 |
| Pâ•qidꞋ Yi•rᵊmᵊyâhꞋu |
ShᵊlomꞋoh ha-MëlꞋëkh (begun B.C.E. 987; finished B.C.E. 980) — The Kâ•vodꞋ é‑‑ä (Shᵊkhin•âhꞋ) entered on Suk•otꞋ, upon placement of the àÂøåÉï äÇáÌÀøÄéú, and vacated prior to its destruction by the Babylonians in B.C.E. 586.
Zᵊru-Bâ•vëlꞋ Bën-Shᵊal•tiy•eilꞋ (The foundation was begun in B.C.E. 538 (about 45 years after Yᵊkhë•zᵊq•eilꞋ wrote his prophecies) consequent to the Decree of Persian King Cyrus the Great but halted soon thereafter due to opposition by Samaritans. Building resumed in B.C.E. 521. In B.C.E. 520, Khaj•aiꞋ prophesied: "I will fill this House with Kâ•vodꞋ… Greater shall be the Kâ•vodꞋ of this latter House than the first" — which had housed the Kâ•vodꞋ é‑‑ä!!! The building was completed B.C.E. 516.)
Herod the Great, the Εd•om•iꞋ claiming to be "King of the Jews," implemented extensive improvements on this building (beginning in B.C.E. 19 and finishing 27 C.E., only 3 years before the crucifixion. This building was destroyed by the Hellenist Roman occupiers in 70 C.E.) — Yet, despite the prophecy of Khaj•aiꞋ, the Kâ•vodꞋ never arrived in "this latter House." Therefore, either this was a false prophecy in the Bible or the prophecy could only have been satisfied during its period of existence by the visit of the Mâ•shiꞋakh)!
Yᵊkhë•zᵊq•eilꞋ — prophesied that the Kâ•vodꞋ é‑‑ä shall be present in the still-future House he and Yᵊsha•yâhꞋu described.
áÌÅéú-úÌÀôÄìÌÈä…
ìÀëÈì-äÈòÇîÌÄéí ("A House Of Prayer… For All Of The Kindreds")"So shall it be month by month, Sha•bâtꞋ by Sha•bâtꞋ; all bâ•sârꞋ shall come ìÀäÄùÑÀúÌÇçÂåÉú before Me,' said é‑‑ä."
ìÈëÅï,
ëÌäÑ
àÈîÇø
àÂãåÉðÈé
é‑‑ä,
äÄðÀðÄé,
éÄñÌÇã
áÌÀöÄéÌåÉï
àÈáÆï;
àÆáÆï
áÌÒçÇï
ôÌÄðÌÇú
éÄ÷ÀøÇú
îåÌñÈã
îåÌñÌÈã,
äÇîÌÇàÂîÄéï
ìÉà
éÈçÄéùÑ:
(Therefore, so said A•don•âiꞋ é‑‑ä, Look, he has founded in Tzi•yonꞋ an ëvꞋën, an ëvꞋën bo•khanꞋ cornerstone jewel, he is founding the founding; the believer will not rush.)
àÄúÀâÀÌæÆøÆú
àÆáÆï
ãÄÌé-ìÈà
áÄéãÇéÄï — (a stone cut with no hands).
The sages in Ta•lᵊmudꞋ corroborate the Beit-é‑‑ä that will be "built without human hands…" — necessarily spiritual, not physical — can be built only by, and following the coming of, the Mâ•shiꞋakh; correctly interpreting this foundation cornerstone jewel to be the Mâ•shiꞋakh (SeiꞋdër Mo•eidꞋ 3, Ma•sëkꞋët Suk•âhꞋ 41a; SeiꞋdër Mo•eidꞋ 4 Ma•sëkꞋët Rosh ha-Shân•âhꞋ 30a and SeiꞋdër Nᵊziq•inꞋ 4, To•sëphꞋᵊtâ Ma•sëkꞋët Shᵊvu•otꞋ 15b).
àÆáÆï
îÈàÂñåÌ
äÇáÌåÉðÄéí;
äÈéÀúÈä
ìÀøÀàÑùÑ
ôÌÄðÌÈä:
(The stone loathed by the builders was for the cornerstone.)
