marlene burns fine art marlene burns
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new judaic series
finally, marlene is combining her two passions, her love of abstract expressionist painting and hebrew prayer. her process involves studying a specific prayer and then singing or chanting it, according to proper cantillation, as she works to create her expression of the ancient liturgy of the jewish people. watch for additional pieces in this inspired new series.
"sh'ma" 36"x36" gallery wrapped, mixed media
SH’MA
“Hear, O Israel: the Lord is our God, the One and Only.
Blessed is the Name of His glorious kingdom for all eternity.”
This image is the expression of the watchwords of Judaism.
The red color symbolizes God and the metallic colors illustrate the heavenly realm.
The proper cantillation (chanting) of the first line is shown by the trope marks in the line separating the red from the platinum.
From the arc at the top, twelve drips come down, which represent the twelve sons of our patriarch Jacob (Israel,) from whom the twelve tribes originated. These drips allude to the midrash story that explains why the second line is not said out loud as is the first line.
The midrash explains that when Israel was on his death bed, surrounded by his sons, they announced, “ Listen, father (Israel): the Lord is our God…” to let their father know that they understood and would maintain their allegiance to this basic tenet of Judaism.
In a weak, dying voice, Israel responded with the second line. We emulate his dying words by saying them softly, if out loud at all.
The four orbs of shades of blue accentuate the following words: Adonai, Eloheynu, Adonai, and Echad. (Lord, our God, Lord, One.) The blues are reminiscent of the techielet blue that one fringe of the tzitzit should be dyed. The exact shade of blue is not known.
The single shaft of red (God) anchors the design, as God anchors our beliefs and way of life.
"misheberach" 36"x36" gallery wrapped, mixed media
MISHEBERACH
“May He who blessed our ancestors, bless and heal those who are ill. May the Blessed, Holy One, be filled with compassion for their health to be restored and their strength to be revived. May God swiftly send a complete renewal of body and spirit and let us say, Amen.”
This image is an expression of the healing prayer as the energy transmits between sender and receiver. The purple orb represents the sender and the green shape, nestled in a maternal rocker, personifies the one in need of healing. When a name is offered up for this prayer, the person’s mother’s name is added to their own, as a validation of mother as nurturer.
The lines going between the two entities, exemplify the energy and speed with which we hope for, in asking for recovery. Once again, the red represents God’s interaction. The celestial realm, in which the healing manifests, is illustrated with the metallic color palette. The shades of lavender and greens were carefully chosen for their healing and calming qualities. The circles represent wholeness and complete healing, the purpose of this powerful prayer.
"v'ahavtah: and you shall love..." 36"x36" gallery wrapped, mixed media
V'AHAVTAH
“And you shall love the Lord, your God, with all of your heart, with all of your soul and with all of your resources. Let these matters which I command you this day, be upon your heart. Teach them thoroughly to your children and speak of them while you sit in your home, while you walk on the way, when you retire and when you arise. Bind them as a sign upon your arm and let them be tefillin between your eyes. And write them on the doorposts of your house and upon your gates.”
This image is an expression of the first paragraph of the Sh’ma, instructing us to love God and how to go about it.
The black right angle and pair of dots are the trope marks for proper cantillation (chanting) of the first word that means, “And you shall love.”
Once again, the metallic copper represents the heavenly realm from where these words of Torah originated.
The pattern along the bottom is the diagram for tefillin, the phylacteries that are worn to bind one’s arm and be for frontlets between our eyes. One of the names of God, Shaddai, is embodied in the wrappings with the letter shin, the first letter of God’s name. This name is also used on the parchment upon which these words are written and stored in a mezuzah case, mounted on our doors to fulfill the commandment of writing these words on our doorposts.
The flowing lines from the black dots allude to the tzitzit, the fringe and their knotting patterns. In subsequent paragraphs, the commandment to wear these fringes is explained as a reminder to perform God’s commandments.
"avot v'imahot" 48"x48" gallery wrapped, mixed media
AVOT V’IMAHOT
“Blessed are You, O Lord, our God and God of our Patriarchs and Matriarchs, the great, mighty and awesome God, the supreme God who bestows beneficial kindness and creates everything, Who recalls the kindnesses of the forefathers/mothers and brings redemption to their children’s for His namesake, with love.
