Ayin Bet (72) names of the Creator are the letter combinations to which the Kaballah ascribes key attributes for solving problems from all fields of life. Each pendant carries one of these key names, that bestows a particular segula (quality) upon those who wear it. The pendants are designed in accordance to instructions given in the Holy Kaballah. This connection between the infinite spiritual worlds, the material world and everyday reality gives the power to change. Each pendant is packed in a satin and velvet lined beautiful gift box.

God's concept by Kaballah

Kaballah (Jewish mysticism) teaches that God is neither matter nor spirit. Rather God is the creator of both, but is himself neither. But if God is so different than his creation, how can there be any interaction between the Creator and the created? This question prompted Kabbalists to envision two aspects of God, (a) God himself, who in the end is unknowable, and (b) the revealed aspect of God who created the universe, preserves the universe, and interacts with mankind. Kabalah believes that these two aspects are not contradictory but complement one another. See Divine simplicity; Tzimtzum.

Some Kabalah scholars, such as Moses ben Jacob Cordovero and Schneur Zalman of Liadi (founder of Lubavitch (Chabad) Hasidism), hold that the first aspect of God is all that there really exists; all else is completely nullified to God and therefore an illusion. Depending on how this is explained, such a view can result in panentheism, or pantheism. However, most other Jews who believe in Kabbalah hold that there is an aspect of God that is revealed to the world.

Kabbalists speak of the first aspect of God as Ein Sof (אין סוף); this is translated as "the infinite", "endless", or "that which has no limits". In this view, nothing can be said about this aspect of God. This aspect of God is impersonal.