"Then [é‑‑ä] said, 'Bën-â•dâmꞋ, the Place is ëÌÄñÀàÄé and the Place is My Footstool where I will neighbor there among Yi•sᵊr•â•eilꞋ forever…' "
Not even the earth is forever and no physical structure can be home to the non-physical Creator-Singularity Who is Omnipresent. Therefore, the Beit-é‑‑ä described by Yᵊkhë•zᵊq•eilꞋ can only be a spiritual, not physical, structure. The consensus of the sages is in agreement. Furthermore, they interpret that Yᵊkhë•zᵊq•eilꞋ here refers to MëlꞋëkh ha-Mâ•shiꞋakh as the Nâ•siꞋ Bën-Dâ•widꞋ (namely, the Mâ•shiꞋakh) who administers the spiritual rites that the various animal sacrifices were, in ancient times, intended to illustrate (Artscroll, Yechezkel [sic], p. 687).
Tei•mân•imꞋ Ba•lad•iꞋ Dar-Da•imꞋ sages presciently agreed (Si•durꞋ No•sakh′ Ba•lad•iꞋ) commenting on Yᵊsha•yâhꞋu 54.13, which describes New Yᵊru•shâ•laꞋyim shël Ma•ᵊl•âhꞋ.
Builders of what? Builders of the new Yᵊru•shâ•laꞋyim shël Ma•ᵊl•âhꞋ described in the previous verse (Yᵊsha•yâhꞋu 54.11-12):
ñÇôÌÄéø, gemstone (Tribe of Dân)
"Afflicted and storm-tossed, who hasn't been consoled? Behold, I, Myself, am beating ôÌåÌêÀ àÂáÈðÇéÄêÀ, and I shall lay your Foundation áÌÇñÌÇôÌÄéøÄéí. I will set your window-frames with ëÌÇãÀëÉã and your gates ìÀàÇáÀðÅé àÆ÷ÀãÌÈç, and all of your borders ìÀàÇáÀðÅé-çÅôÆõ.
 80x99.png "ccc") |
| ëÌÇãÀëÉã |
 |
 àÆ÷ÀãÌÈç (or ðÉôÆêÀ) gemstone (Tribe of Yᵊhud•âhꞋ) |
The lapis lazulis, in the plural, cornerstone(s) of the foundation seems to symbolize the dual roles of the Mâ•shiꞋakh (Bën-Yo•seiphꞋ and Bën-Dâ•widꞋ)—the cornerstone jewel cut with no hands. Each ruby window-frame may then symbolize a nëphꞋësh doing his or her utmost to keep úÌåÉøÈä, emitting the Light of úÌåÉøÈä, and each garnet gate symbolizes a nëphꞋësh doing his or her utmost to keep úÌåÉøÈä, providing access to Har-Beit-é‑‑ä via tᵊshuv•âhꞋ.
Beit ha-Mi•qᵊdâshꞋ Yᵊkhë•zᵊq•eilꞋ = Spiritual structure in which the nᵊphâsh•otꞋ of those who are sho•meirꞋ-úÌåÉøÈä constitute its spiritual building stones. This implies spiritual (symbolic) meanings attached to the qârbân•otꞋ—i.e., tᵊphil•otꞋ—in the future Beit ha-Mi•qᵊdâshꞋ.
Human beings have never been able to connect the dots, from the Domain of é‑‑ä—the non-dimensional, spiritual, Domain beyond our universe, which is eternal, the only truly real domain—to the temporal "Matrix" (to use the movie metaphor) of His Creation, a mere illusion of forces (e.g., quarks forming particles and atoms), projected by é‑‑ä, that we humans perceive as our physical universe that myopic human beings, like avatars in a virtual game, shallowly misperceive as our "reality."
It has never been the animal sacrifices, or their "magic" blood, that produced ki•purꞋ. Rather, animal sacrifices – for Yi•sᵊr•â•eilꞋ (unlike the superstitious and idolatrous beliefs common among the goy•imꞋ) – were from the beginning, as they remain now, mere "training wheels," visual aids that were necessary to demonstrate to primitive ancients the principle of the inescapable consequences of injustice. Today's sacrifice is a monetary fine, often paid by a credit card, and, perhaps, community service or jail time—and the end result of our oh-so more sophisticated civilization has pushed justice away far more distant than in ancient times.
