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SHIVITI

A shiviti, which can also be called a Mizrach, is based on the verse, "I have set (shiviti) the Lord always before me. (Psalm 16:8)" In the 18th and 19th centuries many elaborately decorated contemplative paintings were made to aid in devotion. This tradition was continued with the help of Jerusalem artist Gitti Koschland and her Houston agent, Holly Cinn

Pictures

Whole Picture
 
Close-up of Bottom
 
Close-up of Top
 
Shema
 


Background

This shiviti was designed to express the spiritual mission of Maqom. In the center, you see the menorah and the tree of life it symbolizes in the background. It is contained in an etrog, the symbol of fertility and joy associated with Sukkot. The "pitom", the tip, of the etrog is the word Shema, "Listen!" The stem is the word kadosh, "Holy." These words are equivalent numerologically, both equaling 410. Thus, we learn to balance intellect and study (listening to the texts) with ceremony and ritual (kadosh, kadosh, kadosh which is associated with early Jewish mysticism and the Temple). The edge of the etrog is the Shema and v'ahavta. Above each word of the v'ahavta is a small letter. The forty-two words of the v'ahavta correspond to the forty-two-lettered name of God. When one knows this name of God and how to use it one is, according to the Kabbalah, able to change reality.

Below the etrog is the shortest prayer in the Torah, "Eil na r'fa na la!" "God please heal her now!" (Numbers 12:13). This eleven-lettered prayer calls on the eleven-lettered name of God, revealed at the burning bush. This name of God, "Eheyeh asher eheyeh", "I will be what I will become (Exodus 3:14)" reminds us of God's miraculous, counter-intuitive essence.

There are ten roses scattered around the etrog. The one in the corner has thirteen petals, corresponding to the first image of the Zohar. It is yellow for the yellow rose for Texas (no kidding!). The ten roses are for the ten sefirot, the ten processes within God, that are the Zohar's focus.

The psalm around the edge is Psalm 122:


A Song of Ascents; of David

I rejoiced when they said to me: "Let us go unto the house of the Lord."
Our feet are standing
Within your gates, Jerusalem;
Jerusalem, that is built
As a city that is compact together.
Whither the tribes went up, even the tribes of the Lord,
As a testimony to Israel,
To give thanks to the name of the Lord.
For there were set thrones for judgment,
The thrones of the house of David.

Pray for the peace of Jerusalem;
May they prosper that love you.
Peace be within your walls,
and prosperity within your palaces.
For my brothers and companions' asks,
I will now say: "Peace be within you."
For the sake of the house of the Lord our God
I will seek your good.

This is a psalm of arrival and happiness. This is not about the journey but about the rest and harvest that are its goal. Sometimes, we just have to sit still and enjoy the moment.

In addition, this psalm hints at the connection between heaven and earth. Mishaps and misfortunes in the earthly Jerusalem, and its worship, could delay the process of heavenly worship and function.

Rav Nahman said to Rabbi Yitshak: What [is the meaning of what] is written [in Scripture], "The Holy One is in your midst and I will not come into the city (Hosea 11:9)." [Surely it cannot be that] because the Holy One is in the midst of you I shall not come into the city! He said to him: Thus said Rabbi Yohanan: The Holy One, blessed be He, said, 'I will not enter Jerusalem above until I can enter the Jerusalem below.' Is there then a Jerusalem above? Yes, for it is written, "Jerusalem, you are built as a city that is compact together. (Psalm 122:3)" (B. Taanit 5a)
While Israel is in exile, and the earthly Jerusalem destroyed, God voluntarily goes into exile as well, waiting for Jerusalem to be rebuilt and for the cult to be reinstituted. The verse from Psalms can be taken to mean that the earthly Jerusalem has a companion Jerusalem in the heavens.

Discussion Questions

1. Try meditating on this shiviti for a while. Does it open any gateways to spiritual connection?

2. If you were to graphically represent your soul in a drawing, of what might it be composed?


How do you feel about this material? Please send us your insights by e-mail to maqom@compassnet.com. Thanks!


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© 2001 Judith Z. Abrams