O King, Helper, Savior and Shield. Blessed are you, O Lord, the Shield of Abraham and Sarah.”
This image, laced with symbolism, is an expression of the opening paragraph of the Amidah (standing) prayer, also known as Sh’moneh Esrei, and Tefillah.
This paragraph praises God and acknowledges that He remembers the promises made to our forefathers.
The symbols in the painting float in metallic fields of color to personify the holiness and importance of God and His kingdom, in this prayer.
The choreography of this opening paragraph is included in this expression. The three red blocks shooting down the center, illustrate the three steps forward that one takes at the beginning of the prayer. The heavily textured bows that frame the image on either side, represent the actually bowing we do twice, in this opening section. The bows also allude to trees. The Torah is often referred to as the Tree of Life. Furthermore, their placement creates an allusion to the tablets of the Ten Commandments.
The four circles, positioned behind the center three (patriarchs), represent the matriarchs standing behind their men.
The left orb is Abraham, the first Hebrew. His orb is filled with ten smaller circles, representing his ten trials. The center orb is Isaac, epitomized by his binding as referenced in the story of the Akedah ( the binding of Isaac, Abrahams‘ tenth and last trial) and Jacob, ( Israel) is illustrated as the one from whom twelve sons (tribes) came forth. The letters and colors of each band is appropriate to each tribe of Israel.
"sh'ma" 36"x36" gallery wrapped, mixed media
SH’MA
“Hear, O Israel: the Lord is our God, the One and Only.
Blessed is the Name of His glorious kingdom for all eternity.”
This image is the expression of the watchwords of Judaism.
The red color symbolizes God and the metallic colors illustrate the heavenly realm.
The proper cantillation (chanting) of the first line is shown by the trope marks in the line separating the red from the platinum.
From the arc at the top, twelve drips come down, which represent the twelve sons of our patriarch Jacob (Israel,) from whom the twelve tribes originated. These drips allude to the midrash story that explains why the second line is not said out loud as is the first line.
The midrash explains that when Israel was on his death bed, surrounded by his sons, they announced, “ Listen, father (Israel): the Lord is our God…” to let their father know that they understood and would maintain their allegiance to this basic tenet of Judaism.
In a weak, dying voice, Israel responded with the second line. We emulate his dying words by saying them softly, if out loud at all.
The four orbs of shades of blue accentuate the following words: Adonai, Eloheynu, Adonai, and Echad. (Lord, our God, Lord, One.) The blues are reminiscent of the techielet blue that one fringe of the tzitzit should be dyed. The exact shade of blue is not known.
The single shaft of red (God) anchors the design, as God anchors our beliefs and way of life.
"misheberach" 36"x36" gallery wrapped, mixed media
MISHEBERACH
“May He who blessed our ancestors, bless and heal those who are ill. May the Blessed, Holy One, be filled with compassion for their health to be restored and their strength to be revived. May God swiftly send a complete renewal of body and spirit and let us say, Amen.”
This image is an expression of the healing prayer as the energy transmits between sender and receiver. The purple orb represents the sender and the green shape, nestled in a maternal rocker, personifies the one in need of healing. When a name is offered up for this prayer, the person’s mother’s name is added to their own, as a validation of mother as nurturer.
The lines going between the two entities, exemplify the energy and speed with which we hope for, in asking for recovery. Once again, the red represents God’s interaction. The celestial realm, in which the healing manifests, is illustrated with the metallic color palette. The shades of lavender and greens were carefully chosen for their healing and calming qualities. The circles represent wholeness and complete healing, the purpose of this powerful prayer.
"v'ahavtah: and you shall love..." 36"x36" gallery wrapped, mixed media
V'AHAVTAH
“And you shall love the Lord, your God, with all of your heart, with all of your soul and with all of your resources. Let these matters which I command you this day, be upon your heart. Teach them thoroughly to your children and speak of them while you sit in your home, while you walk on the way, when you retire and when you arise. Bind them as a sign upon your arm and let them be tefillin between your eyes. And write them on the doorposts of your house and upon your gates.”
