The Mindfulness Of A New Endeavor

On the eve of the Pesach/Passover holiday, which begins a time of reflection and renewal of purpose, this blessing for a new endeavor completes the Journeys portion of An Illumination Of Blessings and seems appropriate for today’s Imaginarius post.

While the Passover holiday represents an epic physical and spiritual journey in the history of the Jewish people, I like to view each new endeavor that we undertake, regardless of magnitude, as a microcosm of it. As such, it can be seen as a journey of sorts, independent of whether we leave our homes, workplaces or travel outside of our comfort zones to accomplish something new to our experiences.

Whether we are creating a work of literature, art, music or science, I believe that we are not doing this solely of our own volition, but in a sort of partnership with a larger intelligence that requires it of us. Perhaps this ‘larger’ intelligence is a numinous, spiritual entity or the multifaceted imaginings of all of the ‘threads’ in the larger human tapestry. Either way, our endeavors in sum make each of us a significant thread in that tapestry; an entity alive with potential.

Illuminating this blessing is my representation of the artist/artisan Bezalel in the process of imagining the works he will design for the Mishkan/Tabernacle in the desert. According to the instructions of Moses, who received them at Mt. Sinai, he is to build a structure and ritual implements that will mirror their heavenly counterparts. I have shown him reaching towards the letters of a suspended, spinning pre-Canaanite Hebrew alphabet in a symbolic tribute to his relationship with the Creator in this endeavor and to their mystical role via the techniques of permutation in the creation of the world.

One of these ritual objects is the Ark of the Covenant which will reside within the Holy of Holies (the sacred sanctuary portion of the Tabernacle) that only the High Priest is permitted to enter on Yom Kippur (Day of Atonement). It will support the two keruvim/cherubim to protect the Tablets of the Law, Aaron’s blossoming staff and a jar of manna. Bezalel’s plans for the Ark appear on the papyrus scroll in the foreground along with the Egyptian-influenced ink palettes and drawing tools that he might have used. Some of these tools are also seen in the pocket of the artisan’s work apron. On the vertical loom behind him is the tapestry with representations of the keruvim that will become the parochet or veil guarding the Ark. Although no one other than the High Priest is permitted to enter the Holy of Holies, the veil is meant to provide a virtual glimpse of its guardians to the congregation of worshippers.

This image of Bezalel is one of several I have developed as part of my ongoing exploration and understanding of the Second Commandment (the prohibition against creating graven images) as it affects creative artists. Other versions and essays may be found at:

Bezalel’s Vision: As Above, So Below?

With Divine Spirit: The Wedding Of Heaven And Earth

An Artist In The Shadow Of God.

As the sun sets and the Passover seders begin, there is much to consider about the holiness of even the most mundane aspects of this holiday, by each endeavor that we undertake and how these contribute to life’s larger experience for each of us. By understanding that what we create for our own needs and pleasure can enlighten and benefit others, we acknowledge and thank the One Who created us for the realities we continually create together.

Here’s to a healthy, happy and creative Passover holiday for all.

 

Of Memories And Realities

As always, I am surprised at how the stories and lessons in the Torah are able to transcend their times and reach into our own. Understanding how requires projecting and transposing their symbolism into our present era. This week’s reading, Parashah Beha’alotekha , addresses a range of instructions and events in the Israelites’ post-Exodus sojourn that include Tabernacle/Mishkan rituals for the Levites (priestly class) and the establishment of a second Passover (Pesach Sheni) for those who were not permitted to participate in the first one due to ritual impurities. These are further detailed in the AfterImages section of my book, Between Heaven & Earth: An Illuminated Torah Commentary (Pomegranate, 2009)

Today, I’ve decided to focus on a third element that is also addressed in this parashah; the events caused by the sometimes tragic disconnect between what we remember and what is.  The images above are selected from the illustrations for this parashah and presented here with a brief explanation of their symbolism.

