Star of David Tree of Life Necklace, Stainless Magen David Shield Etz Chaim nb

Description: INCLUDES Pendant and snake chain necklace in a black velvet jewelry bag. You can also purchase just the pendant alone to use on your own cord or chain. MEASUREMENTS - The pendant measures about 1" across x .075" thick (25.83mm x 1.9mm) - The necklace chain is offered in your choice of length from 16" to 36" (40cm to 92cm) MATERIALS - The pendant, chain and all its components are made of pure 304 Stainless steel. Stainless steel is non-tarnishing, hypo-allergenic, shiny, strong and durable. You can sleep, swim or shower in it! ABOUT This beautiful necklace is a traditional Star of David with the Tree of Life in the center. It represents the Jewish tradition and all the life that grows from it. The Star of David, known in Hebrew as the Shield of David or Magen David is a generally recognized symbol of modern Jewish identity and Judaism. Its shape is that of a hexagram, the compound of two equilateral triangles. Etz Chaim, Hebrew for "tree of life," is a common term used in Judaism. The expression, found in the Book of Proverbs, is figuratively applied to the Torah itself. Etz Chaim is also a common name for yeshivas and synagogues as well as for works of Rabbinic literature. The tree of life is a fundamental widespread mytheme or archetype in many of the world's mythologies, religious and philosophical traditions. It is closely related to the concept of the sacred tree. The tree of knowledge, connecting to heaven and the underworld, and the tree of life, connecting all forms of creation, are both forms of the world tree or cosmic tree, and are portrayed in various religions and philosophies. DETAILS The STAR OF DAVID, known in Hebrew as the SHIELD OF DAVID or MAGEN DAVID is a generally recognized symbol of modern Jewish identity and Judaism. Its shape is that of a hexagram, the compound of two equilateral triangles. The symbol became representative of the worldwide Zionist community, and later the broader Jewish community, after it was chosen as the central symbol on a flag at the First Zionist Congress in 1897. The earliest Jewish usage of the symbol was inherited from medieval Arabic literature by Kabbalists for use in talismanic protective amulets (segulot) where it was known as the Seal of Solomon among Muslims. The symbol was used in Christian churches as a decorative motif many centuries before its first known use in a Jewish synagogue. During the 19th century the symbol began to proliferate among the Jewish communities of Eastern Europe, ultimately being used among the Jewish communities in the Pale of Settlement. A significant motivating factor, according to scholar Gershom Scholem, was the desire to represent Jewish religion and/or identity in the same manner the Christian cross identified that religion's believers. Before the 19th century, official use in Jewish communities was generally known only in the region of today's Czech Republic, Austria and possibly parts of Southern Germany, having begun in medieval Prague. The identification of the term "Star of David" or "Shield of David" with the hexagram shape dates to the 17th century. The term "Shield of David" is also used in the Siddur (Jewish prayer book) as a title of the God of Israel. The hexagram does appear occasionally in Jewish contexts since antiquity, apparently as a decorative motif. For example, in Israel, there is a stone bearing a hexagram from the arch of a 3rd–4th century synagogue in the Galilee. Originally, the hexagram may have been employed as an architectural ornament on synagogues, as it is, for example, on the cathedrals of Brandenburg and Stendal, and on the Marktkirche at Hanover. A hexagram in this form is found on the ancient synagogue at Capernaum. In the synagogues, perhaps, it was associated with the mezuzah. The use of the hexagram in a Jewish context as a possibly meaningful symbol may occur as early as the 11th century, in the decoration of the carpet page of the famous Tanakh manuscript, the Leningrad Codex dated 1008. Similarly, the symbol illuminates a medieval Tanakh manuscript dated 1307 belonging to Rabbi Yosef bar Yehuda ben Marvas from Toledo, Spain. A Siddur dated 1512 from Prague displays a large hexagram on the cover with the phrase, "He will merit to bestow a bountiful gift on anyone who grasps the Shield of David." A hexagram has been noted on a Jewish tombstone in Taranto, Apulia in Southern Italy, which may date as early as the third century CE. The Jews of Apulia were noted for their scholarship in Kabbalah, which has been connected to the use of the Star of David. Medieval Kabbalistic grimoires show hexagrams among the tables of segulot, but without identifying them as "Shield of David". The Jewish Encyclopedia cites a 12th-century Karaite document as the earliest Jewish literary source to mention a symbol called "Magen Dawid" (without specifying its shape). The name 'Shield of David' was used by at least the 11th century as a title of the God of Israel, independent of the use of the symbol. The phrase occurs independently as a Divine title in the Siddur, the traditional Jewish prayer book, where it poetically refers to the Divine protection of ancient King David and the anticipated restoration of his dynastic house, perhaps based on Psalm 18, which is attributed to David, and in which God is compared to a shield (v. 31 and v. 36). The term occurs at the end of the "Samkhaynu/Gladden us" blessing, which is recited after the reading of the Haftara portion on Saturday and holidays. The TREE OF LIFE is a fundamental widespread myth (mytheme) or archetype in many of the world's mythologies, religious and philosophical traditions. It is closely related to the concept of the sacred tree. The tree of knowledge, connecting to heaven and the underworld, and the tree of life, connecting all forms of creation, are both forms of the world tree or cosmic tree, and are portrayed in various religions and philosophies as the same tree. Etz Chaim, Hebrew for "tree of life," is a common term used in Judaism. The expression, found in the Book of Proverbs, is figuratively applied to the