This image is an expression of the first paragraph of the Sh’ma, instructing us to love God and how to go about it.
The black right angle and pair of dots are the trope marks for proper cantillation (chanting) of the first word that means, “And you shall love.”
Once again, the metallic copper represents the heavenly realm from where these words of Torah originated.
The pattern along the bottom is the diagram for tefillin, the phylacteries that are worn to bind one’s arm and be for frontlets between our eyes. One of the names of God, Shaddai, is embodied in the wrappings with the letter shin, the first letter of God’s name. This name is also used on the parchment upon which these words are written and stored in a mezuzah case, mounted on our doors to fulfill the commandment of writing these words on our doorposts.
The flowing lines from the black dots allude to the tzitzit, the fringe and their knotting patterns. In subsequent paragraphs, the commandment to wear these fringes is explained as a reminder to perform God’s commandments.
"avot v'imahot" 48"x48" gallery wrapped, mixed media
AVOT V’IMAHOT
“Blessed are You, O Lord, our God and God of our Patriarchs and Matriarchs, the great, mighty and awesome God, the supreme God who bestows beneficial kindness and creates everything, Who recalls the kindnesses of the forefathers/mothers and brings redemption to their children’s for His namesake, with love.
O King, Helper, Savior and Shield. Blessed are you, O Lord, the Shield of Abraham and Sarah.”
This image, laced with symbolism, is an expression of the opening paragraph of the Amidah (standing) prayer, also known as Sh’moneh Esrei, and Tefillah.
This paragraph praises God and acknowledges that He remembers the promises made to our forefathers.
The symbols in the painting float in metallic fields of color to personify the holiness and importance of God and His kingdom, in this prayer.
The choreography of this opening paragraph is included in this expression. The three red blocks shooting down the center, illustrate the three steps forward that one takes at the beginning of the prayer. The heavily textured bows that frame the image on either side, represent the actually bowing we do twice, in this opening section. The bows also allude to trees. The Torah is often referred to as the Tree of Life. Furthermore, their placement creates an allusion to the tablets of the Ten Commandments.
The four circles, positioned behind the center three (patriarchs), represent the matriarchs standing behind their men.
The left orb is Abraham, the first Hebrew. His orb is filled with ten smaller circles, representing his ten trials. The center orb is Isaac, epitomized by his binding as referenced in the story of the Akedah ( the binding of Isaac, Abrahams‘ tenth and last trial) and Jacob, ( Israel) is illustrated as the one from whom twelve sons (tribes) came forth. The letters and colors of each band is appropriate to each tribe of Israel.
"kaddish yatom" 30"x40" gallery wrapped, mixed media
KADDISH YATOM
“May His great Name grow exalted and sanctified in the world that He created as He willed. May He give reign to His Kingship in your lifetimes and in your days and in the lifetimes of the entire family of Israel, swiftly and soon. Now respond: Amen.
May His great name be blessed forever and ever.
Blessed, praised, glorified, exalted, extolled, mighty, upraised and lauded be the Name of the Holy One, Blessed is He.
May there be abundant peace from Heaven and life upon us and upon all of Israel. Now respond: Amen.
He who makes peace in the His heights, may He make peace upon us, upon all Israel and now respond: Amen.”
This image is an expression of the orphan’s prayer as said by mourners during the mourning period and on the anniversary of an immediate family member’s death. The prayer does not refer to our loved ones, but rather sanctifies God’s name and affirms life. Our sages had great wisdom to understand that at a time when our faith in God is shaky and we are surrounded by death, it would behoove us to repeat these ancient Aramaic words three times a day as a part of our healing process.
There are two words hidden in this image….chai, meaning life, and the double yud name of God. The ladder refers to the Kabbalistic meditation of the seven words starting with the letter ‘vav.’ As this prayer is said, the mourner envisions a ladder to heaven. With each vav word said, another rung is climbed, carrying the soul of our loved one straight to God.
The flowing lines upward show the path of the returning souls to God. As always, the metallic colors represent the heavenly realm and the red represents God, with the whole circles representing the souls as they journey back to the Holy One of Blessing.
“May His great Name grow exalted and sanctified in the world that He created as He willed. May He give reign to His Kingship in your lifetimes and in your days and in the lifetimes of the entire family of Israel, swiftly and soon. Now respond: Amen.