The figure floating above the sand is an allegory for some of the Israelites who have come perilously close to idolatry in their weariness and boredom with the abundant supply of manna (buried in the sand). I imagined them as a hybrid creature of man and fish; a parody of the pagan fish-god Dagon angrily demanding meat while voicing idealized memories of Egypt’s plentiful cuisine. He is holding a backwards-facing letter ‘nun’ that appears twice in this section of Parashah Beha’alotekha, surrounding the account of the Israelites leaving Mt. Sinai and their subsequent rebellious demands. Rabbi Shlomo Efraim of Luntchitz, also known as the ‘Kli Yakar’ explains this phenomenon. In the Aramaic language, the word for fish is ‘nune‘. A fish instinctively turns towards water, as it understands where it can remain alive. Conversely, the Israelites, in their eagerness for the Promised Land, left Mt. Sinai without remorse, turning away from their source of life; acting metaphorically as a backward ‘nune‘ or fish. God’s retribution for their attitude comes at Kivroth HaTaavah (also called ‘The Graves of Craving’), a day’s march from the Sinai wilderness. A multitude of quails descend on the camps, sating their hunger, but leaving behind a devastating plague. Accordingly, the second backwards nun appears just out of reach near a hand protruding in the agony of death. A discussion in the Talmud (Babylonian Talmud, Tractate Yoma 75b) offers a mystical foundation for God’s choice of quails as meat. This type of bird is naturally saturated with fat and oil. Oil, in mystical texts is often compared to the sefirot of Chochma, or wisdom. So the oily quail meat may have been an altruistic attempt to impart wisdom to the Israelites, but one that failed since they were too attached to their own bodily needs to attend to their spiritual needs.

Moving forward, I find a potential parallel between those ancient Israelites and our religious fundamentalists, politicians and the wealthy 1% who support them. In their ideological nostalgia for the 1950’s, an era of burgeoning national prosperity and civic growth fueled by two disastrous world wars, those fatalistic desires have become a foundation of quicksand beneath us, eroding moral behavior, political and social balance within a gravely ailing economy. Despite the often clairvoyant voices of media pundits and commentators, we seem stuck in that quicksand. Like those unfortunate Israelites eager to satisfy their hunger, we too are enslaved by our creature comforts and the tantalizing consumer culture we’ve created that enables them.

Nevertheless, I believe we have the potential to be better than our material needs by looking inwards and trying to understand the essence of our humanity that such materialism is decimating. Do we truly need the latest SUV, grand McMansion or expensive ocean cruise? If so, why?

For Shavuot: An Antidote For Apathy

Despite my conviction that works of art and literature, always contain the potential to become a work in progress, I am invariably surprised to find proof of this continual process of awakening and learning. Tomorrow, as we begin the Book of Numbers (BaMidbar), it is nearly three years after the publication of Between Heaven & Earth: An Illuminated Torah Commentary (Pomegranate, 2009).* Though I created illustrations for Parashat BaMidbar based on narrative with some artistic license, I recently wondered why Parashah BaMidbar (In The Desert) was designated as the Torah reading on the festival of Shavuot when it opens on the census of Israel, and focuses on tribal positions around the Tabernacle along with the rules regarding service of the Levite priestly class rather than the actual receiving of the Law from Mt. Sinai.

The parashah states, “Hashem spoke to Moshe in the desert of Sinai” (BaMidbar 1:1),for which the Midrash (BaMidbar Rabba 1:7) offered this metaphorical explanation: “Our Sages have inferred… that the Torah was given to the accompaniment of three things: fire, water, and desert” (Bamidbar Rabba 1:7). Though I am aware of the concept of mystical, elemental underpinnings within the desert sojourn, a 2010 commentary by Rabbi David Pinto, ShLIT”A provided some further clarification:”It may be that by this teaching, the Sages wanted to show man that he can only safeguard his learning and resist the evil inclination, which seeks to control him every day, by means of the Torah which possesses these three characteristics. As our Sages have said, “I created the evil inclination, but I created the Torah as its antidote.” (Kiddushin 30b). “Since the evil inclination is made of fire,…a person can only resist
it by the power of Torah, which is compared to fire… The evil inclination is like a small fire that anything can extinguish, and the Torah is a blazing fire that never goes out…thus the fire of the evil inclination is consumed by the fire of the Torah…In order for a person not to grow proud on account of the fire of the Torah, he must humble himself and resemble water. (Ruth Zutah 1). This is why the Sages instituted the reading of Parsha Bamidbar prior to Shavuot. It is in order to remind us that the Torah only endures in us when we metaphorically transform into a desert (perhaps a receptacle) for G-d’s will.

Wow. I guess that’s about as close as we’ll come to a ‘user’s manual’ for the Torah, whose full meaning and that of the events surrounding its debut will (hopefully) continue to be interpreted for many generations to come. Whether or not you agree with these ideas, apathy is not an option.

The full illustrations and complex symbolism on these pages are explained in greater detail in the AfterImages section of Between Heaven & Earth: An Illuminated Torah Commentary (Pomegranate, 2009) on pages 165-166. Your questions and comments are welcome!

The book may be previewed and purchased at: http://www.magiceyegallery.com under the gallery pull-down menu titled Books’.

