Ok, so here’s a little taste of a rabbit trail I’ve been going down lately… It started when yesterday I was watching a couple of youtube vids on a blog (which now I can’t seem to find for the life of me) on the history of the “Star of David”, and towards the end it was talking about how Mayer Rothschild adopted this symbol as basically the logo of his ‘lending house’ in Frankfurt. “Rothschild” means “Red Shield”, as many people know, the “red shield” being a reference to the very symbol we now associate with the state of Israel and Jewish people worldwide. But then, it spoke about how the 16th century Kabbalist Isaac Luria was a key figure in bringing this symbol of the superimposed triangles into more prevalent use and acceptance with the Jewish community as a whole. So, reading further about Luria has been intriguing indeed. First of all, I had for a while been curious as to how the occult underpinnings of the Rothschilds traced back further into history, and Luria is a key piece in that puzzle. The video made a key point in mentioning that by hanging this symbol on the front of his business establishment, (and changing his very name as well), Rothschild was essentially declaring himself to be a master Kabbalist…
But what does that mean? Digging into the person of Luria helps shed light on that, and it is decidedly much easier to brouse through writings on the belief system and teachings of Luria then it is to read about those of the secretive Rothschilds, and Luria, having lived several hundred years before Mayer Amschel Bauer effectively conquered Europe through financial skull-duggery, proves to be every bit as much a key figure in revealing the inner nature of the shadowy machinations at work in the world right now.
From Jewish Virtual Library:
Luria was born in Jerusalem in 1534 to German parents. His father died when he was young, and Luria was brought up by his mother in the house of her brother, Mordecai Frances, a wealthy tax-farmer. In Egypt, Luria studied Jewish law and rabbinic literature under Rabbi David ben Solomon ibn Abi Zimra and Zimra’s successor, Bezalel Ashkenazi. Luria’s teachers considered him outstanding in non_mystical study and he collaborated with Ashkenazi on shitah mekubbetzet, a work on Jewish law based on Tractate Zevachim in the Talmud. In addition to study, Luria earned a living through commerce.
When Luria was 15 years old, he married his cousin. He spent approximately six years studying with Ashkenazi, then moved to Jazirat al-Rawda, a secluded island on the Nile that was owned by his father-in-law. He visited his family only on the Sabbath and the few words he spoke were always in Hebrew, directed solely to his wife. During this period, he concentrated his studies on the Zohar and the works of earlier Kabbalists. He was also particularly interested in his contemporary, Kabbalist Moses Cordovero. It was at this time that Luria wrote his commentary on the Sifra Di-Zenivta section of the Zohar. Luria believed that deceased teachers of the past spoke to him and that he had frequent interviews with Elijah the prophet.
In one of these “interviews,” Luria believed that Elijah instructed him to move to the land of Israel, so, in 1569, he moved to Safed where he studied Kabbalah with Cordovero until Cordovero’s death in 1570.
I found that last part particularly interesting. So the guy was having conversations with demons, thinking they were Old Testament prophets…(!) But yeah, this is basically what it all boils down to, the fundamental fact that Kabbalism, touted as “Jewish Mysticism”, is really just witchcraft at the end of the day, deep witchcraft in fact, a compilation of occultic practices stemming from Babylon and elsewhere, embalmed with a thick coating of Jewish cultural spin.
And this is where the “Star of David” specifically comes from, actual practice of Jewish sorcery, though it was never called as such, as even an article in Wikipedia admits, while also referencing Luria’s involvment in the popularization of this occultic symbol:
Medieval Kabbalistic grimoires show hexagrams among the tables of segulot, but without identifying them as “Shield of David”.
In the Renaissance Period, in the 16th-century Land of Israel, the book Ets Khayim conveys the Kabbalah of Ha-Ari (Rabbi Isaac Luria) who arranges the traditional items on the seder plate for Passover into two triangles, where they explicitly correspond to Jewish mystical concepts. The six sfirot of the masculine Zer Anpin correspond to the six items on the seder plate, while the seventh sfira being the feminine Malkhut corresponds to the plate itself.
Along with his teachings on the esoteric meanings of the hexagram (“Star of David”) as found in the “Seder” or Passover meal (talk about blasphemy!), Luria also ‘contributed’ a lot of ideas involving the more general ideas of “panentheism” in Kabbalsim, which deals with their concept of “eminations” of/from “God”, the “sefirot” from the “Ein-sof”. Luria came up with this concept of the “Tzimtzum”, which basically was his speculations on how “God” (though in Kabbalism, God is not the personal God we think of, but more the “creation force” or “source of everything”, etc.) made the universe, while being a part of his creation and his creation still being a part of him. From thetorah.com:
According to the first expositors of Tzimtzum shelo kepshuto, the original Lurianic doctrine of Tzimtzum should not be understood literally as a real displacement and the creation of an actual void within the Ein-sof, but rather as the establishment of a world of appearances, in which God’s infinity is represented in finite proportions capable of being grasped by finite minds. According to this understanding, God’s monolithic unity before creation and after creation remains exactly the same; ontologically nothing has changed. But as a result of the spontaneous activity of the divine life, there ensued a covering over or concealment of some aspect of God’s all-pervasive presence, thereby engendering an illusory realm of appearance. This so-called metaphoric “withdrawal” enables the epistemological distinction between subject and object, creator and created being, perceiver and perceived, and allows various elements of God’s infinity to view themselves as separate entities, despite the fact that ontologically they remain merged with the whole.
Essentially, it’s all a bunch of theological and mystical gobbledeegook which all goes toward the propping up of a singular, underlying tenet. You are god! Everything is god. Or to be more precise to their perspective, “God” is “in” everything. Pan-en-theism literally means “God in everything”, and this facet of Luria’s “legacy” was also of special interest to me, since this notion of “panentheism” is actually a term I have heard quite a bit in the past, in the context of several “Emergenty” Christian teachers, particularly a guy named Leonard Sweet, and his incredibly sympathetic-to-the-occult book, “Quantum Christianity“.
Panentheism is really a much more pervasive concept than one might think at first glance, and it can really be described and alluded to in a variety of ways. If you ever hear people talking about “the divine spark within all of us” and such, well, there ya go.
All in all, the more I study the various connections and histories of all these pieces, the more they all continue fitting together into a very cohesive matrix of global spiritual deception. Praise be to Jesus, the Son, who has conquered death and hell, opening our eyes to the schemes of the Fallen One and even giving us complete authority over all these demonic affronts to His true, eternal Kingdom…