Optional parental preparation:

1. What does "deracinate" mean? (to "1: uproot 2: to remove or separate from a native environment or culture especially: to remove the racial or ethnic characteristics or influences from… removal of anyone or anything from native "roots" or culture." I.e. forcible "out-conversion" from Tōr•âhꞋ and eradication of Israel identity – "population transfer" and "ethnic cleansing".

2. Yᵊkhë•zᵊq•eilꞋ 44.01, The Eternal Beit ha-Mi•qᵊdâshꞋ — While Yᵊkhë•zᵊq•eilꞋ envisioned what the future (i.e. Second) Beit ha-Mi•qᵊdâshꞋ should be like, Herod's actual Second Beit ha-Mi•qᵊdâshꞋ never realized Yᵊkhë•zᵊq•eilꞋ's ta•vᵊn•itꞋ – the Beit ha-Mi•qᵊdâshꞋ to be built without human hands. A priori, according to Ram•ba"mꞋ, these passages can only refer to a future eternal Beit ha-Mi•qᵊdâshꞋ — that, Ram•ba"mꞋ, and most Jewish Sages agreed, can only be built by the Mâ•shiꞋakh – the TzëmꞋakh/​NeiꞋtzër, necessarily, therefore, only symbolized in the metonyms  of Zᵊrūbâ•vëlꞋ Bën-Shᵊalᵊti•eilꞋ and Yᵊhō•shūꞋa Bën-Yᵊhō•tzâ•dâqꞋ.

   Zᵊkhar•yâhꞋ revisits and reviews this metonymic duo of chap. 3 in 6.9-15: "Make two a•târ•ōtꞋ …" One a•târ•âhꞋ is to be placed on the head of Yᵊhō•shūꞋa Bën-Yᵊhō•tzâ•dâqꞋ, the Kō•heinꞋ ha-Jâ•dōlꞋ, and the other, a priori, to be placed on the head of "a man whose name is צֶמַח; ūmitakhꞋᵊtâvꞋ he יִצְמָח and build the Hei•khâlꞋ of י‑‑ה". This figure was metonymized in Zᵊrūbâ•vëlꞋ Bën-Shᵊalᵊti•eilꞋ.

   Yet, as a Bën-Shᵊalᵊti•eilꞋ, who was a Bën-Yᵊhō•yâ•khinꞋ (Bën-Yᵊhō•yâ•qimꞋ), Zᵊrūbâ•vëlꞋ was under "The Curse Of "Jeconiah", his grandfather. Authority to overturn this Biblical curse is why Zᵊkhar•yâhꞋ recognized the necessity of convening the heavenly Beit Din — with Sâ•tânꞋ as prosecutor and י‑‑ה as Defense Attorney and Shō•pheitꞋ (3.1-5). This was prerequisite to commissioning Zᵊrūbâ•vëlꞋ to resume the legacy of Beit-Dâ•widꞋ in order to build the future Hei•khâlꞋ of י‑‑ה, "bear the hōd, sit and rule upon his throne." The Kō•heinꞋ ha-Jâ•dōlꞋ would complete the duo "and there shall be a peaceful counsel between both of them."

   While the contemporary in need of a rescindment by Authority of the heavenly Beit Din, י‑‑ה was the metonymic Zᵊrūbâ•vëlꞋ, of Beit-Dâ•widꞋ. we read that Zᵊkhar•yâhꞋ, too, is confused at finding Yᵊhō•shuꞋa, the Kō•heinꞋ ha-Jâ•dōlꞋ (instead of Zᵊrūbâ•vëlꞋ), being exonerated by י‑‑ה rebuking Sâ•tânꞋ in restoring a "firebrand rescued from the fire, who was dressed in feces-soiled clothes, standing before the ma•lᵊâkhꞋ."

   We then find that י‑‑ה orders the feces-soiled clothes be removed from him, causes his â•wōnꞋ to pass-over him and outfitted him in garments and a clean turban Then, י‑‑ה introduces His TzëmꞋakh.