May His great name be blessed forever and ever.
Blessed, praised, glorified, exalted, extolled, mighty, upraised and lauded be the Name of the Holy One, Blessed is He.
May there be abundant peace from Heaven and life upon us and upon all of Israel. Now respond: Amen.
He who makes peace in the His heights, may He make peace upon us, upon all Israel and now respond: Amen.”
This image is an expression of the orphan’s prayer as said by mourners during the mourning period and on the anniversary of an immediate family member’s death. The prayer does not refer to our loved ones, but rather sanctifies God’s name and affirms life. Our sages had great wisdom to understand that at a time when our faith in God is shaky and we are surrounded by death, it would behoove us to repeat these ancient Aramaic words three times a day as a part of our healing process.
There are two words hidden in this image….chai, meaning life, and the double yud name of God. The ladder refers to the Kabbalistic meditation of the seven words starting with the letter ‘vav.’ As this prayer is said, the mourner envisions a ladder to heaven. With each vav word said, another rung is climbed, carrying the soul of our loved one straight to God.
The flowing lines upward show the path of the returning souls to God. As always, the metallic colors represent the heavenly realm and the red represents God, with the whole circles representing the souls as they journey back to the Holy One of Blessing.
"berchot hatorah...torah blessings" 48"x48" gallery wrapped, mixed media
BERCHOT HATORAH
“Blessed are You, O Lord, Our God, King of the universe, Who selected us from all the peoples and gave us His Torah, Blessed are You, O Lord, Giver of the Torah.
Blessed are You, O Lord, Our God, King of the universe, who gave us the Torah of truth and implanted eternal life within us. Blessed are You, O Lord, Giver of the Torah.”
This image is the expression of the blessings that frame the chanting of a portion of Torah. The honor of saying these blessings is called an aliyah, ‘going up’ to the Torah.
God is exemplified by the color red at the top of the painting with his wide influence raining down in the drips and bands of color. The red bands that head down to the red circle represent the giving of Torah at Mount Sinai. This revelation happened in the second book of Moses. Each of the rectangles symbolizes one of the five books of Moses.
The painting has at its center, the silhouette of the Torah scroll (including the pomegranate tops.) Within this form are lines that embrace the scroll, showing how we embrace the Torah. Also in the Torah image, are the first and last letters of the Torah, bet and lamed. The red circles reference the gematria (numerology) of those letters, two dots for two and three dots for thirty. According to The Ethics of Our Fathers, thirty is the age of greatest strength.
“Blessed are You, O Lord, Our God, King of the universe, Who selected us from all the peoples and gave us His Torah, Blessed are You, O Lord, Giver of the Torah.
Blessed are You, O Lord, Our God, King of the universe, who gave us the Torah of truth and implanted eternal life within us. Blessed are You, O Lord, Giver of the Torah.”
This image is the expression of the blessings that frame the chanting of a portion of Torah. The honor of saying these blessings is called an aliyah, ‘going up’ to the Torah.
God is exemplified by the color red at the top of the painting with his wide influence raining down in the drips and bands of color. The red bands that head down to the red circle represent the giving of Torah at Mount Sinai. This revelation happened in the second book of Moses. Each of the rectangles symbolizes one of the five books of Moses.
The painting has at its center, the silhouette of the Torah scroll (including the pomegranate tops.) Within this form are lines that embrace the scroll, showing how we embrace the Torah. Also in the Torah image, are the first and last letters of the Torah, bet and lamed. The red circles reference the gematria (numerology) of those letters, two dots for two and three dots for thirty. According to The Ethics of Our Fathers, thirty is the age of greatest strength.
"hadlakat hanerot" 36"x36" gallery wrapped, mixed media
HADLAKAT HANEROT
“Blessed are You, Lord, our God, King of the universe, who sanctifies us with His commandments, and has commanded us to kindle the light of the Sabbath.”
This image is an expression of the blessing over the Shabbat candles, marking the beginning of the Sabbath. Lighting candles is one of the three commandments specific to women, as represented by the three flame-like orbs at the bottom of the painting. The metallic accents validate the holiness of these commandments. In keeping with the feminine directive of this painting, the platinum orb represents the feminine aspect of God, the Shechina that is always overhead.
