Art Kabbalah Mystic

Art that teaches and transforms

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Kabbalah: Art and Healing

Kabbalah is the various teachings dealing with Jewish mysticism, its prime source being the Sefer HaZohar, the Book of Splendor, based on the teachings of Rabbi Shimon bar Yochai, who lived in the Second Century. The common translation of the word Kabbalah is “receiving”, implying that the teachings were originally and are still best transmitted from master to disciple. Another interesting variant meaning from the same Hebrew root word   K-B-L קבל and its first appearance in the Torah refers to the parallel loops “maKBiLot haloola-ot” מקבילת הללאת on the edges of the curtains in the Mishkan (Exodus 26:5)

and which mystical teachings interpret to “find parallels” or analogues

between the dimensions of


Kabbalah and Art may seem to be contradictory, because of Judaism’s long iconoclastic tradition, the only “art” seemingly tolerated being the artisanship of ritual objects, such as candelabra and spice boxes. However, the text of Zohar, is very stimulating visually, always enjoining the reader “to come and see” (as opposed to the Talmud, which states “it was heard“) and can help the artist who studies it seriously to attain an expansive consciousness for creating inspired work.

In the dialogue relating to healing, art and Judaism, it is helpful to have the perspective that “illness”, particularly the whole range of mental disorders, even normal tension, is the result of a “constricted” consciousness, which is called in the Kabbalah: MiTZRayim – the Hebrew name for Egypt, connected to words with the Hebrew root M-TZ-R מצר meaning straits and constriction. It is interesting to note that the suffix “ayim” in the word Mitzrayim מצרים connates a doubling effect, as if to imply a “constriction within a constriction”. That is to say a person who is (perhaps happily and) completely unaware of his constricted view of life. The responsibility of the healer is to help deliver his patient from his mental “Egypt” to achieve a new and expansive vision of his life and mission. The constricted mundane consciousness is often described in the Kabbalah as the Elo-kim א-ל-ה-י-ם mode, a world ruled only by natural and rational laws. Expansive consciousness is the Yod-Kay-Vav-Kay י-ה-ו-ה  mode, which implies the Past, the Present and the Future, together and simultaneously, and is the essence of the Jewish religious faith. This mode name is so holy that we substitute in a secular context just the word: HaShem: The Name.

The above approach, especially in the areas of the rejuvenation of prayer and holiday observance and verbal oriented meditation, is commonly practiced in many synagogues and havurot. Our innovation is its implementation in the visual arts.

There is a saying: “You are what you eat”. We would change it to:

You are what you hang up on your walls”.

Certainly, the quality and direction of a person’s daily visual stimuli must have an influence on his/her mood and can be a springboard to profound spiritual meditation. We would argue that in the Judaic tradition, usually thought of as essentially iconoclastic, according to the misinterpretation of the percept, not to make a “graven image”, there are many areas which are especially appropriate to visual meditation and a source of inspiration for the artist.

1. The Sacred Letters or the Hebrew letters according to the scribal style that appears in the Torah scroll.

2. Meditations and Imaginings on the Jewish Star (in this example, a different view of the Holocaust), the Tree of Life diagram of the sephirot and visions of the Third Temple and Future Jerusalem .

3. Images of the Dialogue and Kosher Sex series, suggesting through abstract forms and archetypes the intimate relationship between a man and his wife, the most potent kabbalistic metaphor for spiritual connection.

4. In general, abstract art, or more precisely illusionist or “gestalt” art, can be become a strong stimulant to meditation, since it invites the active participation of the viewer with the endless possibility of seeing “new things”, thus eliciting multi-layered expansive consciousness.

5. The use of the Golden Section (Fibonacci series), Cubes and Supercubes, Spiral Helixes and Fractals, all of which are hinted at in Jewish philosophy and in particular the Kabbalah.

Since “seeing is believing” we invite you to test our “thesis” by viewing samples of our work at our web sites.


Recommended sites on kabbalah:

Blog – Harav Yitzchok Ginsburgh




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Parshat VaYikra – ויקרא

The first word of Leviticus:
וַיִּקְרָא אֶל מֹשֶׁה
(God) called to Moses
is written in the Torah
with a small ALEF א
to designate Moses’ ultimate humility,
which allowed him
to enter the Holy of Holies.

More information at

Source: Parshat VaYikra – ויקרא

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Parshat Ki Sisa – כי תשאThe Cosmic Man – What Moses Saw וְרָאִיתָ אֶת אֲחֹרָי וּפָנַי לֹא יֵרָאוּ And you will see My Back (Existence) but My Face (Essence) can never be seen.(Exodus 33:23) An interpretation by Yael Avi-Yonah OBM of the highest prophetic vision of Moses, when he “saw” the dalet shaped knot of God’s tefillin, which encircles the cosmic man image. Within the visage is a simulation of our galaxy with a “black hole” in the middle, from the phrase of the Psalms (18:12): יָשֶׁת חֹשֶׁךְ סִתְרוֹ The Darkness carries His Secret oil on canvas 25 x 35 inches More information at If you “like”, please like, share and/or comment.

The Cosmic Man – What……

Source: Parshat Ki Sisa – כי תשא

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Parshat Tetzaveh – תצוה

An assemblage of twelve original paintings
representing the names of the Tribes of Israel
as they were incised in the gemstones of
the golden Kho-shen חושן
or breastplate of the High Priest.
Each painting reveals a unique style and
color palette, inspired by teachings
from the Midrash and Kabbalah.

Source: Parshat Tetzaveh – תצוה

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Adar — אֲדָר‎ @ Sefer Yetzira

Secrets about the month of Adar – Tribe: Naftal, the Attribute: Laughter, the Hebrew Letter: KUF, the Zodiac: Pisces and more

source: Adar — אֲדָר‎ @ Sefer Yetzira

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Parshat Terumah – תרומה

The Cherubs – הַכְּרֻבִים

Our Sages explain that
the Hebrew word for cherub: כְּרוּב
is from Aramaic and means “as a baby.”
The cherubs had baby faces
which represents innocence
and the loving touch of their wings
reflects the epitome
of pure, innocent love and harmony
between G-d and the Jewish people.
When this love was disrupted
the “faces” of the cherubs
would change
and become fearful and angry.
The “changing faces”
is the theme of my Dialogue series

Source: Parshat Terumah – תרומה

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Parshat Mishpatim – משפטים

Source: Parshat Mishpatim – משפטים

They saw a vision of the
God of Israel and under His feet
something like a sapphire brick
like the essence of a clear blue sky.
לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר

G-d’s “bricklaying” was in empathy
with suffering of the Jews in Egypt
who were forced to build the pyramids,