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Ein Ode Milvado

“There Is Nothing But God!”

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

Explanation >

$350

This verse from the Torah (Devarim 4:35) is a very powerful meditation to remind ourselves of God’s presence in every situation.

The deep meaning of this verse is discussed extensively in the Kabbalah. One of the inner meanings expressed by this verse, is the realization that nothing in life is a coincidence, and that everything is happening for a reason.

It is explained in the Kabbalah that God created the world in order to give infinite goodness to all of the creation. This goodness is temporarily concealed from us, while we are all undergoing spiritual transformations. It is explained in the Kabbalah, that everything we are going through in our daily lives, is actually on the deepest level, spiritual transformations preparing us for this supernal goodness.

The Kabbalah explains that everyone in the world is part of one universal soul, which is in the process of spiritually developing to the state of pure unconditional love. When we have attained this evolution of consciousness, we become able to experience the divine and eternal goodness at the root of our every moment. In this state of enlightened experience, we come to see that even the most difficult and painful events of our lives, were all in the deepest reality hidden blessings, divinely designed to allow our souls to spiritually develop in the most ultimate way.

It is, most certainly, the hardest thing to be able to realize, that eternal goodness is at the root of everything we are going through. This realization is possible in the spiritual state of Emuna, which is a consciousness of unconditional love that transcends our normal intellectual state. The inner learning of the Kabbalah discusses the spiritual process of developing this higher awareness.

It is taught in the Kabbalah that we have all been given free will. At the root of our free will, is how much effort a person decides to dedicate in their life towards spirituality and working to help others in any way that they can.

We learn that although we have been given free will and are actually making decisions, that at the same time there is a divine plan working within every moment of our lives. The cosmic dance and interface between free will and divine providence, is mapped out extensively in the holy books of the Kabbalah.

The inner understanding of how infinite unconditional love at the root of all creation becomes manifest in our present experience, and details of how to practically work with the notion that everything is for the good, is the heart of the spiritual learning of the Kabbalah. The Kabbalah reveals an inner understanding of our spiritual progression towards experiencing our divine source in the realization of unconditional love and oneness.

Ein Ode Milvado is discussed in the Kabbalah as one of the most powerful meditations and spiritual contemplations that we can use throughout our lives.

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Returning Light Meditation

Unconditional Love Meditation

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

Explanation >

$350

This painting is inspired by a drawing which appears in the Kabbalah when discussing the spiritual principle of Tzimtzum. The principle of Tzimtzum is at the root of all spiritual principles discussed in the Kabbalah.

It is explained in the Kabbalah that God created the world only in order to give goodness and pleasure to the creation. In order for the creation to experience pleasure in God’s bestowal of ultimate goodness, God created a desire to receive this pleasure. In order that this experience would not contain the inherent separation of God bestowing this pleasure and the creation receiving it, the Tzimtzum allows for the creation to receive all of God’s goodness in a manner where this reception is in the form of giving and complete oneness.

The details of the Tzimtzum are extremely complex and are described in great detail in the Kabbalah. A basic idea of the Tzimtzum is that the limitless pleasure and divine experience that we were created to experience, is only revealed to the extent that we become similar to our Source and manifest the desire to give.

The principle of Tzimtzum explains that it is only in the consciousness of pure giving that we can be receptive to the experience of God’s goodness. The Tzimtzum explains that when we are trying to receive only for ourselves, that we are not able to experience the goodness. The extent to which we evolve spiritually to truly embody the desire to give, we become unified with our Source and are able to experience the pleasure of the divine goodness.

The Kabbalah explains that the root of all of our spiritual work which we have been given, is to work towards transcending our desire to receive for ourselves alone, towards realizing our spiritual nature of truly caring for one another and desiring to give. We become able to experience the infinite goodness at the root of our every moment when our spiritual transformation is complete and we have attained the consciousness of pure unconditional love.

The line coming down from the top center of the painting represents the limitless pleasure and divine goodness that we were created to experience. This experience is bestowed to the creation from the place of unconditional love and pure giving, as there is absolutely no need or desire to receive in our divine source.

The smaller rectangle near the center of the painting which is half dark and half white represents the desire to receive aspect of our consciousness. It is painted half dark and half light representing the natural thought process when deciding whether or not to take any particular action: “If I’ll benefit from it, I’ll do it. If I won’t benefit, then I won’t.”

The horizontal line in the painting represents the spiritual work of working towards transcending our desire to receive. This spiritual work is called Torah.

The white space above this line represents our spiritual goal of realizing the spiritual state of unconditional love and pure giving. This is the place of completely transcending self-interest, and of truly caring for the other. This evolution of consciousness brings us to experience the infinite goodness at the root of all creation. This divine experience is represented by transcending the horizontal line and connecting to the thin line that comes down from the top center of the picture.

The spiritual practice of working towards transcending our desire to receive, in order to attain the spiritual consciousness of desiring to give in its purest form, is called in the Kabbalah Tikun Habriya The Fixing of Creation. This elevated consciousness is called “giving in order to give”.

The experience of God’s infinite goodness in our perfected state is called Matarat Habriya The Purpose of Creation. This experience is in a state of consciousness called “receiving in order to give”. The unconditional love and goodness of the Creator is experienced by all creation in a state of complete oneness.

The circles in the painting represent the Kabbalistic principle of Or Makif Surrounding Light. The principle of Or Makif explains that the experience of God’s infinite goodness is available to us every moment. Since the experience of God’s infinite goodness can only be experienced when we completely embody the desire to give, the revelation of this spiritual light and experience awaits only our inner transformation of consciousness. This principle explains that we are not waiting for God to finally decide to reveal goodness to the creation, but rather that all of the revelation of goodness is waiting for us to reach the consciousness of pure giving and unconditional love which can experience the goodness which is already present.

This image is a meditation on the foundational spiritual principle of the Torah and the Kabbalah. The foundational principle is that in every moment of our life, to the extent to which we are caring only about ourselves, there is a disconnection from the goodness. To the extent to which we are trying to truly care for others, there is a connection to the goodness. The Kabbalah discusses in great detail the inner spiritual work towards attaining our ultimate consciousness of pure unconditional love.

The spiritual principle of Tzimtzum in relationship to our inner spiritual development is discussed in great detail in the holy writings of the master Kabbalists Rav Yehudah Lev HaLevi Ashlag z”l and his son Rav Baruch Shalom HaLevi Ashlag z”l.

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Returning Light Meditation

Unconditional Love Meditation

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

Explanation >

$350

This painting is inspired by a drawing which appears in the Kabbalah when discussing the spiritual principle of Tzimtzum. The principle of Tzimtzum is at the root of all spiritual principles discussed in the Kabbalah.

It is explained in the Kabbalah that God created the world only in order to give goodness and pleasure to the creation. In order for the creation to experience pleasure in God’s bestowal of ultimate goodness, God created a desire to receive this pleasure. In order that this experience would not contain the inherent separation of God bestowing this pleasure and the creation receiving it, the Tzimtzum allows for the creation to receive all of God’s goodness in a manner where this reception is in the form of giving and complete oneness.

The details of the Tzimtzum are extremely complex and are described in great detail in the Kabbalah. A basic idea of the Tzimtzum is that the limitless pleasure and divine experience that we were created to experience, is only revealed to the extent that we become similar to our source and manifest the desire to give.

The principle of Tzimtzum explains that it is only in the consciousness of pure giving that we can be receptive to the experience of God’s goodness. The Tzimtzum explains that when we are trying to receive only for ourselves, that we are not able to experience the goodness. The extent to which we evolve spiritually to truly embody the desire to give, we become unified with our source and are able to experience the pleasure of the divine goodness.

The Kabbalah explains that the root of all of our spiritual work which we have been given, is to work towards transcending our desire to receive for ourselves alone, towards realizing our spiritual nature of truly caring for one another and desiring to give. We become able to experience the infinite goodness at the root of our every moment when our spiritual transformation is complete and we have attained the consciousness of pure unconditional love.

The line coming down from the top center of the painting represents the limitless pleasure and divine goodness that we were created to experience. This experience is bestowed to the creation from the place of unconditional love and pure giving, as there is absolutely no need or desire to receive in our divine source.

The smaller rectangle near the center of the painting which is half dark and half white represents the desire to receive aspect of our consciousness. It is painted half dark and half light representing the natural thought process when deciding whether or not to take any particular action: “If I’ll benefit from it, I’ll do it. If I won’t benefit, then I won’t.”

The horizontal line in the painting represents the spiritual work of working towards transcending our desire to receive. This spiritual work is called Torah.

The white space above this line represents our spiritual goal of realizing the spiritual state of unconditional love and pure giving. This is the place of completely transcending self-interest, and of truly caring for the other. This evolution of consciousness brings us to experience the infinite goodness at the root of all creation. This divine experience is represented by transcending the horizontal line and connecting to the thin line that comes down from the top center of the picture.

The spiritual practice of working towards transcending our desire to receive, in order to attain the spiritual consciousness of desiring to give in its purest form, is called in the Kabbalah Tikun Habriya The Fixing of Creation. This elevated consciousness is called “giving in order to give”.

The experience of God’s infinite goodness in our perfected state is called Matarat Habriya The Purpose of Creation. This experience is in a state of consciousness called “receiving in order to give”. The unconditional love and goodness of the Creator is experienced by all creation in a state of complete oneness.

The circles in the painting represent the Kabbalistic principle of Or Makif Surrounding Light. The principle of Or Makif explains that the experience of God’s infinite goodness is available to us every moment. Since the experience of God’s infinite goodness can only be experienced when we completely embody the desire to give, the revelation of this spiritual light and experience awaits only our inner transformation of consciousness. This principle explains that we are not waiting for God to finally decide to reveal goodness to the creation, but rather that all of the revelation of goodness is waiting for us to reach the consciousness of pure giving and unconditional love which can experience the goodness which is already present.

This image is a meditation on the foundational spiritual principle of the Torah and the Kabbalah. The foundational principle is that in every moment of our life, to the extent to which we are caring only about ourselves, there is a disconnection from the goodness. To the extent to which we are trying to truly care for others, there is a connection to the goodness. The Kabbalah discusses in great detail the inner spiritual work towards attaining our ultimate consciousness of pure unconditional love.

The spiritual principle of Tzimtzum in relationship to our inner spiritual development is discussed in great detail in the holy writings of the master Kabbalists Rav Yehudah Lev HaLevi Ashlag z”l and his son Rav Baruch Shalom HaLevi Ashlag z”l.

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100 Sounds of the Shofar

Meditational map of the 100 sounds of the Shofar

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

Explanation >

$350

On Rosh Hashana we blow the shofar 100 sounds during the prayer service.

The 100 sounds of the shofar are associated with 100 aspects of love within ourselves. The pattern of the sounds is discussed in great detail in the Kabbalah, and is rooted in spiritual aspects of our inner consciousness called Sefirot.

In a simple understanding, the 1st sound of the shofar represents the lowest level of having love only for oneself. Each progressive sound of the shofar represents higher levels of spiritual development of having more and more love for everyone. The final extra long sound of the tekia gedola represents attaining the spiritual consciousness of complete unconditional love.

In one of the many kavanot (meditations) of the shofar blowing, the sounding of the shofar is associated with the aspects of right, left, center, and oneness. In Kabbalistic spiritual language, the aspects of right, left, and center are not directions in space, but rather represent spiritual states of consciousness.

Right corresponds metaphorically to our experience of thankfulness and our aspect of giving.

Left corresponds metaphorically to our experience of lack and our aspect of receiving.

Center is the balance and harmony of right and left.

Oneness is the spiritual realization of unconditional love and infinite goodness.

These 4 stages of consciousness correspond to the 4 letters of the Divine Name י-ה-ו-ה.

The kavanot of the shofar blowing breaks down on one simple level into the 4 aspects as follows:

tekia————long sound———right/giving———י
shevarim——3 sounds————left/receiving——ה
terua————9 sounds————center/harmony—ו
tekia gedola—extra long sound—oneness————ה

When we count 100 sounds, tekia, shevarim, terua, and tekia gedola each count as 1 sound.

This painting depicts the 100 sounds of the shofar, starting from the bottom of the painting and progressing upwards. One triangle represents the whole sound of the tekia. 3 triangles represent the 3 sounds of the shevarim. 9 triangles represent the 9 short sounds of the terua. The large triangle represents the extra long sound of the tekia gedola.

The long whole sound of the tekia is associated with giving. The 3 broken sounds of the shevarim are associated with receiving. The 9 sounds of the terua are associated with harmony.

In addition to the shevarim being associated with receiving, it contains 3 sounds which correspond to all 3 aspects of giving, receiving, and harmony.

In addition to the terua being associated with harmony, its 9 sounds correspond to giving, receiving and harmony of giving + giving, receiving and harmony of receiving + giving, receiving and harmony of harmony.

The right column is discussed in the Kabbalah as the consciousness of our hearts overflowing with thankfulness. This corresponds to the sound of the tekia, which is a whole sound.

The left column corresponds to the sound of the shevarim which is the 3 broken cries of the shofar, our feelings of brokenness and lack.

The center column corresponds to the terua, whose sound is so broken that it is whole. The central column is associated with faith and prayer.

It is taught in the Kabbalah that when we reach our truest prayer of the heart, all our brokenness is brought to wholeness in the realization of complete oneness and unconditional love at the root of all creation.

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100 Sounds of the Shofar (Large Canvas Print)

Meditational map of the 100 sounds of the Shofar

Giclee Fine Art Print on Canvas
152 x 50 cm

Explanation >

$850

On Rosh Hashana we blow the shofar 100 sounds during the prayer service.

The 100 sounds of the shofar are associated with 100 aspects of love within ourselves. The pattern of the sounds is discussed in great detail in the Kabbalah, and is rooted in spiritual aspects of our inner consciousness called Sefirot.