The flames meander up and transform into the red of God, through the copper metallic orb that epitomizes the holy day. This orb is juxtaposed with the deep blue orb, representing the work week that is being left behind once the blessing has been said.
“Blessed are You, Lord, our God, King of the universe, who sanctifies us with His commandments, and has commanded us to kindle the light of the Sabbath.”
This image is an expression of the blessing over the Shabbat candles, marking the beginning of the Sabbath. Lighting candles is one of the three commandments specific to women, as represented by the three flame-like orbs at the bottom of the painting. The metallic accents validate the holiness of these commandments. In keeping with the feminine directive of this painting, the platinum orb represents the feminine aspect of God, the Shechina that is always overhead.
The flames meander up and transform into the red of God, through the copper metallic orb that epitomizes the holy day. This orb is juxtaposed with the deep blue orb, representing the work week that is being left behind once the blessing has been said.
"havdallah...separation" 36"x36" gallery wrapped, mixed media
HAVDALLAH
“Blessed are You, O Lord, our God, King of the universe, who creates the fruit of the vine. Blessed are You, O Lord, Our God, who creates the species of fragrance. Blessed are You, O Lord, Our God, who creates the illuminations of the fire.
Blessed are You, O Lord, Our God, King of the universe, who separates between holy and secular, between light and darkness, between Israel and the nations, between the seventh day and the six days of labor. Blessed are You, O Lord, who separates between holy and secular.”
This image is an expression of the blessings of Havdallah, said at the end of the Sabbath to acknowledge the conclusion of the holy day. Havdallah means separation. The holy day of rest, that God gave us is separated from the rest of the secular work week (as represented by the fire). The wine, the spices and the fire are blessed in addition to the acknowledgment of the separation.
A tri-wicked candle is used and its image can be seen in the braided lines of blue. The braided design is repeated as the fragrance from the spices flow up through the heavenly realm, to God, signified by the red color. The shape of a wine goblet anchors the center of the painting just as the Kiddush blessing over the wine anchors so many of our celebrations and holy days.
The two circles represent our soul and the added soul we receive for Shabbat to aid in our spiritual journey. At Havdallah, we say goodbye to the second soul.
“Blessed are You, O Lord, our God, King of the universe, who creates the fruit of the vine. Blessed are You, O Lord, Our God, who creates the species of fragrance. Blessed are You, O Lord, Our God, who creates the illuminations of the fire.
Blessed are You, O Lord, Our God, King of the universe, who separates between holy and secular, between light and darkness, between Israel and the nations, between the seventh day and the six days of labor. Blessed are You, O Lord, who separates between holy and secular.”
This image is an expression of the blessings of Havdallah, said at the end of the Sabbath to acknowledge the conclusion of the holy day. Havdallah means separation. The holy day of rest, that God gave us is separated from the rest of the secular work week (as represented by the fire). The wine, the spices and the fire are blessed in addition to the acknowledgment of the separation.
A tri-wicked candle is used and its image can be seen in the braided lines of blue. The braided design is repeated as the fragrance from the spices flow up through the heavenly realm, to God, signified by the red color. The shape of a wine goblet anchors the center of the painting just as the Kiddush blessing over the wine anchors so many of our celebrations and holy days.
The two circles represent our soul and the added soul we receive for Shabbat to aid in our spiritual journey. At Havdallah, we say goodbye to the second soul.
"berchot ha haftarah" 3'x3' gallery wrapped, mixed media
BERCHOT HA HAFATARAH
“Blessed are You, O Lord, our God, King of the universe, Who has chosen good prophets, and was pleased with their words of truth. Blessed are You, Lord, Who chooses Torah, Moses His servant, Israel, His nation, and the prophets of truth and righteousness.”
This image is an expression of the blessings chanted before a selection from the books of the prophets is chanted at the Sabbath service. These selections are connected to the specific Torah portion of the week in content and/or lesson.
