Judaica - A magnificent kabbalistic pendant + necklace - Amulet for protection against evil eye - .925 silver - Israeli artist - Israel - Mid 20th century

Description
Judaica - A magnificent kabbalistic pendant + necklace - Amulet for protection against evil eye - .925 silver - Israeli artist - Israel - Mid 20th century
Excellent condition - barely used with minimal signs of aging & wear

Judaica - A magnificent kabbalistic pendant + necklace - Amulet for protection against evil eye - good luck- Cure - קמע לרפואה לשמירה והצלחה

Pendant - 925/1000 - not signed - tested with acid

Necklace - 925 - signed

Rich with Hebrew kabbalistic text

Hand crafted by an Israeli artist - 1950


Kabbalah (Hebrew: קַבָּלָה, literally "reception, tradition"[1] or "correspondence"[2]:3) is an esoteric method, discipline, and school of thought in Jewish mysticism.[3] A traditional Kabbalist in Judaism is called a Mequbbāl (מְקוּבָּל).[3] The definition of Kabbalah varies according to the tradition and aims of those following it,[4] from its religious origin as an integral part of Judaism, to its later adaptations in Western esotericism (Christian Kabbalah and Hermetic Qabalah). Jewish Kabbalah is a set of esoteric teachings meant to explain the relationship between the unchanging, eternal God–the mysterious Ein Sof (אֵין סוֹף, "The Infinite")–[5][6] and the mortal, finite universe (God's creation).[3][5] It forms the foundation of mystical religious interpretations within Judaism.[3][7]

Jewish Kabbalists originally developed their own transmission of sacred texts within the realm of Jewish tradition,[3][7] and often use classical Jewish scriptures to explain and demonstrate its mystical teachings. These teachings are held by followers in Judaism to define the inner meaning of both the Hebrew Bible and traditional rabbinic literature and their formerly concealed transmitted dimension, as well as to explain the significance of Jewish religious observances.[8] One of the fundamental kabbalistic texts, the Zohar, was first published in the 13th century, and the almost universal form adhered to in modern Judaism is Lurianic Kabbalah.

Traditional practitioners believe its earliest origins pre-date world religions, forming the primordial blueprint for Creation's philosophies, religions, sciences, arts, and political systems.[9] Historically, Kabbalah emerged after earlier forms of Jewish mysticism, in 12th- to 13th-century Spain and Southern France,[3][7] and was reinterpreted during the Jewish mystical renaissance of 16th-century Ottoman Palestine.[3] Isaac Luria is considered the father of contemporary Kabbalah; Lurianic Kabbalah was popularised in the form of Hasidic Judaism from the 18th century onwards.[3] During the 20th century, academic interest in Kabbalistic texts led primarily by the Jewish historian Gershom Scholem has inspired the development of historical research on Kabbalah in the field of Judaic studies.[10][11]

Traditions

See also: Ecstatic Kabbalah and Practical Kabbalah
According to the Zohar, a foundational text for kabbalistic thought,[12] Torah study can proceed along four levels of interpretation (exegesis).[13][14] These four levels are called pardes from their initial letters (PRDS Hebrew: פַּרדֵס‎, orchard).

Peshat (Hebrew: פשט‎ lit. "simple"): the direct interpretations of meaning.[15]
Remez (Hebrew: רֶמֶז‎ lit. "hint[s]"): the allegoric meanings (through allusion).
Derash (Hebrew: דְרָשׁ‎ from Heb. darash: "inquire" or "seek"): midrashic (rabbinic) meanings, often with imaginative comparisons with similar words or verses.
Sod (Hebrew: סוֹד‎ lit. "secret" or "mystery"): the inner, esoteric (metaphysical) meanings, expressed in kabbalah.
Kabbalah is considered by its followers as a necessary part of the study of Torah – the study of Torah (the Tanakh and rabbinic literature) being an inherent duty of observant Jews.[16]

Modern academic-historical study of Jewish mysticism reserves the term "kabbalah" to designate the particular, distinctive doctrines that textually emerged fully expressed in the Middle Ages, as distinct from the earlier Merkabah mystical concepts and methods.[17] According to this descriptive categorisation, both versions of Kabbalistic theory, the medieval-Zoharic and the early-modern Lurianic Kabbalah together comprise the Theosophical tradition in Kabbalah, while the Meditative-Ecstatic Kabbalah incorporates a parallel inter-related Medieval tradition. A third tradition, related but more shunned, involves the magical aims of Practical Kabbalah. Moshe Idel, for example, writes that these 3 basic models can be discerned operating and competing throughout the whole history of Jewish mysticism, beyond the particular Kabbalistic background of the Middle Ages.[18] They can be readily distinguished by their basic intent with respect to God:

The Theosophical or Theosophical-Theurgic tradition of Theoretical Kabbalah (the main focus of the Zohar and Luria) seeks to understand and describe the divine realm using the imaginative and mythic symbols of human psychological experience. As an intuitive conceptual alternative to rationalist Jewish philosophy, particularly Maimonides' Aristotelianism, this speculation became the central stream of Kabbalah, and the usual reference of the term "kabbalah". Its theosophy also implies the innate, centrally important theurgic influence of human conduct on redeeming or damaging the spiritual realms, as man is a divine microcosm, and the spiritual realms the divine macrocosm. The purpose of traditional theosophical kabbalah was to give the whole of normative Jewish religious practice this mystical metaphysical meaning
The Meditative tradition of Ecstatic Kabbalah (exemplified by Abraham Abulafia and Isaac of Acre) strives to achieve a mystical union with God, or nullification of the meditator in God's Active intellect. Abraham Abulafia's "Prophetic Kabbalah" was the supreme example of this, though marginal in Kabbalistic development, and his alternative to the program of theosophical Kabbalah. Abulafian meditation built upon the philosophy of Maimonides, whose following remained the rationalist threat to theosophical kabbalists
The Magico-Talismanic tradition of Practical Kabbalah (in often unpublished manuscripts) endeavours to alter both the Divine realms and the World using practical methods. While theosophical interpretations of worship see its redemptive role as harmonising heavenly forces, Practical Kabbalah properly involved white-magical acts, and was censored by kabbalists for only those completely pure of intent, as it relates to lower realms where purity and impurity are mixed. Consequently, it formed a separate minor tradition shunned from Kabbalah. Practical Kabbalah was prohibited by the Arizal until the Temple in Jerusalem is rebuilt and the required state of ritual purity is attainable.[2]:31
According to traditional belief, early kabbalistic knowledge was transmitted orally by the Patriarchs, prophets, and sages (hakhamim in Hebrew), eventually to be "interwoven" into Jewish religious writings and culture. According to this view, early kabbalah was, in around the 10th century BCE, an open knowledge practiced by over a million people in ancient Israel.[19] Foreign conquests drove the Jewish spiritual leadership of the time (the Sanhedrin) to hide the knowledge and make it secret, fearing that it might be misused if it fell into the wrong hands.[20]

It is hard to clarify with any degree of certainty the exact concepts within kabbalah. There are several different schools of thought with very different outlooks; however, all are accepted as correct.[21] Modern halakhic authorities have tried to narrow the scope and diversity within kabbalah, by restricting study to certain texts, notably Zohar and the teachings of Isaac Luria as passed down through Hayyim ben Joseph Vital.[22] However, even this qualification does little to limit the scope of understanding and expression, as included in those works are commentaries on Abulafian writings, Sefer Yetzirah, Albotonian writings, and the Berit Menuhah,[23] which is known to the kabbalistic elect and which, as described more recently by Gershom Scholem, combined ecstatic with theosophical mysticism. It is therefore important to bear in mind when discussing things such as the sephirot and their interactions that one is dealing with highly abstract concepts that at best can only be understood intuitively.[24]

Jewish and non-Jewish Kabbalah

See also: Christian Cabala and Hermetic Qabalah

Latin translation of Gikatilla's Shaarei Ora
From the Renaissance onwards Jewish Kabbalah texts entered non-Jewish culture, where they were studied and translated by Christian Hebraists and Hermetic occultists.[25] The syncretic traditions of Christian Cabala and Hermetic Qabalah developed independently of Judaic Kabbalah, reading the Jewish texts as universalist ancient wisdom preserved from the Gnostic traditions of antiquity. Both adapted the Jewish concepts freely from their Jewish understanding, to merge with multiple other theologies, religious traditions and magical associations. With the decline of Christian Cabala in the Age of Reason, Hermetic Qabalah continued as a central underground tradition in Western esotericism. Through these non-Jewish associations with magic, alchemy and divination, Kabbalah acquired some popular occult connotations forbidden within Judaism, where Jewish theurgic Practical Kabbalah was a minor, permitted tradition restricted for a few elite. Today, many publications on Kabbalah belong to the non-Jewish New Age and occult traditions of Cabala, rather than giving an accurate picture of Judaic Kabbalah.[26] Instead, academic and traditional Jewish publications now translate and study Judaic Kabbalah for wide readership.

History of Jewish mysticism

Origins

According to the traditional understanding, Kabbalah dates from Eden.[27] It came down from a remote past as a revelation to elect Tzadikim (righteous people), and, for the most part, was preserved only by a privileged few. Talmudic Judaism records its view of the proper protocol for teaching this wisdom, as well as many of its concepts, in the Talmud, Tractate Hagigah, 11b-13a, "One should not teach ... the Act of Creation in pairs, nor the Act of the Chariot to an individual, unless he is wise and can understand the implications himself etc."[28]

Contemporary scholarship suggests that various schools of Jewish esotericism arose at different periods of Jewish history, each reflecting not only prior forms of mysticism, but also the intellectual and cultural milieu of that historical period. Answers to questions of transmission, lineage, influence, and innovation vary greatly and cannot be easily summarised.