   To remedy Zᵊkhar•yâhꞋ's confusion, the ma•lᵊâkhꞋ quizzes him about a vision explaining the convergence of the metonymic duo into the single entity addressed in the heavenly Beit Din: Yᵊhō•shūꞋa. In this passage, Zᵊkhar•yâhꞋ envisioned a gold Mᵊnor•âhꞋ fed olive-oil via seven pipes from a bowl on top, flanked by two olive trees that both mingle their olive-oil together into the bowl. Comparing His RūꞋakh to the olive-oil, י‑‑ה explains that the convergence of the duo—"two Bᵊn•eiꞋ-ha-Yi•tzᵊhârꞋ"—into one, eternal heavenly TzëmꞋakh-​Nâ•siꞋ-​Mâ•shiꞋakh is by His Olive-Oil/​RūꞋakh—flowing into the single Mᵊnor•âhꞋ. I.e. it is His Olive-Oil/​RūꞋakh that creates, sanctifies, and thereby unifies, the duo into a unit(y).

   Since the rabbinic Sages agreed that the heavenly—i.e. eternal & non-physical in hâ-Ō•lâmꞋ ha-Bâ—Nasi, is identical with the TzëmꞋakh MëlꞋëkh-Mâ•shiꞋakh Dâ•widꞋ in the heavens, then his non-physical building of the non-physical Hei•khâlꞋ of י‑‑ה is, a priori, a Beit ha-Mi•qᵊdâshꞋ that can only emerge to mortals fully built—i.e. without hands; something that can only take place in the non-physical, eternal domain. Thus, Yᵊkhë•zᵊq•eilꞋ's ta•vᵊn•itꞋ cannot describe an earthly, physical – yet another anthropomorphic temple for an earth-dwelling idol. A priori, Yᵊkhë•zᵊq•eilꞋ's ta•vᵊn•itꞋ describes the future Beit ha-Mi•qᵊdâshꞋ built without human hands, an eternal "heavenly" Beit ha-Mi•qᵊdâshꞋ; immune to mortal powers or earthly destruction — and that can only be comprised of non-physical nᵊphâsh•ōtꞋ "stones"!

   The "heavenly Hei•khâlꞋ of י‑‑ה" is then easily distinguished from the Beit Tᵊphil•âhꞋ for all kindreds – that we must build! 

3. Yᵊkhë•zᵊq•eilꞋ 44.01, ShaꞋar hâ-Ra•kham•imꞋ — י‑‑ה can no longer enter through this gate in the person of any future Mâ•shiꞋakh-Nâ•siꞋ because Muslims permanently, and deliberately, defiled this gate with their Muslim graves and corpses. Either the Mâ•shiꞋakh had to enter through this gate before it was permanently defiled by Muslim corpses, or there can be no future Mâ•shiꞋakh!!!

   In any case, a priori, this passage, the principals symbolized in contemporary (BCE 6^th century) Jews, specifically refers exclusively to a future time and building. Ergo, this cannot be an intellectually shallow, superficial description of yet another, anthropomorphic, physical temple—which could never idolatrously house the Creator-Singularity. (Yet, ignorant and tō•imꞋ modern Jews idolatrously interpret this passage to describe a physical temple, refusing to be weaned from their physically-housed god!) Rather, this describes the prophesied eternal—heavenly/​spiritual—setting and "East Gate" counterpart, invulnerable to defilement by mortals. 

4. Yᵊkhë•zᵊq•eilꞋ 44.03, Nâ•siꞋ — Except for Rashi, all rabbinic commentators identify the Nâ•siꞋ with the eternal—ergo, non-mortal—TzëmꞋakh MëlꞋëkh-Mâ•shiꞋakh Dâ•widꞋ in the heavens, described in Yᵊkhë•zᵊq•eilꞋ 34.20-31, esp. v 23-25a; 44.1-4; 45.7-9; 46.4-18.

   This East Gate would only be opened for the Nâ•siꞋ—and then only on Sha•bâtꞋ (Day 7) and Rōsh KhōꞋdësh (calendric anchor-point demarcating renewal). Zᵊkhar•yâhꞋ specifically stipulates that the duo of contemporaries he names in his complementary, partially parallel, narrative serve only as a illustrative of the true entities metonym in the eternal spiritual domain, "for, Look!, I shall bring My servant, the TzëmꞋakh. Then, having relegated his named contemporaries as stand-in metonyms, Zᵊkhar•yâhꞋ "gives in front of…" (i.e. in the presence of…) another, apparently spiritual, Yᵊhō•shūꞋa (3.9), a solitary stone (i.e. the "Chief Cornerstone rejected by the builders"), i.e. the aforementioned TzëmꞋakh (i.e. the Nâ•siꞋ Mâ•shiꞋakh)—of the eternal Mi•qᵊdâshꞋ (symbolized by Zᵊrūbâ•vëlꞋ Bën-Shᵊalᵊti•eilꞋ) that is the central topic of these complementary passages in both Yᵊkhë•zᵊq•eilꞋ and Zᵊkhar•yâhꞋ.