Torah itself. Etz Chaim is also a common name for yeshivas and synagogues as well as for works of Rabbinic literature. It is also used to describe each of the wooden poles to which the parchment of a Sefer Torah is attached. The tree of life is mentioned in the Book of Genesis; it is distinct from the tree of the knowledge of good and evil. After Adam and Eve disobeyed God by eating fruit from the tree of the knowledge of good and evil, they were driven out of the Garden of Eden. Remaining in the garden, however, was the tree of life. To prevent their access to this tree in the future, Cherubim with a flaming sword were placed at the east of the garden. (Genesis 3:22-24) In the Book of Proverbs, the tree of life is associated with wisdom: "wisdom is a tree of life to them that lay hold upon her, and happy is every one that retaineth her." (Proverbs 3:13-18) In 15:4 the tree of life is associated with calmness: "A soothing tongue is a tree of life; but perverseness therein is a wound to the spirit." In the Ashkenazic liturgy, the Eitz Chayim is a piyyut commonly sung as the Sefer Torah is returned to the Torah ark. The Book of Enoch, generally considered non-canonical, states that in the time of the great judgment God will give all those whose names are in the Book of Life fruit to eat from the tree of LIFE. Kabbalah Jewish mysticism depicts the tree of life in the form of ten interconnected nodes, as the central symbol of the Kabbalah. It comprises the ten Sefirot powers in the divine realm. The panentheistic and anthropomorphic emphasis of this emanationist theology interpreted the Torah, Jewish observance, and the purpose of Creation as the symbolic esoteric drama of unification in the Sefirot, restoring harmony to Creation. From the time of the Renaissance onwards, Jewish Kabbalah became incorporated as an important tradition in non-Jewish Western culture, first through its adoption by Christian Kabbalah, and continuing in Western esotericism occult Hermetic Qabalah. These adapted the Judaic Kabbalah tree of life syncretically by associating it with other religious traditions, esoteric theologies, and magical practices. Mesoamerica ETZ HAYIM, also transliterated as Eitz Chaim ( meaning "Tree of Life"), is a common term used in Judaism. The expression can be found in Genesis 2:9, referring to the Tree of Life in the Garden of Eden. It is also found in the Book of Proverbs, where it is figuratively applied to "the Torah" Proverbs 3:18, "the fruit of a righteous man" Proverbs 11:30, "a desire fulfilled" Proverbs 13:12, and "healing tongue" Proverbs 15:4. USAGE IN HEBREW Etz Chaim is a common name for yeshivas and synagogues as well as for works of rabbinic literature. The term Etz Chaim (plural: Atzei Chaim) is also used to describe each of the wooden poles to which the parchment of a Sefer Torah is attached. A hymn including the aforementioned verse Proverbs 3:18 (Etz chayim hi lamaaziqim bah, v'tomkheha m'ushar) is sung in all Ashkenazi rites as the Torah is returned to the ark. In Kabbalah, the Etz chayim symbol (Etz Ha-Hayim, The Tree of Life") is a mystical symbol used to understand the nature of God and the manner in which He created the world. The term Etz chayim is also the title of one of the most important works in Jewish mysticism, written by chayim Vital in the course of twenty years following the death of his master, Isaac Luria, in 1572, presenting and explicating Luria's systematic reconceptualization and expansion of the insights of the Zohar and other earlier mystical sources. Vital's Etz Chaim is the foundational work for the later Lurianic Kabbalah, which soon became the mainstream form of Kabbalah amongst both Sephardi and Ashkenazi Jewry up to the modern period. This massive multi-volumed work circulated only in manuscript form amongst mystics for over 100 years, and was first published in 1782 TREE OF LIFE (BIBLICAL) The tree of life (Tiberian: ‘êl ha-chayyîm; Standard: Etz haChayim) is a term mentioned in the Hebrew Bible. In the Book of Genesis, the tree of life is first described in chapter 2, verse 9 as being "in the midst of the Garden of Eden" with the tree of the knowledge of good and evil. After the fall of man, "lest he put forth his hand, and take also of the tree of life, and eat, and live for ever", cherubim are placed at the east end of the Garden to guard the way to the tree of life. The tree of life has become the subject of some debate as to whether or not the tree of the knowledge of good and evil is the same tree. In the Bible outside of Genesis, the term "tree of life" appears in Proverbs (3:18; 11:30; 13:12; 15:4) and Revelation (2:7; 22:2,14,19). It also appears in 2 Esdras (2:12; 8:52) and 4 Maccabees (18:16), which are included among the Jewish apocrypha. Karl Budde, in his critical study of 1883, proposed that there was only one tree in the body of the Genesis narrative, and that it had been portrayed in two ways: one as the tree in the middle of the Garden, and two as the forbidden tree. Claus Westermann gave recognition to Budde's theory in 1976. Ellen van Wolde noted that among Bible scholars "the trees are almost always dealt with separately and not related to each other" and that "attention is almost exclusively directed to the tree of knowledge of good and evil, whereas the tree of life is paid hardly any attention." According to Jewish mythology, in the Garden of Eden there is a tree of life or the "tree of souls" that blossoms and produces new souls, which fall into the Guf, the Treasury of Souls. The Angel Gabriel reaches into the treasury and takes out the first soul that comes into his hand. Then Lailah, the Angel of Conception, watches over the embryo until it is born. The tree of life is represented in several examples of sacred geometry and is central in particular to the Kabbalah, where it is represented as a diagram of ten points. The ten points are known as Sephiroth or Sephirah, or the ten emanations or attributes of God. Kabbalah is an esoteric method, discipline and school of thought in Jewish mysticism.

Price: 12 USD

Location: Lubbock, Texas

End Time: 2024-09-30T14:13:14.000Z

Shipping Cost: 4.29 USD