In a simple understanding, the 1st sound of the shofar represents the lowest level of having love only for oneself. Each progressive sound of the shofar represents higher levels of spiritual development of having more and more love for everyone. The final extra long sound of the tekia gedola represents attaining the spiritual consciousness of complete unconditional love.

In one of the many kavanot (meditations) of the shofar blowing, the sounding of the shofar is associated with the aspects of right, left, center, and oneness. In Kabbalistic spiritual language, the aspects of right, left, and center are not directions in space, but rather represent spiritual states of consciousness.

Right corresponds metaphorically to our experience of thankfulness and our aspect of giving.

Left corresponds metaphorically to our experience of lack and our aspect of receiving.

Center is the balance and harmony of right and left.

Oneness is the spiritual realization of unconditional love and infinite goodness.

These 4 stages of consciousness correspond to the 4 letters of the Divine Name י-ה-ו-ה.

The kavanot of the shofar blowing breaks down on one simple level into the 4 aspects as follows:

tekia————long sound———right/giving———י
shevarim——3 sounds————left/receiving——ה
terua————9 sounds————center/harmony—ו
tekia gedola—extra long sound—oneness————ה

When we count 100 sounds, tekia, shevarim, terua, and tekia gedola each count as 1 sound.

This painting depicts the 100 sounds of the shofar, starting from the bottom of the painting and progressing upwards. One triangle represents the whole sound of the tekia. 3 triangles represent the 3 sounds of the shevarim. 9 triangles represent the 9 short sounds of the terua. The large triangle represents the extra long sound of the tekia gedola.

The long whole sound of the tekia is associated with giving. The 3 broken sounds of the shevarim are associated with receiving. The 9 sounds of the terua are associated with harmony.

In addition to the shevarim being associated with receiving, it contains 3 sounds which correspond to all 3 aspects of giving, receiving, and harmony.

In addition to the terua being associated with harmony, its 9 sounds correspond to giving, receiving and harmony of giving + giving, receiving and harmony of receiving + giving, receiving and harmony of harmony.

The right column is discussed in the Kabbalah as the consciousness of our hearts overflowing with thankfulness. This corresponds to the sound of the tekia, which is a whole sound.

The left column corresponds to the sound of the shevarim which is the 3 broken cries of the shofar, our feelings of brokenness and lack.

The center column corresponds to the terua, whose sound is so broken that it is whole. The central column is associated with faith and prayer.

It is taught in the Kabbalah that when we reach our truest prayer of the heart, all our brokenness is brought to wholeness in the realization of complete oneness and unconditional love at the root of all creation.

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Shofar Reflections

Spiritual pattern of the Shofar sounds in reflective ascension

Giclee Fine Art Print on Canvas
146 x 11.5 cm

Explanation >

$400

On Rosh Hashana we blow the shofar 100 sounds during the prayer service.

The 100 sounds of the shofar are associated with 100 aspects of love within ourselves. The pattern of the sounds is discussed in great detail in the Kabbalah, and is rooted in spiritual aspects of our inner consciousness called Sefirot.

In a simple understanding, the 1st sound of the shofar represents the lowest level of having love only for oneself. Each progressive sound of the shofar represents higher levels of spiritual development of having more and more love for everyone. The final extra long sound of the tekia gedola represents attaining the spiritual consciousness of complete unconditional love.

In one of the many kavanot (meditations) of the shofar blowing, the sounding of the shofar is associated with the aspects of right, left, center, and oneness. In Kabbalistic spiritual language, the aspects of right, left, and center are not directions in space, but rather represent spiritual states of consciousness.

Right corresponds metaphorically to our experience of thankfulness and our aspect of giving.

Left corresponds metaphorically to our experience of lack and our aspect of receiving.

Center is the balance and harmony of right and left.

Oneness is the spiritual realization of unconditional love and infinite goodness.

These 4 stages of consciousness correspond to the 4 letters of the Divine Name י-ה-ו-ה.

The kavanot of the shofar blowing breaks down on one simple level into the 4 aspects as follows:

tekia————long sound———right/giving———י
shevarim——3 sounds————left/receiving——ה
terua————9 sounds————center/harmony—ו
tekia gedola—extra long sound—oneness————ה

When we count 100 sounds, tekia, shevarim, terua, and tekia gedola each count as 1 sound.

This painting depicts the 100 sounds of the shofar, starting from the bottom of the painting and progressing upwards. One triangle represents the whole sound of the tekia. 3 triangles represent the 3 sounds of the shevarim. 9 triangles represent the 9 short sounds of the terua.

There is a tradition of blowing the 100 sounds of the shofar in 4 sets of sounds: 3 sets of 30 sounds and a final set of 10 sounds. The final sound of each set is Kabbalistically associated with the sefira, or aspect of consciousness, called Malchut.

One of the many concepts which is associated with Malchut, is the idea in the Kabbalah, that when our souls finally come to experience our Divine reality, that we will come to realize how everything that we experience in our lives is all a perfect part of the ultimate Divine plan. It is explained in the Kabbalah that everything we are going through in our lives, including all of the suffering which we experience, is all part of our souls coming to experience the infinite and eternal goodness at the root of all creation.

In this painting the 4 shofar sounds associated with Malchut are represented by an inverse reflection of the shofar sounds that precede them. This is to express the concept of our ultimately coming to see how everything is part of the Divine plan, even though this is not apparent along the way. The first 3 sounds of Malchut reflect their own respective sets of shofar sounds. The final sound of the shofar blowing is the extra long sound of the Tekia Gedola, that represents the final Malchut. This sound starts in the exact center of the painting and is depicted by a reflection of all the shofar notes from the very beginning.

When counting all of the shofar sounds in this depiction, the 100 sounds reflect to become a total of 366. This is very interesting as it reflects the days of the year- one sound for each day and the final sound that is all inclusive.

The long whole sound of the tekia is associated with giving. The 3 broken sounds of the shevarim are associated with receiving. The 9 sounds of the terua are associated with harmony.

In addition to the shevarim being associated with receiving, it contains 3 sounds which correspond to all 3 aspects of giving, receiving, and harmony.

In addition to the terua being associated with harmony, its 9 sounds correspond to giving, receiving and harmony of giving + giving, receiving and harmony of receiving + giving, receiving and harmony of harmony.

The right column is discussed in the Kabbalah as the consciousness of our hearts overflowing with thankfulness. This corresponds to the sound of the tekia, which is a whole sound.

The left column corresponds to the sound of the shevarim which is the 3 broken cries of the shofar, our feelings of brokenness and lack.

The center column corresponds to the terua, whose sound is so broken that it is whole. The central column is associated with faith and prayer.

It is taught in the Kabbalah that when we reach our truest prayer of the heart, all our brokenness is brought to wholeness in the realization of complete oneness and unconditional love at the root of all creation.

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ShofarSounds

Seeing the Sounds

Giclee Fine Art Print on Canvas
146 x 11.5 cm

Explanation >

$400

This piece of artwork was created by blowing a set of the 4 basic shofar sounds and running the sounds through software that graphically analyses the sound waves.  The resulting image was then used as the foundational structure for this piece.

The 4 basic shofar sounds of Tekia, Shevarim, Terua, and Tekia Gedola are depicted starting from the bottom of the piece and progressing upwards.

The sounding of the shofar is discussed in great detail in the Kabbalah.   In one of the many kavanot (meditations) of the shofar blowing, the sounds of the shofar are associated with aspects of giving, receiving, harmony, and oneness.

These 4 states of consciousness correspond to the 4 letters of the Divine Name   י-ה-ו-ה .

The kavanot of the shofar blowing breaks down on one simple level into the 4 aspects as follows:

tekia————long sound———right/giving———י
shevarim——3 sounds————left/receiving——ה
terua————9 sounds————center/harmony—ו
tekia gedola—extra long sound—oneness————ה

The long whole sound of the Tekia reflects an inner state of joy, overflowing with thankfulness.

The 3 broken cries of the Shevarim reflects when we are feeling broken and in a state of lack.

The sound of the Terua is so broken that it is whole.  The Terua is associated with faith and prayer.

It is taught in the Kabbalah that when we reach our truest prayer of the heart, all our brokenness is brought to wholeness in the realization of complete oneness and unconditional love at the root of all creation.

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ShofarSounds

Seeing the Sounds

Giclee Fine Art Print on Canvas
145 x 6.3 cm

Explanation >

$400

This piece of artwork was created by blowing a set of the 4 basic shofar sounds and running the sounds through software that graphically analyses the sound waves.  The resulting image was then used as the foundational structure for this piece.

The 4 basic shofar sounds of Tekia, Shevarim, Terua, and Tekia Gedola are depicted starting from the bottom of the piece and progressing upwards.

The sounding of the shofar is discussed in great detail in the Kabbalah.   In one of the many kavanot (meditations) of the shofar blowing, the sounds of the shofar are associated with aspects of giving, receiving, harmony, and oneness.

These 4 states of consciousness correspond to the 4 letters of the Divine Name   י-ה-ו-ה .

The kavanot of the shofar blowing breaks down on one simple level into the 4 aspects as follows:

tekia————long sound———right/giving———י
shevarim——3 sounds————left/receiving——ה
terua————9 sounds————center/harmony—ו
tekia gedola—extra long sound—oneness————ה

The long whole sound of the Tekia reflects an inner state of joy, overflowing with thankfulness.

The 3 broken cries of the Shevarim reflects when we are feeling broken and in a state of lack.

The sound of the Terua is so broken that it is whole.  The Terua is associated with faith and prayer.

It is taught in the Kabbalah that when we reach our truest prayer of the heart, all our brokenness is brought to wholeness in the realization of complete oneness and unconditional love at the root of all creation.

 

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Chai ShofarSounds

Seeing the Sounds

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

Explanation >

$350

This piece of artwork was created by blowing a set of the 4 basic shofar sounds and running the sounds through software that graphically analyses the sound waves.  The resulting image was then used as the foundational structure for this piece.

The 4 basic shofar sounds of Tekia, Shevarim, Terua, and Tekia Gedola are depicted starting from the bottom of the piece and progressing upwards.

The depiction of the set of 4 sounds is repeated 18 times horizontally to reflect the Hebrew word Chai   חי   LIFE  which has a numerical equivalent of 18.

The 4 sounds depicted 18 times makes a total of 72 sounds.  72 is the numerical equivalent of the Hebrew word Chesed   חםד   LOVING KINDNESS.  The Kabbalah explains how our Divine awareness comes through the spiritual state of loving kindness and working to truly care for others.

Each set of 4 sounds is made up of 14 subsounds.  The 14 subsounds x 18 Chai = a total depiction of 252 sounds.  252 is the numerical equivalent of Lev Tahor  לב טהור  A PURE HEART.

The sounding of the shofar is discussed in great detail in the Kabbalah.   In one of the many kavanot (meditations) of the shofar blowing, the sounds of the shofar are associated with aspects of giving, receiving, harmony, and oneness.

These 4 states of consciousness correspond to the 4 letters of the Divine Name   י-ה-ו-ה .

The kavanot of the shofar blowing breaks down on one simple level into the 4 aspects as follows:

tekia————long sound———right/giving———י
shevarim——3 sounds————left/receiving——ה
terua————9 sounds————center/harmony—ו
tekia gedola—extra long sound—oneness————ה

The long whole sound of the Tekia reflects an inner state of joy, overflowing with thankfulness.

The 3 broken cries of the Shevarim reflects when we are feeling broken and in a state of lack.

The sound of the Terua is so broken that it is whole. The Terua is associated with faith and prayer.

It is taught in the Kabbalah that when we reach our truest prayer of the heart, all our brokenness is brought to wholeness in the realization of complete oneness and unconditional love at the root of all creation.

 

 

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ShofarSounds Sefirot

Seeing the Sounds

Giclee Fine Art Print on Canvas
122 x 53 cm

Explanation >

$700

This piece of artwork was created by blowing a set of the 4 basic shofar sounds and running the sounds through software that graphically analyses the sound waves.  The resulting image was then used as the foundational structure for this piece.

The 4 basic shofar sounds of Tekia, Shevarim, Terua, and Tekia Gedola are depicted starting from the bottom of the piece and progressing upwards.

The sounding of the shofar is discussed in great detail in the Kabbalah.   In one of the many kavanot (meditations) of the shofar blowing, the sounds of the shofar are associated with aspects of giving, receiving, harmony, and oneness.

These 4 states of consciousness correspond to the 4 letters of the Divine Name   י-ה-ו-ה .

The kavanot of the shofar blowing breaks down on one simple level into the 4 aspects as follows:

tekia————long sound———right/giving———י
shevarim——3 sounds————left/receiving——ה
terua————9 sounds————center/harmony—ו
tekia gedola—extra long sound—oneness————ה

The long whole sound of the Tekia reflects an inner state of joy, overflowing with thankfulness.

The 3 broken cries of the Shevarim reflects when we are feeling broken and in a state of lack.

The sound of the Terua is so broken that it is whole.  The Terua is associated with faith and prayer.

It is taught in the Kabbalah that when we reach our truest prayer of the heart, all our brokenness is brought to wholeness in the realization of complete oneness and unconditional love at the root of all creation.

The depiction of the 4 sets of sounds is repeated 10 times horizontally reflecting the 10 Sefirot of the Tree of Life.  The Kabbalah discusses in great detail the inner workings of these 10 aspects of consciousness and the way in which they describe the interface between our present experience of separation, and our coming to the realization of oneness.

 

 

 

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ShofarSounds

Seeing the Sounds

Giclee Fine Art Print on Canvas
152 x 50 cm

Explanation >

$850

This piece of artwork was created by blowing a set of the 4 basic shofar sounds and running the sounds through software that graphically analyses the sound waves. The resulting image was then used as the foundational structure for this piece.

