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Text[0]=["RIGHT","The starry cosmos is above the Patriarch Abraham's open, four-sided tent. The roof bears God's promise to make Abraham's descendents as numerous as the stars above. The tent sits above a <i>chuppah</i> (marriage canopy) that is also open on four sides, representing the client Abraham and his wife and descendants. The apple on the <i>chuppah</i> is cut crosswise to reveal the five-pointed star of seeds, representing the client's five children. In tiny writing is the five-word verse from Genesis \"[And] God blessed Abraham with everything.\" And so, the Biblical promise to the Patriarch Abraham is fulfilled in the family of the modern subject of the painting."]
Text[1]=["BOTTOM CENTER","The apples to represent the client's children. and the blossoms represent each child's unique potential for the future. The bee recalls the custom of eating honey with apples to welcome a sweet new year. The honeycomb also resembles the benzene rings of an organic molecule—another generative image. The children's names run along the border of the piece, and verses that the family assigned to each child at birth appear beside the apples."]
Text[2]=["LEFT","To honor the client's Moroccan heritage, Chana was inspired by an antique brocade Torah from Morocco that is now in the Israel Museum. Alongside the Torah are the words from Proverbs (24:13-14) \"Eat honey, my child, for it is good. And the drops from the honeycomb are sweet on your palate. So is the knowledge of wisdom to your soul is you have found it.\" It is a tradition to eat apples and honey to bless and sweeten the Jewish New Year. Chana recreates this custom by using the honey metaphor for the Torah's wisdom and the five apples to symbolize the client's five children. The artist wishes the entire family a blessed and sweet new year and a life blessed by the honey-sweet wisdom of Torah. "]
Text[3]=["CENTER","The images and texts surround a <i>shofar</i> (the ram's horn whose sound ushers in the new year.) It reminds Jews of God's covenant with Abraham and the ram that was sacrificed in Isaac's place: \"And Abraham lifted his eyes and behold! A ram was caught in the thicket by his horns\" (Genesis 22:13). Like a birth canal, the <i>shofar</i> is a narrow passage that gets wider and wider until the sound is released into the world. Chana suggests that this is why we recite the verse (Psalms 118:5) \"I called to God from the narrowness and God answered me with expansiveness\" when the <i>shofar</i> is sounded in synagogue. She splits this verse on the <i>shofar</i> to indicate the narrow and wide parts of both the instrument and the prayer. The overall composition and direction of the piece mirrors the expanding character of the <i>shofar</i>."]
Text[4]=["TOP CENTER","Above the <i>shofar</i> is the phrase \"today is the birth of the world\" found in the liturgy and Talmud (<i>Rosh Hashanah</i> 27A). The shattering vessel recalls the <i>Sh'virat HaKelim</i> (the shattering of the vessels at the creation of the universe), in the teachings of the Kabbalist, the <i>ARI HaKadosh</i>—Rabbi Isaac Luria (1534-1572). The Aramaic verse on the right is a prayer for peace (from the root meaning \"wholeness\") from the <i>Kaddish</i>. Its reference to the \"great peace that comes from heaven\" connects this prayer to the image of the universe at far right of the piece. The other verses found in this section are from the High Holiday liturgical song, <i>Hayom...</i>, translated as \"This day...\""]
Text[5]=["TOP CENTER LEFT","The images emerging from the <i>shofar</i> symbolize multiplicity, birth and regeneration for the coming year. We ask God to multiply our <i>zechuyot</i> (entitlements) like the seeds of a pomegranate. The fish is a symbol of fertility and its head reflects our desire plunge head-first into the new year. The <i>Hamsa</i> is a Sephardic, hand-shaped amulet representing the protective hand of God. Here, the open hand refers to the line in the <i>Ashrei</i> prayer: \"You [God] open up Your hand and satisfy every living thing with favor.\" This hand also performs <i>Tashlich</i>, the ritual where we symbolically cast our sins into the water and utter the verse from Micah (7:19) \"[God] will hurl their sins into the depths of the sea.\"  <i>Tashlich</i> is a generative process, we \"lighten\" ourselves in order to make room to create anew."]
Text[6]=["TOP LEFT","The calendar is the month of Tishrei, 5766, when this work was created. The scales are the <i>mazal</i> (auspicious sign) of this month. The holidays are marked by symbols of new beginnings. On <i>Rosh Hashanah</i> we \"blow the <i>shofar</i> at the new moon, at the time appointed for our festival.\" (Psalms 81). On Yom Kippur, we ask God to \"open up [His] gates for us.\" Sukkot, with its full harvest moon, marks the end of the Jewish pilgrimage cycle and the agricultural year and largely involves the passage of time. The greenery (<i>schach</i>) over the dates on the calendar recall how we look out through the <i>sukkah</i> to the ever renewing sky. <i>Simchat Torah</i> restarts the cycle of Torah-reading at Genesis. The Shabbat candles are fuelled by the light of Creation. The month ends with another new moon, revealing the cycle of renewal."]

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