Yesteryear's coinage of sacrifice (penalty, punishment) imposed for injustices – only after compensating the victim (+20%) – was measured in the value of animals fit for food, sacrificed by the perpetrator of injustice to the ko•han•imꞋ in the same way penalties are assessed today by a judge. The major difference is that the monies now go to the state instead of directly to the judge (then the ko•heinꞋ or sho•pheitꞋ). The association of injustice leading to the death of a sacrifice became a core principle. Unfortunately, the shallow assumed superstitious magic was involved in the blood and life of the animals, failing to grasp the greater lesson. The purpose of the qor•bânꞋ was to motivate tᵊshuv•âhꞋ: The theme that the qor•bânꞋ must be sacrificed as a penalty, and die in order that the transgressor of úÌåÉøÈä—who has made tᵊshuv•âhꞋ—may eat and live. This can, and must, be achieved without the no-longer-necessary, today unnecessarily cruel, animal sacrifice. This is the bridge from physical to spiritual: violating úÌåÉøÈä thought to go up in smoke (of the animal sacrifice); no relapsing. The reality is that all this is nothing more, nor less, than the KhësꞋëd of é‑‑ä that He provides ki•purꞋ for those who make tᵊshuv•âhꞋ.
Since the various kinds of animal sacrifices are all illustrations of tᵊphil•otꞋ, then it follows that kinds of sacrifices, for which Dâ•widꞋ officiates in the Beit ha-Mi•qᵊdâshꞋ described in Yᵊkhë•zᵊq•eilꞋ Ch. 40-42, implies parallels in kinds of tᵊphil•otꞋ. There are a variety of different bᵊrâkh•otꞋ as well as various Tei•mân•iꞋ chant modes and prayer positions (see, inter alia, sha•khahꞋ).
?The sequence of chapters (36-47) in Yᵊkhë•zᵊq•eilꞋ seems to suggest that the Beit ha-Mi•qᵊdâshꞋ of Yᵊkhë•zᵊq•eilꞋ, in which Dâ•widꞋ officiates over (spiritual) sacrifices, will be realized only after the "Battle of Gōg of the Land of Mâ•gogꞋ", while Yo•eilꞋ 3 seems to place this period prior to the ingathering – which was realized in 1948! Jews and Christians alike have universally rejected the Sho•âhꞋ and WW-II as fulfillment of these prophecies for only one reason: their shared addiction to fantastic, supernatural, ignorant fable. For them, skies must split, stars must disappear, the sun must darken to be replaced by a golden throne descending into our atmosphere supported by flying sphinxes. But the Creator-Singularity doesn't work by contradicting His Own Laws. No real-world events can ever satisfy their fables. Thus, the question for rational thinkers is whether WW-II was, or was not, the "Battle of Gōg of the Land of Mâ•gogꞋ" – has it been fought or is it yet to be fought before the Beit ha-Mi•qᵊdâshꞋ of Yᵊkhë•zᵊq•eilꞋ is realized? (See also the Bil•âmꞋ Pericope, Pâ•râsh•atꞋ Bâ•lâqꞋ.)
Yᵊsha•yâhꞋu 2.2-4 describes these Messianic times:
"So it shall be in the last of the days, ðÈëåÉï the Har of Beit-é‑‑ä in the øÉàùÑ of the mountains, and lifted above the hills; and all of the goy•imꞋ shall flow to it.
The Creator-Singularity doesn't change. His Plan from the beginning never changed. What "saved" Yi•sᵊr•â•eilꞋ (ki•purꞋ) before RibꞋi Yᵊho•shuꞋa was born did not change when he was crucified. It's man who has progressed, weaning himself from the physical perspective of spirits in mountains, child sacrifice and the need for the Creator-Singularity to have a House with something to eat, the aroma of grilling meat to smell and ascending smoke to carry away imaginary demons – enabling man to abstract and relate more directly to the spiritual, non-dimensional, and eternal Domain of the Creator-Singularity – external to our physical, dimensional, universe.
