The Star of David (✡), known in Hebrew as the Shield of David or Magen David (Hebrew מָגֵן דָּוִד; Biblical Hebrew Māḡēn Dāwīḏ [maːˈɣeːn daːˈwiːð], Tiberian [mɔˈɣen dɔˈvið], Modern Hebrew [maˈɡen daˈvid], Ashkenazi Hebrew and Yiddish Mogein Dovid [ˈmɔɡeɪn ˈdɔvid] or Mogen Dovid), is a generally recognized symbol of modern Jewish identity and Judaism. Its shape is that of a hexagram, the compound of two equilateral triangles. Unlike the menorah, the Lion of Judah, the shofar and the lulav, the Star of David was never a uniquely Jewish symbol.
During the 19th century the symbol began to proliferate amongst the Jewish communities of Eastern Europe, ultimately being used amongst the Jewish communities in the Pale of Settlement. A significant motivating factor was the desire to imitate the influence of the Christian cross. 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 a Seal of Solomon.The symbol was also used in Christian churches as a decorative motif many centuries before its first known use in a Jewish synagogue. 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 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 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 pentagram in this form is found on the ancient synagogue at Tell Hum. In the synagogues, perhaps, it was associated with the mezuzah.
The Zohar (3:73a) states, “There are three knots connecting [three entities] one to another: the Holy One, blessed be He; Torah; and Israel.” The Jewish soul connects to its Creator through the study and observance of Torah. The triangle represents the connection between these three entities.
These three entities are each comprised of a pnimiyut (inner dimension) and a chitzoniyut (external dimension). The Torah is comprised of both exoteric teachings (the Talmud, Jewish law, etc.) as well as esoteric teachings (the Kabbalah). G‑d’s “revealed” energy permeates and provides existence to all worlds, but His essence is completely hidden, transcending all of creation. Similarly, the soul (which is a reflection of G‑d2) has a revealed element, that level that expresses itself within and vivifies the body, as well as an essence that transcends the body.
The double triangle of the Star of David (Magen David) symbolizes the connection of both dimensions of G‑d, Torah and Israel: the external level of the soul connects to the external expression of G‑d via studying the exoteric parts of Torah; the essence of the soul connects with G‑d’s essence through the study and application of the teachings of Kabbalah.
Another explanation:
Kabbalah teaches that G‑d created the world with seven spiritual building blocks—His seven “emotional” attributes. Accordingly, the entire creation is a reflection of these seven foundational attributes.
These three entities are each comprised of a pnimiyut (inner dimension) and a chitzoniyut (external dimension). The Torah is comprised of both exoteric teachings (the Talmud, Jewish law, etc.) as well as esoteric teachings (the Kabbalah). G‑d’s “revealed” energy permeates and provides existence to all worlds, but His essence is completely hidden, transcending all of creation. Similarly, the soul (which is a reflection of G‑d2) has a revealed element, that level that expresses itself within and vivifies the body, as well as an essence that transcends the body.
The double triangle of the Star of David (Magen David) symbolizes the connection of both dimensions of G‑d, Torah and Israel: the external level of the soul connects to the external expression of G‑d via studying the exoteric parts of Torah; the essence of the soul connects with G‑d’s essence through the study and application of the teachings of Kabbalah.
Another explanation:
Kabbalah teaches that G‑d created the world with seven spiritual building blocks—His seven “emotional” attributes. Accordingly, the entire creation is a reflection of these seven foundational attributes.
They are: chesed (kindness), gevurah (severity), tiferet (harmony), netzach (perseverance), hod (splendor), yesod (foundation) and malchut (royalty).
These attributes are divided into three columns: right, center and left:
Gevurah
Tiferet
Chesed
Hod
Yesod
Netzach
Malchut
Correspondingly, the Star of David contains seven compartments—six peaks protruding from a center.
The upper right wing is chesed.
The upper left wing is gevurah.
The upper center peak is tiferet. Kabbalah teaches that tiferet finds its source in keter, “the Crown,” which is infinitely higher than all the divine attributes which are involved in the “mundane” pursuit of creating worlds.
The lower right wing is netzach.
The lower left wing is hod.
The center is yesod. Yesod is “Foundation,” and as such, all the other attributes are rooted in, and rise from, this attribute.
The star’s bottom that descends from its belly is malchut—the attribute that absorbs the energies of the higher six attributes and uses them to actually descend and create everything—and to “reign” over them.
These attributes are divided into three columns: right, center and left:
Gevurah
Tiferet
Chesed
Hod
Yesod
Netzach
Malchut
Correspondingly, the Star of David contains seven compartments—six peaks protruding from a center.
The upper right wing is chesed.
The upper left wing is gevurah.
The upper center peak is tiferet. Kabbalah teaches that tiferet finds its source in keter, “the Crown,” which is infinitely higher than all the divine attributes which are involved in the “mundane” pursuit of creating worlds.
The lower right wing is netzach.
The lower left wing is hod.
The center is yesod. Yesod is “Foundation,” and as such, all the other attributes are rooted in, and rise from, this attribute.
The star’s bottom that descends from its belly is malchut—the attribute that absorbs the energies of the higher six attributes and uses them to actually descend and create everything—and to “reign” over them.
In Kabbalah, the Star of David symbolizes the six spaces of space plus the center; Up, Down, East, West, South, North and Center….These are also reflected in the seven spiritual building blocks (Sefirot) with which God created the world: Chesed (Kindness), Gevurah (Severity), Tiferet (Harmony), Netzach (Perseverance), Hod (Splendor), Yesod (Foundation) and Malchut (Royalty)….The number seven has multiple significance in Judaism for example. Another idea is that a six pointed star receives form and substance from its solid center. This inner core represents the spiritual dimension, surrounded by the six universal directions.
– Meaning and Origins of the Star of David, The Free Library.com
– Meaning and Origins of the Star of David, The Free Library.com
