Star of David Pendant Jewish Symbol 3D print model

Star of David, Hebrew Magen David (“Shield of David”), Magen also spelled Mogen, Jewish symbol composed of two overlaid equilateral triangles that form a six-pointed star. ... The yellow badge that Jews were forced to wear in Nazi-occupied Europe invested the Star of David with a symbolism indicating martyrdom and heroism. The star of David is the judeochristian star. The top triangle is the covenant of Abraham. The bottom triangle is the other covenant. The star represents God's one world compromise, the unification of Heaven and Hell. The roman cross is a symbolic reference to human sacrifice. The Star of David is a symbol of the Jewish people, and is used to identify Jews - meaning, anyone who wears it can be identified as Jewish. ... Sure, we wear it nowadays, but in a way that's us reclaiming the symbol that's ours, and has been ours before the Holocaust, as well. The Jewish Encyclopedia cites a 12th-century Karaite document as the earliest Jewish literary source to mention a symbol called Magen Dawid (without specifying its shape). The name 'Shield of David' was used by at least the 11th century as a title of the God of Israel, independent of the use of the symbol. Kabbalistic use Page of segulot in a mediaeval Kabbalistic grimoire (Sefer Raziel HaMalakh, 13th century) A hexagram has been noted on a Jewish tombstone in Taranto, Apulia in Southern Italy, which may date as early as the third century CE. The Jews of Apulia were noted for their scholarship in Kabbalah, which has been connected to the use of the Star of David. Medieval Kabbalistic grimoires show hexagrams among the tables of segulot, but without identifying them as Shield of David. In the Renaissance, 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. However, these seder-plate triangles are parallel, one above the other, and do not actually form a hexagram. According to G. S. Oegema (1996)