The 4 basic shofar sounds of Tekia, Shevarim, Terua, and Tekia Gedola are depicted starting from the bottom of the piece and progressing upwards.

The sounding of the shofar is discussed in great detail in the Kabbalah. In one of the many kavanot (meditations) of the shofar blowing, the sounds of the shofar are associated with aspects of giving, receiving, harmony, and oneness.

These 4 states of consciousness correspond to the 4 letters of the Divine Name י-ה-ו-ה .

The kavanot of the shofar blowing breaks down on one simple level into the 4 aspects as follows:

tekia————long sound———right/giving————י
shevarim———3 sounds————left/receiving——ה
terua————9 sounds————center/harmony——ו
tekia gedola—extra long sound——oneness————ה

The long whole sound of the Tekia reflects an inner state of joy, overflowing with thankfulness.

The 3 broken cries of the Shevarim reflects when we are feeling broken and in a state of lack.

The sound of the Terua is so broken that it is whole. The Terua is associated with faith and prayer.

It is taught in the Kabbalah that when we reach our truest prayer of the heart, all our brokenness is brought to wholeness in the realization of complete oneness and unconditional love at the root of all creation.

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ShofarSounds Menorah

Seeing the Sounds

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

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$350

This piece of artwork was created by blowing a set of the 4 basic shofar sounds and running the sounds through software that graphically analyses the sound waves.  The resulting image was then used as the foundational structure for this piece.

The 4 basic shofar sounds of Tekia, Shevarim, Terua, and Tekia Gedola are depicted starting from the bottom of the piece and progressing upwards.

The sounding of the shofar is discussed in great detail in the Kabbalah.   In one of the many kavanot (meditations) of the shofar blowing, the sounds of the shofar are associated with aspects of giving, receiving, harmony, and oneness.

These 4 states of consciousness correspond to the 4 letters of the Divine Name   י-ה-ו-ה .

The kavanot of the shofar blowing breaks down on one simple level into the 4 aspects as follows:

Tekia————-1 long sound—————giving————י

Shevarim——–3 shorter sounds———-receiving—- —-ה

Terua————-9 very short sounds——harmony———-ו

Tekia Gedola—-1 extra long sound——–oneness———-ה

The long whole sound of the Tekia reflects an inner state of joy, overflowing with thankfulness.

The 3 broken cries of the Shevarim reflects when we are feeling broken and in a state of lack.

The sound of the Terua is so broken that it is whole.  The Terua is associated with faith and prayer.

It is taught in the Kabbalah that when we reach our truest prayer of the heart, all our brokenness is brought to wholeness in the realization of complete oneness and unconditional love at the root of all creation.

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Ana-Bekoach

Kabbalistic prayer containing the 42 letter divine name

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

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$350

The prayer Ana-Bekoach was written about 2000 years ago by the holy master Kabbalist Rabbi Nechunia ben Hakanah z”l and has profound mystical significance.

The prayer Ana-Bekoach contains 42 words, the 1st letters of which form the 42 letter name of God. The holy divine name of 42 letters is discussed extensively in the Kabbalah, and is described in great detail in the Zohar and the writings of the Ari z”l.

These 42 letters are associated with 42 stages in the process of our spiritual development. These stages are the secret of the 42 places mentioned in the Torah where the nation of Israel camps during the 40 years in the Sinai Desert before entering the land of Israel. There are 42 words in the 1st paragraph of the Shema, as well as 42 lines in each column of the Torah scroll paralleling this process.

The prayer is divided into 7 verses of 6 words each. Each of these verses corresponds to a particular Sefira of consciousness discussed in the Kabbalah. The 7 Sefirot which correspond to these 7 verses and one of many ways of translating their meaning and associated state of consciousness is:

Chesed Loving Kindness [ 1st verse of Ana-Bekoach ]
Gevurah Humility [ 2nd verse ]
Tiferet Harmony [ 3rd verse ]
Netzach Eternity [ 4th verse ]
Hod Thankfulness [ 5th verse ]
Yesod Unity [ 6th verse ]
Malchut Central Point in the Heart [ 7th verse ]

Each verse of Ana-Bekoach contains 6 letters of the 42 letter name, which each subdivide into 3 grouping of 2 letter holy names. These holy names correspond to the 2 wings with which particular angels cover their faces, 2 wings with which the angels cover their legs, and 2 wings with which the angels fly. Angels are discussed in the Kabbalah as representing particular aspects of our inner spiritual consciousness. The wings of the angels are associated with Awe and Love.

The prayer is painted in a circle reflecting the holiness of the circle dance. When dancing around in a circle, each person dances in the place of every other person, representing the realization of our oneness.

The 42 letter name is used extensively in Kabbalistic meditations and spiritual unifications. The prayer Ana-Bekoach is included in the daily order of prayers and is found in the Siddur (prayer book).

One possible translation of the prayer is:

Please answer us with the great power of Your loving kindness! Free us from our bounds!

Accept the songful prayer of Your people! Raise us up! Purify us in Your awesomeness!

Please! Great One! Protect those who seek Your Oneness as the pupil of Your eye!

Bless us! Purify us! Your merciful righteousness is always bestowing!

All-Powerful Holy One! Guide Your community in Your abundant goodness!

One and Only! Exalted One! Enlighten Your people! We yearn for Your holiness!

Accept our prayer! Hear our cry! – Knower of all the secrets!

[ Blessed is the name of God’s glorious majesty forever and ever in oneness ]

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Ana-Bekoach

Kabbalistic prayer containing the 42 letter Divine Name

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

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$350

This piece depicts the prayer Ana-Bekoach 10 times, reflecting the 10 aspects of consciousness learned about in the Kabbalah called the 10 Sefirot.

The prayer Ana-Bekoach was written about 2000 years ago by the holy master Kabbalist Rabbi Nechunia ben Hakanah z”l and has profound mystical significance.

The prayer Ana-Bekoach contains 42 words, the 1st letters of which form the 42 letter name of God. The holy divine name of 42 letters is discussed extensively in the Kabbalah, and is described in great detail in the Zohar and the writings of the Ari z”l.

These 42 letters are associated with 42 stages in the process of our spiritual development. These stages are the secret of the 42 places mentioned in the Torah where the nation of Israel camps during the 40 years in the Sinai Desert before entering the land of Israel. There are 42 words in the 1st paragraph of the Shema, as well as 42 lines in each column of the Torah scroll paralleling this process.

The prayer is divided into 7 verses of 6 words each. Each of these verses corresponds to a particular Sefira of consciousness discussed in the Kabbalah. The 7 Sefirot which correspond to these 7 verses and one of many ways of translating their meaning and associated state of consciousness is:

Chesed – Loving Kindness [ 1st verse of Ana-Bekoach ]
Gevurah – Humility [ 2nd verse ]
Tiferet – Harmony [ 3rd verse ]
Netzach – Eternity [ 4th verse ]
Hod – Thankfulness [ 5th verse ]
Yesod – Unity [ 6th verse ]
Malchut – Central Point in the Heart [ 7th verse ]

Each verse of Ana-Bekoach contains 6 letters of the 42 letter name, which each subdivide into 3 grouping of 2 letter holy names. These holy names correspond to the 2 wings with which particular angels cover their faces, 2 wings with which the angels cover their legs, and 2 wings with which the angels fly. Angels are discussed in the Kabbalah as representing particular aspects of our inner spiritual consciousness. The wings of the angels are associated with Awe and Love.

The prayer is painted in a circle reflecting the holiness of the circle dance. When dancing around in a circle, each person dances in the place of every other person, representing the realization of our oneness.

The 42 letter name is used extensively in Kabbalistic meditations and spiritual unifications. The prayer Ana-Bekoach is included in the daily order of prayers and is found in the Siddur (prayer book).

One possible translation of the prayer is:

Please answer us with the great power of Your loving kindness! Free us from our bounds!

Accept the songful prayer of Your people! Raise us up! Purify us in Your awesomeness!

Please! Great One! Protect those who seek Your Oneness as the pupil of Your eye!

Bless us! Purify us! Your merciful righteousness is always bestowing!

All-Powerful Holy One! Guide Your community in Your abundant goodness!

One and Only! Exalted One! Enlighten Your people! We yearn for Your holiness!

Accept our prayer! Hear our cry! – Knower of all the secrets!

[ Blessed is the name of God’s glorious majesty forever and ever in oneness ]

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50 Gates of Bina

A spiritual pattern of ascending consciousness

Fine Art Silkscreen Print on high quality fine art paper
75 x 50 cm

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$350

The Kabbalah discusses 10 aspects of consciousness which describe the interface between our present experience of separation, and our coming to the realization of oneness. These 10 aspects are called the 10 Sefirot or Tree of Life.

The Kabbalah discusses in great detail the inner workings of these 10 aspects of consciousness and the way in which they describe the interfacing of our spiritual and physical reality. The inner mappings of the 10 Sefirot describe how the infinite unconditional love at the root of all creation becomes manifest in our present experience. The 10 Sefirot also describe our spiritual work towards experiencing our divine source in the realization of unconditional love and oneness.

The 10 Sefirot and one of many ways of translating their meaning and associated state of consciousness is:

Keter – Purpose of Creation / Infinite Goodness
Chochma – Experience of Oneness
Bina – State of Unconditional Love
Chesed – Loving Kindness
Gevurah – Humility
Tiferet – Harmony
Netzach – Eternity
Hod – Thankfulness
Yesod – Unity
Malchut – Central Point in the Heart

On one level of experiencing the Tree of Life, the Sefirot are divided between the lower 7 Sefirot and the upper 3 Sefirot. The lower 7 Sefirot are associated with aspects of our inner self, which when purified through spiritual work, bring revelation of the upper 3 Sefirot. The upper 3 Sefirot represent our coming to experience the divine goodness.

The 7 lower Sefirot each contain within themselves all 7 of the Sefirot, for a total of 49 Sefirot. These 49 aspects of consciousness are aspects of our inner self, that when spiritually elevated, brings us to experience the divine goodness in the state of pure giving and unconditional love. The completed harmony and spiritual ascension of these 49 aspects, brings realization of the inner prayer in the deepest part of ourselves. This is the opening of the 50th gate of Bina.

This painting is patterned in the way of the 50 gates, by mapping the Sefirot with colors associated with each Sefira:

In the upper right of the painting is a white square representing the Sefira of Chesed.
In the upper left of the painting is a red square representing the Sefira of Gevurah.
In the upper middle of the painting is a purple square representing the Sefira of Tiferet.
In the middle right of the painting is a square, white with a bit of red, representing the Sefira of Netzach.
In the middle left of the painting is a square, red with a bit of white, representing the Sefira of Hod.
In the middle center of the painting is an orange square representing the Sefira of Yesod.
The large blue area at the bottom of the painting represents the Sefira of Malchut.

Within each of these areas are 7 triangles, representing the 7 Sefirot contained within each of the Sefirot. Their colors take the same pattern of the Sefirot reflected in the large squares which make up the background of the painting. One of the 7 Sefirot is not visible in each area, as it is the same color as the Sefira in which it rests.

The final Sefira of the 49 is Malchut of Malchut. Malchut of Malchut is painted green, which is associated with Bina. This represents the opening of the 50th gate, where all 49 aspects come to Bina, the state of pure unconditional love. This reveals the upper 3 Sefirot, representing the realization of oneness and experience of the divine.

This spiritual structure of the lower 7 Sefirot within each of the lower 7, with the Malchut of Malchut ascending to Bina, is discussed at great length in the Kabbalah. While there are innumerable associations with this structure, it can be clearly seen in relationship to the Yovel or Jubilee year, which comes every 50 years and is associated with a new era of freedom. The holiest of Jewish prayers: Shema Yisrael Hashem Elokeinu Hashem Echad / Baruch Shem Kavod Malchutow Leolam Vaed, contains in Hebrew exactly 49 letters. Also the mitzva of counting the Omer is directly associated with this structure, as the mitzva is to count the 49 days between the holidays of Pesach (Passover) and Shevuot (Festival of Weeks).

On an inner spiritual level, the holiday of Pesach represents being freed from our self serving egotistical desires. The next 49 days represent our spiritual progression through the 49 aspects of the 7 lower Sefirot. The 1st day after Pesach is associated with the spiritual energy of Chesed of Chesed. The 2nd day after Pesach is associated with the spiritual energy of Gevurah of Chesed. Each consecutive day is associated with the spiritual energy of the next Sefira in the downwards progression from Chesed to Malchut. The 49th day is the Malchut of Malchut. This is the spiritually evolved state of completely desiring to be in the state of pure unconditional love. This opens the 50th gate of Bina. Our attaining the pure state of unconditional love, together in oneness and unity, is associated with the holiday of Shevuot, celebrating the revelation of God.

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Tehilim Menorah

“All people of the earth will sing in joy as the world is brought to harmony!” (Psalm 67)

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

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$350

This painting is of Psalm 67 written by King David.

The 150 Psalms of King David were written prophetically with divine inspiration, and there is deep mystical significance in every letter. This Psalm envisions the time when all nations and all peoples of the earth will come together in harmony. It is a prayer for peace in the world.

There is a tradition to write this particular Psalm in the form of a menorah with 7 branches. The 7 branches of the menorah parallel 7 Sefirot of consciousness discussed in the Kabbalah. These 7 Sefirot and one of many ways of translating their meaning and associated state of consciousness is:

Chesed – Loving Kindness
Gevurah – Humility
Tiferet – Harmony
Netzach – Eternity
Hod – Thankfulness
Yesod – Unity
Malchut – Central Point in the Heart

This Psalm contains 49 words. When written in the form of the menorah, there are also 49 letters in the words of the central column. The 49 words and letters reflect the 7 Sefirot each including within themselves all 7 of the Sefirot. These are the 49 stages of spiritual development discussed in the Kabbalah that brings us to the 50th Gate of Bina. Bina represents the spiritual realization of complete unconditional love.