With Divine Spirit: The Wedding Of Heaven And Earth

Since 2012, corresponding to the Hebrew year 5773 is a leap year, several of the fifty-four Torah portions are read together so that the differences in these calendar systems may be reconciled. This week, we pair reading of the final two chapters of the Book of Exodus, VaYakhel and P’kudey. Commentary for the images in this post are from my book, Between Heaven & Earth: An Illuminated Torah Commentary (Pomegranate, 2009).

With Divine Spirit, above, again shows us the master artisan Bezalel working to complete his design and construction of the desert Tabernacle (Mishkan). Here,he is holding one of the results of his ability to permute the letters of the alefbet. The object is the Choshen, the breastplate to be worn by Aaron, the High Priest for the services in the Tabernacle. It is described in one of the sections of a work called ‘Choshen Ha-Mishpat‘ (Breastplate of Judgment) and with some reservations is attributed to the 13th century rabbi and scholar Bahya Ben Asher. The Choshen‘s threads are of crimson red, purple and blue, the three signature colors of all fabrics used in construction of the Tabernacle and priestly garments. Woven into it are twelve stones set into gold frames, each engraved with one of the names of the twelve tribes of Israel. They are arranged in the birth order of Jacob’s twelve sons and in four rows of three stones. Each row is in honor of the Four Mothers, Sarah, Rebecca, Rachel and Leah.
The Choshen and two carbuncle ‘shoham’ stones, also engraved with the tribal names, are attached to the shoulders of the Ephod portion of the High Priest’s garment. These appear in the illustration of Aaron for the Parashah T’Tzavveh. The twelve stones, listed on page 144 in the AfterImages section of the book, are:

Tribe of Reuven: Odem/Ruby
Tribe of Simeon: Pit’dah/Prase, or Chalcedony
Tribe of Levi: Bareket/Carbuncle
Tribe of Judah: Nofekh/Emerald
Tribe of Issachar: Sapir/Sapphire
Tribe of Zebulun: Yahalom/Beryl
Tribe of Dan: Leshem/Topaz
Tribe of Naphtali: Sh’vo/Turquoise
Tribe of Gad: Ahlamah/Crystal
Tribe of Asher: Tarshish/Chrysolite
Tribe of Joseph*: Shoham/Onyx
Tribe of Benjamin: Yashfeh/Jasper

*Tribe of Joseph incorporates the tribes of Ephraim and Manasseh

According to Louis Ginsberg’s Legends of the Bible, Bezalel had the assistance of a special creature to construct these items. It was the tiny Shamir, (shown above Bezalel’s right arm) a worm-like creature that appeared in the evening of the sixth day of Creation. The Shamir was endowed with the unique ability to cut through impermeable materials like gemstones. Beneath the Shamir worm are two objects called the “Urim v’ Tmimim.” The appearance and function of these objects have generated much conjecture. Generally known as ‘oracle stones’ they were placed in the fold of the High Priest’s breastplate. Their alleged prophetic powers allowed him to focus on a specific problem or situation. He would then either obtain a vision or perceive combinations of letters with which he could determine the solution.

Behind Bezalel stands Oholiab, son of Ahisamach of the tribe of Dan, the co-worker assigned to him by God. The scales on his worktable symbolize his tribe and his honest artisanal skills. Oholiab is preparing the gold plate (reading “Holy To The Lord”) that will be attached by a blue cord to the High Priest’s helmet (on the table to his left). Finally, the ‘Parokhet’ or inner curtain for the front of the Ark of the Covenant is shown in the background. According to Parashah T’rumah, “You shall make a curtain of blue, crimson and purple yarns, and fine twisted linen; it shall have a design of K’ruvim worked into it.” Though I have included the specified colors in the image, I have also taken artistic license with the background of the curtain by adding the apotropaic eye in the center.

In The Wedding Of Heaven And Earth, above, under the canopy of Heaven, the Shekhinah, God’s feminine aspect, lifts her hands to bless the people in this symbolic ‘marriage’ between God and Israel. The ‘Bridegroom’ in this union is the Ark of the Covenant. Shekhinah wears the Crown of Paradise with golden pomegranate trees. Her sephirah of Malkhut or earthly monarchy is prominent at the base of the crown. A tiny chuppah adorns the large ceremonial wedding ring held aloft by the K’ruvim on the Ark. Her ‘feet’ resemble the cloven hooves of a calf from the bizarre four-faced ‘Chariot’ creatures in the Prophet Ezekiel’s vision. The full description of this vision appears in the haftorah reading for the Festival of Shavuot.

Below, The Guardian Of The House of Israelimage concludes the Book of Exodus.