During our exiles, only the words of the prophets dared to be studied. The darkness at the bottom of the painting personifies the exile with only the prophetic words breaking through it. The words are the metallic colored bars dripping down through the darkness. There are eighteen of them, the numeric equivalent for the word for life, “chai.” The prophets’ words helped keep our people alive during those dark times without the benefit of our Torah.
The actual Haftarah trope marks (to guide the chanter in proper cantillation,) are seen in black against the red realm representing God and his holy kingdom.
The three circles exemplify the Torah, Israel, the nation, and the prophets, including Moses….the three things we bless that God has chosen for His people.
and the one that started it all...
" lead the people..." 3'x6' gallery wrapped, mixed media
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"rosh hashanah akedah" 3'x3' gallery wrap, mixed media
ROSH HASHANAH AKEDAH
"rosh hashanah akedah" 3'x3' gallery wrap, mixed media
ROSH HASHANAH AKEDAH
This
image is an expression of the High Holy Day Torah portion that is chanted,
telling the story of the binding of Isaac ( the Akedah.)
The Akedah was the tenth and final trial that G-d presented to Abraham. The first trials are shown as imperfect orbs, with the red orb representing the Akedah.
The column of black that runs through the center represents the moment of silence between the two words when the angels call out " Avraham...Avraham!"
During this moment, Abraham transitioned from having blind faith in G-d, to having perfect faith....from lack of understanding of G-d's will and request, to understanding.
The contrast of mind set is represented by the opposing sides of the black column...the left side is filled with trials; the right side shows perfect faith, as shown by the silver, perfectly round orb. The twisted lines of the ram's horn, the shofar, leads the viewer to this image of perfect faith as it refers the sacrifice used instead of Isaac.
CHANUKAH: NES GADOL
The Akedah was the tenth and final trial that G-d presented to Abraham. The first trials are shown as imperfect orbs, with the red orb representing the Akedah.
The column of black that runs through the center represents the moment of silence between the two words when the angels call out " Avraham...Avraham!"
During this moment, Abraham transitioned from having blind faith in G-d, to having perfect faith....from lack of understanding of G-d's will and request, to understanding.
The contrast of mind set is represented by the opposing sides of the black column...the left side is filled with trials; the right side shows perfect faith, as shown by the silver, perfectly round orb. The twisted lines of the ram's horn, the shofar, leads the viewer to this image of perfect faith as it refers the sacrifice used instead of Isaac.
"chanukah:nes
gadol" 3'x3' gallery wrapped, mixed media
This powerful image is an expression of Chanukah, the fesitval of lights. Our oldest symbol of Judaism, the menorah, is used as the inspiration. The holiday Chanukiah, with eight branches and a shamash, spreads out from the fiery core of the great miracles that happened during this time. Not only did the oil, enough for one day, last eight days, but the small group of Maccabbees was able to overcome a much stronger enemy and restore the Temple.
The use of branches that embrace as well as spread out, represents the posture of our people as we celebrate and remember this moment in history.
The use of branches that embrace as well as spread out, represents the posture of our people as we celebrate and remember this moment in history.
"shir lamaalot: psalm 121" 3'x3' gallery wrapped, mixed media
SHIR LAMAALOT PSALM 121
“ A song to the ascents. I raise my eyes upon the mountains: whence will come my help? My help is from G-d, Maker of heaven and earth. He will not allow your foot to falter; your Guardian will not slumber. Behold, He neither slumbers nor sleeps, the Guardian of Israel. G-d is your Guardian: G-d is your protective Shade at your right hand. By day the sun will not harm you, nor the moon at night. G-d will protect you from every evil; G-d will guard your soul. G-d will guard your departure and your arrival, from this time and forever.”
This psalm is one of the fifteen that were said during temple times when people ascended the steps from the lower courtyard to the upper courtyard. It is commonly called “eso eynai.”
According to Kabbalah, this psalm should be close to a new mother to protect her and her baby as she goes through labor and delivery.
In this expression, the image of the cradled newborn is superimposed over the image of a hamsa, resembling a hand with the thumb and pinky fingers shorter than the rest. This ancient amulet is also considered to be a talisman for good luck in many instances, including the birth of a child.
The umbilical cord, containing the life blood, wends it’s way toward the heavens to connect with G-d, the source of all life.
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marlene burns ©2010