This Psalm is included in the daily order of prayers and is found in the Siddur (prayer book). There is a beautiful tradition to pray this Psalm as a prayer for peace in the world, in the form of the menorah, every evening at sunset and every morning at sunrise.

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Ana-Eli

Please answer me God and shine within me the light of Your love!

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

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$350

ANA ELI HAER NAH LI ET OR AHAVATECHA

This picture is a deep Kabbalistic prayerful song written by my spiritual teacher, Rebbe David Baruch. There are many levels of meaning to this prayer.

The Kabbalah explains that the root of our spiritual work is our working towards reaching the state of pure unconditional love and truly caring for others. This prayer can be used as a meditation to awaken the inner aspect of our soul, which is constantly yearning to be in the spiritual state of unconditional love.

This verse is painted in a circle, reflecting the holiness of the circle dance. When dancing around in a circle, each person takes the place of every other person- the realization that we are all one soul and that all of our prayers come together in oneness.

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Shabbat Meditation

Spiritual energies corresponding to the days of the week

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

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$350

This painting is inspired by a meditation of the Ari z”l which corresponds to the days of the week.

It is explained in the Kabbalah, that in the way that our souls are enclothed in our bodies, so too is our soul enclothed within the garment of time. The Ari z”l brings a beautiful meditation which expresses a way in which the days of the week enclothe our spiritual essence:

“On day one (Sunday) meditate on the upper letter hey ה of the Divine name Shem Havaya י – ה – ו – ה. On the second day (Monday) meditate on the letter vav ו of Shem Havaya. And on the third day (Tuesday) meditate on the last letter hey ה of the same Shem Havaya. Afterwards, on the last three days, meditate from below to above. On the fourth day (Wednesday) meditate on the last letter hey ה of Shem Havaya. On the fifth day (Thursday) meditate on the letter vav ו of Shem Havaya. On the sixth day (Friday) meditate on the upper letter hey ה of Shem Havaya.” –Gate of Prophesy meditation #4

The Kabbalah explains how the Divine name Shem Havaya י-ה-ו-ה describes our spiritual reality. In one way of understanding, the 4 letters of the divine name represent 4 aspects of our inner consciousness. The letter י represents the experience of the infinite divine goodness we were created to experience. The letters ה-ו-ה represent the spiritual progression that enables us to experience this ultimate goodness.

In this meditation of the Ari z”l, the letter י of the Shem Havaya can be seen as associated with Shabbat שבת. Shabbat corresponds spiritually to the purpose of creation, the revelation and experience of the infinite אין סוף divine goodness by all creation.

Sunday and Friday enclothe the י of Shabbat, and correspond to the upper ה of the Shem Havaya.

Monday and Thursday enclothe the upper ה and correspond to the ו of the Shem Havaya.

Tuesday and Wednesday enclothe the ו and correspond to the lower ה of the Shem Havaya.

The three days after Shabbat correspond to the spiritual essence of Shabbat becoming manifest in physical reality. The next three days correspond to our physical reality elevating to the spiritual essence of the coming Shabbat.

We learn in the Kabbalah that we are presently undergoing a spiritual transformation, which is preparing us to be able to experience all of the eternal goodness that we were created to experience. The root of this transformation is the elevation of our focusing on self concern, to attain the expanded consciousness of truly caring for others.

Our inner spiritual transformation finds expression in the realms of action, speech, and thought. Although we are always spiritually working towards elevating all 3 of these aspects of ourselves, this meditation shows how each day of the week has a particular relationship with one of these aspects. The lower ה of the Shem Havaya corresponds to action, the ו corresponds to speech, and the upper ה corresponds to thought. The 3 Hebrew words for thought מחשבה, speech דבור, and action מעשה are written near the bottom center of the painting. The line that each one of them is written on shows which letter of the Shem Havaya it is associated with as well as the corresponding days of the week.

The 4 letters of the Shem Havaya are described in greater detail as 10 aspects of consciousness called the 10 Sefirot or Tree of Life. A map of the 10 Sefirot is in the center of the painting.

The 10 Sefirot and one of many ways of translating their meaning and associated state of consciousness is:

Keter – Purpose of Creation / Infinite Goodness
Chochma Experience of Oneness
Bina – State-  of Unconditional Love
Chesed – Loving Kindness [ Sunday ]
Gevurah – Humility [ Monday ]
Tiferet – Harmony [ Tuesday ]
Netzach – Eternity [ Wednesday ]
Hod – Thankfulness [ Thursday ]
Yesod – Unity [ Friday ]
Malchut – Central Point in the Heart [ Shabbat ]

The 7 days of the week have associations with the 7 lower Sefirot.

Each Sefira has associations with various colors and sounds. The Sefirot do not have physical properties such as color or sound, but rather represent the spiritual roots of physical emanations. The Sefirot, as well as their associated colors and sounds, are used in Kabbalisitic meditations.

In this painting, the Hebrew letters א ב ג ד ה ו in the circle that surround the 10 Sefirot, represent the 6 days of the week surrounding Shabbat. By each day of the week is painted the name of the Sefira with which it is associated, within a color corresponding to that Sefira and day of the week. There is also depicted the Shem Havaya with the Hebrew vowel sound notation that corresponds with that day and Sefira. Each of the Hebrew vowel sound notations represent specific states of spiritual consciousness. These are used in spiritual meditations, although we do not pronounce the Shem Havaya with vowel sounds.

The meditation of the Ari z”l described in this painting can be used throughout the week, to help connect with the spiritual essence of Shabbat within every day. This meditation is only one of many intensely beautiful and powerful meditations connected to the days of the week, which are described in the Ari z”l’s Gate of Prophesy (Sha’ar Ruach HaKodesh).

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Tree of Life

The 10 Sefirot

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

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$350

The Tree of Life, also called The 10 Sefirot, represents 10 aspects of our inner consciousness.

The Kabbalah discusses in great detail the inner workings of these 10 aspects of consciousness and the way in which they describe the interface between our present experience of separation, and our coming to the realization of oneness.

One way of experiencing The Tree of Life is as 10 levels of love. The lowest level representing a love only for oneself, and every level going up representing deeper and deeper experiences of love for all creation.

The Tree of Life is divided into 3 columns. The right side is associated with giving. The left side is associated with receiving. The center column is associated with harmony and oneness.

The 10 Sefirot are connected to each other by 22 channels of spiritual energy. Each one of the 22 Hebrew letters is associated with one of these channels of spiritual energy.

Each of the 10 Sefirot contains within itself all 10 of the Sefirot.

The inner mappings of the 10 Sefirot describe how the infinite unconditional love at the root of all creation becomes manifest in our present experience. The 10 Sefirot also describe our spiritual work towards experiencing our Divine source in the realization of unconditional love and oneness.

The 10 Sefirot and one of many ways of translating their meaning and associated state of consciousness is:

Keter – Purpose of Creation / Infinite Goodness
Chochma – Experience of Oneness
Bina – State of Unconditional Love
Chesed – Loving Kindness
Gevurah – Humility
Tiferet – Harmony
Netzach – Eternity
Hod – Thankfulness
Yesod – Unity
Malchut – Central Point in the Heart

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Gates of Light

Tree of Life meditation with 10 sets of 10 Sefirot

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

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$350

The Tree of Life, also called The 10 Sefirot, represents 10 aspects of our inner consciousness.

The Kabbalah discusses in great detail the inner workings of these 10 aspects of consciousness and the way in which they describe the interface between our present experience of separation, and our coming to the realization of oneness.

One way of experiencing The Tree of Life is as 10 levels of love. The lowest level representing a love only for oneself, and every level going up representing deeper and deeper experiences of love for all creation.

The Tree of Life is divided into 3 columns. The right side is associated with giving. The left side is associated with receiving. The center column is associated with harmony and oneness.

The 10 Sefirot are connected to each other by 22 channels of spiritual energy. Each one of the 22 Hebrew letters is associated with one of these channels of spiritual energy.

The 10 Sefirot and one of many ways of translating their meaning and associated state of consciousness is:

Keter – Purpose of Creation / Infinite Goodness
Chochma – Experience of Oneness
Bina – State of Unconditional Love
Chesed – Loving Kindness
Gevurah – Humility
Tiferet – Harmony
Netzach – Eternity
Hod – Thankfulness
Yesod – Unity
Malchut – Central Point in the Heart

Each of the 10 Sefirot contains within itself all 10 of the Sefirot.

This painting represents 10 sets of 10 Sefirot enclothed within each other. The Keter of each set of 10 Sefirot begins at the Tiferet of the 10 Sefirot above.

Each Sefira has associations with various colors. The Sefirot do not have physical properties such as color or form, but rather represent the spiritual roots of physical emanations. The colors in this painting are based on one of the many color associations corresponding to the Sefirot.

The inner mappings of the Tree of Life describe how the infinite unconditional love at the root of all creation becomes manifest in our present experience. The Tree of Life also describes our spiritual work towards experiencing our Divine source in the realization of unconditional love and oneness.

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1000 Sounds of the Shofar

100 sounds of the Shofar shining through the 10 Sefirot

Giclee Fine Art Print on Canvas
90 x 53 cm

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$500

On Rosh Hashana we blow the shofar 100 sounds during the prayer service.

The 100 sounds of the shofar are associated with 100 aspects of love within ourselves. The pattern of the sounds is discussed in great detail in the Kabbalah, and is rooted in spiritual aspects of our inner consciousness called Sefirot.

In a simple understanding, the 1st sound of the shofar represents the lowest level of having love only for oneself. Each progressive sound of the shofar represents higher levels of spiritual development of having more and more love for everyone. The final extra long sound of the tekia gedola represents attaining the spiritual consciousness of complete unconditional love.

In one of the many kavanot (meditations) of the shofar blowing, the sounding of the shofar is associated with the aspects of right, left, center, and oneness. In Kabbalistic spiritual language, the aspects of right, left, and center are not directions in space, but rather represent spiritual states of consciousness.

Right corresponds metaphorically to our experience of thankfulness and our aspect of giving.

Left corresponds metaphorically to our experience of lack and our aspect of receiving.

Center is the balance and harmony of right and left.

Oneness is the spiritual realization of unconditional love and infinite goodness.

These 4 stages of consciousness correspond to the 4 letters of the Divine Name י-ה-ו-ה.

The kavanot of the shofar blowing breaks down on one simple level into the 4 aspects as follows:

tekia————long sound———right/giving———י
shevarim——3 sounds————left/receiving——ה
terua————9 sounds————center/harmony—ו
tekia gedola—extra long sound—oneness————ה

When we count 100 sounds, tekia, shevarim, terua, and tekia gedola each count as 1 sound.

We learn in the Kabbalah about 10 Sefirot, which are 10 aspects of our inner consciousness through we experience reality. Each of these 10 aspects contains all 10. These 100 aspects are associated with the 100 sounds of the shofar.

This painting represents the 100 sounds of the shofar shinning through the 10 Sefirot to reveal 1000 sounds of the shofar.

The shofar sounds are represented by triangles starting from the bottom of the painting and progressing upwards. The single sound of the tekia is represented by 10 triangles. The 3 sounds of the shevarim are represented by 30 triangles and the 9 short sounds of the terua are represented by 90 triangles.

The right column is discussed in the Kabbalah as the consciousness of our hearts overflowing with thankfulness. This corresponds to the sound of the tekia, which is a whole sound.

The left column corresponds to the sound of the shevarim which is the 3 broken cries of the shofar, our feelings of brokenness and lack.

The center column corresponds to the terua, whose sound is so broken that it is whole. The central column is associated with faith and prayer.

It is taught in the Kabbalah that when we reach our truest prayer of the heart, all our brokenness is brought to wholeness in the realization of complete oneness and unconditional love at the root of all creation.

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Ahava Shiviti

Every word on this Shiviti says LOVE

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

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$350

A Shiviti is a traditional form of Kabbalistic spiritual art used to help a person in purifying ones thoughts and awakening ones heart in prayer.

A Shiviti traditionally contains the most Holy 4 letter Divine Name Shem Havaya י-ה-ו-ה in large letters written in the center near the top of the picture. Surrounding the Shem Havaya, comprising the rest of the composition, are many other Holy Divine Names which are used in spiritual meditations. Particular Psalms and holy verses are traditionally included, often depicted in the form of a menorah.

The Shem Havaya י-ה-ו-ה is reflected in the 4 Hebrew letters of the word AHAVA אהבה LOVE. The letter א is the number 1 and is interchangeable with the letter י which represents a single point. The letter ב is interchangeable with the letter ו as they make a similar sound.

The holy books of the Kabbalah describe how the 4 letters of the Shem Havaya reflect 4 aspects of our inner spiritual consciousness. The Holy Zohar reflects how these 4 spiritual aspects are also directly related to the 4 Hebrew letters of the word AHAVA.

This Shiviti is formed from different arrangements of the Divine Name AHAVA. This Shiviti is designed as a meditation on the unconditional love of the Divine that is at the root of our every moment.

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Ahava Shiviti

Every word on this Shiviti says LOVE

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

Explanation >

$350

A Shiviti is a traditional form of Kabbalistic spiritual art used to help a person in purifying ones thoughts and awakening ones heart in prayer.

A Shiviti traditionally contains the most Holy 4 letter Divine Name Shem Havaya י-ה-ו-ה in large letters written in the center near the top of the picture. Surrounding the Shem Havaya, comprising the rest of the composition, are many other Holy Divine Names which are used in spiritual meditations. Particular Psalms and holy verses are traditionally included, often depicted in the form of a menorah.

