a single aim: to hasten the future, by giving shape to it. It is the manifestation of a collective dream we must work together to realise: a new society based on the Sephirotic pattern. Any concept of private property shall be prohibited within the village: the antiquated monetary system shall be replaced by a system of free access to communal assets and resources.
Kabbaland undertakes to apply Kabbalistic theories within a human society. Kabbaland is striving to be a laboratory for a new model of society, which can offer alternative and effective responses to the serious generational crisis we have been witnessing. In doing so, the study of Kabbalah will cease to be a mere intellectual speculation focused on abstract concepts, and instead it will become a way to make sense of the internal social dynamics in any human community.
The people of Israel, the author and mother of the great historical monotheisms, has as its goal to reproduce in itself the divine Unity and the intrinsic Unity underlying every created thing. The divisions within the Jewish people weaken the cosmic balance of the whole system. The primary purpose of the ecovillage is to include and reconcile, to integrate and unify all the differences that are in contrast within the Jewish people, into a harmonious whole that includes the individual parts in mutual interaction and cooperation.
In this ecovillage, whose structure is based on the sephirotic planimetry model and whose sacred architecture is inspired by Kabbalistic concepts, each area will correspond to a particular Sefirah: the area corresponding to the Sefirah Hessed will be inhabited by families belonging to Hasidic movements, the area corresponding to the Sefirah Hod will be occupied by Zionist families, the area corresponding to the Sefirah Yessod will be inhabited by families belonging to conservative and reform movements, the area corresponding to the Sefirah Malkut will be inhabited by secular families belonging to atheistic movements, etc.
In this way, we will achieve a miniature prototype of the Jewish people where the various movements will not remain as distinct islands or closed ghettos in opposition to each other, but as part of a multifaceted whole that interact as parts of one single body.