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 VaYeizei – ויצא

Jacob’s Ladder

The fabulous ladder dream of Yakov (Jacob)
is a paradigm for the act of prayer.
At every rung we are accompanied
and tested by angels
whose wings carry our words
and aspirations
to the higher chambers.

Source: Parshat VaYeizei – ויצא

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Kislev – כִּסְלֵו @ Sefer Yetzira

The Tribe associated with Kislev is Benjamin

The name: Benjamin בנימין in the חשן – Kho-shen
the Breastplate of the High Priest was incised
on the ישפה Yashpeh, or jasper,
which was multicolored.
The banner of Benjamin in the desert travels
showed a wolf,
preying on its spoil, emanating ferocity,
according to the Blessing of Jacob to the Tribes
in Parshat Vayechi:

Benjamin is a fierce wolf בנימין זאב יטרף
(Genesis 49:27)

In addition the Tribe was known to be
skilled in archery, which relates to
Zodiac sign or מזל of the month:
Sagittarius or Keshet קשת
(the archer’s bow and also a rainbow)
which will be discussed below.

Wheras Moshe`s blessing to the Tribe
in Parshat VeZot HaBracha
relates to the Tribe’s future location
(actually a small protrusion
into the boundry of Judah)
upon which the Holy Temple
in Jerusalem would stand
and of course connects
with the miracle of the Lights of Chanuka
and the service of the Temple, which
is celebrated this month.

לְבִנְיָמִן אָמַר יְדִיד י-ה-ו-ה יִשְׁכֹּן לָבֶטַח עָלָיו
חֹפֵף עָלָיו כָּל הַיּוֹם וּבֵין כְּתֵפָיו שָׁכֵן

About Benjamin he said:
May God’s beloved
dwell securely with Him
(in the Bait HaMikdash).
May the Divine Presense cover
(and protect) him forever
and dwell among the high places.

In the painting above the gestalts
of all the ideas may be discerned,
as well as in the video art version below.

Source: Kislev – כִּסְלֵו @ Sefer Yetzira

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Parshat Toldot — תולדות

The conflict between Yakov (Jacob) and Eisav (Esau)
as a metaphor for the struggle within our own brain
between the good and evil inclinations.

Source: Parshat Toldot — תולדות

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Parshat Chayei Sarah – חיי שרה

The Passing Away of Sarah: Death and the Resurrection
Also: Making Your Wife Happy
If you “like”, please like, share and/or comment.

Source: Parshat Chayei Sarah – חיי שרה

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Parshat Vayeira – וירא

The Three Angels Visiting Abraham

וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו
He looked around and saw – behold three angels
(in the form of men) standing in front of him. (Genesis 18:2)
The three Angels were sent to perform specific missions
according to their characteristics in the Divine Chariot,

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Mar-Cheshvan — מר-חשון @ Sefer Yetzira

This month’s association with a specific
Tribe (Menasheh), Attribute, Hebrew Letter,
Controling Limb of the Body and Zodiac Sign.

Source: Mar-Cheshvan — מר-חשון @ Sefer Yetzira