The Shem Havaya י-ה-ו-ה is reflected in the 4 Hebrew letters of the word AHAVA אהבה LOVE. The letter א is the number 1 and is interchangeable with the letter י which represents a single point. The letter ב is interchangeable with the letter ו as they make a similar sound.

The holy books of the Kabbalah describe how the 4 letters of the Shem Havaya reflect 4 aspects of our inner spiritual consciousness. The Holy Zohar reflects how these 4 spiritual aspects are also directly related to the 4 Hebrew letters of the word AHAVA.

This Shiviti is formed from different arrangements of the Divine Name AHAVA. This Shiviti is designed as a meditation on the unconditional love of the Divine that is at the root of our every moment.

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Ahava Shiviti

Every word on this Shiviti says LOVE

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

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$350

A Shiviti is a traditional form of Kabbalistic spiritual art used to help a person in purifying ones thoughts and awakening ones heart in prayer.

A Shiviti traditionally contains the most Holy 4 letter Divine Name Shem Havaya י-ה-ו-ה in large letters written in the center near the top of the picture. Surrounding the Shem Havaya, comprising the rest of the composition, are many other Holy Divine Names which are used in spiritual meditations. Particular Psalms and holy verses are traditionally included, often depicted in the form of a menorah.

The Shem Havaya י-ה-ו-ה is reflected in the 4 Hebrew letters of the word AHAVA אהבה LOVE. The letter א is the number 1 and is interchangeable with the letter י which represents a single point. The letter ב is interchangeable with the letter ו as they make a similar sound.

The holy books of the Kabbalah describe how the 4 letters of the Shem Havaya reflect 4 aspects of our inner spiritual consciousness. The Holy Zohar reflects how these 4 spiritual aspects are also directly related to the 4 Hebrew letters of the word AHAVA.

This Shiviti is formed from different arrangements of the Divine Name AHAVA. This Shiviti is designed as a meditation on the unconditional love of the Divine that is at the root of our every moment.

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Ahava Shiviti

Every word on this Shiviti says LOVE

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

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$350

A Shiviti is a traditional form of Kabbalistic spiritual art used to help a person in purifying ones thoughts and awakening ones heart in prayer.

A Shiviti traditionally contains the most Holy 4 letter Divine Name Shem Havaya י-ה-ו-ה in large letters written in the center near the top of the picture. Surrounding the Shem Havaya, comprising the rest of the composition, are many other Holy Divine Names which are used in spiritual meditations. Particular Psalms and holy verses are traditionally included, often depicted in the form of a menorah.

The Shem Havaya י-ה-ו-ה is reflected in the 4 Hebrew letters of the word AHAVA אהבה LOVE. The letter א is the number 1 and is interchangeable with the letter י which represents a single point. The letter ב is interchangeable with the letter ו as they make a similar sound.

The holy books of the Kabbalah describe how the 4 letters of the Shem Havaya reflect 4 aspects of our inner spiritual consciousness. The Holy Zohar reflects how these 4 spiritual aspects are also directly related to the 4 Hebrew letters of the word AHAVA.

This Shiviti is formed from different arrangements of the Divine Name AHAVA. This Shiviti is designed as a meditation on the unconditional love of the Divine that is at the root of our every moment.

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Havaya Circle

12 permutations of the divine name correspond to the 12 months of the year and 12 hours of the day and night

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

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$350

The Kabbalah explains how the divine name Shem Havaya  י-ה-ו-ה describes our spiritual reality and aspects of consciousness at the root of all creation.

There are 12 different possible permutations, or ordering of the letters, of the Shem Havaya. These 12 permutations are associated with, among other associations, 12 aspects of our inner self, the 12 months of the year, the 12 hours of the day, and 12 hours of the night.

This painting depicts the 12 permutations of the Shem Havaya. They are painted in the shape of a circle, reflecting the holiness of the circle dance. When dancing around in a circle, each person dances in the place of every other person, representing the realization of our oneness.

When the permutations of the Shem Havaya are associated with the months of the year, they are each also associated with a specific verse in the Torah which contain the permutation hidden in the 1st or last letters of words in the verse. The vowels in the painting come from the vowels under the letters in these corresponding verses from the Torah. In the inner spiritual learning of the Torah, it is described how each of the Hebrew vowels represent specific states of expanded consciousness. The 12 permutations of the Shem Havaya and the associated vowels are used in meditation, although we do not pronounce the Shem Havaya with the vowel points.

There is a tradition in the Kabbalah, to meditate on the permutation corresponding to the month, when praying the divine name in the central blessing of the Musaf prayer celebrating the new month.

The word for MONTH in Hebrew חדש, also means NEW. Every new moon signifies the beginning of the new Hebrew month, and comes with the energy of spiritual renewal. The divine name י-ה-ו-ה is the numerical equivalent of 26 (26=5+6+5+10=י+ה+ו+ה). The total number for all 12 of the permutations is 312 (26×12=312). חדש is the numerical equivalent of 312 (312=300+4+8=ח+ד+ש).

The number 13 is associated with all 12 aspects of our self unified in oneness. The Hebrew word אחד ONE is in its numerical equivalent 13 (13=א+ח+ד=4+8+1). When we have a pregnant year with the 13th month of Adar 2, it is associated with the ultimate realization of oneness and is associated with all 12 of the permutations of the divine name together in complete harmony.

The month of Nisan is associated with the normal order of the divine name י-ה-ו-ה, and is depicted at the top center of the painting. The names then follow counterclockwise and follow in the order of the months of the year.

The Kabbalah explains that the cycle of the year is a microcosmic map of our progression of spiritual development. Each month contains a particular spiritual energy. This energy is a healing for a particular aspect of our inner self. The Kabbalah discusses the particular spiritual energy of each of the months, and how to spiritually work with this energy to elevate ourselves spiritually. Our spiritual elevation involves the details of working to attain the state of pure unconditional love and truly caring for one another.

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Tashuv-Hey

Body and soul are one in the state of unconditional love

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

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$350

Tashuva  תשובה  means to return to God. In the Zohar it is explained that the word teshuva can be understood on a mystical level as tashuv-hey  תשוב-ה  returning the letter hey  ה.

It is explained in the Kabbalah that the only thing which separates us from the experience of God is that we have been created within a temporary situation of desiring to receive for ourselves. As God has no need or desire to receive, it is this state of being which makes us presently different and therefore separated from the experience of the divine. It is explained in the Kabbalah, that we have been given the spiritual work of working towards the transformation of our desire to receive for ourselves, towards attaining the elevated spiritual consciousness of desiring to give in the state of pure unconditional love.

The Kabbalah explains how the divine name י-ה-ו-ה describes our spiritual reality. In one way of understanding, the 4 letters of the divine name represent 4 aspects of our inner consciousness:

The bottom ה is associated with our desire to receive for the self (the place of conditional love). The upper ה is associated with the desire to give (the place of unconditional love). The ו represents the interface which allows for the transformation between these two states of being and is associated with Torah. The letter י represents experiencing the infinite divine goodness in the state of unconditional love and oneness.

The Kabbalah explains that it is through the transformation of the lower ה within ourselves, the place which is only self-love, to the place of the upper ה, the love of all (the greater self), that we become united with our Creator, expanding from a finite experience which contains the suffering of separation, to the realization of oneness in the revelation of God’s infinite goodness.

The Torah is understood on a Kabbalistic level as the key to the transformation of consciousness from self concern towards concern for the other –the transformation from the limited consciousness which can be contained in self-desire, towards the limitless consciousness which can be experienced in the becoming of unconditional love.

This painting depicts the upper and lower ה of the divine name. The י and the ו are implied: the ו as the spiritual progression towards the realization of oneness, and the י as the infinite unconditional love of the One at the root of our every moment.

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100 Sounds of the Shofar

Meditational map of the 100 sounds of the Shofar

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

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$350

On Rosh Hashana we blow the shofar 100 sounds during the prayer service.

The 100 sounds of the shofar are associated with 100 aspects of love within ourselves. The pattern of the sounds is discussed in great detail in the Kabbalah, and is rooted in spiritual aspects of our inner consciousness called Sefirot.

In a simple understanding, the 1st sound of the shofar represents the lowest level of having love only for oneself. Each progressive sound of the shofar represents deeper levels of spiritual development of having more and more love for everyone. The final extra long sound of the tekia gedola represents attaining the spiritual consciousness of complete unconditional love.

In one of the many kavanot (meditations) of the shofar blowing, the sounding of the shofar is associated with the aspects of right, left, center, and oneness. In Kabbalistic spiritual language, the aspects of right, left, and center are not directions in space, but rather represent spiritual states of consciousness.

Right corresponds metaphorically to our experience of thankfulness and our aspect of giving.

Left corresponds metaphorically to our experience of lack and our aspect of receiving.

Center is the balance and harmony of right and left.

Oneness is the spiritual realization of unconditional love and infinite goodness.

These 4 stages of consciousness correspond to the 4 letters of the Divine Name י-ה-ו-ה.

The kavanot of the shofar blowing breaks down on one simple level into the 4 aspects as follows:

tekia————long sound———right/giving———י
shevarim——3 sounds————left/receiving——ה
terua————9 sounds————center/harmony—ו
tekia gedola—extra long sound—oneness————ה

When we count 100 sounds, tekia, shevarim, terua, and tekia gedola each count as 1 sound.

On Rosh Hashanah the 100 sounds are sounded in 4 sets of sounds: 30 sounds, 30 sounds, 30 sounds, and 10 sounds. These 4 sets also correspond to the 4 letters of the Divine Name.

In this painting the 100 sounds of the shofar are depicted with the Hebrew letter ו vav. A vav with a dot on top represents the sound of tekia. A vav with a dot in the middle represents the sound of shevarim. A vav with a dot on the bottom represents the sound of terua. This notation is rooted in the Kabbalah’s description of Hebrew vowels sounds in association with particular states of spiritual consciousness.

The sounds are depicted from top to bottom in 4 sets. The mapping starts from the top right of the painting and works its way downwards until about 1/4 of the way down the painting. The next sounds are the left column of this set, beginning again from the top of the painting and working their way down. Then come the sounds working their way down from the top center column of this set. The 30th sound is the larger letter VAV at the end of this set representing the extra long sound of the tekiah gedola, which is sounded as the 30th sound.

The mapping of the shofar blowing continues down the right, left, and center of the 2nd set, until about 1/2 way down the painting.

The sequence then continues down the right, left and center of the 3rd set.

The final set of 10 sounds is then depicted, ending with the extra large VAV at the bottom of the painting, representing the extra long sound of the final tekiah gedolah.

The right column is discussed in the Kabbalah as the consciousness of our hearts overflowing with thankfulness. This corresponds to the sound of the tekia, which is a whole sound.

The left column corresponds to the sound of the shevarim which is the 3 broken cries of the shofar, our feelings of brokenness and lack.

The center column corresponds to the terua, whose sound is so broken that it is whole. The central column is associated with faith and prayer.

It is taught in the Kabbalah that when we reach our truest prayer of the heart, all our brokenness is brought to wholeness in the realization of complete oneness and unconditional love at the root of all creation.

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100 Sounds of the Shofar

Meditational map of the 100 sounds of the Shofar

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

Explanation >

$350

On Rosh Hashana we blow the shofar 100 sounds during the prayer service.

The 100 sounds of the shofar are associated with 100 aspects of love within ourselves. The pattern of the sounds is discussed in great detail in the Kabbalah, and is rooted in spiritual aspects of our inner consciousness called Sefirot.

In a simple understanding, the 1st sound of the shofar represents the lowest level of having love only for oneself. Each progressive sound of the shofar represents higher levels of spiritual development of having more and more love for everyone. The final extra long sound of the tekia gedola represents attaining the spiritual consciousness of complete unconditional love.

In one of the many kavanot (meditations) of the shofar blowing, the sounding of the shofar is associated with aspects of right, left, center, and oneness. In Kabbalistic spiritual language, the aspects of right, left, and center are not directions in space, but rather represent spiritual states of consciousness.

Right corresponds metaphorically to our experience of thankfulness and our aspect of giving.

Left corresponds metaphorically to our experience of lack and our aspect of receiving.

Center is the balance and harmony of right and left.

Oneness is the spiritual realization of unconditional love and infinite goodness.

These 4 stages of consciousness correspond to the 4 letters of the Divine Name י-ה-ו-ה.

The kavanot of the shofar blowing breaks down on one simple level into the 4 aspects as follows:

tekia————long sound———right/giving———י
shevarim——3 sounds————left/receiving——ה
terua————9 sounds————center/harmony—ו
tekia gedola—extra long sound—oneness————ה

When we count 100 sounds, tekia, shevarim, terua, and tekia gedola each count as 1 sound.

In this painting the 100 sounds of the shofar are depicted horizontally, starting from the bottom of the painting and progressing upwards. A solid line represents the whole sound of the tekia. A line broken into 3 segments represents the 3 sounds of the shevarim. A line broken into 9 segments represents the 9 short sounds of the terua. The larger space at the top of the painting represents the extra long sound of the tekia gedola.

The long whole sound of the tekia is associated with giving. The 3 broken sounds of the shevarim are associated with receiving. The 9 sounds of the terua are associated with harmony.

In addition to the shevarim being associated with receiving, it contains 3 sounds which correspond to all 3 aspects of giving, receiving, and harmony.

In addition to the terua being associated with harmony, its 9 sounds correspond to giving, receiving and harmony of giving + giving, receiving and harmony of receiving + giving, receiving and harmony of harmony.

The right column is discussed in the Kabbalah as the consciousness of our hearts overflowing with thankfulness. This corresponds to the sound of the tekia, which is a whole sound.

The left column corresponds to the sound of the shevarim which is the 3 broken cries of the shofar, our feelings of brokenness and lack.