It depicts the completed Tabernacle (Mishkan) in the desert surrounded by the tents of the Twelve Tribes of Israel. The color of each tent reflects its corresponding gemstone in the High Priest’s Choshen (Breastplate). Although the text of this Parashah initially seemed to require two illustrations, I imagined an enormous angel bearing both symbols of God’s Holy protection. He wears a head covering that resembles a medieval liripipe. Suspended from its ‘tail’ is an alchemical glyph representing two elements of Creation: air and fire. Finally, I have shown the Pillar of Fire in the form of a Ner Tamid or ‘Eternal Light. The burning bush within recalls the Covenant at Sinai while its chains incorporate the heads of korbanot (Temple offerings). The Ner Tamid has occupied a place of honor over the Ark in synagogues worldwide illuminating our memories of the original Tabernacle that guarded and inspired our ancestors three thousand years ago.

For previews and purchase information of Between Heaven & Earth: An Illuminated Torah Commentary (Pomegranate, 2009) visit: http://bit.ly/g2D9Lm

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An Artist In The Shadow Of God

Of all the fifty-four parashiyot in the Torah, Ki Thissa was the one that spoke most eloquently to me as an artist and illustrator, particularly as it relates how Moses transmitted instructions for building the desert Tabernacle (Mishkan) to the artist and craftsman Bezalel ben Uri. I was drawn to this story many years ago as I sought to understand the levels of meaning within the Second Commandment prohibiting the creation of graven images. In essence, it opened my eyes to the concept of hiddur mitzvah or the creation of beautiful objects to enhance the worship experience, rather than be worshipped as objects in themselves.

I have created several interpretive portraits of Bezalel, the first recorded Jewish artist, most recently the iteration shown here for my book Between Heaven & Earth: An Illuminated Torah Commentary (Pomegranate, 2009). From the AfterImages section of the book on p. 151, here is an excerpt  from my commentary on the illustration shown above:

In The Shadow Of God is drawn from the Hebrew translation of the name Bezalel, given to him at birth by his father Uri, son of Hur from the tribe of Judah. (Note the image of the Lion below the text next to Bezalel; it symbolizes the tribe of Judah) His full name reads, ‘Bet-Zal-El Hayaita which means ‘you were in God’s Shadow’ explaining his extraordinary artistic skills and closeness to the Creator so that he could envision the Heavenly Temple and accurately follow the directions for the construction of its earthly counterpart. He was tasked with this mission by Moses who transmitted God’s request upon his return from Mt. Sinai. In the Mishnah,Bezalel is credited as the man who was able to comprehend and configure the letters from which Heaven and Earth were created for this holy task. According to the Baal Shem Tov, founder of Hasidism, “All things were created through the combinations of the 22 Hebrew letters.” The open scroll that Bezalel is holding reveals a kabbalistic diagram, found in the Sefer Yetzirah, composed in 6th century Babylon, which connects letters in the Hebrew alefbet with the seven planets and twelve signs of the Zodiac. In the center of the diagram is a triangular form that contains the Tetragrammaton, an acronym for one of God’s Names. To avoid a disrespectful rendering of this name, a portion of one of the letters has been removed. At the corners of the triangle connecting it to the outer rings are the three Mother letters, alef, mem and shin that represent the elements air, fire and water. Although many graphic variations of these concepts can be found in the books of mysticism, I chose this particular diagram for Bezalel, as it seemed to invite creative interaction. Standing behind the craftsman with a model of the Mishkan on its back is a strange beast called the Tachash. The word ‘tachashim’ in parashah T’rumah, though translated as ‘dolphin skins’ finds a different interpretation in the Mishnah, which alludes to the creation and existence of this animal for the express purpose of providing materials for the construction of the Tabernacle. When its purpose was completed, it seems to have vanished. 

Since no one knows if it actually existed, could the tachash have been a word to describe a collection of materials taken from several existing species or could it have been an unusual mutation truly created only for its holy purpose? In any case, it will always remain an intriguing idea and so the tachash shown here is purely from my imagination. By the way, these questions occurred to me long after my book was published, which only verifies my philosophy that art is always a work in progress and matures from continuing interpretation. So, if any of my readers would like to posit their own version or questions, send me your links in the comment box; I look forward to continuing this conversation…

For previews and purchase information of Between Heaven & Earth: An Illuminated Torah Commentary (Pomegranate, 2009) visit: http://www.magiceyegallery.com

From Parashat T’rumah: The Menorah-As Above, So Below

Detail from Parashat T'rumah: The Menorah-As Above, So Below...