Terms

Originally, Kabbalistic knowledge was believed to be an integral part of the Oral Torah, given by God to Moses on Mount Sinai around the 13th century BCE according to its followers; although some believe that Kabbalah began with Adam.[27]

For a few centuries the esoteric knowledge was referred to by its aspect practice—meditation Hitbonenut (Hebrew: הִתְבּוֹנְנוּת‎),[29] Rebbe Nachman of Breslov's Hitbodedut (Hebrew: הִתְבּוֹדְדוּת‎), translated as "being alone" or "isolating oneself", or by a different term describing the actual, desired goal of the practice—prophecy ("NeVu'a" Hebrew: נְבוּאָה‎). Kabbalistic scholar Aryeh Kaplan traces the origins of medieval Kabbalistic meditative methods to their inheritance from orally transmitted remnants of the Biblical Prophetic tradition, and reconstructs their terminology and speculated techniques.[30]

From the 5th century BCE, when the works of the Tanakh were edited and canonised and the secret knowledge encrypted within the various writings and scrolls ("Megilot"), esoteric knowledge became referred to as Ma'aseh Merkavah (Hebrew: מַעֲשֶׂה מֶרְכָּבָה‎)[31] and Ma'aseh B'reshit (Hebrew: מַעֲשֶׂה בְּרֵאשִׁית‎),[32] respectively "the act of the Chariot" and "the act of Creation". Merkabah mysticism alluded to the encrypted knowledge, and meditation methods within the book of the prophet Ezekiel describing his vision of the "Divine Chariot". B'reshit mysticism referred to the first chapter of Genesis (Hebrew: בְּרֵאשִׁית‎) in the Torah that is believed to contain secrets of the creation of the universe and forces of nature. These terms received their later historical documentation and description in the second chapter of the Talmudic tractate Hagigah from the early centuries CE.

Confidence in new Prophetic revelation closed after the Biblical return from Babylon in Second Temple Judaism, shifting to canonisation and exegesis of Scripture after Ezra the Scribe. Lesser level prophecy of Ruach Hakodesh remained, with angelic revelations, esoteric heavenly secrets, and eschatological deliverance from Greek and Roman oppression of Apocalyptic literature among early Jewish proto-mystical circles, such as the Book of Daniel and the Dead Sea Scrolls community of Qumran. Early Jewish mystical literature inherited the developing concerns and remnants of Prophetic and Apocalyptic Judaisms.

Mystic elements of the Torah


The Ark of the Covenant in Solomon's Temple was the seat for God's presence. Ezekiel and Isaiah had prophetic visions of the angelic heavenly Chariot and Divine Throne
When read by later generations of Kabbalists, the Torah's description of the creation in the Book of Genesis reveals mysteries about God himself, the true nature of Adam and Eve, the Garden of Eden (Hebrew: גַּן עֵדֶן‎), the Tree of Knowledge of Good and Evil (Hebrew: עֵץ הַדַּעַת שֶׁל טוֹב וְרַע‎), and the Tree of Life (Hebrew: עֵץ חַיִּים‎), as well as the interaction of these supernatural entities with the Serpent (Hebrew: נָחָשׁ‎), which leads to disaster when they eat the forbidden fruit (Hebrew: פְּרִי עֵץ הַדַּעַת‎), as recorded in Genesis 3.[33]

The Bible provides ample additional material for mythic and mystical speculation. The prophet Ezekiel's visions in particular attracted much mystical speculation, as did Isaiah's Temple vision—the Book of Isaiah, Ch. 6. Jacob's vision of the ladder to heaven provided another example of esoteric experience. Moses' encounters with the Burning bush and God on Mount Sinai are evidence of mystical events in the Torah that form the origin of Jewish mystical beliefs.

The 72 letter name of God which is used in Jewish mysticism for meditation purposes is derived from the Hebrew verbal utterance Moses spoke in the presence of an angel, while the Sea of Reeds parted, allowing the Hebrews to escape their approaching attackers. The miracle of the Exodus, which led to Moses receiving the Ten Commandments and the Jewish Orthodox view of the acceptance of the Torah at Mount Sinai, preceded the creation of the first Jewish nation approximately three hundred years before King Saul.

Lot details
Object
Judaica - A magnificent kabbalistic pendant + necklace - Amulet for protection against evil eye
Material
.925 silver
Designer/ Artist
Israeli artist
Estimated Period
Mid 20th century
Country of Origin
Israel
Condition
Excellent condition - barely used with minimal signs of aging & wear
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