The center column corresponds to the terua, whose sound is so broken that it is whole. The central column is associated with faith and prayer.

It is taught in the Kabbalah that when we reach our truest prayer of the heart, all our brokenness is brought to wholeness in the realization of complete oneness and unconditional love at the root of all creation.

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Shofar Reflections

Spiritual pattern of the Shofar sounds in reflective ascension

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

Explanation >

$350

On Rosh Hashana we blow the shofar 100 sounds during the prayer service.

The 100 sounds of the shofar are associated with 100 aspects of love within ourselves. The pattern of the sounds is discussed in great detail in the Kabbalah, and is rooted in spiritual aspects of our inner consciousness called Sefirot.

In a simple understanding, the 1st sound of the shofar represents the lowest level of having love only for oneself. Each progressive sound of the shofar represents higher levels of spiritual development of having more and more love for everyone. The final extra long sound of the tekia gedola represents attaining the spiritual consciousness of complete unconditional love.

In one of the many kavanot (meditations) of the shofar blowing, the sounding of the shofar is associated with the aspects of right, left, center, and oneness. In Kabbalistic spiritual language, the aspects of right, left, and center are not directions in space, but rather represent spiritual states of consciousness.

Right corresponds metaphorically to our experience of thankfulness and our aspect of giving.

Left corresponds metaphorically to our experience of lack and our aspect of receiving.

Center is the balance and harmony of right and left.

Oneness is the spiritual realization of unconditional love and infinite goodness.

These 4 stages of consciousness correspond to the 4 letters of the Divine Name י-ה-ו-ה.

The kavanot of the shofar blowing breaks down on one simple level into the 4 aspects as follows:

tekia————long sound———right/giving———י
shevarim——3 sounds————left/receiving——ה
terua————9 sounds————center/harmony—ו
tekia gedola—extra long sound—oneness————ה

When we count 100 sounds, tekia, shevarim, terua, and tekia gedola each count as 1 sound.

In this painting the 100 sounds of the shofar are depicted horizontally, starting from the bottom of the painting and progressing upwards. A solid line represents the whole sound of the tekia. A line broken into 3 segments represents the 3 sounds of the shevarim. A line broken into 9 segments represents the 9 short sounds of the terua.

There is a tradition of blowing the 100 sounds of the shofar in 4 sets of sounds: 3 sets of 30 sounds and a final set of 10 sounds. The final sound of each set is Kabbalistically associated with the sefira, or aspect of consciousness, called Malchut.

One of the many concepts which is associated with Malchut, is the idea in the Kabbalah, that when our souls finally come to experience our Divine reality, that we will come to realize how everything that we experience in our lives is all a perfect part of the ultimate Divine plan. It is explained in the Kabbalah that everything we are going through in our lives, including all of the suffering which we experience, is all part of our souls coming to experience the infinite and eternal goodness at the root of all creation.

In this painting the 4 shofar sounds associated with Malchut are represented by an inverse reflection of the shofar sounds that precede them. This is to express the concept of our ultimately coming to see how everything is part of the Divine plan, even though this is not apparent along the way. The first 3 sounds of Malchut reflect their own respective sets of shofar sounds. The final sound of the shofar blowing is the extra long sound of the Tekia Gedola, that represents the final Malchut. This sound starts in the exact center of the painting and is depicted by a reflection of all the shofar notes from the very beginning.

When counting all of the shofar sounds in this depiction, the 100 sounds reflect to become a total of 366. This is very interesting as it reflects the days of the year: one sound for each day and the final sound that is all inclusive.

The long whole sound of the tekia is associated with giving. The 3 broken sounds of the shevarim are associated with receiving. The 9 sounds of the terua are associated with harmony.

In addition to the shevarim being associated with receiving, it contains 3 sounds which correspond to all 3 aspects of giving, receiving, and harmony.

In addition to the terua being associated with harmony, its 9 sounds correspond to giving, receiving and harmony of giving + giving, receiving and harmony of receiving + giving, receiving and harmony of harmony.

The right column is discussed in the Kabbalah as the consciousness of our hearts overflowing with thankfulness. This corresponds to the sound of the tekia, which is a whole sound.

The left column corresponds to the sound of the shevarim which is the 3 broken cries of the shofar, our feelings of brokenness and lack.

The center column corresponds to the terua, whose sound is so broken that it is whole. The central column is associated with faith and prayer.

It is taught in the Kabbalah that when we reach our truest prayer of the heart, all our brokenness is brought to wholeness in the realization of complete oneness and unconditional love at the root of all creation.

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Shofar Reflections (Large Canvas Print)

Spiritual pattern of the Shofar sounds in reflective ascension

Giclee Fine Art Print on Canvas
146 x 51 cm

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$850

On Rosh Hashana we blow the shofar 100 sounds during the prayer service.

The 100 sounds of the shofar are associated with 100 aspects of love within ourselves. The pattern of the sounds is discussed in great detail in the Kabbalah, and is rooted in spiritual aspects of our inner consciousness called Sefirot.

In a simple understanding, the 1st sound of the shofar represents the lowest level of having love only for oneself. Each progressive sound of the shofar represents higher levels of spiritual development of having more and more love for everyone. The final extra long sound of the tekia gedola represents attaining the spiritual consciousness of complete unconditional love.

In one of the many kavanot (meditations) of the shofar blowing, the sounding of the shofar is associated with the aspects of right, left, center, and oneness. In Kabbalistic spiritual language, the aspects of right, left, and center are not directions in space, but rather represent spiritual states of consciousness.

Right corresponds metaphorically to our experience of thankfulness and our aspect of giving.

Left corresponds metaphorically to our experience of lack and our aspect of receiving.

Center is the balance and harmony of right and left.

Oneness is the spiritual realization of unconditional love and infinite goodness.

These 4 stages of consciousness correspond to the 4 letters of the Divine Name י-ה-ו-ה.

The kavanot of the shofar blowing breaks down on one simple level into the 4 aspects as follows:

tekia————long sound———right/giving———י
shevarim——3 sounds————left/receiving——ה
terua————9 sounds————center/harmony—ו
tekia gedola—extra long sound—oneness————ה

When we count 100 sounds, tekia, shevarim, terua, and tekia gedola each count as 1 sound.

In this painting the 100 sounds of the shofar are depicted horizontally, starting from the bottom of the painting and progressing upwards. A solid line represents the whole sound of the tekia. A line broken into 3 segments represents the 3 sounds of the shevarim. A line broken into 9 segments represents the 9 short sounds of the terua.

There is a tradition of blowing the 100 sounds of the shofar in 4 sets of sounds: 3 sets of 30 sounds and a final set of 10 sounds. The final sound of each set is Kabbalistically associated with the sefira, or aspect of consciousness, called Malchut.

One of the many concepts which is associated with Malchut, is the idea in the Kabbalah, that when our souls finally come to experience our Divine reality, that we will come to realize how everything that we experience in our lives is all a perfect part of the ultimate Divine plan. It is explained in the Kabbalah that everything we are going through in our lives, including all of the suffering which we experience, is all part of our souls coming to experience the infinite and eternal goodness at the root of all creation.

In this painting the 4 shofar sounds associated with Malchut are represented by an inverse reflection of the shofar sounds that precede them. This is to express the concept of our ultimately coming to see how everything is part of the Divine plan, even though this is not apparent along the way. The first 3 sounds of Malchut reflect their own respective sets of shofar sounds. The final sound of the shofar blowing is the extra long sound of the Tekia Gedola, that represents the final Malchut. This sound starts in the exact center of the painting and is depicted by a reflection of all the shofar notes from the very beginning.

When counting all of the shofar sounds in this depiction, the 100 sounds reflect to become a total of 366. This is very interesting as it reflects the days of the year: one sound for each day and the final sound that is all inclusive.

The long whole sound of the tekia is associated with giving. The 3 broken sounds of the shevarim are associated with receiving. The 9 sounds of the terua are associated with harmony.

In addition to the shevarim being associated with receiving, it contains 3 sounds which correspond to all 3 aspects of giving, receiving, and harmony.

In addition to the terua being associated with harmony, its 9 sounds correspond to giving, receiving and harmony of giving + giving, receiving and harmony of receiving + giving, receiving and harmony of harmony.

The right column is discussed in the Kabbalah as the consciousness of our hearts overflowing with thankfulness. This corresponds to the sound of the tekia, which is a whole sound.

The left column corresponds to the sound of the shevarim which is the 3 broken cries of the shofar, our feelings of brokenness and lack.

The center column corresponds to the terua, whose sound is so broken that it is whole. The central column is associated with faith and prayer.

It is taught in the Kabbalah that when we reach our truest prayer of the heart, all our brokenness is brought to wholeness in the realization of complete oneness and unconditional love at the root of all creation.

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Shofar Reflections

Spiritual pattern of the Shofar sounds in reflective ascension

Giclee Fine Art Print on Canvas
146 x 11.5 cm

Explanation >

$400

On Rosh Hashana we blow the shofar 100 sounds during the prayer service.

The 100 sounds of the shofar are associated with 100 aspects of love within ourselves. The pattern of the sounds is discussed in great detail in the Kabbalah, and is rooted in spiritual aspects of our inner consciousness called Sefirot.

In a simple understanding, the 1st sound of the shofar represents the lowest level of having love only for oneself. Each progressive sound of the shofar represents higher levels of spiritual development of having more and more love for everyone. The final extra long sound of the tekia gedola represents attaining the spiritual consciousness of complete unconditional love.

In one of the many kavanot (meditations) of the shofar blowing, the sounding of the shofar is associated with the aspects of right, left, center, and oneness. In Kabbalistic spiritual language, the aspects of right, left, and center are not directions in space, but rather represent spiritual states of consciousness.

Right corresponds metaphorically to our experience of thankfulness and our aspect of giving.

Left corresponds metaphorically to our experience of lack and our aspect of receiving.

Center is the balance and harmony of right and left.

Oneness is the spiritual realization of unconditional love and infinite goodness.

These 4 stages of consciousness correspond to the 4 letters of the Divine Name י-ה-ו-ה.

The kavanot of the shofar blowing breaks down on one simple level into the 4 aspects as follows:

tekia————long sound———right/giving———י
shevarim——3 sounds————left/receiving——ה
terua————9 sounds————center/harmony—ו
tekia gedola—extra long sound—oneness————ה

When we count 100 sounds, tekia, shevarim, terua, and tekia gedola each count as 1 sound.

In this painting the 100 sounds of the shofar are depicted horizontally, starting from the bottom of the painting and progressing upwards. A solid line represents the whole sound of the tekia. A line broken into 3 segments represents the 3 sounds of the shevarim. A line broken into 9 segments represents the 9 short sounds of the terua.

There is a tradition of blowing the 100 sounds of the shofar in 4 sets of sounds: 3 sets of 30 sounds and a final set of 10 sounds. The final sound of each set is Kabbalistically associated with the sefira, or aspect of consciousness, called Malchut.

One of the many concepts which is associated with Malchut, is the idea in the Kabbalah, that when our souls finally come to experience our Divine reality, that we will come to realize how everything that we experience in our lives is all a perfect part of the ultimate Divine plan. It is explained in the Kabbalah that everything we are going through in our lives, including all of the suffering which we experience, is all part of our souls coming to experience the infinite and eternal goodness at the root of all creation.

In this painting the 4 shofar sounds associated with Malchut are represented by an inverse reflection of the shofar sounds that precede them. This is to express the concept of our ultimately coming to see how everything is part of the Divine plan, even though this is not apparent along the way. The first 3 sounds of Malchut reflect their own respective sets of shofar sounds. The final sound of the shofar blowing is the extra long sound of the Tekia Gedola, that represents the final Malchut. This sound starts in the exact center of the painting and is depicted by a reflection of all the shofar notes from the very beginning.

When counting all of the shofar sounds in this depiction, the 100 sounds reflect to become a total of 366. This is very interesting as it reflects the days of the year: one sound for each day and the final sound that is all inclusive.

The long whole sound of the tekia is associated with giving. The 3 broken sounds of the shevarim are associated with receiving. The 9 sounds of the terua are associated with harmony.

In addition to the shevarim being associated with receiving, it contains 3 sounds which correspond to all 3 aspects of giving, receiving, and harmony.

In addition to the terua being associated with harmony, its 9 sounds correspond to giving, receiving and harmony of giving + giving, receiving and harmony of receiving + giving, receiving and harmony of harmony.

The right column is discussed in the Kabbalah as the consciousness of our hearts overflowing with thankfulness. This corresponds to the sound of the tekia, which is a whole sound.

The left column corresponds to the sound of the shevarim which is the 3 broken cries of the shofar, our feelings of brokenness and lack.

The center column corresponds to the terua, whose sound is so broken that it is whole. The central column is associated with faith and prayer.

It is taught in the Kabbalah that when we reach our truest prayer of the heart, all our brokenness is brought to wholeness in the realization of complete oneness and unconditional love at the root of all creation.

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Ahava

Divine love shines through the Tree of Life in colors and sounds

Fine Art Silkscreen Print on high quality fine art paper
53 x 33 cm

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$350

The Kabbalah explains how the Shem Havaya י-ה-ו-ה, the holiest of G0d’s names, describes our spiritual reality and aspects of consciousness at the root of all creation. These 4 letters are associated with 4 aspects of our inner consciousness, which in greater detail expand to 10 aspects of consciousness called Sefirot.

The 10 Sefirot, also called the Tree of Life, are 10 aspects of our inner self, which describe the connection between our spiritual and physical reality.

One way of experiencing The Tree of Life is as 10 levels of love. The lowest level representing a love only for oneself, and every level going up representing deeper and deeper experiences of love for all creation.

