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 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,

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Parshat Yitro – יתרו

When the revelation of the receiving of the Torah occurred, Mount Sinai was aflame along with the hearts and souls of the Jewish eople.

The Secret of the Alef
The #Alef is the other-wordly letter
whose unique form is a diagonal
which implies transcendence
beyond the vertical line of hieararchy
and the horizontal of total equality.
More information at
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Source: Parshat Yitro – יתרו

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Parshat Bo – בא

Visualizing the Last Three Plagues: The Locusts, Darkness, Slaying of First Born

as well as Video Art on Pesach

More information at

Source: Parshat Bo – בא

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Parshat Vayechi – ויחי

Parshat Vayechi – ויחי
Jacob’s Blessing for Benjamin
Jacob said: Benjamin is a vicious wolf
בִּנְיָמִין זְאֵב יִטְרָף
blessing this tribe to be ferocious in battle
(Genesis 49: 27)
One can make a sardonic comparison to
Isaiah’s (11:6) messianic prophecy:
“A wolf and a lamb will live (peaceably) together”
וְגָר זְאֵב עִם-כֶּבֶשׂ
referring here to Israel’s (now the Lamb)
future relation to its enemies (now the Wolf)
who will be around
but won’t (be able to) harm.
The problem is that so far
the “wolf” in the painting
has not yet read Isaiah.
Oops! Poor Dumb Lamb!
More information at
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Source: Parshat Vayechi – ויחי

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Parshat Vayigash – ויגש

Source: Parshat Vayigash – ויגש
Judah Confronts Joseph
We learn from Judah’s extreme efforts
to save his brother Benjamin
our requirement as healers and teachers
to rescue our brothers
who are being held “captive”
by the Viceroy of Pharoah
the mind-trap of the
constricted consciousness of Mitzraim