   Until now, no one has noticed that Zᵊkhar•yâhꞋ here prophesies an imperative mission of the TzëmꞋakh-​Nâ•siꞋ-​Mâ•shiꞋakh. To this point, Yi•sᵊr•â•eilꞋ, like all other ancient goy•imꞋ, related only to an infinitely and inaccessibly distant tribal Deity. Yi•sᵊr•â•eilꞋ, too, accepted the conventional wisdom (PC & RC) that י‑‑ה resided in the far reaches of the heavens, occasionally visiting inside a "holy mountain"; but usually monitoring human affairs via (perfect number) seven celestial ein•âiꞋyim – and trying to coax this impossibly distant Deity to inhabit our earthly tribal temple instead of just rumbling around enigmatically inside a "holy mountain".

   Here (3.9), however, Zᵊkhar•yâhꞋ cites י‑‑ה engraving the seven ein•âiꞋyim on the solitary stone that He "has given before Yᵊhō•shūꞋa" (3.9). Thus, the monitoring function of the seven ein•âiꞋyim is transferred from the distant heavens to the TzëmꞋakh, whether identified with, or "in the presence of", Yᵊhō•shūꞋa! A prime mission of the Mâ•shiꞋakh, consequently, was to wean Yi•sᵊr•â•eilꞋ from the conventional – PC/RC – distant and inaccessible tribal Deity, reorienting us to the Shᵊkhin•âhꞋ of י‑‑ה Who abides within the heart of those who do their utmost to live according to His Tōr•âhꞋ (Instruction-Manual For Life). It is the fulfillment of this prophecy, not the centuries-later Christian Hellenist myths of the Apostate Paul and his 7 Turkish- Hellenist Christian Churches, that RibꞋi Yᵊhō•shūꞋa declared "The Realm of ël•ōh•imꞋ has come [down into the heart within each practicer of Tōr•âhꞋ!" 

5. Zᵊkhar•yâhꞋ 4.10, plumb-bob—Plumb-bobs are still used in construction today, though more limited to vertical integrity. In ancient times, plumb-bobs were essential to the initial layout, transferring line-of-sight alignment with the stars, straight down to the ground on each end. Leaning sticks, on either or both ends, would distort transference of the line-of-sight measurements from the top of sighting sticks to the ground, for the laying of the foundation stones. The stones themselves also had to be accurately plumbed.

   So why are plumbers called plumbers? The modern word plumber has no connection to the ancient plumb-bob and the ancient usage of the verb plumb. Until recently, plumbers worked with lead pipes, plumbum in Latin and Pb in the Periodic Table. 

6. Who was Yᵊkhë•zᵊq•eilꞋ ha-Nâ•viꞋ?

7. Who was Zᵊkhar•yâhꞋ Bën-Bë•rëkh•yâhꞋ Bën-Id•oꞋ ha-Nâ•viꞋ?

Questions you might anticipate that your child might raise and be prepared to discuss:

1. Where is (As)Syria?

2. What does eternal/​eternity mean?

3. What, and where, is Bâ•vëlꞋ?

4. What does "envision" mean?

5. What's the difference between physical and non-physical? Would any of the 5 senses (including sight) work in a non-physical environment?

6. Where is Persia/​Iran?

7. What does a Babylonian Gâl•utꞋ or Exile mean?

8. What is a "population transfer"?

9. How may ways can you think of that life was different in BCE 586?

10. What does it mean to pine? What is revery? Daydream? Home-sickness?

11. What is a virtual tour?

12. What is "the mind's eye"?

13. What is the nëphꞋësh?

14. What does "perceive" mean?

15. What is a porch?

16. What does "first-hand" mean?

17. What does "conquer" mean?

18. What does it mean to "commission" someone or something?

19. What is a seedling sprout?

20. What is a curse?

21. What does "govern" mean? What is a government? A governor?

22. What is a province?

23. What does rescind mean?

24. What does convene mean?

25. What is a prosecutor? A defense attorney? A judge?

26. What is a duo? A single entity?

27. What does "ponder" mean?

28. What is a channel? What does it mean "to channel" something?

29. What does "transpire" mean?

30. What is an accolade?

31. What does "diss" mean? (short for "disrespect" or "disparage")

32. What does it mean to "realize" (real-ize) something?

33. What does traverse mean?

34. What is a plumb-bob and what's it for?

35. What does it mean to "rephrase" something?