Interpretations of a physical dwelling for the Omnipresent are only slightly "refined" by the suggestion that the physical house is merely for "the Shᵊkhin•âhꞋ." The A•ronꞋ ha-Bᵊrit, Scripturally essential to accompany the Kâ•vodꞋ é‑‑ä, is lost – and not without the assent of the Will of é‑‑ä. Fabricating a counterfeit is what Christians and Muslims do. The idea of building a physical house for a God is intrinsically idolatrous. Physical structures can only house a physical God – and that's idolatry. The physical Beit ha-Mi•qᵊdâshꞋ was a learning step, a transition phase in the spiritual growth of Bᵊn•eiꞋ-Yi•sᵊrâ•eilꞋ, leading them away from idolatry. The destruction of the Beit ha-Mi•qᵊdâshꞋ was intended to complete the weaning of Bᵊn•eiꞋ-Yi•sᵊrâ•eilꞋ from the primitive idolatrous frame of reference from which she emerged. Even if the A•ronꞋ ha-Bᵊrit is found, those, today, who insist on building yet another physical house for the Omnipresent pervert úÌåÉøÈä because they have yet to fully wean themselves from primitive idolatry.
The Shᵊkhin•âhꞋ is a manifestation of the Omnipresent; Who, the sages agreed, is manifest (for those with the eyes to see) in or around each and every person who does his or her utmost to live and practice sho•meirꞋ-úÌåÉøÈä – thus precluding any application for a house in which the Shᵊkhin•âhꞋ would dwell. The heart of each and every nëphꞋësh who is doing his or her utmost to practice úÌåÉøÈä is one of these gems, a precious stone, of the Beit-Ël•oh•eiꞋ Ya•a•qovꞋ, the Har-Beit-é‑‑ä. As any spiritual person would expect, the ultimate BaꞋyit, described by Yᵊkhë•zᵊq•eilꞋ is eternal – which can only be spiritual, not physical.
According to Scripture, the reemergence of the State of Israel in the world ushered in the "end times," or "Messianic Era," which implies that the Beit-é‑‑ä is nearly complete, not about to begin! Jews who think the "Third Temple" needs to be begun are, like Christians and Muslims, spiritually blind to its long construction, throughout the ages (before "Christ" and before Muhammad), in their midst by the Bᵊn•eiꞋ-Yi•sᵊrâ•eilꞋ! Those who aren't doing their utmost to keep úÌåÉøÈä according to logical (compatible with science, including archeology, and historical documentation) Ha•lâkh•âhꞋ—whether Christians, Muslims or ethnic Jews—are being "Left Behind."
While this does not, by any means, solve all of the problems between úÌåÉøÈä, on the one hand, and the Displacement Theologies of Islam or Christianity, on the other, the issue of building a physical "Third Temple," is herein resolved. (The political issues, for example, of an antinomian presence on Har ha-BaꞋyit remains problematic; as does contra-úÌåÉøÈä claims of "al-Quds" as an Arab capital.)
Eternal sacrifices by the Nâ•siꞋ-Mâ•shiꞋakh – If the Har-Beit-é‑‑ä is spiritual, its foundation, the Mâ•shiꞋakh, and its gemstones, the nᵊphâsh•otꞋ of those doing their utmost to live according to úÌåÉøÈä, then the eternal sacrifices by Mâ•shiꞋakh, prophesied by Yᵊkhë•zᵊq•eilꞋ (44.3; 45.16-17, 22; 46.2-18) can only be understood symbolically, external to our physical, dimensional, universe, in the non-physical, non-dimensional, spiritual and eternal Domain—and the centrality of purpose of the House of Prayer for all kindreds comes into sharp focus.
Fasts to Feasts (Zᵊkhar•yâhꞋ 8.19) – When Jews should transform the Biblical öåÉí into a ñÀòåÌãÈä is clarified by reading the original language. The öåÉí of the 4th, 5th, 7th, and 10th months "éÄäÀéÆä ìÀáÅéú-éÀäåÌãÈä ìÀùÒÈùÒåÉï åÌìÀùÒÄîÀçÈä, åÌìÀîÉòÂãÄéí èåÉáÄéí; åÀäÈàÁîÆú åÀäÇùÑÌÈìåÉí àÁäÈáåÌ:"—instead of continuing to commemorate mourning.
When are the fasts to be transformed into feasts? Never, according to Scripture. Only the meaning associated with the fast is transformed, from mourning over the loss of the physical Beit ha-Mi•qᵊdâshꞋ to joy and rejoicing over recognizing the spiritual Beit ha-Mi•qᵊdâshꞋ, administered by the Mâ•shiꞋakh forever; invulnerable to mortal interruption. Fasting demonstrates our recognition of our eventual separation from mortality, entering the Spiritual Domain—Hi•lul•âꞋ. So fast joyfully and rejoice!
 |
|
 |