The Tree of Life is divided into 3 columns. The right side is associated with giving. The left side is associated with receiving. The center column is associated with harmony and oneness.

Each of the 10 Sefirot contains within itself all 10 of the Sefirot.

Each Sefira has associations with various colors and sounds. The Sefirot do not have physical properties such as color or sound, but rather represent the spiritual roots of physical emanations. The Sefirot, as well as their associated colors and sounds, are used in Kabbalisitic meditations.

Each of the Hebrew vowel sound notations represent specific states of spiritual consciousness. In this painting, the word אהבה AHAVA LOVE is written with each Sefira, with the vowel sound notation which corresponds with the Sefira.

The Shem Havaya י-ה-ו-ה is reflected in the 4 Hebrew letters of the word אהבה AHAVA LOVE. The letter א is the number 1 and is interchangeable with the letter י which represents a single point. The letter ב is interchangeable with the letter ו as they make a similar sound.

The Kabbalah discusses in great detail the inner workings of these 10 aspects of consciousness and the way in which they describe the interfacing of our spiritual and physical reality. The inner mappings of the 10 Sefirot describe how the infinite unconditional love at the root of all creation becomes manifest in our present experience. The 10 Sefirot also describe our spiritual work towards experiencing our Divine source in the realization of unconditional love and oneness.

The 10 Sefirot and one of many ways of translating their meaning and associated state of consciousness is:

Keter – Purpose of Creation / Infinite Goodness
Chochma – Experience of Oneness
Bina – State of Unconditional Love
Chesed – Loving Kindness
Gevurah – Humility
Tiferet – Harmony
Netzach – Eternity
Hod – Thankfulness
Yesod – Unity
Malchut – Central Point in the Heart

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Unification

A meditative spiritual map

Giclee Fine Art Print on very high quality fine art paper
84 x 59 cm

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$350

A foundational principle of Judaism is that all of what is seemingly differentiation, is in its ultimate reality – oneness. The Kabbalah explains that we are presently in the process of becoming conscious of our true nature of unity. It is explained in the Kabbalah that our present experience of separation is a temporary stage which is followed by the complete realization of oneness in the universe. The Torah describes for us the pattern through which we can realize the infinite goodness and unconditional love which is the One source of our every moment.

The form of the painting is an interplay between the form of the circle and the form of the square. The form of the square is associated with differentiation, as it has 4 different sides. The 4 sides are symbolic of 4 primary stages of spiritual development that are discussed in the Kabbalah. The shape of the circle is associated with unification and the experience of oneness. The shape of the circle is associated with the consciousness of loving our neighbor as ourselves- the realization that every point is in oneness, and that on a deep level, our neighbor is our self.

The white circle in the center of the painting contains a Star-of-David with a smaller Star-of-David depicted at each of the 6 points. The Star-of-David is a triangle going up and a triangle going down- a symbol of unification: spiritual and physical, within and without, woman and man, give and take, creator and creation. It is explained in the Kabbalah that the number 6 represents the physical world, as the physical world contains 6 directions of space: North, South, East, West, Up, and Down. 7 represents the point in the center, the spiritual essence of our physical reality. The space in the center of the 6 points of a Star-of-David symbolizes our spiritual reality.

We have 6 days of the week and then Shabbat. The 6 days of the week are associated with our working towards the revelation of unity, while Shabbat is associated with the revelation itself. It is taught in the Kabbalah that as we have 6 days of the week and then Shabbat, we likewise have 6000 years of our present reality leading to the 7th millennium which is the Shabbat of the universe. This represents the messianic age of the world attaining peace and deep spiritual awareness, in the realization of our divine oneness.

If we translate the Hebrew counting of the years into the cosmic week, we are presently after mid noon on Friday. As Shabbat begins Friday evening before sundown, we are presently at the dawning of the world attaining its spiritual realization. It is taught that every Shabbat an additional aspect of our unification is revealed in the world. There is also an idea of bringing in the Shabbat early. Inside of the 6 points of the Star-of-David is written:
שבת קדש SHABBAT KODESH / HOLY SHABBAT.

In the circle near the center of the painting is depicted the ancient Hebrew alphabet. At the top of the circle is written את in modern Hebrew, and the ancient Hebrew alphabet is depicted counterclockwise starting from the left of את. The Kabbalah explains that the Hebrew letters represent spiritual energies at the root of all creation.

The Torah begins: בראשית ברא אלקים את
IN THE BEGINNING GOD CREATED את
את = the letters א to ת-the Hebrew Alphabet.

The Hebrew letters can be understood as a spiritual DNA of the universe that interfaces between our physical and spiritual reality. The Kabbalah explains that the Hebrew letters are spiritual energies which, on one level, all physical reality exists.

At the top of the large white circle in the center of the painting is written:

אדנ-י שפתי תפתח ופי יגיד תהלתך
GOD! OPEN MY LIPS, AND MY MOUTH WILL SPEAK YOUR GLORY.

This verse is from Tehillim (51:17), the Psalms of King David, and has profound mystical significance which is discussed in great detail in the holy books of the Kabbalah. This verse is recited as the opening to the Amida, The Silent Prayer, the climax of the Jewish prayer service. The Amida is prayed 3 times a day: at sunrise, sunset, and nighttime. In the meditational practice of the Amida a person prays standing with ones feet together. The focus of the meditation is directed towards the consciousness of standing intimately in the divine presence of God. The opening of the meditation is the realization that God is the source of everything, including our prayer.

At the bottom of the circle is written:

ביום ההוא יהיה י-ה-ו-ה אחד ושמו אחד
ON THAT DAY GOD WILL BE ONE AND GOD’S NAME WILL BE ONE. (Zecharia 14:9)

This is recited as the final line in the prayer service. The Kabbalah explains that we are all the name of God. God will be one and God’s name will be one, reflects our coming to a state of divine union.

At the left of the circle is written שסה which is the number 365, and at the right of the circle is written רמח which is the number 248. Together this comes to 613 and reflects the 613 mitzvot or spiritual practices of the Torah. 365 mitzvot focus on the development of our ability to overcome receiving in a way that is only self serving. 248 mitzvot focus on developing our ability to attain the elevated state of pure giving and unconditional love.

It is explained in the Kabbalah that everything in our physical reality reflects a deeper spiritual reality. Although our spiritual self transcends time and space, our physical body is in some way a reflection of our spiritual form. Each of the 613 mitzvot corresponds to a very particular part of our physical body and a corresponding aspect of our spiritual being. The spiritual practice of each mitzva works to purify a particular aspect of our self-desire, enabling us to experience an aspect of divine revelation in the transcendental state of unconditional love.

To the right of the circle is written:
בדחילו ורחימו IN AWE AND LOVE
To the left of the circle is written:
ורחימו ודחילו IN LOVE AND AWE

The spiritual practice of the Kabbalah works to attain a level of consciousness where our experience of God is in a harmony of LOVE and AWE. There is a Kabbalistic meditational prayer to prepare consciousness before performing the spiritual practice of a mitzva which reads: “For the sake of the unification of The Holy One and the Divine Presence in AWE and in LOVE and in LOVE and in AWE, in order to unify י-ה and ו-ה in complete union י-ה-ו-ה . . .”

In the circle on the inside of the ancient Hebrew alphabet is written אור LIGHT and כלי VESSEL and אין סוף WITHOUT END. The Kabbalah works within the metaphor of light and vessel – our striving to become a vessel which can experience of the infinite light of divine goodness.

In the top triangle of the large Star-of-David are depicted 3 times the letter י yud. י-י-י is one of 72 three letter Divine names discussed in the Kabbalah. Each of these 72 three letter holy names is associated with a particular spiritual energy. The name י-י-י corresponds to the blessing of the cohanim. This blessing is recited in Israel by the cohanim every morning. There is a beautiful and ancient tradition for parents, on Shabbat evening, to place their hands on their children’s heads and bless them with these holy verses from the Torah.

The blessing and one possible translation is:

יברכך י-ה-ו-ה וישמרך
MAY GOD BLESS YOU AND PROTECT YOU

יאר י-ה-ו-ה פניו אליך ויחנך
MAY GOD BECOME REVEALED TO YOU IN THE MOST BEAUTIFUL WAY

ישא י-ה-ו-ה פניו אליך וישם לך שלום
MAY GOD RAISE UP YOUR CONSCIOUSNESS TO EXPERIENCE PEACE

The Jewish nation spent 40 years in the Sinai Desert after coming out of Egypt before entering the land of Israel. During this time the nation of Israel encamped around the Tabernacle, the portable sanctuary, in a majestic formation of 12 encampments. It is written in the Torah that each of the 12 tribes of Israel was divinely instructed to camp in a particular array. In each of the 4 directions surrounding the Tabernacle are the encampments of 3 tribes.

A first question which comes to mind, is if the teaching of Torah and Judaism is one of unity, why is the encampment divided into 12 encampments?

The teaching of the Torah is not that we are all the same, but rather that we are each unique reflections of God’s glory.

Our striving to reach the consciousness of unification does not mean trying to be the same. The 12 Tribes camp with love for one another, surrounding the Tabernacle which represents the experience of our divine source. By each tribe being the highest aspect of its unique self, and having love and true respect for the unique aspects of all the other parts, the Israelite formation works as a united whole with many integral parts. As a human body has many parts that work together to form one body, unity also requires many different parts, each playing its unique role, working together through love. The encampment of the 12 tribes gives us insight into unity as a dynamic relationship, the harmony of which is one being.

The structure of the Israelite encampment, as described in the Torah, is a physical manifestation of primal spiritual forces within which the universe is balanced. The encampment is a microcosm of the universe’s spiritual structure as well as a macrocosm of the workings of human consciousness. Each of the 12 tribes corresponds with one of the 12 months of the year. Each of the 12 tribes also represents a different aspect of our personalities. On an inner level of consciousness, there exists inside of every person the spiritual equivalent of the Tabernacle and each of the 12 tribes.

The square in the very center of the painting represents the Tabernacle in the center of the encampment. The 4 Hebrew letters in the corners of the square representing the Tabernacle, spell אהבה LOVE. The Tabernacle represents our striving to build a place for the divine presence to rest in ourselves and the world. Our experience of the divine presence is in the spiritual consciousness of pure unconditional love.

In the light blue square outside of the painting’s large white circle are depicted the 12 months of the year. Each month is depicted in the position where the corresponding tribe of that month camps in relation to the Tabernacle (center of the painting). Outside of each month are 4 small white squares with black letters and symbols. The 1st square depicts the 1st letter of the tribe which corresponds with that month. The second square depicts the symbol of the planet which is associated with that month. The 3rd square depicts the 1st letter of the stars which are associated with that month. The fourth square depicts the Hebrew letter that has spiritual energy associated with that month.

MONTH TRIBE PLANET STARS LETTER
ניסן Nisan יהודה Yehudah Mars טלה hey ה
אייר Iyar יששכר Yisachar Venus שור vav ו
סיון Sivan זבולון Zevulun Mercury תאומים zayin ז
תמוז Tamuz ראובן Reuven Moon סרטן chet ח
אב Av שמעון Shimon Sun אריה tet ט
אלול Elul גד Gad Mercury בתולה yud י
תשרי Tishre אפרים Efrayim Venus מאזניים lamed ל
חשון Chesvan מנשה Menashe Mars עקרב nun נ
כסלו Kislev בנימין Binyamin Jupiter קשת samech ס
טבת Tevet דן Dan Saturn גדי ayin ע
שבט Shevat אשר Asher Saturn דלי tzadik צ
אדר Adar נפתלי Naftali Jupiter דגים kuf ק

The word מזרח EAST is written above the month אייר Iyar. The top of the painting corresponds to the eastern direction of the encampment. As the sun rises in the east, this represents looking towards the coming of the light -the anticipation of our unification.

The Kabbalah explains how the divine name Shem Havaya י-ה-ו-ה, describes our spiritual reality and aspects of consciousness at the root of all creation. There are 12 possible permutations, or orderings of the letters, of the Shem Havaya. Each of the 12 months of the year corresponds to one of the 12 permutations of the Shem Havaya that reflects the aspect of our spiritual transformation which is associated with that month. The Kabbalah discusses the spiritual energies of each particular month, and gives deep insight into how to use this energy in terms of our spiritual development. In the thin white circle outside of the word מזרח EAST are depicted the 12 permutations of the divine name.

The divine name י-ה-ו-ה is reflected in the word אהבה LOVE. The letter א is the number 1 and is interchangeable with the letter י which represents a single point. The letter ב is interchangeable with the letter ו as they make a similar sound.

Each one of the 4 elements corresponds spiritually to one of the 4 directions. The turquoise words in the large thin white circle depict the 4 elements in their corresponding directions. The top of the painting is the East and corresponds to רוח WIND. The bottom of the painting is the West and corresponds to עפר DUST or EARTH. The right of the painting is the South and corresponds to מים WATER. The left of the painting is the North and corresponds with אש FIRE.

In the spiritual language of the Kabbalah, aspects of right, left, above, and below are code words that are used to represent spiritual states of consciousness:

Right corresponds metaphorically with thankfulness and giving, and is also associated with the element of water.

Left corresponds metaphorically with experiencing lack and receiving, and is also associated with the element of fire.

The Kabbalah discusses the spiritual work of consciously balancing these opposing aspects within ourselves. Above and below, corresponding to wind and earth, represent another dimension of these same aspects of our inner self that we are working to spiritually balance and bring to unification.

Above the thin white circle to the right and left is written:
אתערותא דלעילא
AROUSAL FROM ABOVE

Below is written:
אתערותא דלתתא
AROUSAL FROM BELOW

AROUSAL FROM ABOVE is a Kabbalistic term associated with our experience of the Divine love. AROUSAL FROM BELOW is when we try to return the love. It is explained in the Kabbalah that every AROUSAL FROM BELOW enables us to experience an AROUSAL FROM ABOVE.

Another dimension of AROUSAL FROM ABOVE would be the sacred day of Shabbat which comes every 7 days. Lighting candles in honor of Shabbat would be an AROUSAL FROM BELOW.

When we are joyful as a result of our external situation, this is as aspect of AROUSAL FROM ABOVE. When we work to reveal our true source of joyfulness within, this is an aspect of AROUSAL FROM BELOW.

It is explained in the Kabbalah that God created the world only in order to give infinite goodness and pleasure to the creation. If so, how can we understand our world in which there is so much suffering?

It is explained in the Kabbalah that our present reality is a temporary stage that interfaces with our eternal reality. This stage of transition is called the stage of Tikkun. Every experience of our lives in every moment of this stage of reality, is cosmically designed to enable us to spiritually evolve to the state of pure unconditional love. The Kabbalah explains that what is happening on the deepest level of our present reality is nothing other then our eternal spiritual being learning to truly love.

When we complete our spiritual transformation and have attained the consciousness of pure unconditional love, we will be able to experience the infinite divine and eternal goodness at the root of our every moment. We then come to see that all the sufferings in our lives were in the deepest reality all hidden blessings, as everything was designed to allow our souls to spiritually develop in the most ultimate way. The inner understanding of how infinite unconditional love at the root of all creation becomes manifest in our present experience, and how to practically work with the notion that everything is for the good, is the heart of the spiritual learning of the Kabbalah.

On the outside left of the painting is a quote from the great spiritual master and teacher Rabbi Moshe Chayim Luzzato:
לא יתקיים שום דבר אלא טובו
NOTHING EXISTS EXCEPT FOR GOD’S GOODNESS

On the outside right of the painting is written a concept discussed extensively by the great spiritual master and teacher Rav Yehudah Leib HaLevi Ashlag:
רצון לקבל בעל מנת להשפיע
DESIRE TO RECEIVE IN ORDER TO GIVE

Rav Ashlag explains that the 613 mitzvot of the Torah can be seen as 611 mitzvot that are the spiritual path to the 612th mitzva, which brings us to the 613th mitzva. The 612th mitzva is the mitzva of loving our neighbor as ourselves. Rav Ashlag explains that the spiritual practice of the 611 mitzvot of the Torah brings us to the ultimate expression and embodiment of loving our neighbor as ourselves. Rav Ashlag goes on to explain that it is only by embodying the mitzva of loving our neighbor as ourselves, that we can merit to attain the 613th mitzva of loving God.

At the bottom of the painting is the verse from the Torah:
ואהבת לרעך כמוך אני ה
LOVE YOUR NEIGHBOR AS YOURSELF, I AM GOD

At the top of the painting is the verse from the Torah:
ואהבת את ה אלקיך
LOVE GOD

In the upper center of the painting is written יישרראל ISRAEL with the י and ר written twice. One of the secrets of the word ישראל is that it is the 1st Hebrew letters of Avraham, Yitzchak, Ya’akov, Sarah, Rivka, Rachel, and Leah – the 4 Mothers and the 3 Fathers. In the inner spiritual understanding of the Torah, the Mothers and Fathers, as well as every other character in the Torah, represent different aspects of our spiritual psychology. Every story, conversation, battle, etc. in the Torah, is on a deep level, a description of the inner workings of our consciousness. The whole Torah, on this inner level, is a spiritual map of human consciousness. Every verse of the Torah is providing different details of the same story: the transformation from desiring to receive, the limitation of consciousness, to entering the infinite expanded consciousness of pure giving. The transformation of human consciousness from limitation to unification as described by the inner understanding of the Torah is happening in the personal level as well as in the transformation of global and universal consciousness.

The word ישראל ISRAEL is comprised of two Hebrew words Yashar and E’l. Yashar means connection and E’l represents the divine state of loving kindness. When our motivation is not rooted in what we desire to receive for ourselves, but we are rather striving to connect with our divine source in the state of loving kindness, then we are within the spiritual land of Israel. The story level of the Torah describes the journey of the Jewish people coming to the land of Israel. On an inner level, the Torah is describing the transformation of all human consciousness from the limited consciousness of self-desire, to the expanded consciousness of unification.

The spiritual learning of the Kabbalah, the inner learning of Torah, involves the details of our universal spiritual transformation that is bringing us to experience the infinite divine goodness in the realization of unconditional love and oneness.

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Hashem Sefatai

“God! Open my lips and my mouth will speak Your glory!” (Psalm 51:17)

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

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HASHEM SEFATAI TIFTACH OOFEE YAGEED TEHILATECHA

This verse from Tehillim (51:17), the Psalms of King David, has profound mystical significance and is discussed in great detail in the holy books of the Kabbalah.

This verse is recited as the opening to the Amida, the silent prayer, recited 3 times a day: at sunrise, sunset, and nighttime. In the meditational practice of the Amida a person prays standing with ones feet together. The focus of the meditation is directed towards the consciousness of standing intimately in the divine presence of God. We begin the meditation of the Amida with this verse, which can be seen on one level as a prayer for our prayer- the realization that God is at the source of everything, including our prayer.

It is discussed in the Kabbalah that we are always praying. The deepest desire at the center of our heart is our constant prayer. The Kabbalah discusses 2 directions of all prayer: a prayer of wanting to receive, or a prayer of wanting to be able to truly give. Our natural tendency is to be praying in the direction of wanting to receive. The Kabbalah explains that the root of our spiritual work is working towards the transformation from praying to receive, to reach the prayer of pure giving. This elevated consciousness is the spiritual state of unconditional love.

This verse can be seen as a prayer for God to bring us to the deepest prayer of the heart- the prayer of pure giving and thankfulness in the state of unconditional love and oneness.

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The Eternal Temple

Meditational map of consciousness

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

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This painting is inspired by the structure of the Third Temple as described in the prophecy of Yechezkel (Ezekiel).

The Third Temple is discussed in the Kabbalah as an eternal structure interfacing our physical and spiritual reality. It is the place of consciousness where all people come to the experience of Divine Oneness.

The design of the Temple is discussed in the Kabbalah as reflecting the inner structure of our consciousness. The walls, windows, rooms, doors, gates, vessels, clothing, musical instruments, and rituals of the Temple, all reflect inner workings of our consciousness.

The structure and inner workings of the Temple give deep insight into the spiritual work towards attaining the consciousness of pure unconditional love and oneness.

It is taught in the Kabbalah that the Eternal Temple is built by every one of our prayers and acts of loving kindness.

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Pardes Rimonim

1st letters of the 10 Sefirot

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

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This painting is based on a drawing by the holy Kabbalist Rabbi Moshe Cordovero, in his holy work Pardes Rimonim / Pomegranate Orchard.

The Kabbalah discusses 10 aspects of consciousness called the Tree of Life or 10 Sefirot. This painting contains the 1st letters of each of the 10 Sefirot of the Tree of Life, painted within each other. The 10 Sefirot and one way of translating their meanings is:

Keter – Purpose of Creation / Infinite Goodness
Chochma – Experience of Oneness
Bina – State of Unconditional Love
Chesed – Loving Kindness
Pachad – Humility [This Sefira is more commonly called Gevurah]
Tiferet – Harmony
Netzach – Eternity
Hod – Thankfulness
Tzadeek – Unity [This Sefira is more commonly called Yesod]
Malchut – Central Point in the Heart

There is a chapter in Pardes Rimonim that discusses color associations with the Sefirot. The Sefirot do not have physical properties such as color or sound, but rather represent the spiritual roots of physical emanations. There are many different color associations with each of the Sefirot, with each color association describing various aspects of each Sefira. The colors in this painting correspond to one of the various color associations with the Sefirot.

The inner mappings of the 10 Sefirot describe how the infinite unconditional love at the root of all creation becomes manifest in our present experience. The 10 Sefirot also describe our spiritual work towards experiencing our divine source in the realization of unconditional love and oneness.

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Ana-Bekoach Star of David

The 42 letter Divine Name shines though the Sefirot

Giclee Fine Art Print on high quality fine art paper
84 x 59 cm

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This painting is a mapping of the Holy 42 Letter Divine Name, reflected through the Sefirot and the Star of David.

The Kabbalah discusses 10 Sefirot, or aspects of consciousness, through which we experience reality. The 6 points of the Star of David, and the 7th point in the center, represent 7 of the Sefirot. Each of these 7 Sefirot includes within itself all 7 of the Sefirot.

The Kabbalah discusses the spiritual work of purifying these aspects of our inner self that enables us to experience the unconditional love and Divine goodness at the root of all creation.

The 7 lower Sefirot and one way of translating their meaning is:

Chesed – Loving Kindness
Gevurah – Humility
Tiferet – Harmony
Netzach – Eternity
Hod – Thankfulness
Yesod – Unity
Malchut – Central Point in the Heart

The Star of David in this painting is color coded corresponding to the associated Sefirot.

The color coding for this painting is:

Chesed – white
Gevurah – red
Tiferet – purple
Netzach – white with a little red
Hod – red with a little white
Yesod – orange
Malchut – blue

In this painting the 42 Letter Divine Name is depicted according to the Sefira that is associated with each letter of the Holy Name.

The Holy Divine Name of 42 letters is discussed extensively in the Kabbalah, and is described in great detail in the Zohar and the writings of the Ari z”l.

The Divine name of 42 letters is associated with 42 stages in the process of our spiritual development. Our spiritual work towards attaining the elevated consciousness of pure giving and unconditional love, brings revelation of the infinite Divine goodness to all creation.

The 42 Letter Name is used extensively in Kabbalistic meditations and spiritual unifications.

The prayer Ana-Bekoach contains 42 words. The 1st letters of these words is the 42 Letter Name. The Prayer Ana-Bekoach is included in the daily order of prayers and is found in the Siddur (prayer book).

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Chamsa

The opened hand that is always giving

Fine Art Silkscreen Print on high quality fine art paper
30 x 25 cm

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$350

The chamsa is the open hand which is giving. The eye of the chamsa is the “good eye” which focuses on the good.

In every moment of our present reality there is something to be thankful for as well as something that we are lacking. The good eye represents seeing the good in our present moment and focusing on what we have to be thankful for.

A foundational understanding of the Kabbalah is that God created the world only in order to bestow goodness to the creation. We learn that everything we are going though has a role to play in the process of our coming to experience ultimate goodness. The Kabbalah explains that if we had even the smallest realization of the goodness that all creation is coming to experience, we would already be in a state of complete ecstasy and joyfulness. Every moment that we are focusing on the good in our present moment and what we have to be thankful for, we are getting a little closer to the truth. Every moment that we are complaining about something that we are lacking, we are going deeper into the illusion.

Although the Kabbalah discusses a particular balance of our inner states of thankfulness and lack, we learn that most of our spiritual work is the work of focusing on the good and that which we have to be thankful for.

The Kabbalah explains that our divine source is giving unconditional love, with absolutely no need or desire to receive. The Kabbalah explains that the spiritual work we have been given, is the work towards transcending our external nature of desiring to receive, to embody our inner spiritual nature of pure giving. In the expanded spiritual consciousness of truly caring for the other, we become united with, and able to experience, our divine essence.

Within the hand is written:
רצון לקבל בעל מנת
THE DESIRE TO RECEIVE IN ORDER TO. . .
Below the hand is written:
להשפיע
GIVE

In high spiritual levels of consciousness, even the act of receiving becomes an act of giving.

At the top of the hand is written: אהבה LOVE and שלום PEACE.

The letter Hey ה, depicted near the top of the chamsa, represents the divine presence, which becomes revealed within the act of giving. The letter Hey is the numerical equivalent of 5, which reflects the five spiritual worlds, or levels of consciousness, described in the Kabbalah. These 5 spiritual levels are reflected in the five fingers of the hand. The Kabbalah explains that everything in our physical world is reflecting inner spiritual aspects of reality.

At the top of the hand, to the right and left, are the first and last letters of the first three words of the verse from Psalms:

פותח את ידך ומשביע לכל חי רצון
YOU OPEN YOUR HAND AND SATISFY THE DESIRE OF ALL THAT IS LIVING

These two, 3 letter sequences, are divine names used in Kabbalistic meditations and are associated with spiritual awareness.

At each corner is the Hebrew letter Chet ח which is equivalent to the number 8. The number 6 represents the physical world, as there are 6 directions of space: North, South, West, East, Up, and Down. 7 represents the spiritual, the Shabbat. 8 represents the transcendental. The spiritual evolution of consciousness is bringing us to transcend self interest, enabling us to experience our divine source in the state of pure giving.

We have 8 strings on each corner of the tallis. 8 x 4 = 32. לב Lev HEART is 32 in numbers. The first and last letters of the Torah are ב and ל which spells Lev or heart. Our heart is symbolic of our experiencing the divine presence.

At the left is written שסה which is the number 365, and at the right is written רמח which is the number 248. Together this comes to 613 and reflects the 613 mitzvot or spiritual practices of the Torah. 365 mitzvot focus on the development of our ability to overcome receiving in a way that is only self serving. 248 mitzvot focus on developing our ability to attain the elevated state of pure giving and unconditional love.

It is explained in the Kabbalah that everything in our physical reality reflects a deeper spiritual reality. Although our spiritual self transcends time and space, our physical body is in some way a reflection of our spiritual form. Each of the 613 mitzvot corresponds to a very particular part of our physical body and a corresponding aspect of our spiritual being. The spiritual practice of each mitzva works to purify a particular aspect of our self-desire, enabling us to experience an aspect of divine revelation in the transcendental state of unconditional love.

The spiritual practice of Kabbalah, the inner spiritual practice of the Torah, involves working towards attaining the expanded consciousness of pure giving in the realization of the unconditional love of the divine.

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